So, they say this is a false use or a false usage of evidence that this doesn’t apply to this, and alhamdulilah we mentioned or talked a lot about what the author had used to refute this and alhamdulilah we came to see that, evidence in the Qur’an; it doesn’t matter who it was revealed for, what it comes down to is what was it revealed for, what is the action or statement that Allah is judging upon. So, if Allah judges that a certain statement is wrong, then it doesn’t matter who it comes from, and if it came from someone who claims Islam, or someone who claims Juda’ism, or anything like this, it doesn’t really make a difference, the statement still has the same ruling.
Likewise, if Allah judged that people left Islam for a statement that they said, or an action that they said, or that they were deserving to be in Jahannam forever because of a certain statement, or an action that they said or did, then it doesn’t matter the person who said it, whether they’re Muslim or not, because we’re saying that Allah judged on a action or statement. He didn’t judge, or he didn’t restrict it to the person who it was revealed for, so this is essentially what the author mentioned for refutation or the answer towards this misconception. So, this was the second one that the author mentioned in his book.
The next misconception he says, it’s the third one, and like we talked about before, this book revolves or it’s mostly around these first three misconceptions, and the author says, as we’ll come to see, that these are the three strongest misconceptions that the kuffar have and if someone is able to understand them and refute them, then the other ones come a lot easier.
“When
we make du’a to these people or make du’a to these sites, whether it’s a
grave or whether it’s at a holy place that they call a holy place, due
to a tree or due to their land that they’re in, that they perform these
acts of worship in these areas, they’re not seeking from these people
themselves, they’re seeking from Allah and they’re saying that “we
accept that Allah is the only One who Creates, and the Only One who
benefits, and the Only One who can bring about harm, and the Only One
who Sustains and so on, so we’re not intending them in and of
themselves, we’re intending Allah and these are intermediaries in
between us and Allah.”
And as you’ll see, this misconception is very, very similar to the first misconception of the three. So, the first misconception was that, because they don’t believe about these statues, or these idols or these people who they worship other than Allah, because they don’t believe that these things have any of the attributes of Rububiyyah or Lordship which is that Allah is the Only One Who Creates and Sustains and so on, because we don’t believe these about idols, than what we’re doing is fine, so what we’re doing it fine. So, that’s what the first misconception is.
This third one, what it is, is that it’s not coming down to beliefs now, what they’re saying is that, because we’re not seeking something from them directly, we’re seeking it from Allah, so we’re placing the between us, that’s what makes it fine. So, there’s a fine line in the difference between the two, but there is a difference, and this difference, it complies with the beliefs of Ahlus-Sunnah wa’l Jama’ah, in that Iman is on the tongue, on the body and in the heart, and likewise kufr can on the tongue, in the heart, and in the body, so as we see from these two Shubuha’ or these two misconceptions, one of them relates to belief, they say because we don’t believe this in our heart, the action doesn’t have this effect. The second one is where they’re differentiating between two different actions.
So, if someone sees these misconceptions and says I don’t really get the difference, that’s not completely unheard of, just because they are so similar in their nature, so that’s the actual difference between the two.
And as you’ll see, this misconception is very, very similar to the first misconception of the three. So, the first misconception was that, because they don’t believe about these statues, or these idols or these people who they worship other than Allah, because they don’t believe that these things have any of the attributes of Rububiyyah or Lordship which is that Allah is the Only One Who Creates and Sustains and so on, because we don’t believe these about idols, than what we’re doing is fine, so what we’re doing it fine. So, that’s what the first misconception is.
This third one, what it is, is that it’s not coming down to beliefs now, what they’re saying is that, because we’re not seeking something from them directly, we’re seeking it from Allah, so we’re placing the between us, that’s what makes it fine. So, there’s a fine line in the difference between the two, but there is a difference, and this difference, it complies with the beliefs of Ahlus-Sunnah wa’l Jama’ah, in that Iman is on the tongue, on the body and in the heart, and likewise kufr can on the tongue, in the heart, and in the body, so as we see from these two Shubuha’ or these two misconceptions, one of them relates to belief, they say because we don’t believe this in our heart, the action doesn’t have this effect. The second one is where they’re differentiating between two different actions.
So, if someone sees these misconceptions and says I don’t really get the difference, that’s not completely unheard of, just because they are so similar in their nature, so that’s the actual difference between the two.
"The answer to this
is that Allah says, or that in Surah Zumar: Allah said about the kuffar
of Quraysh that their statement is that “Those who we take as allies instead of Allah, we don’t worship them except that they would bring us closer to Allah.” [39:3] And also His, the Most High’s saying, “And
they worship besides Allah things that hurt them not, nor profit them,
and they say: “These are our intercessors with Allah”. [10:18]"
So,
they’re admitting they’re only doing this to get closer to Allah, the
end goal isn’t these idols or isn’t these ‘Awliya or these Sayyid or
whatever they call them, their end goal, what they’re trying to reach is
Allah, but in this verse Allah is saying that, He’s judging on them as
being kuffar, so the fact that they made this claim didn’t make a
difference. And also they would say, or when they would worship these
idols, they would say “These are our interceders with Allah.”
So,
Allah judged upon them as being kuffar and He sent His Prophet to them,
to call them to Islam and to fight the ones who didn’t accept and who
were stubborn and fought back against the Muslimin. So, all of this took
place with people who doing the exact same thing that they were
claiming. So, this claim that “we’re not intending them or intending
Allah through them”, this was the same action as the actions of the
kuffar of Quraysh.
So, to recap them [misconceptions] because the author says these are the strongest ones that they have:
1) The first like I said, is that they say that, “We don’t believe about these things what we believe about Allah.”
2)
The second one is they say that “The Ayat that you’re using don’t apply
to Muslimin or don’t apply to someone who claims Islam because they
were revealed for people who didn’t claim Islam.” 1) The first like I said, is that they say that, “We don’t believe about these things what we believe about Allah.”
3)
And the third one is that “These actions aren’t matters of Shirk
because we’re not intending them, our goal isn’t them, our goal is
Allah.”
So, these are the first three and strongest misconceptions that people try to use.
For those of us who have only spent their time in the masajid, or spent their time with Ahlus-Sunnah wa’l Jama’ah whether in our homes or with our friends, we might find it strange why anybody would need to talk about these things because it’d seem like why would anyone make du’a to other than Allah, or how can anyone have these misconceptions because they seem so ridiculous because why would you put something between you and Allah.
But, as I talked about before these misconceptions have remained for 100s of years, and wallahul musta’an, they’re spreading in our cities, some of the masajid openly endorse these things, and other ones endorse them in secret and in a number of the post-secondary places, Grammiquian and U of A, these things are spreading and no-one really talking about them, they just let it go like it’s not going on or maybe they don’t know it’s wrong or they know it’s wrong but don’t know how to kind of answer back to these things, so this is the reason why we’re putting so much emphasis on it, because it is actually going on and taking place amongst us. So, this is the third Shubuha’.
The fourth is that the author says that:
So, these are the first three and strongest misconceptions that people try to use.
For those of us who have only spent their time in the masajid, or spent their time with Ahlus-Sunnah wa’l Jama’ah whether in our homes or with our friends, we might find it strange why anybody would need to talk about these things because it’d seem like why would anyone make du’a to other than Allah, or how can anyone have these misconceptions because they seem so ridiculous because why would you put something between you and Allah.
But, as I talked about before these misconceptions have remained for 100s of years, and wallahul musta’an, they’re spreading in our cities, some of the masajid openly endorse these things, and other ones endorse them in secret and in a number of the post-secondary places, Grammiquian and U of A, these things are spreading and no-one really talking about them, they just let it go like it’s not going on or maybe they don’t know it’s wrong or they know it’s wrong but don’t know how to kind of answer back to these things, so this is the reason why we’re putting so much emphasis on it, because it is actually going on and taking place amongst us. So, this is the third Shubuha’.
The fourth is that the author says that:
“It’s
possible that one of these Mushrikin or kuffar will say to you, “I
don’t worship anyone except Allah, and these things that we seek from or
we look for help from these righteous people and when we make du’a to
them, this isn’t actually ‘Ibadah.”
So, this is the next thing that they say, they say that what we’re doing isn’t even ‘Ibadah. So, as we see, the arguments start from having a strong misconception, and each one gets less and less to the point where you can see that, each one is more ridiculous than the one that came before it, but here they say that, du’a isn’t even worship.
So, when I make du’a to this Sayyid or this Wali, or at this grave, it doesn’t really matter because this isn’t actually worship so anything that you bring to show that worshipping other than Allah isn’t allowed really doesn’t apply to me because I’m actually not doing that. So, that’s the next thing that they say.
So, they say that this is the crux of their argument, and they say that or we would say to them, this is what the author is saying:
So, this is the next thing that they say, they say that what we’re doing isn’t even ‘Ibadah. So, as we see, the arguments start from having a strong misconception, and each one gets less and less to the point where you can see that, each one is more ridiculous than the one that came before it, but here they say that, du’a isn’t even worship.
So, when I make du’a to this Sayyid or this Wali, or at this grave, it doesn’t really matter because this isn’t actually worship so anything that you bring to show that worshipping other than Allah isn’t allowed really doesn’t apply to me because I’m actually not doing that. So, that’s the next thing that they say.
So, they say that this is the crux of their argument, and they say that or we would say to them, this is what the author is saying:
“If you accept that Allah has obligated Ikhlas upon you when you worship Him, and that it is His Right upon you.”
Obviously, this person would say yes, because no one who even claims Islam, regardless of how bad they are would say that no, Allah does not expect me to worship Him sincerely that I can worship someone else.
If he says, “Yes”, then we would say to this person after he says yes, tell us or explain to us what this Ikhlas is when Allah expects from you in His worship.
For verily, he does not know what is the reality of worship and nor its various types. So explain it to him by His saying, “Invoke your Lord with humility and in secret.” [7:55]
Obviously, this person would say yes, because no one who even claims Islam, regardless of how bad they are would say that no, Allah does not expect me to worship Him sincerely that I can worship someone else.
If he says, “Yes”, then we would say to this person after he says yes, tell us or explain to us what this Ikhlas is when Allah expects from you in His worship.
For verily, he does not know what is the reality of worship and nor its various types. So explain it to him by His saying, “Invoke your Lord with humility and in secret.” [7:55]
So, then what we would say to him if he doesn’t know how to answer this, he says, “I
don’t really know the evidence for this or I don’t know the Ayat in the
Qur’an that would prove this, but I know that it is something that is
obligatory upon Him and upon us.” Then we would say to him that Allah said, in Surah al-A’raf, Allah said: “Seek or supplicate to your Lord with sincerity and humbleness.” [7:55]
Allah
here is ordering us to do a specific action, specifically for Him with
specific conditions, so that it should be done with humility and should
be done with fear for Him.
So, then we would say to him:
“So, do you not accept that this is a type of worship to Allah”, then it’s impossible for him to say no.”
And the author says the reason for this is because, he mentions the part of a hadith that says: “Du’a is the essence of worship.”
And
we talked about this when we had our lessons on Al-Usul ath-thalatha,
that this hadith, it’s narrated by Tirmidhi and others, that the Prophet
(saws) said: “Du’a is the essence of worship.” It’s actually a weak hadith.The authentic hadith is “Du’a is worship”, not that it’s a type of worship, it is in and of itself a worship, it encompasses what worship is. So this is what he says that we would say to him.
The author then continues and says:
“That we would say to him, “If you accept that this is an act of ‘Ibadah, and you worshipped Allah or you supplicated to Him, night and day out of fear and hope for him, then after that you sought or you supplicated to a Prophet or someone other than Him, then would this mean that you have now performed an act of Shirk, or that you have worshipped other than Allah. So, it’s a must that he would say yes.”
So then after that we would say to him:
“And also say to him, “The Mushriks about whom the Qur’an was revealed, did they used to worship the Angels, the Righteous, al-Laat and others?” He will have not option but to say “Yes”. Then say to him, “And was their worship of them with anything except supplication (du’a) and sacrifice (dhabh) and making recourse to them (iltijaa’) and other such things? And if not, then they (the Mushriks) affirmed that they (the Angels, Prophets, Idols, Jinn, the Righteous) were all slaves and subservient to Allah, under His control, and that Allah in reality is the one who controls all affairs. But they (the Mushriks) actually called upon them and made recourse to them merely on account of their status and position with Allah and for seeking their intercession (Shafaa’ah). And this is very clear indeed.””
So,
they would supplicate for people or statues or whether they were alive
or dead, they would do this for people and so on, and this is exactly
what you’re doing as well. So, this is essentially what this
misconception revolves around. The attempt for these Mushrikin or these
people who perform Shirk to runaway from the idea that du’a is actually
worship. So, if you tell them, no the Prophet (saws) not only is it, the
Prophet (saws) didn’t say “Du’a is part of ‘Ibaadah or type of
‘Ibaadah”, He said “It is ‘Ibaadah”, and Allah said:
So,
this is the fourth Shubuha’ and insha’Allah we’ll stop there for
tonight and we’ll continue next week, we’ll finish this and we’ll go
onto the fifth and probably the sixth, because as we go through, each
one of these Shubuhat, or each one of these misconceptions gets quite
short so we can probably do two or three a night. Wallahul A’lam.
“That we would say to him, “If you accept that this is an act of ‘Ibadah, and you worshipped Allah or you supplicated to Him, night and day out of fear and hope for him, then after that you sought or you supplicated to a Prophet or someone other than Him, then would this mean that you have now performed an act of Shirk, or that you have worshipped other than Allah. So, it’s a must that he would say yes.”
There’s
no other way for him to then say no, because if he’s accepted that du’a
is a type of worship and it should only be done for Allah, and then if
you say to him, if you do this every day, you do this specifically for
Allah and you have no intention other than Allah, and then right after
that you do it for a Prophet, have you now made this Prophet equal in
what you were doing for Allah.
There’s
no way except for him to say yes, because he’s already accepted that
this is a right of Allah, and then now he’s done it for someone else.
So, now the point of this type of argument is that you don’t let the
person try to get around the argument and try to say “No, I didn’t say that”, or “I don’t mean that”, or “I didn’t accept that”, or those types of things, so you at each step, you say “do you accept this or not?”,
and you put it in a phrase where it’s impossible for this person to
reject it, because if Allah is telling us to perform du’a to Him, and to
do it with humbleness and fear and the hadith says that du’a is
‘Ibaadah, at this point there’s no possible way for them to say “No it’s not like that”, so then you’ve kind of, you’ve stuck them to that first point.
“Then
you say, “So you do it only for Allah and then you do it for someone
else, now when you do it for someone else, isn’t that the same as when
you did it for Allah?”
He
can’t then say no, because what’s the difference then if you did the
exact same action for two different causes or two different reasons, in
the end it’s the same thing, so now you’ve trapped a person in that
sense at that point.
“And also say to him, “The Mushriks about whom the Qur’an was revealed, did they used to worship the Angels, the Righteous, al-Laat and others?” He will have not option but to say “Yes”. Then say to him, “And was their worship of them with anything except supplication (du’a) and sacrifice (dhabh) and making recourse to them (iltijaa’) and other such things? And if not, then they (the Mushriks) affirmed that they (the Angels, Prophets, Idols, Jinn, the Righteous) were all slaves and subservient to Allah, under His control, and that Allah in reality is the one who controls all affairs. But they (the Mushriks) actually called upon them and made recourse to them merely on account of their status and position with Allah and for seeking their intercession (Shafaa’ah). And this is very clear indeed.””
Also,
when Allah revealed these verses regarding these types of things, these
came down for people who would do the same action as you.
“And
your Lord said supplicate to Me and I will answer you, indeed those who
are stubborn concerning My worship will enter into Jahannam…” [40:60]
So,
Allah commanded us to supplicate to Him and then said “Those who refuse
to worship Me, will enter Jahannam”. So, clearly made the or put du’a
and ‘Ibaadah as almost interchangeable in that sense there.
Kashf ash-Shubuhat fit-Tawhid #11 [Transcribed] - By Shaykh Haytham Sayfaddeen
TO BE CONTINUED INSHA'ALLAH...
TO READ MORE, CLICK:
- Kashf ash-Shubuhat fit-Tawhid, PART-1
- Kashf ash-Shubuhat fit-Tawhid, PART-2
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- Kashf ash-Shubuhat fit-Tawhid, PART-15
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- Kashf ash-Shubuhat fit-Tawhid, PART-17
- Kashf ash-Shubuhat fit-Tawhid, PART-18
- Kashf ash-Shubuhat fit-Tawhid, PART-19 (LAST)
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