Showing posts with label Manners. Show all posts
Showing posts with label Manners. Show all posts

Monday, 2 April 2018

[Quote] Some of the fruits of treating the people nicely by Ibn ul-Qayyim رحمه الله







The great scholar Ibn ul-Qayyim (رحمه الله) mentions:

"There's nothing more beneficial for the heart than treating the people with kindness and wishing good for them. Because by treating the people in that way, then; 

• if it is a stranger you will gain his love and affection, 

• if it is a friend and beloved one you will maintain his companionship and love, 

• and as for a hated enemy then you will extinguish his firebrand with your kindness and suffice              against his evil."

He (رحمه الله) also mentions: 

"The one who treats the people in a nice way and has good suspicion about them, his intention will be in a good condition, he will feel at ease, his heart will be well and Allah will protect him from any evil and calamities."

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on Salafi-Dawah.com.
​Source: Madarij-us-Salikin 2/511.


يقول ابن القيّم - رحمه الله

فليس للقلب أنفع من معاملة الناس باللطف وحب الخير لهم فإن معاملة الناس بذلك إما أجنبي فتكتسب مودّته ومحبته ، وإما صاحب وحبيب فتستديم صحبته ومودّته ، وإما عدوٌّ مبغض فتُطفئ بلطفك جمرته وتستكفي شره

وقال أيضا رحمه الله: ومن حمل الناس على المحامل الطيبة وأحسن الظنّ بهم سلمت نيته وانشرح صدره وعوفي قلبه وحفظه الله من السّوء والمكاره

 2/511 مدارج السالكين 

Sunday, 26 November 2017

[Quote] If a Salafi Goes Astray Due to You! by Shaykh ‘Āyid Ash-Shamri






Shaykh ‘Āyid Ash-Shamri  (may Allah preserve him) stated:

This salafi, if he was to go astray due to you, due to your character, due to your harshness, due to your evil thoughts and your lies upon him–if he was to go astray (because of this), you will be held accountable (for that) on the Day of Judgment. This salafi who teaches the books of the Salaf in opposition to the Ikhwānis, in opposition to the Tablīghis, in opposition to the Takfīris, in opposition to the Ashā‘irah and the Sūfis, he teaches Tawhīd, the Sunnah and Salāh–if he was to stop the classes because of you and your tale-carrying, you will be questioned (about this) in front of Allah (‘azza wa-jall). Therefore fear Allah O brothers!

Source: Sharh at-Tadmuriyyah

Translated by Abu Yusuf Khaleefah
4th of Safar, 1438 (11-03-2016)
Masjid Nur Allah, Queens, NYC

Friday, 23 September 2016

[Audio] Advice To One Who Thinks ill Of His Brothers' Intentions / Dr. Abdur Rahman Omaisan



Concerning accusing brothers in Islaam of loving fame and leadership, without presenting proofs and evidences.

Dr. Abdur Rahman Omaisan حفظه الله

Translated by Abu Ibrahim Hisham Abu Zeid

Courtesy of: soundcloud.com/ulamaaudio/

Friday, 12 August 2016

[Article] Stop the destructive harshness that is destroying the Salafi Da'wah / Shaykh Rabee' ibn Haadee al-Madkhalee



These days we see that the Salafi Da'wah is going backwards.

May Allaah bless you.

Because it has lost the Wisdom of its people.

First and foremost, it has lost the Wisdom of the Messenger of Allaah 

 [صلى الله عليه وآله وسلم]

And his patience, his mercy his manners his softness and his kindness.

By Allaah, 'Aisha  [رضي الله عنها] had insulted a Jew. {1}

So the Messenger of Allaah [said]

'O Aisha, Allaah loves softness in everything'.

[Hadeeth Agreed upon]

This same hadeeth, if a Scholar were to mention it to the youth.

In order to direct them into following the correct Manhaj.

While doing Da'wah.

They would say that this is Tamyee'. 

They would say that this is Tamyee' [One who does not openly
stands up for the Truth, and his is not really with the Salafies]

Likewise, if you mention:

Wisdom, softness, tolerance, patience, and kindness.

Things that are from the necessities of Da'wah.

And from the tools that we use to bring the people into the correct Da'wah.

So that they may enter into the Deen of Allaah in Masses.

Now, they use deterrence which chases the people away.

While the Messenger of Allaah
[صلى الله عليه وآله وسلم] said:

"From amongst you there are those who chase people away.

Make things easy, and do not make things difficult.

And give good tidings, and do not chase the people away" {2}  

O brothers, theses people are unaware.

For by Allaah if they were aware...

It would be obligatory upon them to call the Messenger of Allaah himself a
Mumayy'.

[Someone practicing Tameey']

And the Sahaabah, and the Scholars of  this Ummah.

Based upon this destructive harshness that destroyed the Salafi Da'wah.

They would have to call the Messenger of Allaah a Mumayy'.

I seek Allaah forgiveness!

He who called to Softness, Wisdom and kindness.

By Allaah, they did not mean this, and it is not their intention, but they
are unaware,

So it's upon them to understand what is built upon these rulings.

By Allaah, we make the effort, debate, write, give advice and call the people
to Allaah.

And they consider us Mumayy'.

Why?

Because they hear us say;

'Wisdom, Softness, kindness'. 

When we saw that harshness destroyed the Salafi Da'wah.

And tore its people apart.

So what are we supposed to do my brothers?

If we see a fire, what are we supposed to do?

Pour gasoline onto it so that it gets bigger?

Or are we to get something that will put it out?

May Allaah bless you.

So I have to, and this is Waajib upon me, and I have been saying this
 before today.

When I saw this destruction, this calamity.

I had to say:

"Be soft, be kind, be brothers, be merciful !"

Now this harshness has turned towards the people of the Sunnah themselves.

They left off the people of bi'dah.

And they turned to the people of the Sunnah with this destructive harshness

Which contains oppression,{3} and all types of false rules.

So beware!

Beware of following  this way that will destroy you.

The Salafi Da'wah, and its people.




Shaykh Rabee' ibn Haadee al-Madkhalee حفظه الله‏

Transcribed by Eesa ibn Roy

Source: abdalla508


Footnotes:

{1} Aisha reported: A group of Jews asked permission to visit the Prophet and when they were admitted they said, “Death be upon you!” I said to them, “Rather, death and the curse of Allah be upon you!” The Prophet, peace and blessings be upon him, said, “O Aisha, Allah is kind and he loves kindness (softness) in all matters.” I said, “Have you not heard what they said?” The Prophet said, “I said to them: And upon you.”

In another narration, the Prophet said, “O Aisha, Allah does not love obscenity and immorality.”

Source: Sahih Bukhari 6528, Sahih Muslim 2165

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ اسْتَأْذَنَ رَهْطٌ مِنْ الْيَهُودِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالُوا السَّامُ عَلَيْكَ فَقُلْتُ بَلْ عَلَيْكُمْ السَّامُ وَاللَّعْنَةُ فَقَالَ يَا عَائِشَةُ إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ فِي الْأَمْرِ كُلِّهِ قُلْتُ أَوَلَمْ تَسْمَعْ مَا قَالُوا قَالَ قُلْتُ وَعَلَيْكُمْ

وفي رواية أخرى قال يَا عَائِشَةُ فَإِنَّ اللَّهَ لَا يُحِبُّ الْفُحْشَ وَالتَّفَحُّشَ

6528 صحيح البخاري كتاب استتابة المرتدين والمعاندين وقتالهم باب إذا عرض الذمي وغيره بسب النبي صلى الله عليه وسلم

2165 صحيح مسلم كتاب السلام باب النهي عن ابتداء أهل الكتاب بالسلام وكيف يرد عليهم


More narrations on Kindness:


Aisha reported: The Prophet, peace and blessings be upon him, said, “Verily, kindness is not found in anything except that it beautifies it, and it is not removed from anything except that it disgraces it.”

Source: Sahih Muslim 2594

Grade: Sahih (authentic) according to Muslim

عَنْ عَائِشَةَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ إِلَّا زَانَهُ وَلَا يُنْزَعُ مِنْ شَيْءٍ إِلَّا شَانَهُ

2594 صحيح مسلم كتاب البر والصلة والآداب باب فضل الرفق


Abu Sa’eed Al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said, “The most complete of the believers in faith are those with the best character, who lower their wings and are kind and gracious, for he is not one of us who is neither kind nor gracious.”
Source: al-Mu’jam al-Awsaṭ 4559

Grade: Hasan (fair) according to Al-Albani

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحَاسِنُهُمْ أَخْلاقًا الْمُوَطَّئُونَ أَكْنَافًا الَّذِينَ يَأْلَفُونَ وَيُؤْلَفُونَ وَلَيْسَ مِنَّا مَنْ لا يَأْلَفُ وَلا يُؤْلَفُ

4559 المعجم الأوسط للطبراني باب العين من اسمه عبد الله

1231 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الجامع


Jareer reported: The Prophet, peace and blessings be upon him, said, “He who is deprived of kindness is deprived of goodness.”

Source: Sahih Muslim 2592

Grade: Sahih (authentic) according to Muslim

عَنْ جَرِيرٍعَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ يُحْرَمْ الرِّفْقَ يُحْرَمْ الْخَيْرَ

2592 صحيح مسلم كتاب البر والصلة والآداب باب فضل الرفق


{2} Narrated Anas bin Malik:

The Prophet (صلى الله عليه وآله وسلم) said, "Make things easy for the people, and do not make it difficult for them, and make them calm (with glad tidings) and do not repulse (them ).

حَدَّثَنَا آدَمُ، حَدَّثَنَا شُعْبَةُ، عَنْ أَبِي التَّيَّاحِ، قَالَ سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ يَسِّرُوا وَلاَ تُعَسِّرُوا، وَسَكِّنُوا وَلاَ تُنَفِّرُوا ‏"‏‏.‏

Sahih al-Bukhari 6125


{3} Narrations on oppression:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever wrongs his brother in his honor or anything else should resolve the matter today before it cannot be resolved with gold and silver coins. If he has good deeds to his credit, they will be taken from him according to the measure of his oppression. If he has no good deeds left, then he will bear the evil deeds of the one he has oppressed.”
Source: Sahih Bukhari 2317

Grade: Sahih (authentic) according to Al-Bukhari

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَتْ لَهُ مَظْلَمَةٌ لِأَخِيهِ مِنْ عِرْضِهِ أَوْ شَيْءٍ فَلْيَتَحَلَّلْهُ مِنْهُ الْيَوْمَ قَبْلَ أَنْ لَا يَكُونَ دِينَارٌ وَلَا دِرْهَمٌ إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ بِقَدْرِ مَظْلَمَتِهِ وَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَحُمِلَ عَلَيْهِ

2317 صحيح البخاري كِتَاب الْمَظَالِمِ بَاب مَنْ كَانَتْ لَهُ مَظْلَمَةٌ عِنْدَ الرَّجُلِ فَحَلَّلَهَا لَهُ هَلْ يُبَيِّنُ مَظْلَمَتَهُ


Khuzaima ibn Thabit reported: The Messenger of Allah, peace and blessings be upon him, said, “Beware of the supplication of the oppressed, for it is carried above the clouds. Allah the Exalted says: By my might and majesty, I will help you in due time.”
Source: al-Mu’jam al-Kabīr 3630

Grade: Sahih (authentic) according to Al-Albani

عَنْ خُزَيْمَةَ بْنِ ثَابِتٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اتَّقُوا دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا تُحْمَلُ عَلَى الْغَمَامِ يَقُولُ اللَّهُ جَلَّ جَلالُهُ وَعِزَّتِي وَجَلالِي لأَنْصُرَنَّكَ وَلَوْ بَعْدَ حِينٍ

3630 المعجم الكبير للطبراني باب الخاء باب من اسمه خزيمة

117 المحدث الألباني خلاصة حكم المحدث صحيح في صحيح الجام




Sunday, 31 July 2016

Sunday, 7 February 2016

[Article] How to cure haughtiness and acquire modesty

















Fatwas of Ibn Baz

(Part No. 9; Page No. 268)


A- How to cure haughtiness and acquire modesty

Q: There are many legal texts from the Qur'an and the Sunnah recommending modest acceptance of Truth and kindness to people. Such texts praise those who are modest and mention their instant reward. On the other hand, there are also many legal texts forbidding arrogance and haughtiness and displaying the punishment for such people. Thus, how can a person cure himself of haughtiness and be modest? 

A: There is no doubt that it is obligatory upon every Muslim to beware of haughtiness and seek modesty. The Prophet (peace be upon him) said: "Whoever humbles himself to Allah, He elevates him a rank." The arrogant person is liable to be destroyed by Allah (Exalted be He). We implore Allah to grant us safety. Once someone said to the Prophet (peace be upon him): “I like to wear beautiful clothes and shoes. Is this out of arrogance?” The Messenger (peace be upon him) said: Allah is Beautiful, He loves beauty. Arrogance means ridiculing and rejecting the Truth and despising people. i.e. ridiculing and rejecting the truth when it opposes one's desires and despising people, because an arrogant person considers other people less than him and that he is much more important than them. This can be due to a person's eloquence, wealth, position, or other reasons. Such a person could turn out to be poor. In an authentic Hadith, the Prophet (peace be upon him) said: “There are three persons whom Allah shall neither speak to on the Day of Resurrection, nor purify, nor look at, and they shall have a painful torment: an old adulterer, a lying king, and an arrogant destitute person.”

(Part No. 9; Page No. 269)

It is most detestable that a pauper should be arrogant and haughty, because one may be enticed to be arrogant due to wealth and fortune. Thus, if a pauper is characterized by arrogance this reflects an innate trait and nature.

 Modesty is leniency, good manners, and treating people well. The Prophet (peace be upon him) said: The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behavior. Virtue is a kind disposition.

Thus, let us remember the Majesty of Allah and that it is He Who gives wealth, position, authority, beauty and so on. Let us remember that part of being grateful for this is to be modest and not arrogant. Let us not be haughty because of our wealth, office, origin, beauty, power, or other things. Rather, let us remember that these are bounties conferred upon us by Allah (Exalted be He) and that part of being grateful for such bounties is to be modest, humble, and not to be arrogant or treat others haughtily. This is because arrogance leads to oppression, lying, and unfairness in word and action. It leads a person to consider himself superior to his brother due to either wealth, beauty, position, origin, or other things you could imagine. Therefore, the Prophet (peace be upon him) said: Pride is disdaining what is true and despising people. Rejecting the truth when it opposes one's desires is arrogance, whereas despising people means to belittle them and deem them inferior and unworthy of just treatment, greeting, and so on.

If a person can remember his weakness and that he is created from weak sperm that was created from semen of despised water; that he needs to enter the bathroom to empty his body of urine or excrement; that he needs to eat to be able to live, and that if he continues to disobey Allah (Exalted be He), his end will be in Hellfire. If he can recognize his weakness and poverty he will not be arrogant.

Source: Fatwas of Ibn Baz


Saturday, 6 February 2016

[Article] Ruling on a Muslim describing another as stupid or a fool














Fatwas of Ibn Baz

(Part No. 9; Page No. 356)

Q: What is the ruling on a Muslim who describes his brother as being stupid or a fool? What is the ruling on describing a group of people as being weak in Iman (Faith/belief), and what if they really are?

A: It is prescribed for the Mu'min (believer) to address his Muslim brothers with good words and with their names. When he wants to advise them, he should do so in the nicest manner that is most likely to be accepted and to maintain Islamic brotherhood. Allah (Glorified be He) says: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another Auliyâ’ is the opposite of enemy. The Auliyâ’ address brothers in a way that they like and do not detest. The Prophet (peace be upon him) said: Righteousness is a good attitude. (Related by Muslim in his Sahih (authentic) Book of Hadith) He (peace be upon him) also said: You will not be agreeable to people by means of money. Rather, you will be agreeable to them by means of wide smile on your faces and good conduct. (Related by Abu Ya`ly and graded as Sahih by Al-Hakim)

He (peace be upon him) said: “The Mu'min is not one given to cursing, slandering, obscenity or abusiveness." Related by Al-Tirmidhy and Al-Hakim classed it as Sahah. Indeed, his Sanad (chain of narrators) is reliable.

Source: Fatwas of Ibn Baz

Tuesday, 20 January 2015

Q 1: Al Fudayl ibn `Iyad (may Allah be merciful to him) said, "Refraining from doing a deed because of people is Riya' (showing off) and doing a deed because of them is Shirk (associating...

















(Part No. 1; Page No. 767)

 Minor Shirk 

 (Part No. 1; Page No. 768) 

 The first question of Fatwa no. 3419

Q 1: Al-Fudayl ibn `Iyad (may Allah be merciful to him) said, "Refraining from doing a deed because of people is Riya' (showing-off) and doing a deed because of them is Shirk (associating others with Allah in His Divinity or worship)." Many of my Muslim brothers and I sometimes feel obliged to refrain from some supererogatory acts of `Ibadah (worship), fearing Fitnah (trials) to ourselves, being beaten, or being insulted; or that our Muslim brothers in general will be subjected to Fitnah by the government tightening its grip around them. By Allah! I ask you, have we, as a consequence, fallen into Riya' and if this is the case, what is the way out?

 A: The second part of the statement of Al-Fudayl, namely, that doing a deed because of people is Shirk, is absolutely true, as the evidence from the Qur'an and Sunnah shows the obligation of sincerity in `Ibadah that should be for Allah Alone and the prohibition of Riya', called Al-Shirk-ul-Asghar (minor form of associating others in worship with Allah) by the Prophet (peace be upon him). He declared it as being the thing he fears most for his Ummah. As for the first part of what he (Al-Fudayl) said; that refraining from doing a deed because of people is Riya', this is not absolute and it needs some elaboration as it depends on the intention. The Prophet (peace be upon him) said, Actions are but by intention, and every man shall have that which he intended. Special care should be taken over making sure deeds are in conformity with the Shari`ah, as the Prophet (peace be upon him) said, Anyone who does something that we have not ordered (in worship) it will be rejected. Therefore, if it happens that

 (Part No. 1; Page No. 769)

due to a person's situation they refrain from certain deeds, which are not obligatory for them, through fear of contingent harm, this will not be considered as Riya'. Instead, it belongs to Al-Siyasah Al-Shar`iyyah (Shari`ah-oriented politics). The same applies to refraining from performing some Nafilah (supererogatory) acts of `Ibadah in front of people, fearing to be praised in a manner that may lead to harm or fear of Fitnah. However, the obligatory acts of `Ibadah cannot be forsaken, except for a valid Shar`y (lawful) reason.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz



Monday, 12 January 2015

Saturday, 11 October 2014

Q 1: What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?


(Part No. 1; Page No. 744) 

(Part No. 1; Page No. 745) 


 Major Shirk 

(Part No. 1; Page No. 746) 

The first question of Fatwa no. 1653 

Q 1: What is the difference between major Shirk and minor Shirk in terms of their definitions and rulings?

 A: Major Shirk is: (i) Regarding anything equal to Allah, in terms of His Names and Attributes, such as by calling them by the Names or the Attributes of Allah. Allah (Exalted be He) says: And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. The forms of heresy in relation to Allah's Names include naming others by His Personal Names and Attributes. (ii) Regarding others as equal to Allah (Exalted be He) in terms of `Ibadah (worship) and humbling oneself to other than Him, such as: the sun, the moon, a prophet, an angel, or a pious person, as well as trying to get closer to them through performing Salah (Prayer), seeking succor in times of adversity or suffering, seeking help in bringing benefit; supplicating to the dead or absent beings to relief distress or to meet requests, and other such acts that are the province of Allah (Glorified be He). Practicing any of these or similar acts is worshipping other than Allah, and is considered to be Shirk. Allah (Exalted be He) says: Say (O Muhammad صلى الله عليه وسلم): "I am only a man like you. It has been revealed to me that your Ilâh (God) is One Ilâh (God - i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

(Part No. 1; Page No. 747) 

There are many similar Ayahs (Qur'anic verses) on Tawhid-ul-Ibadah (Oneness of Worship). (iii) Regarding anything as being equal to Allah in terms of their legislation, accepting the laws and judgments of other than Allah, agreeing with their rulings on the lawful and prohibited, out of reverence and veneration, and resorting to them in judging and resolving the disputes. Add to this believing that a law other than that of Allah is effective in litigation or deeming what is permissible, even if it is not regarded as a religion. In this concern, Allah (Exalted be He) talks about the Jews and the Christians: They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurât (Torah) and the Injeel (Gospel)] to worship none but One Ilâh (God - Allâh) Lâ ilâha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)." There are similar Ayahs and Hadiths on the grave sin of agreeing with laws other than the Laws of Allah or abandoning the Law of Allah in favor of positive law or tribal customs, or the like. These are the three types of major Shirk and if anyone commits any of them, they will be an apostate who is taken outside the Din (religion) of Islam. If this happens, they will not be able to have Janazah (Funeral) Prayer performed for them if they die, nor will they be buried in the Muslim graveyard, Muslims will not be able to inherit from them - instead their property will be given to Bayt-ul-Mal (Muslim public treasury) - nor will Muslims be able to eat meat from animals they slaughter. The ruling on them is that they should be executed by the Muslim ruler, unless they perform Tawbah (repentance to Allah) before they are executed. If they do this, their Tawbah will be accepted, they will not be executed, and they will be treated as a Muslim again.

(Part No. 1; Page No. 748)

 As for minor Shirk, this refers to all that is prohibited by the Shari`ah (Islamic law) to block the means that may lead to major Shirk and these are described as Shirk in the religious texts. This includes swearing by other than Allah, as this is seen as a way leading to major Shirk. Therefore, the Prophet (peace be upon him) forbade swearing by other than Allah. It was authentically reported that he (peace be upon him) said: Allah forbids you to swear by your fathers. Anyone who has to take an oath should swear by Allah or be silent. In fact, the Prophet (peace be upon him) called it an act of Shirk. Ibn `Umar (may Allah be pleased with them both) narrated that the Prophet (peace be upon him) said: Anyone who swears by other than Allah has committed Shirk. (Related by Ahmad, Al-Tirmidhy, and Al-Hakim with a good Isnad (chain of narrators)) Swearing by other than Allah involves exceeding the proper bounds in revering other than Allah, and the result of this could lead a person to major Shirk. Other examples of minor Shirk include common expressions used by many Muslims, such as: "Ma sha' Allah wa shi'ta (What Allah wills and you will)," "Lawla Allah wa anta... (But for Allah and you...)," and similar sayings. The Prophet (peace be upon him) prohibited these sayings and guided those who say them to say instead: "Ma sha' Allah wahdahu (What Allah Alone wills)" or "Ma sha' Allah, thumma shi'ta (What Allah wills, and then you will)." This is a way to block the means to major Shirk and the belief that other than Allah shares with Him the will to determine the occurrences and events of the universe. Other prohibited sayings are: "Tawakaltu `ala Allah wa `alayka (I rely on Allah and on you)" and "Lawla siyahu ad-dik or al-bat, la suriqa al-mata` (But for the crowing of the cock or the (quacking of the) duck, the property would have been stolen)." Another example is Riya' (showing-off), such as when performing acts of `Ibadah by elongating Salah sometimes so that it will be seen

(Part No. 1; Page No. 749) 

by people or raising the voice when reciting the Qur'an or performing Dhikr (Remembrance of Allah) to be heard and praised by people. It was related by Imam Ahmad, with a Sanad (chain of narrators) that is Hasan (it contains a narrator with weak exactitude, but is free from eccentricity or blemish) on the authority of Mahmud ibn Labid (may Allah be pleased with him) who narrated that the Messenger of Allah (peace be upon him) said: What I fear most for my Ummah (nation) is the minor Shirk of Riya'. If someone never performs acts of worship without Riya' and otherwise does not perform Salah, Sawm (Fasting), Dhikr, nor recite the Qur'an, they are committing major Shirk and are one of the hypocrites about whom Allah says: Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those up to where Allah says: Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allâh, and purify their religion for Allâh (by worshipping none but Allâh, and do good for Allâh’s sake only, not to show off), then they will be with the believers. And Allâh will grant the believers a great reward. He then confirmed this in a Hadith Qudsy (Revelation from Allah in the Prophet's words): I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me. (Related by Muslim in his Sahih [Book of Authentic Hadith])

Committing an act of minor Shirk does not take a person out of Islam, but it is regarded as the second most major sin, next to major Shirk. That is why `Abdullah ibn Mas`ud said,

(Part No. 1; Page No. 750)

"Lying when swearing by Allah is better to me than someone honestly swearing by other than Him." Consequently, the ruling on someone who commits minor Shirk is that they are treated like a Muslim; their family inherit from them and they inherit from their family according to what is laid down in the Shari`ah; if they die, Muslims will perform the Janazah Prayer for them and bury them in the Muslim graveyard; and Muslims will also eat the meat from an animal they slaughter, and so on, according to the other Islamic rulings. They will not stay eternally in the Fire if they do go into it, just like any sinner who committed a major sin, according to Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim mainstream) and contrary to the views of the Kawarij (a separatist Islamic sect claiming that those who commit major sins are disbelievers) and Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief).

May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions.


The Permanent Committee for Scholarly Research and Ifta' 


MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Riya