Zakaullah Saleem – S02 EP06 Aqeedah Statements Of Shirk
AI: Summary ©
The speakers discuss various topics related to sh arc, including the importance of knowing the three types of sh admits, the three types of people involved in sh Oak, and the use of "arows" in Islam. They also discuss the importance of fulfilling oath for avoiding sin and avoiding negative consequences, and the use of "naught" in the context of shrooming and names. The speakers also touch on the use of " Memphis" in Islam and the importance of testing and testing before committing a statement.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, the Lord
of the worlds.
And to the righteous.
And peace and blessings be upon His noble
Messenger.
And upon his family and companions.
Next, this is our sixth session of the
second season under Al-Bina Al-'Ilmi Building Knowledge
Program.
Every Monday we have this session covering various
topics related to the Aqeedah.
And today and next week, Inshallah, we'll be
going through some of the common statements that
people knowingly or unknowingly utter, but they are
classed as the statements of shirk.
And when we go through the list of
these statements, we are now going to talk
about the statements that are clear.
The words and the statements that are clear
in shirk, or the statements of shirk that
are very clear.
Rather, we'll be talking about the statements that
people do not know that they are the
statements of shirk.
O people, O Muslims, I should say, Muslims,
they either do not know, or they do
know, but they do not understand the sin
behind that particular statement.
So we are going to go through various
statements, and the first of them is the
statement of taking an oath, when it comes
to taking an oath.
Before we go into the details of that,
it is important for everyone to understand three
types of oaths, although it is a bit
of a fiqh issue, but it is important
to understand.
There are three types of oaths.
The first one, in Arabic, is called al
-yameen al-ghamoos.
The oath in Arabic is called yameen.
Yameen means right hand, and yameen also means
the oath.
And the plural of the word yameen is
aiman, not iman, aiman.
And this word is used in the Qur
'an.
In Surah al-Baqarah, Allah says, la yuakhidhukumullahu
bil laghwi fee aimanikum.
Not fee imanikum, fee aimanikum.
Likewise, in Surah al-Ma'idah, Allah says,
la yuakhidhukumullahu bil laghwi fee aimanikum.
walakin yuakhidhukum bimaa aqqattumul aiman.
Not iman, with the fatha.
That is why it is important to know
the harakat when you pronounce any word of
the Arabic language.
So aiman, the word aiman, is the plural
of yameen.
Yameen means oath.
And the first type of oath is called
al-yameen al-ghamoos, with ghayn, ghamoos.
Ghamoos means dipping.
Dipping oath.
Does anyone have any idea what does it
mean?
What type of oath is it?
Dipping oath.
Okay.
Ghamoos means to dip.
Al-yameen al-ghamoos means dipping oath.
It is an oath that a person says,
utters a statement by taking an oath of
Allah subhanahu wa ta'ala, but he is
lying in his statement.
The statement is not true.
It is a lie.
Lying in Islam is one of the major
sins.
And when with lying you take an oath,
the sin becomes double.
It's a double sin.
And the ghamoos, why is it called ghamoos?
And the fuqaha have mentioned two reasons for
that.
One is that in pre-Islam days, people
when they would take that type of oath,
they would dip their hand in the blood.
And this was seen as a kind of
symbol or sign to confirm that the person
is not lying, but actually he is lying.
In reality, the person is lying.
And dipping the hand in the blood, actually
they meant by it that if the person
is lying in his statement, then his blood
will become permissible.
Basically he deserves to be killed.
This is what they thought.
Al yameen al ghamoos.
Meaning even before Islam, people would take the
oath seriously.
And this type of oath is related to
something that has happened in the past.
For example, you say by Allah I did
this or I did not do this, I
said this or I didn't say this.
So whatever, you take an oath with regards
to something that has happened in the past.
The second reason for this name is, as
the fuqaha mentioned, because the person who takes
this type of oath, if he is lying,
if he is a liar in his oath,
in his statement, then he will deserve the
punishment of the fire of * on the
day of judgment.
Because he is lying.
And he is lying and on top of
this he is using the name of Allah
to make people believe in him.
This is a severe sin.
That is why Rasulullah s.a.w. said
there are three types of people There
are three types of people.
Allah will not look at them on the
day of judgment.
Allah will not speak to them.
Allah will not purify them from their sins.
Rather they will be suffering from painful and
severe punishment for Allah s.w.t. And
one of those three individuals is the person
who sells his goods by taking a false
oath.
He is a liar.
He is selling a product, his item, and
he says by Allah this, for example, this
laptop it cost me 1000 pounds.
How can I sell you for 800?
No, by Allah it cost me 1000.
But he knows that he is lying.
And unfortunately this is something that is very
very common.
We have seen that.
In Muslim land, in Muslim country, Muslims taking
this kind of oath.
Okay, when you bargain, when you negotiate on
the price of an item, they say, no
by Allah it cost me much more than
that and you are giving me less than
this.
No, I can't accept.
There is no need to take an oath.
There is no need.
And if the person does it, then he
is sinful.
Or the person sells his item and he
knows that there are some faults in that
item.
But he takes an oath.
For example, you are selling your car and
you know there is fault in your car.
In the engine or body or whatever.
You know.
But the buyer, he asks you, is everything
okay?
You say yes.
And if the buyer asks you, can you
say Wallahi, everything is okay?
You say Wallahi, yes everything.
You know that there is fault.
Selling your car, you know.
Being the owner of the car.
You selling your house, you know there is
problem.
There are some faults.
But you don't disclose it.
And on top of it, you take an
oath.
And you say, by Allah.
This is severe sin.
So this type of oath is called Al
-Yameenul Ghamoos.
The second type of sin is called Al
-Yameenul Laghv.
Laghv means useless.
Useless.
What type of oath is this?
What do you mean by useless oath?
Okay.
This is what Allah Subhana, this is the
type of oath that Allah has mentioned in
the Quran.
La yuakhidukum Allahu bil laghwi fee aimanikum.
Allah will not hold you to account with
regards to the useless of your or useless
oath.
Useless oath means or vain or something that
has no value.
It means that a person takes an oath
without the intention of taking an oath.
Such as as some people have the habit
of saying wallah, wallah, wallah, billah, tallah.
In every statement.
Wallah, wallah, wallah.
Wallah in Arabic actually means by Allah.
You take an oath.
But not every single time the person says
wallah, he intends to take an oath.
So this is useless.
This type of oath has no meaning.
Which also means that if someone was having
a normal usual conversation with you and they
said within the conversation they said wallahi, you
cannot hold that person to account.
If you have a dispute with that person
and the case goes into the court, Islamic
court and you cannot hold that person to
account because of that oath.
Because Allah says, Allah is not going to
hold the person, Allah is not going to
hold you accountable for the love of your
Iman.
Meaning there is no sin.
Although it is not good, it is not
a good habit, you should avoid it by
using the word wallah, billah, tallah in every
other statement, any other word.
Rather you should leave it.
But if you have that bad habit of
saying it all the time, you are not
sinful.
Okay?
And the third one is al-yameen al
-mun'aqidah.
al-yameen al-mun'aqidah.
Mun'aqidah means the oath that is going
to take place.
And that refers to the oath related to
something that is going to happen in the
future.
Remember the first one we said, something that
has happened in the past.
That has gone.
And in the future, the oath that is
related to something that is going to happen
in the future.
You take an oath, you swear by Allah,
you say, wallahi, by Allah, I will do
this, I will not do this.
Okay?
It will happen.
You take an oath.
Okay?
So the ruling of this type of oath
is that if you have taken an oath
on something that is Islamically permissible, you have
to fulfill your oath.
You have to fulfill it.
Because it has become obligatory upon you.
For example, you say to someone, by Allah,
or wallahi, I will see you tomorrow.
I will see you tomorrow, I will meet
you tomorrow, that time and that place.
Now, it is binding.
So you have to fulfill that oath.
Okay?
So, that type of oath is kind of
promise, but it is a higher level.
It is more binding than a normal promise.
So you have taken an oath, so now
you are obliged.
You are obliged to fulfill it.
And if you do not fulfill it, you
will be sinful.
You will be sinful.
And in order to get rid of the
sin, you need to pay an expiation, a
kafara.
You want to avoid earning a sin of
breaching your oath, you need to pay expiation,
kafara.
What is the kafara?
Allah says in the Quran, So,
the kafara is that you feed ten poor
individuals.
Ten poor people, you feed them, you provide
them a meal.
Okay?
Allah says, it has to be average.
Not too lavish, not too basic.
The average food that you consume, the average
level of meal that you have for yourself
everyday, that type, that level of meal you
need to provide to ten individuals.
Or if you can, within this first option,
you have an option.
Either you feed ten individuals or if Allah
has blessed you with wealth and you can
financially afford, you may provide them clothes.
You provide clothes to ten individuals, ten poor
people.
So, this is the first one.
And within first, you have option, either to
feed or either provide the clothes.
And then Allah says, Or you free a
slave, which is something that is not doable
nowadays.
Whoever cannot afford the first one, meaning, feeding
ten poor people, or providing them the clothes,
if you cannot financially afford, then the alternative
is that you observe the fasting of three
days.
And these three days do not have to
be consecutive days.
Okay?
All you need to do is observe the
fasting for three days.
Okay?
You may fast one day this week, another
one next week, another one the following week.
It is permissible.
Or, if you want, you can fast for
all three consecutive days.
The main thing is that you fast for
three days.
And remember, this second, this is the alternative
of the first one.
Meaning, if you can afford the first one,
you have to do this.
You cannot jump into the second one.
Yes, you ignore and you say, I'm going
to observe the fast.
No, it is not going to be acceptable.
So, this is expiation.
And the person who has paid the expiation,
then he avoids earning sin.
Because he has breached his oath.
Okay?
What if the person has taken an oath
of doing something impermissible?
Okay?
Then, again, because you took an oath, by
the name of Allah, although you are not
allowed to go ahead and fulfill your oath.
In this case, you are not allowed to
fulfill your oath.
Because you have taken an oath on something
that is impermissible.
You will be committing sin.
You have to go against your oath.
But because you are breaching your oath, you
are breaching your oath, you have to pay
the kaffarah and expiation.
In both cases.
I hope it is clear.
So, now, we come back to our main
topic, which is the statements of shirk.
The statement of shirk is when the person
takes an oath of other than Allah Subhanahu
wa ta'ala in any of these three
cases.
And this is the reason I went through
the detail of these three types of oaths.
If something that has happened in the past,
it is impermissible to say by the Prophet,
I take an oath of the Prophet, by
the Kaaba, by your children, by your family,
by a saint, by so and so, by
this place, by Mecca, by Medina, by Baitul
Maqdis, by Masjid al-Aqsa, by Ramadan, by
Muharram.
No.
It's impermissible.
The Prophet Sallallahu alayhi wasallam said, man kana
halifan fal yahlif billah.
Whoever wants to take an oath, an oath
of the past, al-yameenul ghamoos, or al
-yameenul mun'aqidah, the oath that is going
to happen in the future, or even useless.
It is bad habit to have, you know,
it is bad habit to keep saying wallah,
billah, tallah all the time, but it is
even worse when you have the habit of
taking an oath of other than Allah subhanahu
wa ta'ala, even in love.
So, this is the statement of shirk.
But when we say the statement of shirk,
we need to understand, we need to be
in mind that it will be a statement
of shirk when you take an oath of
other than Allah subhanahu wa ta'ala, if
your intention is that other than Allah subhanahu
wa ta'ala, whether it is a prophet
or someone righteous and pious, they have their
authority to bring you any benefit or cause
you any harm.
And this is the case with some people.
Some people do generally believe in this.
They say, by the prophet by my nabi
they take an oath of the prophet, believing
that the prophet can bring them benefit or
he can cause harm to them.
If this is the intention that it is
shirk, it is a statement of shirk.
But if this is not their intention, rather
they just elevate them out of their respect,
they say, and they utter that type of
oath, or they take that type of oath
out of respect for other than Allah subhanahu
wa ta'ala, then it is major sin.
It is major sin.
Rasulullah sallallahu alayhi wa sallam said, Arabic The
way Allah subhanahu wa ta'ala has prohibited
you from taking an oath of your forefathers,
because this is something that was common that
time.
A person would say, I take an oath
by my forefather, by my granddad, by my
so and so.
And even now, even this ancient time in
Muslims, they say, it's very common, very common,
amongst the Asian people particularly I know, that
they say, no, I take an oath of
my family.
I take an oath of my children, my
parents.
This is something that is not permissible.
Taking an oath of the month of Ramadan,
because a special month.
Taking an oath of Laylatul Qadr.
Taking an oath of Baitullah.
Taking an oath of Hajrul Aswad.
All of these are other than Allah subhanahu
wa ta'ala, it is impermissible.
What about taking an oath of the Quran?
Permissible or impermissible?
Permissible.
The Quran, Quran is what?
Kalamullah.
The speech of Allah.
Although we do not find an evidence that
the Prophet s.a.w. ever took an
oath of the Quran saying, Wal Quran, or
by the Quran, or any companion did.
But if a person does, it's not sinful,
it is okay.
It is permissible.
It is not different from what the Prophet
s.a.w. said in many ahadith.
For example, as mentioned in a famous hadith
collected by Imam Muslim about the very last
person who will enter into Jannah.
He'll be burning in the fire of *,
and he will beg, obviously he had Tawheed,
but he committed major sins, and Allah s
.w.t punished him in the fire.
He will say, Ya Rabb, O my Lord,
take me out of the fire.
Allah will say to him, if I take
you out of the fire, you may ask
something else.
And he would say, Waizzatika wajalalik I take
an oath of Your Honor and Your Jalal.
And I take an oath of Your Honor
that I will not ask for anything more
than this.
I will not ask anything other than this.
And Allah s.w.t will bring him
out of the fire.
And he will stay there.
And it's a long hadith.
But anyway, the point here is that, and
this is what Allah mentioned in the Quran
as well, about Iblis.
Okay?
So this is a ruling that we learn
from Iblis.
Okay?
Allah mentioned, not actually Iblis, from the statement
that Allah mentioned in the Quran.
Iblis, when Allah cursed him, he said, I
take an oath, I swear by Your Honor,
that I will try my best to mislead
them.
Okay?
So a person takes an oath of the
honor of Allah.
A person takes an oath of the mercy
of Allah.
A person takes an oath of the Rahmah
of Allah s.w.t. Likewise, it is
permissible to take an oath of the Kalam
of Allah, which is Quran.
It is permissible to take an oath of
the Quran.
Okay?
But when you take an oath, make sure
you are truthful in your statement.
If you have any doubts, never ever take
an oath.
Never take an oath if you haven't.
Sometimes people take an oath with regards to
the intention.
For example, there is a dispute between husband
and wife.
The wife says, out of rage, my husband
said divorce to me.
And he says, no, no, I didn't say
the word divorce.
I said, you go on your own way
and we cannot be together anymore.
I had enough.
Okay?
The Fiqh ruling is the husband would be
questioned what his intention was when he said,
go away.
I had enough.
I cannot continue with this marriage.
What would be the intention?
The husband needs to be questioned.
If he says, my intention was to divorce
my wife, then it will be counted as
divorce.
But if he says, no, this wasn't my
intention, then it will not be counted as
divorce.
So, the husband says, by Allah, by Allah,
this was not my intention.
You got to be careful.
You got, because tension, this is something that
has gone in the past.
If you are, say, if you are uttering
any lie while taking an oath of Allah
Subhanahu Wa Ta'ala, you are committing major
sin, major sin, for which you need to
repent to Allah Dhul Jalal Ikram.
And in this case, particularly if the person
says, by Allah, this wasn't my intention, then
what would happen?
They would continue with their marriage.
But just, what if the person was lying
and the judge, he made the decision, yeah,
okay, you are not divorced, you are continuing
with your marriage.
But in reality, it is not true.
I mean, their relationship is haram.
And they are committing more and more sins.
See, the seriousness of taking an oath, when
you take an oath, you have to be
sure 100%.
If you have any kind of doubt, don't
take an oath of Allah Subhanahu Wa Ta
'ala.
Okay, so this is the first statement.
Statements, when you utter a statement by taking
an oath of other than Allah, then it
is a statement of shirk.
Clear?
Okay.
Second one.
The second one is to attribute something to
other than Allah, to other than Allah Subhanahu
Wa Ta'ala, something that is for Allah
Subhanahu Wa Ta'ala only.
For example, whatever happens in this dunya, the
whole universe, whatever happens, it happens with the
permission of Allah Dhul Jalal Ikram, with the
Mashia of Allah Dhul Jalal Ikram, with the
will of Allah Subhanahu Wa Ta'ala.
Okay.
Obviously, we have our own will.
Allah Subhanahu Wa Ta'ala has given us,
the human beings, our will.
And whatever we do, we do out of
our free will.
And to a certain extent, Allah has given
us the freedom within our will.
But the will of Allah Subhanahu Wa Ta
'ala overtakes everything.
So anything and everything that happens in this
dunya, in this whole universe, it happens by
the will of Allah Subhanahu Wa Ta'ala.
So it is impermissible, or it can be
a statement of shirk, when you say it
has happened by the will of Allah and
by the will of so and so.
Okay.
So basically, making the mention of other than
Allah, along with Allah Subhanahu Wa Ta'ala,
within the same statement.
It is a statement of shirk.
And the evidence for that is, what is
mentioned in the hadith, that a person came
to the Prophet Sallallahu Alaihi Wasallam and out
of respect, he said, Masha'Allahu wa shi
'it.
Whatever Allah wills and whatever you will, O
my Prophet Sallallahu Alaihi Wasallam, it happens.
The Prophet Sallallahu Alaihi Wasallam said, what?
He said to him, Aja'altani lillahi niddan.
Have you made me a partner with Allah
Subhanahu Wa Ta'ala?
You have associated me as a partner with
Allah?
When you said, whatever Allah wills and whatever
you will?
No.
The Prophet Sallallahu Alaihi Wasallam said, Say, Masha
'Allahu wahda.
You should say, whatever Allah alone wills, it
happens.
It is mentioned in another hadith that a
Jewish person said to a Muslim, You, those
who believe in Muhammad Sallallahu Alaihi Wasallam, you
people say the statements of shirk.
Look at the belief of the Jews at
that time.
They said, you commit shirk.
He said, how?
He said, I've heard some of you saying
whatever Allah wills and whatever your Nabi Sallallahu
Alaihi Wasallam wills, it is shirk.
And the person came to the Prophet Sallallahu
Alaihi Wasallam.
A companion came to the Prophet Sallallahu Alaihi
Wasallam.
He said, O Messenger of Allah, this is
what a Jewish person said to me.
The Prophet Sallallahu Alaihi Wasallam said, Yes, he's
right.
He's right.
When you say whatever Allah wills and whatever
the Prophet Sallallahu Alaihi Wasallam wills, it is
a statement of shirk.
He said, if you want to say, you
may say whatever Allah wills and then whatever
the Prophet Sallallahu Alaihi Wasallam wills or whatever
you will.
See?
The difference.
So, the will of Allah Subhanahu Wa Ta
'ala overtakes the will of the human being,
anyone else.
The Prophet Sallallahu Alaihi Wasallam or other than
the Prophet Sallallahu Alaihi Wasallam.
Okay?
So, for example, you have a conversation with
someone and you say, Okay, I will do
the way you want.
Okay?
And then you say, Inshallah, by the permission
of Allah Subhanahu Wa Ta'ala, by the
will of Allah Subhanahu Wa Ta'ala.
It is permissible to say by the will
of Allah and then as you wish.
It is permissible to say this.
Okay?
I will do, Inshallah, by the permission of
Allah, by the will of Allah Subhanahu Wa
Ta'ala and as you wish.
But you can't say, I can do this
by the will of Allah and by the
will of yourself.
I hope it is clear.
So, it is impermissible or it becomes a
statement of shirk when you make the mention
of the will of Allah and the will
of other than Allah within the same sentence
and within the same format.
It is impermissible and it is something that
is classed as a statement of shirk.
Third type of the words of the statements
of shirk are some of the names.
Some of the names.
The names such as the name that has
reverence or the name that has you know,
say a great meaning, the ta'zeem.
Okay?
Or the name that shows or the title
that shows lofty say position, for example.
Such position that Allah Subhan, that is for
Allah Dhul Jalal only.
And no one has that position or that
level of respect for other than Allah Subhanahu
Wa Ta'ala.
For example, in the dunya, in this world,
we have rulers and we have kings and
Allah Subhanahu Wa Ta'ala is also king.
As is mentioned in the Quran, Al Malik.
Al Malik.
The king.
When we say someone in dunya is a
king, do we mean that he has the
same authority, same power as Allah Dhul Jalal
Ikram?
No.
If no one has the same authority and
same power as Allah Dhul Jalal Ikram, then
how is it permissible to say to someone
that he is a king of the kings?
King of the kings.
It is impermissible.
It is a statement of shirk.
When you say king of kings, it means
you have raised that person to the level
of Allah Subhanahu Wa Ta'ala.
Because king of the kings is only Allah
Dhul Jalal Ikram.
The Prophet Sallallahu Alaihi Wasallam said in a
hadith that is reported by Imam Al Bukhari,
Muslim on the authority of Abu Hurair R
.A. The Prophet Sallallahu Alaihi Wasallam says, The
most hated of the names on the day
of judgment before Allah Subhanahu Wa Ta'ala,
when Allah is going to pass a judgment,
when Allah Subhanahu Wa Ta'ala is going
to hold people to account, on that day
the most hated name by Allah Subhanahu Wa
Ta'ala would be the name or the
title Malikul Muluk.
Malikul Muluk.
The king of the kings.
No matter, even Suleyman A.S. Suleyman A
.S. Allah Subhanahu Wa Ta'ala gave him
power.
Allah gave him authority.
He gave him power over human beings, over
jinn, over birds, over animals, over wind.
Allah Subhanahu Wa Ta'ala gave him power.
He made dua to Allah.
O Allah, grant me such a kingship or
power that you would not give to anyone
after me.
And Allah accepted his dua.
There's no king that has more power than
Suleyman A.S. But yet, he cannot be
called Malikul Muluk.
The king of the kings.
The king of the kings is only Allah.
So, this is also considered as a statement
of shirk if you use a word or
a title for someone in order to raise
their status and you bring them to the
level of Allah Dhul Jalal Ikram.
This is a statement of shirk.
And sometime, unfortunately, unknowingly, people say utter statement
similar to this.
Not related to the names, but similar.
For example, the weather is nice, shiny, sunny.
Okay?
You say, MashaAllah, you see your friend or
your relative, someone who is close to you,
someone who is beloved to you, say, see,
because of you, the weather has become so
nice.
Naudhu Billah.
What that person has to do with the
weather?
With that person.
Okay?
A guest has come to you on a
day when it was raining.
Okay?
You say, you came and you brought the
rain with you.
Unknowingly, we attach this is very common.
You brought is that person the cause of
the rain?
The rain comes by the permission of Allah
Subhanahu Wa Ta'ala.
So we got to be careful.
So these are because you raise the person
to the level of Allah Subhanahu Wa Ta
'ala and it is a statement of shirk.
This is something that is not permissible.
Okay.
The fourth one is Al-Asma' Allati Samallahu
Biha Nafsan.
This is a detail.
The names.
The names of Allah Subhanahu Wa Ta'ala.
When it comes to the names of Allah
Subhanahu Wa Ta'ala, there are certain names
that cannot be used for other than Allah
and is impermissible.
Clear.
Those names are for Allah Subhanahu Wa Ta
'ala only.
But there are other names of Allah Subhanahu
Wa Ta'ala that can be used for
human beings.
Okay.
With certain conditions.
So the first category is of the names
that are for Allah Subhanahu Wa Ta'ala
only.
Such as what?
What is the actual name of Allah?
Allah.
You can't use the word Allah for other
than Allah.
Okay.
Likewise, Ar-Rahman.
Ar-Rahman.
Ar-Rahman, that is the highest level of
mercy.
In Surah Al-Fatiha, in our Basmala, we
say Ar-Rahman, Ar-Rahim.
Two names of Allah Subhanahu Wa Ta'ala.
And there is a difference between Ar-Rahman
and Ar-Rahim.
Ar-Rahman means the one who has a
level of Rahmah or type of Rahmah that
is for everyone.
For everyone.
And the type of Rahmah that is showered
on everyone without an exception.
Ar-Rahman.
And Rahim is a Rahmah that is for
certain individuals.
Okay.
So Ar-Rahman, Allah is Ar-Rahman.
Allah is Rahman.
His mercy, He showered His mercy on those
who believe in Him and those who do
not believe in Him.
He showered His mercy on those who believe
in His existence and even those who do
not believe in His existence.
Can anyone amongst the human beings have that
level of Rahmah?
No.
Impossible.
So when no one can have that level
of Rahmah, no one should be called Rahman.
No one should be called Rahman.
Rahman is the name of Allah Subhanahu Wa
Ta'ala.
Out of ignorance, lack of knowledge, lack of
understanding of the Deen of Allah, people name
their businesses Rahman.
Rahman shop, Rahman market.
Rahman I saw once a driving instructor, he
had a plate on top of his car,
Rahman instructor.
Rahman.
And it is very common unfortunately.
That is why if a child is named
Abdul Rahman, his name should be spelled all
as one word, Abdul Rahman.
Not Abd and Rahman surname.
What happens, when you receive a letter it
will be written Dear Rahman.
Okay.
Or you may call Rahman.
No one is Rahman.
Calling someone Rahman is as you call someone
Allah.
Would a believer, would a Muslim accept for
someone to be called Allah?
Why do we accept someone to be called
Rahman?
Okay, it is impermissive.
But it is very common unfortunately.
And it is due to lack of understanding
or due to ignorance.
It is the name of Allah that is
only for Allah.
Likewise, Rab, the word Ar-Rab.
It is not permissible to use for anyone,
the word Rab.
Okay.
Except with making a mention of something else
with it.
Rab means someone who has the possession or
power over something.
Using the word Rab, only word Rab for
other than Allah is not permissible.
If someone is has been named as Abdur
-Rab, they should be called Abdur-Rab.
We have a Mawlana here, his name is
Abdur-Rab.
I heard many people say, Mawlana Rab Sahib,
Mawlana Rab Sahib.
Subhanallah, Rab is Allah.
You can't call someone Rab.
It's Abdur-Rab, he is the slave of
Rab.
But, it is permissible to use the word
Rab when you make the mention of something.
For example, Rab-ul-Mal.
The Rab of the wealth.
Meaning, the owner of the wealth.
Rab-ul-Bayt.
The owner of the house.
Rab-ul-Mal.
The word Rab-ul-Mal, the Prophet ﷺ
himself used.
When he sent a companion to collect the
Zakah, he ﷺ instructed him to be fair
and just when he collect the Zakah.
And he says, when you collect the Zakah
from the animals, be careful.
Do not choose the best animal.
When you collect the Zakah of the goats
or the cows or camels, do not choose
the best animal.
And then he said, إِلَّا عَنْ يَشَاءَ رَبُّهَا
وَإِلَّا عَنْ يَشَاءَ رَبُّ الْمَالِ Except that the
owner of that property or that wealth himself
wants to donate, wants to give something better,
then it is his will.
Okay.
So, Rab-ul-Mal, Rab-ul-Bayt, it
is permissible.
They're using the word Rab on its own,
it is not permissible to be used for
other than Allah.
So anyway, these names that are for Allah
Dhul-Jalali only.
Likewise, Al-Quddus.
Al-Quddus.
Okay.
And some other names.
You look into the meanings of these names.
And you got to ask yourself, do those
names, those meanings fit a human being or
not?
If they don't, then you shouldn't name them.
You shouldn't name, you shouldn't call anyone other
than Allah Subh'anaHu Wa Ta-A'la
with those names.
As for the names that are not for
Allah Subh'anaHu Wa Ta-A'la only,
they are not dedicated to Allah, it is
permissible to use those names for other than
Allah Subh'anaHu Wa Ta-A'la, such
as the word Rahim.
Rahim.
Ra'oof.
Hakam.
Hakim.
Alim.
These type of words, we find the evidences
within the Qur'an that Allah Subh'anaHu
Wa Ta-A'la used, himself he used
these words for other than Allah.
Other than himself.
The word Rahim, Allah Subh'anaHu Wa Ta
-A'la mentioned in the Qur'an about
the Prophet Sallallahu Alaihi Wasallam.
Harisun alaykum bil mu'mineena ra'oofun rahim.
The Prophet Sallallahu Alaihi Wasallam, he is Ra
'oof.
He is Rahim.
Okay.
But, according to Arabic language there is difference
between the word Al-Ra'oof and Al
-Rahim.
The Prophet Sallallahu Alaihi Wasallam or anyone amongst
the human being, they can be called Rahim
or Ra'oof, but they can't be called
Al-Ra'oof Al-Rahim.
Al-Ra'oof, Al-Rahim is only Allah
Subh'anaHu Wa Ta-A'la.
Al-Hakam is only Allah.
Al-Hakim is Allah.
Al-Alim is only Allah.
But for other than Allah, you may use
these words and these names.
For other than Allah Subh'anaHu Wa Ta
-A'la you may call someone Alim or
Hakim or Hakam.
This was the, you know it is mentioned
in the story of Abdullah ibn Abbas RadhiAllahu
Ta'ala Anhuma, when he went to have
a dialogue with the Khawarij.
And one of the lack of understanding of
the Deen of Allah Subh'anaHu Wa Ta
-A'la or misunderstanding or ignorance, jahal they
said, you know one of the objections against
Ali RadhiAllahu Ta'ala Anhu and the companion
who were with Ali RadhiAllahu Ta'ala Anhu
was that you made human beings as Hakam
between you and Mu'awiyah.
How can you call someone Hakam when his
Hakam is Allah?
And Abdullah ibn Abbas RadhiAllahu Ta'ala Anhuma
he recited the ayah of the Quran He
was the Mufassir of the Quran.
He said you not read the Quran?
Allah says in the Quran Wa'in khiftum
shiqaqa baynihima fab'athu hakaman min ahlihi wa
hakaman min ahliha If there is conflict and
dispute between husband and wife and they cannot
come to any solution then fab'athu hakaman
min ahlihi wa hakaman min ahliha They should
send a mediator or a judge from the
family of the husband and the family of
the wife and they both sit together and
then they try to find a solution.
So Allah used the word Hakam for human
beings.
So it is permissible So that is why
it is permissible to use these type of
names of Allah subhanahu wa ta'ala for
other than Allah Believing then when we use
these names for other than Allah they do
not hold the same meaning as for Allah
subhanahu wa ta'ala For example Allah subhanahu
wa ta'ala one of the beautiful names
of Allah is As-Samee' Al-Baseer.
As-Samee' means All-Hearing.
As-Samee' All-Seeing.
But when we use As-Samee' Al-Baseer
for Allah is it same as when we
use As-Samee' Al-Baseer for human beings?
No, no way Although Allah Himself used these
two words for human beings In Surah Al
-Insan Allah says Inna khalaqna insana min nutfatin
amshajin nabtalih fa ja'alnaahu Samee'an baseera
We made human beings, we made Insan as
Samee'an Baseer But the hearing of a
human being cannot be even closer to the
hearing of Allah subhanahu wa ta'ala The
seeing of Allah subhanahu wa ta'ala is
completely different from the seeing of human beings.
So these are the only words you can
say, the words and the letters You share
the words and letters only, not the meaning
The meaning for Allah subhanahu wa ta'ala
and the meaning of these words for Allah
subhanahu wa ta'ala are different and they
are as it befit His Majesty Dhul Jalali
wal Ikram So we stop here Insha'Allah
and we'll continue with some other statements of
Sheikh next week Insha'Allah which is going
to be the final session of this season
If anyone has any question related to what
we covered today Insha'Allah you can ask
The brother
asked the question when it comes to kaffarah
some charities collect the kaffarah and they send
to other countries Yes it is permissible to
pay the kaffarah through a charity but you
need to bear in mind that when you
pay the kaffarah to a charity you got
to make it clear to them that this
is the kaffarah donation make it clear so
that they don't use it elsewhere for example
you give a hundred pound and your intention
is to feed ten individuals ten poor people,
make it clear to them that this hundred
pound must go to ten poor people so
that they do not spend their hundred pound
in a water project or sponsoring an orphan
or someone else so it is your duty
to make it clear to them and once
they accept your donation with their condition then
it is their responsibility to make sure that
your kaffarah is paid in the right way
The brother asked the question, those ten poor
do they have to be Muslims?
No There are certain, there are various types
of kaffarahs and expiations that are mentioned in
the Quran or in the hadith of the
Prophet Sallallahu Alaihi Wasallam some fuqaha of the
opinion that all the kaffarahs or any kind
of kaffarah they must be given to Muslims
and their evidence or their understanding is that
because in some of the kaffarahs the word
mu'min or the believer is used, so we
take that as evidence and we apply it
to all the kaffarahs, but majority of the
fuqaha of the opinion that you know that
particular type of kaffarah where Allah Subhanahu Wa
Ta'ala made the mention of a believer,
then that kaffarah is for the believers only
for Muslims only, and when Allah Subhanahu Wa
Ta'ala didn't mention the believer, then it
is open, it can be given, obviously the
priority should be the Muslims, but it is
permissible to give to non-Muslims as well.
Can we name a girl Maya?
Allahu Alam, I do not know the meaning
of the word Maya I can't say yes
or no, it is common Can you pick
a kaffarah on behalf of someone else?
Yes you can with their permission or with
their request if someone cannot afford for example
your son your daughter, they took an oath
and they could not fulfil their oath, and
they asked you as a parent to pick
a kaffarah on their behalf, you can do
that Someone runs a business in Israel that
question is not related to the topic I
said this is now an open question and
answer session so whatever we cover in this
session, please ask a question related to this
Munaqidah, yes Brother asked a question, the kaffarah
is it for yameen al munaqidah, the yameen
or the oath that is related to the
future, is it for that?
Yes for if you have taken a false
statement false oath, then there is no kaffarah
for that the kaffarah for that only is
to repent to Allah and ask and seek
His forgiveness because you committed a major sin
ok, but the kaffarah is not that you
feed ten poor that is a kaffarah of
al yameen al munaqidah, you took an oath
to do something or not to do something
in the future, and you did not fulfil
it yes God
is not the name of Allah ok I
am not sure if we are going to
cover that type of topic in the next
season but generally for Allah, the Ahlus Sunnah
wal Jamaah, they believe that for Allah we
use the words or the names only for
which we find an evidence in the Quran,
the hadith of Rasulullah we cannot come up
with a name, with a word and we
say this is the name of Allah and
you start calling Allah subhanahu wa ta'ala
by that name, the word God there is
no evidence of that in the Quran the
word God, yes when you give da'wah
to non-Muslims someone who is not familiar
with the word Allah, it is ok to
use the word God when, in that context
particularly but generally Muslims shouldn't be using the
word God, rather you should be saying Allah,
ok, likewise in Urdu is common word Khuda,
Khuda is not the name of Allah subhanahu
wa ta'ala, so you should avoid it
there are beautiful names of Allah because the
beautiful names of Allah who said Allah has
beautiful names?
Allah himself and who chose those names?
Allah so if you choose a word for
Allah and a name for Allah, it means
you are trying to put yourself in the
position of Allah subhanahu wa ta'ala don't
do this, the names of Allah subhanahu wa
ta'ala are Tawqeefi based on the evidences
from the Quran and the Sunnah of Rasulullah
sallallahu alayhi wa sallam reading 10-4 people
ok, I think they answered this question someone
said someone
said she swears by this cream that it
works ok this cream works, ok, this cream
works, is it shirk?
no, it's not shirk, that's why I explained
the three types of yameen, ok so if
you mean by cream, you know the cream
that is applied on the skin, ok, and
you are recommending someone that it works you
can say, because if you yourself have tested
or tried and it works for you, you
can say Wallahi, it helped me, ok if
you are sure, but as he said be
careful, you know we got to be careful,
if there is no need to take an
oath, don't do it you don't make the
mention of Allah subhanahu wa ta'ala if
you are not sure ok is the wife
also sinful if the husband took an oath
on Allah subhanahu wa ta'ala that his
intention or not yeah, wife is not sinful
as he gave an example, if the husband
says that he uttered a word such as
our marriage is over, I cannot continue with
you like this, and later he says no,
my intention wasn't to divorce her and then
it means they continue with their marriage, then
there is no sin on the wife if
the husband is lying the sin will be
on him yes, any other question?
ok yeah, again as he said, the ruling
is the same, if you are sure if
you yourself have tried tested, then you may
say I swear by the cream yeah, if
they mean that, then it is a statement
of shirk this is what we said, the
whole lesson was about when you say I
swear, I swear by after by only Allah,
that's it no cream, no prophet no nabi,
no place no day, night no time, nothing
only Allah, I swear by Allah, and even
if you say I swear I swear, if
you say only I swear, then your intention
must be that you swear by Allah Subhanahu
wa ta'ala ok, final inshallah yeah
the person is asking is it a statement
of shirk, and you say oh god oh
gosh, ok gosh obviously is slang ok, but
oh god, again as he just said, god
is not the name of Allah Subhanahu wa
ta'ala and if a person has the
habit they must get rid of this habit
ok, a believer if a believer comes across
something strange or surprising, or amazing then they
say subhanallah Allahu Akbar these are the statements
that a muslim should be uttering, and saying
oh god, we can't say this is a
statement of shirk when a person says oh
god but it is something that is not
recommended ok, subhanakallahu wa bihamdika shahadu an la
ilaha illa anta astaghfirullah wa atubu ilaih