Logic as a Proof For the Existence of Allah
Once, a Bedouin was asked what made an unsophisticated man like him believe in Allah.
Bedouin: “Do you see these marks in the sand?”
Man: “Yes.”
Bedouin: “What do they tell you?”
Man: “A camel went by.”
Bedouin: “Did you see the camel?”
Man: “No, but these footprints in the sand suggest that a camel made them.”
Bedouin: “Do you see these mountains?”
Man: “Yes.”
Bedouin: “They are indicative to me that Allah made them.”
Once Khalifa Haroon Rasheed asked Imam Malik: “What is the evidence (daleel) pointing to the existence of Allah (subhanahu wa ta`ala)?” Imam Malik replied: “Difference in languages, difference in pitches of voice, difference in singing are proof that Allah (subhanahu wa ta`ala) exists!”
The same question was asked, by an atheist, of Imam Abu Hanifa and he replied, “Forget it! At the moment, I am busy thinking about this ship. People tell me there is a big ship, it contains different goods on board. There is no one to steer it, no one maintaining it. Yet, this ship keeps going back and forth; it even traverses big waves on the oceans; it stops at the locations that it is supposed to stop at; it continues in the direction that it is supposed to head. This ship has no captain and no one planning its trips.”
The atheist who posed the question interrupted and exclaimed, “What kind of strange and silly thought is this? How can any intelligent person think that some thing like this can occur?”
Imam Abu Hanifa said, “I feel sorry about your state! You cannot imagine one ship running without some one looking after its affairs. Yet you think that for this whole world, which runs exactly and precisely, there is no one who looks after it, and no one owns it.”
Hearing the reply, the atheist was left speechless but he found out more about Haqq (The Truth) and proclaimed Islam.
Imam Shafi`i replied to the question in the following way, “The leaves of Toot (berries) are all but one. Each leaf tastes exactly the same. Insects, honey bees, cows, goats, and deer live off of it. After eating these the insects produce silk; bees produce honey; deer give musk (a special kind of scent), cows and goats deliver off-springs. Is this not clear evidence that one kind of leaf has so many qualities, and who created these qualities? It is the Khaliq (Creator) who we call Allah (subhanahu wa ta`ala) Who is the Inventor and the Creator.”
Imam Ahmad ibn Hanbal reflected on the question in the following way. He said, “There is an incredibly strong fort, it has no doors, there is no way to get in. In fact, there is not even a hole in it. From outside it glows like the moon and from inside it shimmers like gold. It is sealed from all sides, matter of fact it is air tight. Suddenly one of its doors breaks down, a living thing with eyes and ears, a beautiful looking animal appears yelling and wandering all over. So is not there a creator who made it possible for life to take place in this secured and closed fort? And is not this Creator better than humans? This Creator has no limit.” Imam Ahmad ibn Hanbal was referring to an egg which is closed from all sides but Allah (subhanahu wa ta`ala) The Khaliq (Creator) puts life in it and a chick pops out
Read MoreTawassul by Status of the Prophet (saw)
Obligatory:
- By following his Sunnah
- By loving him
- 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:
- Is this evidence something that carries legislative weight, i.e. is it from the Quran, Sunnah, or Ijma?
- Is the evidence legitimate? If someone quotes a hadith for example, then the authenticity must be verified.
- Is the evidence specific and relevant to what is trying to be proved?
- 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.
Read MoreLegislated Types of Tawassul
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,
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)
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.
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 Allah’s help by referring to such a deed as he thinks he did sincerely (i.e. just for gaining Allah’s pleasure). So one of them said, O Allah! 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 Allah! 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 Allah, 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 Allah! 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 Allah! 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 was just about to commit the act, she said, Be afraid of Allah, and do not come to me but legally (i.e. in marriage). I got up and left the hundred Deenars (for her). O Allah! If You consider that I did that for fear of you then please remove the rock. So Allah saved them and they came out (of the cave).” (Reported by Al-Bukhari)
With the 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 Allah for rain. Anas said, Allah’s Messenger raised both his hands and said, “O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain! Anas added, By Allah, 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.
Read MoreIntercession (Shafa'ah)
Meaning of Intercession: Asking an intermediary to plead one’s request in front of another.
Shafa’a means even (like odd and even). Intercession means to plead your case in front of another being. You and the intermediary together are 2 (even).
“To Allaah belongs exclusively (the right to grant) intercession.” (Az-Zumar, 39:44)
For any intercession to be accepted by Allah
- Allah must allow the intercessor permission to intercede. “Who is he that can intercede with Him except with His Permission?” (2:255)
- Allah must be pleased with the person on whose behalf intercession is sought. “On that Day shall no intercession avail except for those for whom permission has been granted by Most Merciful and whose word is acceptable to Him.” (TaaHaa, 20:109) And, “No intercession avails with Him, except for those for whom He has granted permission.” (Saba’:23)
In the end all shafa’ah belongs to Allah. One verse combining both conditions of intercession – “And how many an angel is there in the heavens, but their intercession shall be of no avail, except after Allaah gives permission to whomsoever He wills and pleases.” (An-Najm, 53:26)
The intercession was the means chosen by Allah to forgive these particular people. Honor for the intercessor and a means for the one interceded for. If we want shafa’ah, we ask for it from the one who owns it.
The way to ask for it is du’a like after Adhan, we ask Allah to grant the Prophet (saw) the Maqam Mahmood which is the maqam of shifa’ah.
Types of Religious Intercession
General for all creation (as long as previous two conditions are met)
- Raise their ranks in Paradise
- Saved from Fire of Hell before entering it.
- Removed from Fire after having entered it, before their time is completed.
These types of Shafa’ah are open to everyone.
Specific for the Prophet (saw)
- Intercession to start the Reckoning on the Day of Judgement
- Intercession on behalf of his entire Ummah to enter Paradise
- Intercession to open the gates of Paradise
“Some (cooked) meat was brought to Allah Apostle and the meat of a forearm was presented to him as he used to like it. He ate a morsel of it and said, “I will be the chief of all the people on the Day of Resurrection. Do you know the reason for it? Allah will gather all the human being of early generations as well as late generation on one plain so that the announcer will be able to make them all-hear his voice and the watcher will be able to see all of them. The sun will come so close to the people that they will suffer such distress and trouble as they will not be able to bear or stand. Then the people will say, ‘Don’t you see to what state you have reached? Won’t you look for someone who can intercede for you with your Lord’ Some people will say to some others, ‘Go to Adam.’ So they will go to Adam and say to him. ‘You are the father of mankind; Allaah created you with His Own Hand, and breathed into you of His Spirit (meaning the spirit which he created for you); and ordered the angels to prostrate before you; so (please) intercede for us with your Lord. Don’t you see in what state we are? Don’t you see what condition we have reached?’ Adam will say, ‘Today my Lord has become angry as He has never become before, nor will ever become thereafter. He forbade me (to eat of the fruit of) the tree, but I disobeyed Him. Myself! Myself! Myself! (has more need for intercession). Go to someone else; go to Noah.’ So they will go to Noah and say (to him), ‘O Noah! You are the first (of Allah’s Messengers) to the people of the earth, and Allaah has named you a thankful slave; please intercede for us with your Lord. Don’t you see in what state we are?’ He will say.’ Today my Lord has become angry as He has never become nor will ever become thereafter. I had (in the world) the right to make one definitely accepted invocation, and I made it against my nation. Myself! Myself! Myself! Go to someone else; go to Abraham.’ They will go to Abraham and say, ‘O Abraham! You are Allaah’s Apostle and His Khaleel from among the people of the earth; so please intercede for us with your Lord. Don’t you see in what state we are?’ He will say to them, ‘My Lord has today become angry as He has never become before, nor will ever become thereafter. I had told three lies (Abu Haiyan (the sub-narrator) mentioned them in the Hadeeth) Myself! Myself! Myself! Go to someone else; go to Moses.’ The people will then go to Moses and say, ‘O Moses! You are Allaah’s Apostle and Allaah gave you superiority above the others with this message and with His direct Talk to you; (please) intercede for us with your Lord, Don’t you see in what state we are?’ Moses will say, ‘My Lord has today become angry as He has never become before, nor will become thereafter, I killed a person whom I had not been ordered to kill. Myself! Myself! Myself! Go to someone else; go to Jesus.’ So they will go to Jesus and say, ‘O Jesus! You are Allaah’s Apostle and His Word which He sent to Mary, and a superior soul created by Him, and you talked to the people while still young in the cradle. Please intercede for us with your Lord. Don’t you see in what state we are?’ Jesus will say. ‘My Lord has today become angry as He has never become before nor will ever become thereafter. Jesus will not mention any sin, but will say, ‘Myself! Myself! Myself! Go to someone else; go to Muhammad.’ So they will come to me and say, ‘O Muhammad! You are Allah’s Apostle and the last of the prophets, and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don’t you see in what state we are?” The Prophet added, “Then I will go beneath Allah’s Throne and fall in prostration before my Lord. And then Allah will guide me to such praises and glorification to Him as He has never guided anybody else before me. Then it will be said, ‘O Muhammad Raise your head. Ask, and it will be granted. Intercede It (your intercession) will be accepted.’ So I will raise my head and Say, ‘My followers, O my Lord! My followers, O my Lord’. It will be said, ‘O Muhammad! Let those of your followers who have no accounts, enter through such a gate of the gates of Paradise as lies on the right; and they will share the other gates with the people.” The Prophet further said, “By Him in Whose Hand my soul is, the distance between every two gate-posts of Paradise is like the distance between Mecca and Busrah (in Ash-Shaam).” (Reported by Al-Bukhari)
This is shafa’ah for all mankind.
There is also shafa’ah al ‘udhma which is for Muslims for all of them to enter Jannah.
“…When I see my Lord, I will fall down in prostration and He will leave me as long as Allah wills to leave me. Then I will be told, ‘Raise your head, Muhammad. Speak and it will be heard. Ask and you will be given. Intercede and intercession will be granted.’ I will lift my head and praise Him with praises which my Lord will teach me. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return and when I see my Lord, I will fall down in prostration and He will leave me as long as Allaah wills to leave me. Then I will be told, ‘Raise your head, Muhammad. Speak and it will be heard. Ask and you will be given. Intercede and intercession will be granted.’ I will lift my head and praise Him with praises which my Lord will teach me. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return and say, “O Lord, only those remain in the Fire whom the Qur’aan has held and for whom being in it for ever is obliged.”‘ The Prophet, may Allaah bless him and grant him peace, said, ‘Anyone who said, “There is no god but Allaah” and has the weight of a grain of barley of good in his heart will come out of the Fire. Then anyone who said “There is no god but Allaah” and has the weight of a grain of what of good in his heart will come out of the Fire. Then anyone who said “There is no god but Allaah” and has the weight of a small ant of good in his heart will come out of the Fire.’”(Al-Bukhari)
This narration also says Allah chooses a group of people and says intercede on behalf of them.
Intercession for his Uncle: “He is in the peripheral regions of the Hellfire, and if it weren’t for me, he would have been in the lowest pits of the Hellfire.” (Agreed upon)
“On behalf of whom will your intercession be most Pleasing (to Allaah SWT ), Oh, Messenger of Allaah (saw)?” He replied: “Him who says: Laa illaha illallaah, sincerely, from his heart.”
Every prophet was granted one du’a that would be accepted. Every single prophet used that du’a in this world.
Musa’s dua was to make sure Fir’awn doesn’t accept until he sees the punishment. Sulaiman asked for a kingdom that would be given to none after him. The Prophet (saw) saved his dua for the Hereafter.
“I will come to the door of Paradise on the Day of Resurrection and ask permission for it to be opened (knock). The gatekeeper will say, ‘Who are you?’” He (saw) said,” I will say, ’Muhammad’.” He (saw) said, “He will say, ‘You are the one I have been ordered to (open for) not to open for anyone before you.’ ” (Muslim)
We will be the first ummah to enter even though we were last chronologically.
The best way to receive shafa’ah: Abu Hurairah asked Prophet (saw) who has the greatest chance to gain your shafa’ah on the day of judgment? Whoever says la ilaha illa Allah sincerely from his heart. Meaning – the one who perfects Tawheed.
Ironically, the ones who beg the Prophet(saw) for shafa’ah are actually doing the one thing (shirk) that disqualifies them from the shafa’ah.
Read MoreExalting the Status of Saints
“He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything).” (Faatir 35:13-14)
“Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created? And they have no power to give them help, nor can they even help themselves.” (Al-A’raaf, 7:191-192)
Allah owns everything, including even this insignificant qitmeer. They cannot hear the dua.
In that ayah, “they will do kufr with your shirk.” This means they will reject the shirk you did with them.
Objects worshipped other than Allah are either
- Those who didn’t ask to be worshipped
- Those that did.
“Say: Call upon those whom you assert besides Allaah. They do not possess the weight of an atom (of anything) in the heavens, or the earth. They possess no partnership therein, nor is any one of them a helper to Allaah. No intercession can avail in His Presence, except for those for whom He has granted permission.” (Saba’, 34:22-23)
Allah (swt) says about those who are called upon other than him,
- These beings control nothing
- There is no partial control either
- Allah does not need any help from them.
- Intercession is of no use unless Allah wills it.
Allah is unique in all of them.
“Those whom they call upon [like ‘Iesa (Jesus) son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [’Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!” (17:57)
Those worshipped besides Allah are scared of Allah’s punishment and hopeful of His mercy – so how can they be worshipped.?
One of the ways the Quran refutes shirk is by mentioning the status of pious people status and showing they are not worthy of worship.
“They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.” They ask you as if you have a good knowledge of it. Say: “The knowledge thereof is with Allah (Alone) but most of mankind know not.” Say (O Muhammad SAW): “I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”” (7:187-188)
“And they say, `The Most Merciful has taken to Himself offspring.’ Glory be to Him. Nay! They are honored servants. They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble. If any of them should say, ‘I am a god besides Him’, such a one We should reward with Hell: thus do We reward those who do wrong.” (Al-Anbiyaa’, 21:26-29)
“They indeed have disbelieved who say that God is the Messiah, the son of Mary. Who then has any power against Allaah, if He desired to destroy the Messiah, son of Mary, and his mother and all those that are in the earth?” (Al-Maa’idah, 5:17)
Battle of Uhud
Anas said that, the Prophet’s front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said, “How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored”. Allah revealed, “Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) (Related by Muslim and Ahmad)
Death of Abu Talib
“When Abu Taalib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said: “O my uncle, say Laa ilaha illallaah, a word which I may use as evidence in your favor before Allaah (in the Hereafter).) Abu Jahl bin Hisham and `Abdullaah bin Abee Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib’ The Messenger of Allaah kept urging him to say Laa ilaha illallaah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib’ — until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say Laa ilaha illallaah. The Messenger of Allah said: “By Allaah, I shall certainly seek forgiveness for you unless I am told not to.” Then Allah revealed: “It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the idolaters, even though they be of kin.” (9:113). And there was revealed concerning Abu Ta.lib the aayah, “Verily, you guide not whom you like, but Allah guides whom He wills. ” (Recorded by Al-Bukhari and Muslim)
“Verily! You (O Muhammad SAW) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.” (Qasas 28:56)
The main concept here is if he could not even save Abu Talib who protected him, then what about us? It is all in the Hands of Allah (swt).
Warnings to his (saw) Tribe
Abu Hurairah (ra said: “When the following verses were revealed: “And warn your tribe (O Muhammad) of near kindred.” (26:214) The Messenger of Allâh called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: “O Quraish, rescue yourselves from the Fire; O people of Bani Ka‘b, rescue yourselves from Fire; O Faatimah, daughter of Muhammad, rescue yourself from the Fire, for I have no power to protect you from Allâh in anything except that I would sustain relationship with you.” (Related by Muslim)
Prohibition from Over Exaggeration
“Do not excessively praise me as the Christians excessively praised ‘Eesa the son of Maryam, for I am His servant. So say, “The servant of Allaah and His Messenger.” (Bukhari)
No muslim says its permissible to call out to Jesus, yet you find them calling out to people lesser than that – e.g. saying, “Yaa Ali Madat.”
“The Messenger of Allaah (SAW) entered upon me on the morning of my wedding and there were two young girls with me singing in mourning over my fathers who had died in Badr. Among what they said was, ‘And we have amongst us a prophet that knows who will happen tomorrow.’ So he (SAW) said, ‘As for this (line), don’t say it. No one knows what will happen tomorrow except Allaah.” (Al-Bukhari)
He (saw) even disliked for anyone to stand up for him.
“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-Tirmidhee)
He (saw) also said, “Whoever likes the people to stand up for him, let him take his place in Hell.” (Ahmad, Abu Daawood, and At-Tirmidhi)
I set out in a delegation of Banu Aamir to the Messenger of Allaah (saw) and we said, ‘You are our master.” He (saw) said, ‘Allaah is the Master.’ So we said, ‘And (you are) the best of us and the mightiest of us.’ He (saw) said, “Say what you are saying or part of what you say, but beware that the shaytaan pull you into (falling into the impermissible).’ (Reported by Abu Dawood 4806, Ahmad 4/24-25)
The Origins of Shirk
“And they said: “Do not abandon your gods: Do not abandon Wadd, nor Yaghooth, or Ya’ooq, or Nasr,” and they have led many astray. And (oh, Allah!) Grant increase to the wrong-doers save error” (Nooh 71:23-24)
When the pious people amongst them died, Shaytaan came to them and put images of them to remember how they worshipped. After generations passed, the people forgot why they were there. Then Shaytaan came to them and told them that these are your deities that your forefathers turned to. This is the first time shirk occurred.
The origin of shirk is exalting the status of holy people. Majority of shirk occurs around holy people after they die. Most shirk now occurs at graves.
“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.” (Al-Bukhari)
Forbidden to worship in a graveyard, or to bury someone in a masjid.
It is authentically reported on the authority of `Aa`ishah that Um Salamah (May Allah be pleased with them both) told the Messenger of Allah (saas ) about a church she had seen in Abyssinia in which there were pictures. The Prophet (saas ) said: “Those people, when a righteous member of their group or a pious slave (of Allah swt ) dies, they build a mosque over his grave and make images therein; by so doing, they combine two evils: (i) The evil of the graves and (ii) the evil of images.” (Bukhari)
The Messenger of Allaah (saw) said: “Oh, Allaah! Do not let my grave become an idol that is worshiped: Allaah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.” (Ahmad)
When the Messenger of Allaah (saw) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said: “May Allaah (SWT) curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.” And, (added `Aa`ishah,) “if it had not been for this, his grave might have been raised above ground, but it was feared that it would be taken as a place of worship.” (Al-Bukhari and Muslim)
“Do not transform your houses into graves, and don’t take my grave as an ‘Eid (place of constant visitation), and send your salaahs and salaams upon me wherever you are for your praise will reach me wherever you may be.” (Reported by Ahmad 2/367; Abu Daawood 2042, Ibn Khuzaymah 48 and others)
Ali Ibn Al-Husayn ibn Ali ibn Abi Talib said that he saw a man approaching a small niche before the grave of the Prophet (saw) and he went into the niche and began to supplicate. So he (`Ali) prevented the man from doing so, saying: “Shall I not tell you a Hadeeth (of the Prophet (saw ) which I heard from my father, who in turn, heard it from my grandfather (i.e. `Alee Ibn Abee Taalib (ra)), who reported from Allaah’s Messenger (saw ) that he said: “Do not take my grave as a place of celebration, nor your homes as graves; send prayers and blessings upon me, for your salutations will reach me, wherever you may be.” (Narrated by Al-Maqdasi, in Al-Mukhtarah and Musannaf ‘Abdur-Razzaaq)
It is forbidden to build or even write on graves. (Nasa’ee)
“The Messenger of Allaah (SAS) forbade the expanding of graves by placing bricks around it, al-qu’ood on graves, and to build on a grave.” (Reported by Muslim, An-Nasaa’ee, At-Tirmidhi and others) Al-qu’ood includes stepping onto a grave,sitting/standing on it, or sitting beside beside it for long periods of time. Ash-Shaikh Ibn Baaz says that from this hadeeth the scholars also infer the prohibition of writing on a grave.
An implementation of all these principles would have prevented shirk from ever occurring.
Grave of the Prophet (saw)
It was not part of the masjid. In Bukhari – Aishah let one of tabi’oon see the grave. In time of Umayyads, one of khulafaa wanted to expand masjid and incorporate house of Aishah into masjid (political reason). There were no Companions alive at this time, and even scholars at that time did not agree with it.
Visiting Graves
Visiting the graves is allowed in Islam. It reminds you of the Hereafter, and it is encouraged to supplicate for the people in the graves.
“I had forbidden you to visit the graves, but (now I allow you ) so visit them.” (Narrated by Maalik, Muslim, and Abu Daa’wood)
Du’aa’ When Visiting a Muslim Graveyard: “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.” (Narrated by Muslim, 2/671)
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