Ali Albarghouthi – The Disease and the Cure – 41- Shirk in Actions Speech & Intentions
AI: Summary ©
The importance of shrooming behavior is emphasized, including the need for acceptance and loyalty to the Prophet's love, praying in a holy culture, avoiding sh patterns in behavior, and protecting property. It is crucial for individuals to develop their own values and protect themselves from sh Shane, as it can lead to "has been praying for" moments. It is also important for individuals to develop their own immune systems and protect themselves from sh Shane, as it can lead to "has been praying for" moments.
AI: Summary ©
In the name of Allah, and all praise
is due to Allah, and peace and blessings
be upon the Messenger of Allah, and upon
his family, and his companions, and peace be
upon them.
O Allah, teach us what benefits us, and
benefit us with what You have taught us,
and increase us in knowledge, O Lord of
the worlds.
O Allah, help us to remember You, and
be grateful to You, and to worship You.
So, just to jog your memory, remember when
we talked last week about the division of
shirk.
And we said there is shirk in belief
about Allah subhanahu wa ta'ala, there is
a flaw.
And there is shirk in the ibadah.
So your belief could be intact, sound.
You don't believe anything wrong about Allah azza
wa jal, but your ibadah is devoted to
someone else out of showing off.
So that's one portion that we talked about.
And the other one, which we explained, the
one believes erroneously about Allah azza wa jal,
that he is not this, or not this,
or not that.
So the one that we stopped at was
shirk al-ibadah, shirk in the worship of
Allah subhanahu wa ta'ala.
And we specifically stopped at shirk al-khafi,
the hidden shirk.
And that is the shirk that the Prophet
ﷺ described as more hidden and invisible than
the footsteps of an ant.
And we said that it is hidden because
of two things.
It's hidden from the public, and it's even
hidden from you.
Sometimes it happens without noticing it.
And it's definitely hidden from people, which makes
it more stubborn.
Because if someone sees you doing something wrong,
they can do what?
Correct you.
And you will detect that you're doing something
wrong.
But if it is invisible so that people
can't see it, and they could mistake you
for someone who is sincere while you're not,
and you can fail to detect it, it
becomes stubborn.
So we witnessed the remedy that the Prophet
ﷺ had proposed for this.
When they asked him, O Prophet of Allah,
if it is hidden, so hidden, what do
we do to save ourselves from it?
And he ﷺ recommended a dua, اللهم إني
أعوذ بك وأشرك بك وأعلم I seek your
protection that I should associate anyone with you
while I know.
And I seek your forgiveness for what I
do not know.
That if it happens without my knowledge, O
Allah عز و جل, forgive that for me.
So Ibn al-Qayyim then continues, and he
said, فَالرِّيَاءُ كُلُّهُ شِرْكٌ فَالرِّيَاءُ كُلُّهُ شِرْكٌ رِيَاء,
all of it is shirk.
And this is one of the easiest forms
of shirk that a person can commit.
And no one is safe from it.
You can minimize it.
But seldom do people escape it.
But that indicates that you need to be
aware and vigilant so that you could fight
it.
And not surrender to it because they say
it's invisible and widespread.
Because it can eat out the rest of
your deeds.
Your deeds could be invalid because of it.
And Ibn al-Qayyim here brings the ayah
that considers sincerity as a condition for the
acceptance of deed, which is at the conclusion
of Surah al-Kahf.
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ Say, ya Muhammad,
say, إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ I'm only a
human like you.
يُوحَى إِلَيَّ But I receive Allah's revelation.
And this revelation tells me what?
So that's the distinction between me and you.
I'm a human like you.
Right?
But I receive Allah's revelation.
أَنَّمَا Meaning, this is Allah's revelation.
إِلَٰهُكُمْ إِلَٰهُ وَاحِدُ Your Ilah is only One.
فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ So whoever hopes,
expects, and anticipates that he's gonna meet Allah
عز و جل.
His Creator.
As one of those days, no matter how
long you live, you will die and then
meet Allah عز و جل.
So if you believe this, then what do
you come to Allah with?
What type of deed?
What type of life?
What type of effort?
So Allah عز و جل clarifies the conditions
that you need to acquire.
فَلْيَعْمَلْ عَمَلًا صَالِحًا Let him do a righteous
deed.
وَلَا يُشْرِكُ بِعِبَادَةِ رَبِّهِ أَحَدًا And let him
not associate anyone with the worship of Allah.
So these are the two conditions.
He explains this ayah.
أَيْ كَمَا أَنَّهُ إِلَٰهٌ وَاحِدٌ وَلَا إِلَٰهَ سِوَاهُ
فَكَذَلِكَ يَنبَغِي أَن تَكُونَ الْعِبَادَةُ لَهُ وَحْدَاهُ So
Allah عز و جل is saying here, and
this is Ibn Al-Qayyim's explanation.
As our sins, Allah عز و جل is
the only Ilah.
Meaning He's the only Rabb.
He's the only Creator.
He's the only Provider.
And also He's the only one who has
the perfect and complete qualities for which He
deserves to be worshipped.
So He's the only Ilah.
There's no other Ilah.
So there is no other Rabb.
So no Creator, no Provider, no Sustainer.
And that's what you want in someone that
you're worshipping.
Because why do you worship?
To get something back, right?
So what do you get back from the
one that you worship?
You want protection.
You want provisions.
You want guidance.
Anything that you're missing, you want it from
Him.
And He's the only one with the qualities
that qualify Him to be an Ilah.
No one else comes even close.
So He says, since He is the only
Ilah, then your worship should be only to
Him.
Right?
And any other worship that you direct at
anyone or to anyone else is completely false,
unjust, and misguided.
قَالَ فَالْعَمَلُ الصَّالِحُ هُوَ الْخَالِي مِنَ الرِّيَاءِ الْمُقَيَّدُ
بِالسُّنَّةِ So He says, this whatever is righteous,
the righteous good deed is the one that
is free of riya and follows the sunnah.
Right?
فَلْيَعْمَلْ عَمَلًا صَالِحًا Let him do righteous deeds.
What is righteous?
How do you know what is righteous and
what is not?
Or in other words, how do you know
what is acceptable and what is not to
Allah عز و جل?
Without the Prophet ﷺ telling you.
Can you figure out on your own when
to pray and how to pray?
No.
When to fast?
Where to go for hajj?
When to go for hajj?
What is beloved to Allah and what is
hated?
Even in ibadah.
Because there are certain times when you cannot
worship Allah عز و جل.
Certain places where you cannot worship Allah عز
و جل.
Right?
So it tells you that it's not up
to you and me to decide on our
own that this ibadah is acceptable or not.
It's invisible, hidden from us.
Only Allah knows it.
So how do you know that this is
a righteous ibadah?
Allah has to tell you.
And whom does it come through?
Rasulullah ﷺ.
So if he tells you what to do,
then that's righteous.
If he tells you not to do something,
it's unrighteous.
Even though it has the name of ibadah.
Becomes haram.
Right?
And then, وَلَا يُشْرِكُ بِعِبَادَةِ رَبِّهَا حَلَىٰ You
do not associate and include anyone in your
worship of Allah عز و جل, in that
ibadah.
قَالَ وَكَانَ مِن دُعَاءِ عُمَرٍ And from the
dua of Umar رضي الله عنه, اللهم اجعَلْ
عَمَلِي كُلَّهُ صَالِحًا وَاجْعَلْهُ لِوَجْهِكَ خَالِصًا وَلَا تَجْعَلْ
لِأَحَدٍ فِيهِ شَيْئًا He says, Ya Allah, make
my deeds all righteous.
And make them all sincere for your sake,
for your face.
And do not bring anyone into it.
Don't have or don't make me associate someone
with you or include anyone else in those
deeds.
So Ya Allah, make it all righteous.
Make it all for you.
And don't let me include anyone in those
deeds.
So that's from the dua of Umar that
Allah عز و جل would preserve his deeds
and actions from corruption.
قَالَ وَهَذَا الشِّرْكُ فِي الْعِبَادَةِ يُبْطِلُ ثَوَابَ الْعَمَلِ
وَقَدْ يُعَاقَبُ عَلَيْهِ إِذَا كَانَ الْعَمَلُ وَاجِبًا فَإِنَّهُ
يُنزِلُهُ مَنْ زِيلَةَ مَنْ لَمْ يَعْمَلُ فَيُعَاقَبُ عَلَىٰ
تَرْكِي الْأَمْرِ He says so, this shirk and
ibadah will invalidate the reward of that action.
Will take it away.
Because you've done it for someone other than
Allah عز و جل and he'll bring here
evidence shortly that Allah عز و جل does
not care for that type of action.
So he said that it invalidates the deed.
And you could be punished for it if
the deed is an obligation.
Because it would be like someone who did
not perform it, did not do it.
So, that person will be punished for leaving
or neglecting Allah's command.
So what he means by this is if
someone is commanded to pray Maghrib and Isha,
and they pray physically, but their intention is
showing off.
He's saying have they prayed?
No.
Right?
He's saying they didn't pray.
Because for that prayer to be accepted, what
do you need to have?
A proper intention.
So the physical activity is done.
As far as people can see, it's done.
You prayed.
But the intention is an integral component of
the acceptance of that ibadah.
So if you pray, but you do it
for somebody else, is that acceptable?
He says no.
So he says as if you did not
pray.
So he says you could be punished because
you did not fulfill Allah's command.
Right?
Because that's the danger of it.
So you think that you're fasting, but you're
not.
You think that you're praying, but you're not.
You think that you're giving sadaqah, but you're
not.
What corrupts all of this?
He says it's that intention.
And this is by the way, it's not
a call for people to give up and
say, well, I can't do anything right, so
I'm not gonna do anything.
No.
You can do a lot of good things.
You can do.
You just have to what?
Fight and strive to correct that intention.
So when the whispers of the shaitan come
into your mind and into your heart that,
somebody is watching, somebody is listening.
Do it for so and so, you seek
Allah's protection from it.
And redirect your intention to Allah Azza wa
Jal so that this act remains pure, and
it benefits you and it helps you.
So a lot of times, the reason why
we do not get what we wanna get
from the ibadah is that we don't really
purify the intention.
It's really for Allah Azza wa Jal.
So when you always dedicate and rededicate your
intention to Allah in that ibadah, the ibadah
ascends in importance and in value and in
benefit.
Because you say, I don't care if people
see me or not.
They cannot benefit me, they cannot harm me.
Their praise doesn't elevate me and their criticism
does not demote me.
They do nothing.
They are sand, as he will say.
They are sand.
How could they be equal to Allah Azza
wa Jal?
He's the one who's watching.
He's the one who really matters.
No one matters.
So if you believe that no one really
around you has any power to harm you
or benefit you, so you don't care really
about them seeing you or not, praising you
or not.
And so what?
If Allah wants to elevate you, He'll elevate
you despite people.
And if He wants to demote you, He'll
demote you despite people.
So no one has any power to help
you or harm you.
So he's saying that if a person misperforms
an obligation by lack of intention, he could
be punished.
Now we say, does this also include voluntary
deeds?
So when a person does something sunnah, voluntary,
not an obligation, but their intention is corrupt,
will they be punished also or not?
We say, wallahu a'lam yah, they will.
So the evidence for that, if you remember
the hadith of Rasulullah a.s. about the
first three, who will be thrown in hellfire.
And he mentioned someone who spent apparently for
Allah's sake, but he spent so that it
would be said, he's generous.
And someone who fought apparently for Allah's sake,
but he fought so that it would be
said that he is brave.
And someone who learned and taught the Quran
apparently for Allah's sake, as people could see.
But he did this so that people will
say, he is alim, he is knowledgeable.
Qala faqad qeel, to all of them.
It was said, and they'll be taken and
they'll be thrown in hellfire.
So these things like reading, learning and teaching
the Quran, is that an obligation?
The totality of it?
No, it's not.
Like you choose, right, to be a teacher.
And then you teach.
Giving sadaqah, right?
Most of the time, sometimes it's an obligation,
but most of the time, is it an
obligation?
No, it's voluntary.
Fighting, sometimes fighting, jihad, is an obligation.
Many other times it isn't.
So a person engages in a voluntary deed,
right, though it is voluntary, but now you've
what?
You've selected the ibadah.
This is the ibadah now.
And when you don't do it right, when
you misperform the ibadah by dedicating to somebody
else, that becomes a sin.
You've given it to someone else.
Right?
So that is why a person could be
also punished for a voluntary deed with a
corrupt intention.
It says, Allah azza wa jal also said,
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينِ
Hunafa.
It says that they were not commanded except
to worship Allah azza wa jal sincere in
their worship, Hunafa, turning to Him.
So He said, if you are not sincere
in the worship of Allah azza wa jal,
you did not do what you are commanded
to do.
But you've done something contrary to it, and
it would be unacceptable, unsound, and so it's
not be accepted from you.
Right?
And then also Allah azza wa jal said
in the hadith, أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ
I'm among partners, right?
I'm the most self-sufficient, not in need
of shirk, of work that you associate others
with me.
So among many partners.
So because when you worship Allah azza wa
jal and others as well, you've made them
all partners.
So it says among those partners, I'm the
most self-sufficient, not in need of this
deed.
So if you do something that you include
others with me in it, it is for
others that you've included me with, and I'm
innocent of it.
I'm free of it.
I don't want it.
I don't need it.
Right?
So Allah azza wa jal is saying here,
if you associate with me, I'm not gonna
accept it from you.
That includes what?
Showing off, riya.
خَلَوَ هَذَا الشِّرْكُ Meaning shirk and ibadah.
Shirk and ibadah.
It's divided into big and small.
Some that is forgiven, and some that is
not.
Right?
Meaning big that is not forgiven, and among
the big there is the biggest, and then
lesser but still big, and there's also small,
and the small can be forgiven.
قال فَمِنْهُ يعني the one that is not
forgiven, the one that is big.
قال فَمِنْهُ الشِّرْكُ بِاللَّهِ فِي الْمَحَبَّةِ وَالطَّعْظِيمِ It
is shirk in Allah azza wa jal, in
love and veneration.
أَنْ يُحِبَّ مَخْلُوقًا كَمَا يُحِبُّ اللَّهِ فَهَذَا مِنَ
الشِّرْكِ الَّذِي لَا يَخْفِرُهُ اللَّهِ Is that if
you love someone, like you love Allah, and
that is shirk that Allah does not forgive.
And then he brings this ayah.
This is the shirk that Allah azza wa
jal talked about when He said, وَمِنَ النَّاسِ
مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ
اللَّهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ It says,
and among them are those who will take
rivals instead of Allah, rivals to Allah azza
wa jal.
That they love them as they love Allah.
But the believers love Allah more.
Meaning more than anything.
So he says this is shirk.
And then he says something interesting, and I'm
gonna come back inshaAllah to explain why that
is shirk.
And he says, وَمَعْلُومٌ أَنَّهُمْ مَا سَوُوهُمْ بِهِمْ
فِي الْخَلْقِ وَالْرِزْقِ وَالْإِمَاتَةِ وَالْإِحْيَاءِ وَالْمُلْكِ
وَالْقُدْرَةِ He says, it is well known that
these rivals were not equated to Allah in
their minds.
Because it said here, يُحِبُّونَهُمْ كَحُبِّ اللَّهِ They
love them like the love of Allah.
So he's saying they did not equate those
rivals to Allah azza wa jal in terms
of creation or providing for them or giving
life or taking life or in kingship or
in power.
They did not consider them to be equal
to them in those regards.
But they considered them to be equal to
Allah azza wa jal in love and in
worship and in submission.
And humility to them.
And that is a very interesting and an
important distinction.
Meaning that when they worship those rivals with
Allah azza wa jal, they did not think
and go back to the polytheists of Mecca.
Right?
So if you were to ask them, do
these idols, statues, did they create the heavens
and the earth?
Did they create anything?
They're clear about, no, that they don't create
anything.
Do they provide for you?
Like do they give you water?
Do they give you food?
No, they don't.
Are they the same as Allah azza wa
jal in power, in destiny, in guidance?
He says, no, they're not equal at all.
But how did they make them equal to
Allah azza wa jal?
They loved them as they loved Allah.
And submitted to them as they submitted to
Allah azza wa jal.
By that they committed that shirk.
So shirk is not always the case where
you believe that someone has power equal to
Allah azza wa jal.
Or secondary to Allah, but it is also
divine power that they also create and they
also rescue and they also help.
Shirk could exclusively be based on the fact
that you worship someone that brings you closer
to Allah.
Even though you don't believe that they have
divine powers.
You understand the distinction he's trying to make?
Even though you do not believe that they
have divine powers.
So for instance, there's this human being.
You don't believe that he has divine powers,
but you believe that he is so close
to Allah azza wa jal that if you
please him, he will intervene with Allah azza
wa jal and he will be pleased with
you.
So you worship him.
What do you want from me?
You say sujood, I'll do sujood.
What do you want from me?
Slaughter for me.
You'll slaughter for him.
In a what?
In a worship kind of behavior.
So when that happens, you're worshipping him.
You know that he has no divine powers,
but you worship him too.
You think, please Allah azza wa jal.
So as Allah azza wa jal said in
the Qur'an on the tongue of the
disbelievers, وَمَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَ إِلَىٰهِ زُلْفَةًۭ We
only worship them so that they can bring
us closer to Allah.
Not that they believe that they are divine.
So that's what he's saying.
So they love them as they loved Allah
azza wa jal, that became shirk.
Now the question here is, is every love
that equals the love of Allah azza wa
jal or exceeds the love of Allah azza
wa jal shirk?
See if we say that, then a lot
of people will be mushrikun.
Because the time that you commit a sin,
when you commit a sin, you commit a
sin because at that moment, you and I
love ourselves or love that sin more than
we love Allah.
Make sense?
Because otherwise you wouldn't do it.
But if you really loved Allah azza wa
jal, that's why the love of Allah is
so fundamental.
Because it is really the essence of ibadah.
The essence of ibadah is to breed the
love of Allah.
It's not just for you to stand up
or wake up early in the morning and
go for sujood.
And that's it.
And it's just the physicality of the act.
No, physicality of the act is supposed to
do what?
To breed the love of Allah azza wa
jal.
That's the intent of it.
So if we say that, any love that
equals or surpasses the love of Allah azza
wa jal is shirk, then every time we're
committing a sin will be what?
Committing shirk.
And that's not the case.
If we say that any love that equals
or exceeds the love of Allah azza wa
jal is shirk, a lot of people, a
lot of us, we love our children.
What?
More, less, or more than Allah?
To be honest.
Should be less.
I'm not talking about should be.
Reality.
Yeah.
Reality is more.
Right?
And we tend to love people more than
we love Allah azza wa jal.
Isn't that the case?
Allah azza wa jal is very absent.
He's not present in our mind.
You understand that.
So if you were to break one of
Allah's commands, you don't panic.
But if something were to happen to your
child, you panic.
So you understand.
I'm not telling you not to panic and
become cold-hearted about your children.
No, no.
But just I'm saying that a lot of
times people have not been able to achieve
the fact that they love Allah azza wa
jal more than they love their children and
their spouses and their mothers and the rest
of people around them.
But that love, it's not shirk.
It's deficiency.
Naqs.
Right?
It's deficiency in iman.
But it's not shirk.
So what is the love that is shirk?
It is to love someone like Allah azza
wa jal or more than Allah azza wa
jal with both love and submission.
You submit to them like you submit to
Allah.
Whatever they say, you do.
Right?
They are like a deity.
Without you necessarily believing that they are divine.
But they're like a deity.
Whatever they say, you do.
So you love them a lot and you
submit to them in full.
That's ibadah.
And you could love human beings like that,
by the way.
You could love human beings like whatever they
say.
And the test of that is if they
ask you to disobey Allah azza wa jal
and they keep asking you to disobey Allah,
you would do it and you disregard Allah's
command.
Then you get now a hint or a
confirmation that your love for them is submission
as well.
But if you could resist whatever they ask,
if you could rebel against it, if you
could ignore it, then it's not submission.
But we say it's deficiency in iman.
Because as the brother said, we're supposed to
love Allah more.
Right?
Remember also the hadith of the Prophet a
.s. لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ
مِنْ وَالِدِهِ وَالنَّاسِ أَجْمَعِينَ One of you does
not believe, meaning fully believe, until I'm more
beloved to him than his parents, children and
all people.
Right?
So what does that mean?
It doesn't mean that you're kafir because of
it.
God forbid.
No.
It does not mean that you're a hypocrite
because of it.
No.
But you have not fulfilled iman.
And that iman is an obligation on you.
But you haven't fulfilled it.
Right?
Meaning you have to, but you haven't done
it.
You have to love the Prophet s.a
.w. more than your parents.
And more than your children.
And more than anyone else around you.
If you haven't done it, it's deficiency.
And you should strive your best to reach
that level.
But it's not shirk.
But the shirk that he is talking about
here, اِذْ نُسَوِّيكُمْ بِرَبِّ الْعَالَمِينَ We make you
or equate you to the Lord of all.
In love and in submission, in listening to
them, and in devoting yourself to them.
So he's saying here, وَهَذَا قَائَةُ الْجَهْلِ وَالظُّونَ
This is utmost ignorance and injustice.
So how could sand be equal to the
Lord of all?
Sand which is nothing.
You equate that to the Lord of all.
And the one who has power over everyone,
to those who have no power.
And those who are weak and helpless, to
the one who has all power.
So how could both in your eye be
the same, and in your ibadah be the
same, and in your heart be the same.
And the distinction between them is so vast
that they cannot be compared.
This person is فَقِيرٌ بِالذَّاتِ By necessity, innately
he's helpless and poor.
Human beings.
And Allah عز و جل, by necessity, innately
he's rich and self-sufficient.
How could both of them be the same?
Whom everything good came from.
And he's the one who when you turn
to, saves you from everything.
So he's listing the attributes of Allah عز
و جل.
And how it is impossible and unjust for
you to equate Allah عز و جل with
any of His creation.
حيث عَدَلَ مَنْ لَا عَدْلَ لَهُ بِخَلْقِهِ كَمَا
قَالَ تَعَالَى So if you equate it, who
is without parallel, without equal, you made him
equal to one of His creation as Allah
عز و جل said in Surah Al-An
'am.
الحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ
وَالنُّورِ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ He says,
praise be and thanks be to Allah.
The one who created the heavens and the
earth and He made darkness and light.
And then the disbelievers equate other with Him.
Meaning look at what Allah did.
How big it is, how fundamental it is.
And then you come to one of His
creation and you make him equal to Allah
عز و جل.
قَالَ فَيَلَهُ مِنْ عَدْلٍ تَضَمَّنَ أَكْبَرَ الظُّلْمُ أَقْبَحَهُ
He says, what kind of equation this is
that includes the greatest injustice and the ugliest
of it.
And it's interesting here, you have to keep
in mind how He is saying that this
equation, this comparison is the greatest injustice.
As Prophet ﷺ said in the other hadith
that we've read, أَكَبَرُوا الْكَبَائِرَ أَن تَجْعَلَ لِلَّهِ
نِدًّا وَهُوَ خَلَقًا The greatest of the big
greatest sins is that you would make to
Allah عز و جل a rival and He
created you.
So that's the greatest injustice.
And you can understand if someone is guilty
of that greatest injustice, other types of injustices
are easier for him to commit.
If someone can be guilty of this type
of injustice, then other types of injustice, I
mean there is almost no end to them,
he'll commit that more easily.
And so for instance, if someone, if you
want a comparison or an example, if someone
could kill another in cold blood, do you
think that they would refrain from or have
any moral objections against stealing their money?
If someone is just willing to just kill
another with no just cause, fully aware of
what he's doing and its consequences and the
damage, do you think that he's gonna hesitate
about taking his money?
No.
Because that sin is smaller compared to the
great injustice he committed.
So Ibn Al-Qayyim is saying this is
the very and the greatest of all injustices.
If someone is guilty of this, it just
opens the door for all other types of
injustices and crimes for him to commit.
So don't let that surprise you.
If someone who disbelieves in Allah عز و
جل also kills, and kills in scores, not
just one or two, but so many, and
steals, and lies, and that there is no
limit to the evil that they commit.
And you wonder where is this coming from?
He says, go back to what they believe.
And there are some who do not know
Allah عز و جل, who are yet to
actually be fully convicted of that greatest injustice.
They could be even atheists, but they have
not really received the message of Allah عز
و جل.
So you'd find them doing what?
Atheists, but in other aspects they're still moral.
It's possible.
Because not fully, wallahu a'lam, they're not
fully aware of the crime that they are
committing when they reject Allah عز و جل.
They haven't been taught.
So it's possible for them to have these
contradictions in their life.
When it comes to Allah عز و جل,
they ignore Him.
But when it comes to animals, they're great.
When it comes to the elderly, people with
disabilities, they're great.
But not here.
But if a person is fully aware of
the injustice he's committing, meaning Allah.
He's being presented with all the evidence against
his disbelief, against his polytheism.
And he still rejects it.
So now he's fully aware.
And now he's fully committing the crime of
shirk.
Then everything that follows will be a consequence
of that.
He will commit those other crimes as well.
فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ
وَتُقَطِّيوا أَرْحَامَكُمْ That when you turn away from
Allah Azzawajal, you will corrupt in the land
and sever your kin.
This is what's gonna happen.
Corruption in the land follows disbelief.
قَالَ وَيَتْبَعُ هَذَا Meaning follows this.
What we've talked about, which is loving and
submitting to people like you love and you
submit Allah Azzawajal.
الشِّرْكُ فِي الْأَفْعَالِ وَالْأَقْوَالِ وَالْإِرَادَاتِ وَالْنِّيَّاتِ Part
of it is...
Part of another division.
He says shirk in your intentions, shirk in
what you say, and shirk in what you
do.
That's easy to remember, right?
Because it's really basically three things.
What you intend to do, what you say
you wanna do, and then what you eventually
do.
He says there's shirk in all three.
Shirk in actions, shirk in what you say,
shirk in what you intend.
So someone can ask you, can someone commit
shirk in their heart?
Yes.
Can they commit shirk on their tongue?
Can they commit shirk with their deeds?
Obviously.
So he begins now with actions.
He says, كَسْسُجُودِ لِغَيْرِ اللَّهِ Like prostrating, sujud
to other than Allah Azzawajal.
He says that's shirk.
So in Ibn Qayyim's statement here, prostrating to
other than Allah Azzawajal is shirk.
وَالطَّوَافُ بِغَيْرِ بَيْتِهِ Circling in worship other than
the house of Allah Azzawajal.
So when you circle in tawaf, you circle
what?
Kaaba.
You circle any other place?
No.
But there had been in Islamic history people
who did that.
They would circle another place as an act
of ibadah.
He says this is shirk in Allah because
Allah did not legislate that.
Right?
وَحَلْقُ الرَّأْسِ عُبُورِيَّةً وَخُضُوعًا لِغَيْرِهِ He says, and
then shaving your head in submission to someone
other than Allah Azzawajal.
So when you shave your hair, right?
Talking about men.
Are women allowed to do this?
No.
They're not.
For men do this.
You could do it out of habit.
It's hot.
You just want to remove all your hair.
Fine.
You're allowed to.
You want to do it religiously.
When do you do that religiously?
Ah, Amr al-Hajj.
Religiously you're limited.
Right?
You can't go to someone and someone commands
you to shave your hair religiously, and you
follow.
And you may say, well, that's strange, but
it happened.
Right?
So maybe you haven't experienced it.
Maybe you have not even imagined that it
happened before.
Right?
That they would shave their hair as submission
to, loyalty to, somebody else.
قَالَ وَتَقْبِيلِ الْأَحْجَارِ غَيْرَ الْحَجَرِ الْأَسْوَدِ الَّذِي هُوَ
يَمِينُهُ فِي الْأَرْضِ It says, and kissing stones,
except for one stone, which is the black
stone, which he said is Allah's right hand
on this earth.
This phrase, Allah's right hand on this earth,
is in reference to a weak hadith.
It's a weak hadith that states that, Al
-Hajar al-Aswad is Allah's right hand on
earth.
But it's a weak hadith.
So we don't really have to deal with
it.
Right?
So, kissing any other stone, other than the
black stone, he's saying what?
He says that would be shirk, because it's
ibadah.
You're not supposed to.
There's no blessing in it.
There's no precedence.
وَتَقْبِيلُ الْقُبُورِ وَاسْتِلَامِهَا وَاسْسُجُودِ لَهَا And it says
here, and kissing the graves, and touching them,
and prostrating to them.
And he's not gonna talk about the graves.
But before we do that, let's just explain
what he said here.
تَقْبِيلُ الْقُلُوبِ Kissing the graves.
Right?
So he said that the only thing that
you're supposed to kiss is what?
The black stone.
You don't go kissing whatever you want thinking
that this is ibadah.
No.
And he says, استِلَامُهَا Touching it.
Right?
As worship, or as barakah.
Now, what do you usually do istilam of?
You do of the Ka'bah.
Right?
الرُّكْنِ الْيَمَانِ And الحجر الأسود.
That is the touch.
Whenever there's a possibility for you to come
close, when you're doing tawaf, every time you
pass, you will touch الرُّكْنِ الْيَمَانِ.
If it's crowded, it's crowded.
You don't have to.
Then you come to الحجر الأسود, you touch
and you kiss.
If not, signal.
You wave.
Right?
That's the only istilam that we have.
But if you go to the masjid of
Rasulullah ﷺ, do you touch stuff left and
right?
No.
So he's saying there's no istilam to the
grave.
He's talking really here about the grave.
Because that's the real problem.
Right?
Or prostrating to the grave.
Now he says, وَقَدْ لَعَنَ النَّبِيُّ He said,
the Prophet ﷺ has cursed those who have
taken the graves of the Prophets and the
righteous as places of worship, as masajid, where
you pray to Allah ﷻ in them.
So how is it so with those who
worship them instead of Allah or with Allah?
So he's saying what?
Because he's gonna bring now the hadith.
But he wants you to understand the distinction
between two things.
He says, if a person dedicates the grave,
the cemetery of the Prophets and of the
righteous as a place where they worship Allah
in it.
They worship Allah.
Worshipping whom?
Allah.
But in that place, he says they are
cursed.
Right?
So what do you think is the status
of someone who worships the grave?
That is shirk.
He's cursed and cursed and cursed.
Right?
So what does it mean to worship Allah
ﷻ in the grave or next to the
grave?
So a person when they wanna make du
'a, instead of making du'a at home
or in the masjid, they go to the
grave and make du'a.
Right?
If a person wants to slaughter an animal,
instead of doing it wherever it's natural for
them to do that, they take it to
the grave and they slaughter there.
That's an act of ibadah.
If a person wants to pray, salah, instead
of doing it in the masjid or at
home, they go do their salah over there.
Now you could perform if you have missed
funeral prayer, salatul janazah.
And someone is just buried, you could perform
salatul janazah there.
That's an exception.
But no other ibadah.
You could go and visit the grave and
say the du'a of the Prophet ﷺ.
But you cannot go there, ask them to
make du'a for you.
Or make du'a to Allah ﷻ in
the grave thinking that this is a holy
sacred spot.
That's forbidden.
So this is taking that spot as a
part of ibadah.
So you'll hear here the Prophet ﷺ in
more than one hadith warned against it.
And you have to ask yourself, why did
he spend so much time ﷺ warning people
against that?
Why is it?
Why is it so dangerous?
So first of all, he said ﷺ, لَعَنَ
اللَّهُ الْيَهُودَ وَالنَّصَارَ اتَّخَذُوا قُبُورَ أَنبِيَئِهِمْ مَسَاجِدٍ May
Allah curse the Jews and the Christians.
They have taken the graves of their prophets
as masjids, as places of worship.
And he said ﷺ, خَالَ إِنَّ مِن شِرَارِ
النَّاسِ Among the worst people are those whom
the hour, the day of judgment will come.
While they're alive.
And those who will take the graves as
masjids.
And he also said ﷺ, he said, There
were ones among you or before you.
There were those before you who used to
take graves or transform graves into masjid.
So do not transform the grave in the
cemetery into the masjid.
I forbid you to do this.
And he said ﷺ, لَعَنَا اللَّهُ زَوَّارَاتِي الْقُبُورِ
وَالْمُتَّخِذِينَ عَلَيْهَا الْمَسَاجِدِ May Allah Azza wa Jall
curse the female visitors of the grave and
those who take masjids or erect masjids or
consider that to be a place of worship.
Similarly also he said ﷺ, اشتَدَ غَضَبُ قَوْمٍ
Allah's anger has intensified for a people who
have taken the cemetery or the graves of
their prophets as places of worship, as masjid.
And he said ﷺ, and this is kind
of how it develops.
قَالَ إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانَ إِذَا مَاتَ
فِيهِمَا الرَّجُلُ الصَّالِحُ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا وَصَوُّرُوا
فِيهِ تِلْكَ السُّوَرُ أُولَئِكَ شِرَارُ الْخَلْقِ عِنْدَ اللَّهِ
تَعَالَى He says, there were those among before
you.
When a righteous man would die, they would
build on his grave a masjid and they
will put images in it.
These are the words of Allah's creation on
the day of judgment.
So when someone, this is kind of how
the thing develops, how shirk develops.
Someone who's righteous, admired, respected, people looked up
to.
And they wanted that inspiration to continue.
So when he dies, they haven't worshipped him
yet.
But they just want to remember and be
close to him.
And maybe they think that being close to
him brings barakah, brings benefit, greater acceptance.
So they build a masjid.
And then they draw pictures of what he
looked like, what he used to do.
And from that, it turns into worshipping him.
Right?
It turns into worshipping him.
So he said, These are the worst people
with Allah Azzawajal on the day of judgment.
He says, this is the condition of someone
who prostrates to Allah in a masjid that
is built on a grave.
What's the condition of someone who prostrates to
the grave itself?
This is the condition of someone.
You go to a masjid.
That masjid is built on a grave.
And you worship Allah Azzawajal there.
He says, that is condemnable, cursed on the
tongue of the Prophet a.s. You should
not be praying in a masjid that is
built on a grave.
You have to avoid it.
Even if it's popular.
And in some Muslim countries, you still have,
right?
You still have masjid and there's a grave
in the middle.
Right?
They say, no, that masjid cannot continue to
exist.
They say, okay, what do you do?
So the scholars have said, which came first?
If the grave came first, you demolish the
masjid.
Right?
If the masjid came first, you dig up
that body and you bury it with somebody
else.
So the precedence goes to what came first.
Right?
But you're not supposed to pray there.
Right?
And he said, a.s., Allahumma la taj
'al qabri wathana yu'bad.
Allah, O Allah, do not make my grave
an idol to be worshipped.
Do not make my grave an idol to
be worshipped.
Right?
And we can say that Allah azza wa
jal answered the dua of the Prophet ﷺ.
Because there is no access to it anymore.
And you don't find people worshipping the grave
of the Prophet ﷺ.
Even though you have kind of small scattered
instances of it.
You find people like outside the masjid making
dua to the grave.
Right?
They're standing and they're making dua towards the
qubba, the green dome.
You find that.
But if they find them out, they dismiss
them.
But it still takes place.
But you have no access to the grave
of the Prophet ﷺ.
You cannot see it.
There are at least three walls around it.
Right?
And the people who go there, they think
that...
You may think that if you just look
closely, you may be able to see what
is beyond, inside.
And you may think, Oh, this is the
grave of the Prophet ﷺ.
No one has seen the spot where the
Prophet ﷺ was born for centuries.
For centuries.
Because it was walled off once, and then
twice, and then three times.
And maybe there's a fourth wall.
But at least I'm sure of three.
So there's no access.
Centuries.
No one has seen inside.
So that is the dua of the Prophet
ﷺ.
Right?
That it would not be considered.
It doesn't become a Eid.
People don't go there and commemorate and celebrate
and do ibadah over there.
No.
You worship, you worship Allah ﷻ.
So Allah, He said, and the Prophet ﷺ
had protected tawheed, the greatest protection.
So he had forbidden, ﷺ, from voluntary prayer
when the sun rises and sets.
So that is not a means to imitating
those who imitate those who worship the sun.
Right?
So it's not the means to imitate those
who worship the sun.
Who prostrate to it in those times.
So he blocked it by blocking salah after
Asr and after Fajr.
Because those are the sacred times for those
who worship the sun.
And that is a very interesting command from
the Prophet ﷺ.
If you wanna understand the rationale behind it.
Why after Asr and why after Fajr?
Because if people were to worship the sun,
and believe it or not, people still till
today venerate and worship the sun.
So, when it rises, and then when it
sets.
So he says, then you do not, for
voluntary salah, general nafl.
Then you don't pray at that time.
Even though a person may say, I don't
even know that people worship the sun.
It's not even in my intention or adjacent
to my intention that I would be respecting
the sun.
He says, even if.
Even if.
It's not about intention.
It's about an act that resembles the actions
of those who disbelieve.
Which in time brings you closer to him.
So it's not just about intention.
Just like with the other thing.
The Prophet ﷺ when he said, مَن تَشَبَّهَ
بِقَوْمٍ فَهُوَ مِنْهُمْ If you imitate a people,
you're one of them.
I don't have the intention of imitating them.
It's just happening because of what I bought.
He says, even if you don't have the
intention, you should refrain from it.
Because eventually it will make you look like
them.
And then in time, you will develop that
intention.
So he said what?
He protected tawheed.
By saying, even then, a form of ibadah
is not allowed.
Right?
وَمَا السُّجُودُ لِغَيْرِ اللَّهِ He says, ask for
prostration to other than Allah عز و جل.
So he said, عليه الصلاة والسلام لَا يَنبَغِي
لِأَحَدٍ أَن يَسْجُدَ لِأَحَدٍ إِلَّا لِلَّهِ He says,
no one should prostrate to anyone except Allah.
And this hadith is sahih.
لَا يَنبَغِي لِأَحَدٍ أَن يَسْجُدَ لِأَحَدٍ إِلَّا لِلَّهِ
قَالَ وَإِنَّمَا تَجِئِ And he says, and this
phrase, لَا يَنبَغِي should not.
Okay?
He says, comes in the speech of Allah
عز و جل and the messenger عليه الصلاة
والسلام for things that are inappropriate.
Absolutely inappropriate.
Absolutely forbidden.
Must not happen.
As Allah عز و جل says, وَمَا يَنبَغِي
لِلرَّحْمَٰنِ أَن يَتَّخِذَ وَلَدًا Allah عز و جل
should not take, cannot take a son.
Right?
So it's a thing where it must not
happen, it cannot happen.
So when he's saying, لَا يَنبَغِي لِأَحَدٍ أَن
يَسْجُدَ لِأَحَدٍ إِلَّا لِلَّهِ No one should.
It's not appropriate.
It's not befitting.
For anyone to prostrate to anyone except Allah
عز و جل.
And he says also, وَمَا تَنَزَلْتَ بِهِ الشَّيَاطِينَ
وَمَا يَنبَغِي لَهُمْ وَمَا يَسْتَطِعُونَ He says, and
the devils did not come down with this
revelation and they shouldn't and they couldn't and
they must not and they cannot.
And this is not possible even for them.
This revelation, or they accuse the Prophet صلى
الله عليه وسلم of anything.
He's saying, these devils cannot bring down this
revelation.
They cannot.
It does not fit their nature.
They cannot carry it.
And they also cannot.
So it's inappropriate.
It's impossible.
وَقَوْلِهَ عَنِ الْمَلَائِكَ مَا كَانَ يَنبَغِي لَنَا أَن
نَتَّخِذَ مِن دُونِكَ أَوْلِيَاءٌ It is impossible for
us to take anyone other than you as
an ally.
So this phrase he is saying that indicates
the greatest inappropriateness of anyone prostrating to anyone
other than Allah عز و جل and it
must never happen.
The last thing he mentioned here.
Well, actually it's the second.
It's about speech.
So he said, speech in action.
We talked about this.
Shirk in action.
We talked about this.
Shirk in speech.
So he says like, swearing by other than
Allah عز و جل.
So that is an example.
قَالَ مِنْ حَلَفَ بِغَيْرِ اللَّهِ فَقَدْ أَشْرَكُ The
one who swears by other than Allah عز
و جل has committed shirk.
And you find that still taking place.
You find it among Muslims but also you
find it among non-Muslims.
And I'm saying among non-Muslims, why?
Even though they don't believe what we believe
but they do actually do it.
So some Muslims absorb that as well.
They start kind of adopting the same phrases.
So if somebody swears by the Prophet ﷺ,
that is what shirk.
Somebody swears by the Ka'bah, that's shirk.
Somebody swears by his parents or by his
children or by his dead parents or by
whatever he thinks is valuable other than Allah
عز و جل.
All that would be shirk.
So it is a serious sin.
So it should be renounced.
It should be stopped.
قَالَ وَمِنْ ذَلِكَ قَوْلُ الْقَائِلِ لِلْمَخْلُوقِ مَا شَاءَ
اللَّهُ وَشِئٍ It says also, if you say
to someone, whatever Allah wants and you.
Whatever Allah wills and you.
Meaning, should we do this?
Should we go there?
Whatever Allah and you want.
That phrase.
So that is shirk.
He says, even though you do have a
will.
You have a irada, you have a will.
You have a mashia.
And your will is consequential.
It actually leads to things happening or not
happening.
But because you put them both on the
same scale, same level, that became shirk.
So someone came to the Prophet ﷺ and
he said, مَا شَاءَ اللَّهُ وَشِئْتَ Whatever Allah
and you want.
And he said, أَجْعَلْتَنِي لِلَّهِ نِدَّةً You made
me equal to Allah عز و جل.
Whatever Allah wants alone.
Even though the will of the Prophet ﷺ,
what he wants, will have a consequence.
But he said, you put us at the
same level.
You put us at the same level.
You made me a rival to Allah.
No, Allah عز و جل alone.
Mine is secondary.
He says, if that's the case, and what
the Prophet ﷺ said and noted as wrong.
He says, what do you think if somebody
says, I'm relying on Allah and on you.
I'm relying on Allah and you.
متوكل على الله و عليك I'm in Allah's
protection and yours.
Right?
And I have only Allah and you.
Right?
I only have Allah and you.
This is from Allah and you.
This is from Allah's blessings and your blessings.
Allah is for me in this above and
you are for me here.
And he is my protection there, you are
my protection here.
And he says, وَاللَّهِ وَحَيَاتِ فُلَانُ This is
by Allah and the life of so and
so.
Or he says, I vow this for Allah
and so and so.
Vow.
Like I will do this and I might
make this vow for Allah and for so
and so.
Or I repent to Allah and so and
so.
Or I hope from Allah and so and
so.
So he's saying, compare all of these phrases
and the phrase that the Prophet ﷺ condemned
whatever you and Allah want.
And consider which one is uglier.
So the phrase that was presented by the
Prophet ﷺ is softer than these other phrases
that Ibn Qayyim is talking about and he
wants us to actually understand how ugly they
are.
So you understand that these phrases that I
just brought he is saying are much uglier
and more sinful than the thing that the
Prophet ﷺ has condemned.
So he's saying, sujood and ibadah and reliance
and repentance and taqwa and fear and protection
and vowing like never an oath or swearing
by Allah.
Tasbeeh, takbeer, tahleel, tahmeed, istighfar.
This dhikr of Allah عز و جل shaving
the head out of submission and ibadah.
Circling the house of Allah.
Dua.
All this belongs to Allah عز و جل
and it's also befitting that be given to
Him not to any angel, not to any
Prophet, not to any human being.
This is purely the rights of Allah عز
و جل.
If you give it to somebody else it
becomes their ibadah.
And the last thing that we mention inshaAllah
for today is shirku fil iradati wal niyat.
Shirk and intentions.
And he says, shirk is intention.
This is a sea that has no end.
And very few people survive it.
Meaning it has no end to it.
It's as vast as the sea because the
intention is always bubbling on the inside.
Always keeps changing.
Alright.
So, if you intend with your deed someone
other than Allah عز و جل, other than
the pleasure of Allah, other than the face
of Allah عز و جل, or getting closer
to Him, that is a shirk in Allah
عز و جل.
And the ikhlas is that you purify your
deed.
What you say, what you do, what you
intend.
From any other destination except Allah عز و
جل.
This is, he says, is al-hanifiyyah.
To being a hanif.
Which is millatu Ibrahim.
Which everybody is commanded to follow.
What is a hanif?
The hanif is the one who turns away.
Hanif, if someone has crookedness in his feet,
they call that hanif.
Or ahnaf.
Because of that crookedness.
There is a turn in it, right?
Hanif is the one who turns.
Turns towards whom and away from whom?
Hanif is the one who turns to Allah
عز و جل away from shirk and anything
else.
That's the hanif.
The one who turns to Allah.
And by necessity when you turn to Allah,
you abandon what?
Any other deity and any other ilah and
any other submission except submission to Allah عز
و جل.
This is the hanifiyyah.
And he says, وَهِي حَقِيقَةُ الْإِسْلَامِ This is
the essence of Islam.
When Allah عز و جل says, وَمَن يَبْتَغِ
غَيْرَ الْإِسْلَامِ دِينًا فَلَيُّقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ
مِنَ الْخَاسِرِينَ One who seeks a religion other
than the religion of Islam, that shall not
be accepted from him.
And in the hereafter he is among the
losers.
He says, in that way, which is what
submission to Allah عز و جل and turning
to Him, this is how all the religions
of the Prophets is Islam.
So when we say Islam, we mean two
things by it.
One, the Islam of the specific shari'ah
that Prophet Muhammad صلى الله عليه وسلم brought.
And after the Prophet صلى الله عليه وسلم
had brought this, any other Islam is that
Islam.
You can't be a Muslim if you do
not submit to the shari'ah of Rasulullah
صلى الله عليه وسلم.
But previous to Muhammad صلى الله عليه وسلم,
all those Prophets were Muslims because their religion
was that al-Hanifiyah.
They turned to Allah عز و جل in
submission, in love, in fear, in reliance, and
all of that, and away from shirk with
Allah عز و جل.
That's what made them Muslims, right?
So he says this is the millah of
Ibrahim that if you turn away from it,
you are the most foolish of the foolish.
So inshallah we'll stop here with Allah عز
و جل and then we'll continue.
There's a little bit about shirk inshallah.
We'll continue that inshallah next week with Allah
عز و جل.
Let me know inshallah if you have questions.
Fadhal.
BarakAllahu khair.
Naa.
Naa.
Naa.
Naa.
Naa.
So the other is asking, a question that
often gets asked, which is that, if prayer
after Asr and after Fajr is prohibited, but
then suppose that you come into the masjid
and you want to pray tahiyyat al-masjid
would prayer at that time fall under the
prohibition that the Prophet صلى الله عليه وسلم
had explained and we just read, or would
it be allowed to pray it because there's
a reason for it and some of the
madhab they allow prayer like that in those
times, some of the madhab they don't.
So as you said, some of the madhab
they don't allow it altogether, they just simply
come and sit down.
The madhab that allow it or the scholars
that allow it, they allow it because they
say, yes, the Prophet صلى الله عليه وسلم
prohibited this.
He says, after Asr, after Fajr, you don't
pray.
But then also he said in a hadith,
that if you come to the masjid, do
not sit down until you pray.
He says, okay, how do we reconcile, put
these two hadith together because they seem to
be contradicting each other, right?
So what do I do?
So they said, we reconcile them by saying
that, no, the person who's coming to pray
in the masjid has come for a reason
and will pray for a reason.
It's not a general nafl, general salah.
So they say what is prohibited here is
a prayer that is not brought up by
a reason.
So after Asr, you say, I just want
to pray sunnah, just open sunnah like that.
He said, that's prohibited.
After Fajr, I just want to pray open
nafl like that.
He said, that's prohibited.
But you come to the masjid, they say
you can still pray.
Why?
Because it is called sunnah tahiyyat al-masjid.
You pray this and you sit.
They say, we exclude that from that prohibition.
That is wallahu a'lam, a way that
you could actually apply both of these hadith
without stopping the other, right?
But if you choose the other, it's your
prerogative, inshallah.
So that's fear is when you're praying or
fear when you're working.
Okay, okay.
So the second question.
First, he says, if I'm at work and
my boss comes and then I feel afraid
because he's coming, because he has power and
he could kind of yell at me and
he'd do this and that.
Is that fear shirk?
This is not shirk.
It's not shirk.
It's natural to be afraid of this person
could do this, this person could do that.
But we say also, the more that you
ponder Allah's power and submit to Allah azza
wa jalla, the less and less you'd be
afraid of people.
But if you feel that fear, it's not
shirk.
It's natural.
Just like you being afraid of snakes, you
being afraid of lions, being afraid of predatory
animals, right?
Being afraid of a person who carries a
gun and points it at you, it's natural.
And they exclude that from shirk.
It's natural fear.
The first question that you had is about
people who are doing tawaf and taking pictures
and videos of themselves.
And you're asking, is this shirk?
Is this riya?
So a couple of things that we say
about this.
First of all, that could be riya or
could open the door for riya.
Because this is what?
Tawaf is what?
It's an act of ibadah.
It's an act of ibadah.
So you're supposed to actually be in worship
to Allah azza wa jalla.
So you're making dua, you're making dhikr, you're
asking Allah to forgive you.
It's an ibadah, right?
It's a salah, except you're allowed to speak.
Right?
You're not prohibited.
Like if somebody, you know, so-and-so
asks you a question, you could answer.
Right?
So it's different than salah in that regard.
But the rest of it is supposed to
be an act of ibadah.
So when you're praying, you don't take photos
of yourself or put a video to show,
see I'm praying.
So if you want that ibadah to be
accepted and you want it to be complete,
you avoid your phone at that time.
Is it riya?
Maybe they're just simply commemorating that occasion.
Not necessarily riya.
But it can open the door for riya.
Look at me, I'm worshipping Allah azza wa
jalla.
Right?
So it's best that it's avoided.
Misunderstanding.
No, I don't mean like a misunderstanding.
That's not my example.
No, you're right.
You're right.
Yeah, but that's not really what I meant
by it.
What I meant by it is a criminal.
Exactly.
A criminal killing of someone.
A disregard for his rights.
Then I'm saying if a person can commit
a crime that big and not care about
Allah azza wa jalla, and not care about
humanity and their rights, then they're not gonna
care about any other rights that they have.
That's what I really meant by it.
Not a person who has an imbalanced understanding
of halal and haram.
Where they say, I can kill him, but
it's haram for me to take his money.
That's a very skewed, right?
Yeah, it's a very skewed understanding.
I'm sorry.
There's...
No.
No, I mean, wallahu alam.
If it's...
Some scholars have said it should be, as
a personal umrah, one per trip.
Right?
But if you're doing it for somebody else,
wallahu alam, that's a legitimate exception.
Wallahu alam.
Because you're not there all the time.
That's...
They would have to ask, right?
They would have to ask the imam.
He's asking about women traveling to umrah in
a group without a mahram.
So I would say they would have to
ask the imam, they would have to ask
the group, they would have to ask, because
there are some leeway with this, but they
really have to check to see if they
qualify, and if they have a mahram, and
why they're traveling without a mahram, and is
it safe, and, and, and.
I mean, it's up to the government.
You are telling me about halal and haram,
right?
The government is different.
Right?
But halal and haram is different.
So, yes, there are some scholars who will
say, yes, umrah and hajj are exceptions for
women traveling without a mahram, as long as
the journey is safe, and they have safe
company.
And others still prohibit it.
So I'm saying it's a case-by-case
thing.
Inshallah.
So it's really hard to just give it
to everybody.
Yeah.
So, yes.
So, if someone repents from a sin, is
he also exempt and protected from the consequence
of that sin?
We say, yes.
If Allah Azza wa Jalla takes the sin,
the consequence does not remain.
Yes.
So, if someone is worshiping Allah Azza wa
Jalla privately, is it a foolproof method of
protecting yourself from shirk?
In niya, in intention.
So, you're not showing off because you are
secluded from everybody else.
This is one of the great ways where
a person can protect himself, or let's say
develop ikhlas better.
Because ikhlas, think of ikhlas like a muscle.
Right?
Just like iman.
The more that you develop it, the stronger
that it is.
So ikhlas is just like that.
The more that you practice it, the greater
it is.
So when you worship Allah alone, in solitude,
and no one can see, then it's more
likely that you have developed ikhlas further and
further and further.
The more that you give sadaqah without somebody
seeing, the more that you do any type
of ibadah, not just because you're motivated by
someone's presence, or because they expect it, or
they've asked you to do it, but because
you want to do it, then that ibadah
will mean more to you.
And then there's greater chance of having ikhlas
in it.
It doesn't mean that you'll be absolutely safe.
Because the next time you're in people's company,
the shaitan is going to come and is
going to try to tempt you.
But your ikhlas, we hope, will be stronger.
But it's going to be a battle, back
and forth, back and forth, back and forth.
That's why we said, one of the ways
that you could actually develop that ikhlas, and
develop sincerity, do things privately.
Okay.
So, the question is that, if a person
believes that they're making dua, and the dua
is not answered, but they believe that so
-and-so is pious, is a good man,
can they go to them and they say,
oh, so-and-so, my dua is not
working, can you make dua for me, that
this, this, this happens?
So, on the one hand, no, it is
not shirk.
Okay, it's not shirk.
So, some ulama will say it's absolutely permissible.
You can go to someone and ask them
to make dua for you.
So, for instance, the children of Ya'qub,
peace be upon him, had asked, Oh, our
father, ask Allah to forgive us.
So, we say, yeah, it's permissible to do
this.
But, here's the thing.
Some ulama have, you know, cautioned that, when
you do this, you start to rely on
other people.
Not that it is shirk.
But they say that, you start to believe
that it is them and because of them
that things happen, not because of Allah Azza
wa Jal.
So, you say, then maybe part of your
heart will start leaning towards them.
So, that's an opinion I'm presenting to you.
So, they say it's disliked.
Because the Prophet, peace be upon him, had
asked the sahaba, or at least have taken
the ahd, like an agreement from them.
Do not ask anyone for anything.
Right?
Anything.
So, if a person was even riding on
his camel and his whip falls, he wouldn't
even ask people for it.
So, they said, if you extend this also
to even acts of ibadah that bring you
closer to Allah, they would say, let that
also include them.
So, if you want something from Allah Azza
wa Jal, rather than lean on somebody else,
ask Allah Azza wa Jal directly.
That's an opinion.
Although, the others have said it's permissible that
you could go and ask.
So, if you're gonna go and ask, just
pay attention that, if Allah answers, Allah is
the one who answers.
It's not them.
Right?
Allah is the one who answers.
And Allah is the one who should be
thanked.
And you should be grateful to Allah Azza
wa Jal, and not to the person.
That's what I want to explain.
We'll make this the last one, inshaAllah.
No, you don't make dua in groups, right?
You basically...
No, I mean, you mean right after burying
him?
No, I mean, the dua that you make
is the dua that the Prophet SAW had
said, which is when you enter the grave.
As-salamu alaykum daara qawmin mu'mineen.
That's what you say.
If you want to make dua right in
the grave, you turn to the Qibla.
And you make dua there.
Just like next to the grave of the
Prophet SAW, he says, if you're going to
be there, although now you don't really have
the chance to do this, but if you
want to make dua, you turn your back
to the grave, and you turn to the
Qibla, and you make dua to Allah Azza
wa Jal.
So whenever you're making dua, you turn to
the Qibla.
You're not facing the grave.
Short, okay.
No.
Okay.
Okay, there's a disagreement of opinion about it.
It's that if I pray, can I give
my prayer, my salah, to a dead person?
So some people say yes.
They allow it.
As just any act of ibadah can be
given to the dead.
Right?
And some people disallow it, and they say
only the things that have been reported by
the Prophet SAW.
So we're not going to make no extensions.
So they say dua, sadaqah, hajj, fasting.
He says we can, but not everything else.
So they say you cannot give them Quran,
you cannot give them salah.
So there's a disagreement of opinion about this.
Because there's a hadith about what I mentioned,
about sadaqah, about fasting.
You know about these things.
So some scholars have said we can extend
it.
And some have said no, we're going to
stop where the Prophet stopped.
It's not just any act of ibadah.
Right?
So the safest I would say, stay with
these things, that the Prophet SAW have said.
But if you extend it, you have precedence,
you have scholars who have said you could
do that.
You wanted to say something?
So it's probably that Allah Azawajal did not
accept their repentance, or they did not repent
from it, or they did not remember it.
Right?
They did something in the past, but just
skip their mind.
So either that repentance was not there, repentance
was incomplete.
One of these things have to happen.
But if Allah Azawajal takes the cause of
that consequence, the cause of that consequence, if
it goes away, the consequence should not stay.
So Allah saves you from all of it.
Jazakum Allah Khaira.
We'll see you inshallah next week.
Subhanak Allah wa bihamdik ash-hadu an la
ilaha illa anta astaghfirullah wa atubu ilayka.
Oh goodness, okay.