Ali Albarghouthi – Contempory Acts of Shirk
AI: Summary ©
The sh pattern of shrouds and sh arcades is discussed, including the use of Islam as a guide to achieving success and the importance of sh codes and sh arcade. The shrockers and sh flyers protect from evil attacks and are designed to be magical figures. They are critical to regain honor and make sh codes a sh spell, as sh patterns are not complete lie. It is critical to plant seeds for sh codes to regain honor and make sh codes a sh spell.
AI: Summary ©
Should
we
be
worried about shirk or not?
And the answer should be absolutely.
But we don't seem to be.
Though it is the unforgivable sin.
Though it is the thing that the Prophet
ﷺ spent all of his life fighting.
But we seem not to know and not
to understand its danger and its persistence and
continuity and prevalence.
And just as an example of one type
of shirk, Rasulullah ﷺ said, اِنَّ أَخْوَ فَمَا
أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَزْغَرُ الْرِيَاءُ يَقُولُ اللَّهُ عَزَّ
وَجَلَّ يَوْمَ الْقِيَامَةِ إِذَا جَزَى الْخَلَائِقِ إِذَا جَزَى
النَّاسَ بِأَعْمَالِهِمْ إِذْ هَبُوا إِلَى مَنْ كُنْتُمْ تُرَاؤُونَ
فَانظُرُوهُ عِنْدَهُمُ الْجَزَاءُ He said, ﷺ, the thing
that I fear most for you is the
minor shirk, which is riya' Allah, on the
day of judgment, when He is rewarding people,
will say to those people, go to the
ones that you were trying to impress and
let them reward you if they can.
And in another instance, he ﷺ came out
and the sahaba were sitting discussing al-Masih
al-Dajjal, the imposter messiah, what is the
greatest fitna to appear on the face of
this earth.
So he said, ﷺ, So
they're discussing the imposter messiah, and he said,
ﷺ, shall I not tell you about the
thing that I fear more for you than
the imposter messiah, the hidden shirk, which is
riya'.
A man stands up to pray and he
beautifies his salah because he notices that people
are watching him.
And you may think that's the only shirk
that we need to worry about, then we're
fine.
It is no.
Rasulullah ﷺ said, and listen to this hadith,
He said, ﷺ, that the day of judgment
is not going to pass, not going to
come, until tribes from my ummah shall follow
the polytheists, shall join the polytheists, meaning they
become polytheists like them, and until they worship
idols as well.
And he said, and indeed from my ummah
they will come out, 30 imposters, each one
of them claiming to be a prophet, and
there is no prophet after me, I am
the seal of all the prophets.
So the predictions of the prophet ﷺ is
that shirk will continue and it actually persists.
And don't let that title of minor shirk
deceive you.
There is nothing minor about it.
It is only minor in relation to the
major, but minor shirk is bigger than and
more serious than the major sins.
It's more serious than adultery, more serious than
drinking alcohol, without taking anything away from the
sin of adultery and drinking alcohol.
But it's even worse than that, and it
should be treated as such.
Ibn Mas'ud ﷺ said, لأن أحلف بالله
كاذبة أحب إلي من أن أحلف بغيره صادقة
He says that I would swear by Allah
عز و جل falsely.
It's better and more beloved to me that
I swear by somebody else honestly.
Why is that?
Because if you swear by Allah and you're
lying, that is a major sin.
And it should not be underestimated because that
indicates a lack of respect of Allah عز
و جل.
You swear by Allah and you bring him
as a witness, and you're lying.
That's absolute lack of respect and reverence to
Allah عز و جل.
He says that's still better than swearing by
other than Allah.
And you're honest.
So the first example that we're going to
use inshallah in today's khutbah for something that
is prevalent and that is shirk, is swearing
by other than Allah عز و جل.
Rasulullah ﷺ said, من حلف بغير الله فقد
أشرك If you swear by other than Allah,
you've committed shirk.
And swearing by other than Allah عز و
جل is shirk because you bring that person
up to the level of the creator.
When you say, I swear by Allah, Wallah,
you say Allah is my witness that I'm
speaking the truth.
And Allah is the guarantor that if I'm
lying, Allah will stop me, Allah will punish
me.
So when you swear by someone else or
something else, you're elevating them to the level
of Allah عز و جل.
Once, listen to this story and the benefits
that are in it.
Once a rabbi, a Jewish rabbi in Medina,
came to Rasulullah ﷺ, and in the narration
he was speaking to the sahaba.
قَالَ أَنتُمُ النَّاسُ You are the people.
لَوْ لَأَنَّكُمْ تُشْرِكُونَ But you're committing shirk.
I mean, you are a great people, but
you're committing shirk.
So the Prophet ﷺ said, Subhanallah, what is
this?
What is it that we are doing?
قَالَ تَقُولُونَ مَا شَاءَ اللَّهُ وَشِئتَ It says,
you're saying about Muhammad ﷺ whatever Allah wants
and you, meaning and Muhammad.
And you say, وَالْكَعْبَةِ And you swear by
the Ka'bah.
So the Prophet ﷺ instructed them and he
said, if you're gonna swear, you say, وَرَبِّي
الْكَعْبَةِ And the Rabb of the Ka'bah.
And if you're gonna say, Say, مَا شَاءَ
اللَّهُ ثُمَّ شِئتَ Whatever Allah wants and then
you.
See, the Sahaba used to revere and love
and honor the Prophet ﷺ.
So when they would speak, they would sometimes
say, whatever Allah and you want.
So at one time, Rasulullah ﷺ, when he
heard someone saying this, he said, أَجْعَلْتَنِي لِلَّهِ
نِدَّ Are you making me an equal to
Allah?
مَا شَاءَ اللَّهُ وَحْدَهُ Whatever Allah wants alone.
Don't include me.
And if you were to include Muhammad ﷺ,
you would say ثُمَّ to indicate lack of
equality.
Just like today, if you were to say
someone, أَنَا بِاللَّهِ وَبِكَ لَوْلَا اللَّهُ وَأَنتَ It's
because of Allah and you that I got
help.
It's because of Allah and you that I
got success.
It's because of Allah and you.
That phrase indicates equality between Allah's power and
the influence and the power of anyone else.
If you were to say something like that,
you would say, لَوْلَا اللَّهُ ثُمَّ أَنتَ Not
for Allah and then you.
To indicate that they are secondary and always
secondary to the power of Allah عز و
جل.
So how we speak matters.
Allah help me and you.
No, Allah and then whatever help.
Whether it's the doctor, whether it's advice, whether
it's a counselor.
Allah first and foremost.
So when you're about to swear, you swear
by Allah عز و جل and no one
else.
So you don't say, وَالنَّبِي You don't say,
وَالكَعْبَة You don't say, وَأُمِّي وَأَبِي I swear
by my mother, I swear by my father,
I swear by my kids, I swear by
whatever.
I swear by my life, by their life,
by the life of my parents.
All of this is what?
Shirk in Allah عز و جل.
So the Prophet صلى الله عليه وسلم said,
مَن كَانَ حَالِفًا فَلْيَحْلِفْ بِاللَّهِ أَوْلِيَصْمُوتُ If you're
gonna swear, you either swear by Allah or
you be quiet.
Another example of shirk that persists is believing
in superstitions and bad omens.
Bad luck.
And the Prophet صلى الله عليه وسلم, he
said, الطِّيَرَةُ شِرْكْ Is believing in bad luck,
bad omens.
This is shirk and he repeated this three
times عليه الصلاة والسلام.
Then Ibn Mas'ud added, وَمَا مِنَّا إِلَّا
وَلَكِن يُذْهِبُهُ التَّوَكُّلُ He says, all of us
experience that sensation that this could be bad
luck or that could be bad luck.
All of us experience that sensation, that feeling.
But Allah defeats this with tawakkul, repels us
with tawakkul.
When you say, no, this thing has no
power and I'll rely on Allah عز و
جل.
So believing in bad luck, elevates that thing
to a level of influence that it does
not have.
So a crow, a black cat, among many
other examples.
What is the connection between them and influencing
your day?
Depriving you of this or that.
Ruining your prospects at this or that.
They have no power.
But when you believe it, you attribute to
them without authorization from Allah عز و جل
that they have power, that they have significance.
You start relying on them, you start fearing
them.
And doing this without authorization takes away from
reliance on Allah عز و جل.
So rather than trusting Him, you trust them.
Rather than fearing Allah, you fear them, you
run away from them because you think that
they have power.
And there is no cause and effect between
that and the conclusion that you fear or
you expect.
And the Prophet عليه الصلاة والسلام, once a
man came to him, and he said, يا
رسول الله أموراً كنا نفعلها في الجاهلية Things
that we used to do in jahiliyyah.
كنا نأتي الكهان We would go to fortune
tellers.
He says, you do not go, should not
go to fortune tellers.
I says, وكنا نتطير We believe in bad
omens.
We have that fear.
He says, إِنَّ بَلِكَ شَيْءٌ يَجِدُهُ أَحَدُكُمْ فِي
نَفْسِهِ فَلَا يَصُدَّنَّهُ He says, this is just
a feeling that you have.
Let it not stop you.
Let it not stop you.
And if it does, that's shirk.
He said عليه الصلاة والسلام in a hadith
مَنْ رَدَّتْهُ الطِّيَرَةُ عَنْ حَاجَتِهِ فَقَدْ أَشْرَكْ It
says, if you turn away from what you
want to do because of believing in bad
luck, you saw something, then that is shirk.
So يا رسول الله They asked, وَمَا كَفَّارَتُ
ذَلِكَ What's the expiation?
How do we treat that?
He said, you will say, اللَّهُمَّ لَا طَيْرَ
إِلَّا طَيْرُكَ وَلَا خَيْرَ إِلَّا خَيْرُكَ وَلَا إِلَهَ
غَيْرُكَ Ya Allah, there is no fortune except
the fortune that you bring.
And there is no good except the good
that you bring.
And there is no ilah but you.
So crows, black cats, spilling salt, opening an
umbrella indoors, breaking a mirror, things that you
inherit from your own culture or from other
cultures or something that you develop on your
own because of the whispers of shaitan and
a weakness sometimes that we experience.
You wear a shirt, you have a bad
interview, it's an unlucky shirt.
You take this road, something happens, this is
unlucky.
And if you start believing in it and
building on it, you have believed in bad
omens and that is طِيرَ and that is
shirk in Allah عز و جل.
And there is no connection.
It's all a part of our imagination and
fears manifesting.
So you have to dismiss all of this
and you dismiss it how?
By توكل.
You first assert, there is no connection between
A and B.
And Allah عز و جل is the one
that has power.
This has absolutely no power.
So you do whatever you wanna do, you
don't pay attention to it, and that hole
that it has on you will break and
you will no longer believe in it.
Now if a person of course wants to
protect themself from bad luck, bad occurrences, and
that also is shirk, is talismans and amulets.
Talismans and amulets, التمائم والتعويض.
And Rasulullah صلى الله عليه وسلم said, إِنَّ
الرُّقَى وَالتَّمَائِم وَالتِّوَلَةَ شِرْكًۭ He says the ruqya,
and we'll discuss how ruqya can become shirk.
He says ruqya and talismans and التِّوَلَة is
shirk.
So he asked Abdullah ibn Mas'ud, he
said, يَا عَبْدُ اللَّهِ ابْنُ مَسْعُودِ We don't
know what التِّوَلَة is.
He says, this is something that women have
made for them so that their husbands will
like them.
Meaning something magical.
They go to someone or they buy something
and they say, if you put this on,
if you wear this, then your husband will
like you or men will like you or
you will find a husband or you will
find a wife.
And again, there is no relationship between this
and the effect that it brings.
Even if the person claims, I'm just reading
Qur'an and hadith and dua upon this
thing and blowing it on it.
There's nothing in the Qur'an and the
sunnah that says, if you read this and
read that, men will like you.
You'll get married.
Women will like you.
Nothing as such.
And there are actually things today you can
go and purchase and people are selling it,
oils.
They say, if you go this, rub it
on you, your husband will like you.
Your wife will like you.
And that is what?
Tiwalah.
Modern day Tiwalah.
And there is shirk in Allah Azza wa
Jalla and haram and deception.
It's either absolute deception or it is magical.
Sihr.
And it's haram to partake in.
But going back to the hadith of the
Prophet alayhi salatu wassalam when he says, inna
alruqa wal tama'im wal tiwala tashrik.
Ruqya is shirk.
Ruqya is shirk.
When it is done in an incomprehensible language,
invoking unknown entities, then it's shirk.
Ruqya based on the Qur'an and sunnah
is permissible to treat an illness, healing or
for protection.
But if you go to someone or you
read something online or somebody suggests and the
ruqya has in it unknown entities that you
are invoking and asking for help.
Things that you don't know what they mean.
That is either again deceptive or an absolute
shirk where they are invoking the jinn.
It is that thing that the Prophet salallahu
alayhi wassalam specified as ruqya.
And the wife of Abdullah ibn Mas'ud
who narrated this hadith, she asked him a
really important question.
She says, Why do you say this about
ruqya?
وَكُنْتُ أَخْتَلِفُ إِلَى فُلَانٍ الْيَهُوْدِى۟ فَيَرْقِي عَيْنِي فَيَذْهَبُ
الْأَذَى۟ He says, Why are you saying this?
And I used to go to this Jewish
raqi and my eye would hurt me.
He would read that ruqya and I'd feel
better.
قَالَ إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يَنْخَسُهَا بِيَدِهِ فَإِذَا رَقَكَهُ
He says, No.
He says, This is the shaitan troubling your
eye by poking it so that when you
go to him, he'll stop to validate what
he's doing.
Not because it's working, but to validate what
he's doing.
He hurts you, then he stops so that
you can believe in him.
وَإِنَّمَا يَكْفِيكِ أَنْ تَقُولِ كَمَا كَانَ يَقُولُ رَسُولُ
اللَّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ أَذْهِبِ الْبَاسَةِ رَبَّ النَّاسِ
وَاشْفِي أَنتَ الشَّافِي لَا شِفَاءِ إِلَّا شِفَاءُكَ شِفَاءً
لَّا يُغَادِرُ سَقَمَةً He says, It would be
sufficient and better for you to say what
the Prophet ﷺ used to say.
أَذْهِبِ الْبَاسَةِ رَبَّ النَّاسِ Oh Allah, Razab of
all people, remove this harm and heal.
You are the healer.
There is no healing, but you're healing.
A healing that leaves no sickness behind.
The ta'weez or attameemah, which is something
that people hang or hold.
They think that that thing protects them from
harm.
And he said, عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ مَنْ عَلَّقَ
تَمِيمَةً فَقَدْ أَشْرَكْ If you hang this on
your body, if you carry it, you've committed
shirk.
And again, why is that?
Because now you're relying on this thing.
And it is absolutely fake, brings no results.
But your heart will start believing in it,
relying on it, fearing it, not even being
able to move or function without it.
Examples of it are abound.
So a rabbit foot, a lucky penny, crystals
that people buy and they say they concentrate
energy, they protect you from A, B or
C.
Metals and stones, bracelets that people recommend and
they say it has energy, it will change
your energy, it will protect you from this
and that.
And all this is without basis in the
Qur'an, in the sunnah or even science.
A black thread that they tie around their
hands, thinking that somehow it protects.
They go to so-and-so and they
write them something on paper, has sometimes some
Qur'an in it, but has some geometric
shapes, has some numbers, has some letters, none
of it is comprehensible.
That is shirk in Allah Azza wa Jal.
Or the blue-eyed bead to protect from
envy.
Usually it's a shape, has the shape of
an eye on it, usually it's blue.
The nazar bead, it protects nothing.
And some people buy it not knowing what
it is and they put it as decorative
pieces in their homes.
And this is shirk in Allah Azza wa
Jal and it's not permissible for someone.
To buy, to hold on to, or to
keep the khamsah, which is the palm, which
sometimes they call it the hand of Fatima
or the hand of Mary, to repel evil,
shirk in Allah Azza wa Jal.
Burning rue or incense to repel evil, shirk
in Allah Azza wa Jal.
Waving some food or using some food around
a person like egg or chili and then
removing that and throwing it away or burning
it.
As a means of avoiding or protecting from
envy, shirk in Allah Azza wa Jal.
Bringing sand from a supposed a saint's grave
thinking that that thing protects you.
Or even sand or rocks from Mecca and
Medina thinking that this thing is going to
protect you.
Even if you are able to chip something
from the Kaaba itself and keep it with
you, thinking that thing will protect you, that
is a shirk in Allah Azza wa Jal
because the only protector is Allah subhanahu wa
ta'ala and no one else.
And there are also many examples of it.
It doesn't matter what the examples are.
As long as you are claiming that that
particular object, that particular thing, if you carry
it, if you keep it, protects you against
harm.
And this is not in the Quran and
not in the Sunnah.
Be assured that you are partaking in shirk.
And just look around to see how many
people do this and how many people believe
in it to understand the prevalence of such
a thing.
Around us, here, in our communities, in North
America, in Western Europe, let alone in Muslim
countries.
May Allah Azza wa Jal protect us from
that and open our eyes so that we
would see truth and distinguish it from falsehood.
We have not finished enumerating examples of shirk.
But at the conclusion of this khutbah, we
must realize that as long as these things
persist among us, we are definitely weak.
If there is shirk, major or even minor,
Allah Azza wa Jal does not bless us.
Allah does not protect us.
Allah deprives us of His aid.
We become easy prey to our enemies.
So if what is happening to Muslims worldwide
troubles you, and you want a solution, and
you want to move the Muslims back to
the path of strength, to the path of
honor, you must have Allah be pleased with
them first and foremost.
And Allah will not be pleased with Muslims.
Just as individuals, and also as a community,
and also as an ummah, if we do
not spot these acts, we do not cleanse
our lives of them, we do not speak
against them, we do not eliminate them, then
the Muslim body is rotten, is weak, is
in tatters, and will not be able to
return to what Allah Azza wa Jal wants,
and would not be able to regain honor
on this earth.
Unless it repudiates the shirk that Allah Azza
wa Jal hates and does not forgive, and
the shirk that the Prophet Sallallahu Alaihi Wasallam
has made his mission to fight.
So, recognize it.
Learn it.
It is insufficient for us to say we
did not know.
If no one is teaching you, seek knowledge.
And if someone is telling you about it,
open your ears, open your heart, and trust
in Allah Azza wa Jal.
And if you do, Allah Azza wa Jal
will not only save your life, Allah will
save the ummah.
So, we ask Allah Rabbal Alameen Arham Arrahimeen
to save us of all shirk, what is
known and what is unknown to us.
We ask Allah Rabbal Alameen to plant tawheed
firm in our hearts, so that we dislike
any instance of shirk, so that we do
not rely on anyone but Him Subhanahu wa
Ta'ala.
And what we trust Him more than we
trust anyone or anything.
We ask Allah Rabbal Alameen to fill our
hearts with His love, and love of His
Prophet Alayhi Salatu wa Salam, and to fill
it with love for the believers.
We ask Him Rabbal Alameen to teach us
our religion.
Allah allow us to read your book and
understand it, to read the sunnah of your
Prophet Sallallahu alayhi wa sallam and understand it
and follow it.
We ask you Rabbal Alameen to fill our
hearts with iman and make us among the
reformers, those who champion your religion, those whom
you are pleased with.
We ask you Rabbal Alameen forgive us all
of our sins, forgive us all of our
shortcomings, and bring us back to you Rabbal
Alameen.
Allahumma anzil farajaka ala ahli ghazata wa ala
ahli palastina wa ala ahli alshama Rabbal Alameen
Allahumma yassir li ahli suriya ya Rabbal Alameen
al khair Allahumma ajma'hum ala alhaqq Allahumma
ahli ima alhaqqa haqqan wa a'imhum alayhi
wa ahli imhu albaatila baatilan wa jannibhum iyaah
Allahumma jannibhum makra ala a'dai wa alfitani maa
dhahara minha wa maa batana Rabbal Alameen Allahumma
ajma'ahla as-sudani ala alhaqqi Rabbal Alameen
Allahumma allif baina quloobihim Allahumma ahqin dima'ahum
wa ahqin a'aradahum Allahumma jannibhum alfitan wa
jannibhum makra ala a'dai Rabbal Alameen Allahumma utuf
bilmuslimin aynama kanu Allahumma ruddana ilayka raddan jameela
wa aj'alna ahlan linasrika wa izzatika Rabbal
Alameen Ya hayyu ya qayyum bi rahmatika nastaghih
aslih lana sha'nana kullah wa la takilna
ila anfusina turfata'een Al Fatiha