Friday 30 September 2011

Qaseedat al-Burdah by al-Busayri and an explanation of what it contains of kufr and heresy

 

I have heard several things about the Burdah. Some say its good and beneficial and I have also read that it may be shirk as some of the verses are praising the Prophet (pbuh) with attributes of Allah. I am asking for your opinion on this and whether you think it is shirk and to be avoided.

Praise be to Allaah.

Firstly: 

The qaseedah or ode al-Burdah is regarded as one of
the most famous poems in praise of the Prophet (blessings and peace of Allah
be upon him), if not the most famous. It was written by al-Busayri, whose
full name was Muhammad ibn Sa‘eed ibn Hammaad al-Sunhaaji. He was born in
608 AH and died in 696 AH. 

It was said that the reason for his composing it was that
al-Busayri was afflicted by a chronic disease, and no remedy was of any
help; he used to send a great deal of blessings (salawaat) upon the Prophet
(blessings and peace of Allah be upon him) until he saw the Prophet
(blessings and peace of Allah be upon him) in a dream one night, and he
covered him with his cloak (burdah), and when al-Busayri woke up, he stood
up and there was no trace of sickness in him, so he composed this qaseedah.
And Allah knows best whether this story is true or not. 

Secondly: 

The poem referred to includes blatant and obvious kufr and
heresy. The scholars of Ahl al-Sunnah wa’l-Jamaa‘ah have studied it and
criticised it, pointing out its faults and the ways in which it is contrary
to the beliefs of Ahl al-Sunnah wa’l-Jamaa‘ah. 

Among the most prominent verses for which this poem has been
criticised are the following: 

1.    
O noblest of creation, I have
no one but you to turn to except you when major calamity strikes.

2.    
If you do not take my hand out
if kindness on the Day of Resurrection, then what great trouble I will be
in.

3.    
This world and the Hereafter
are part of what you control, and part of your knowledge is the knowledge of
al-Lawh al-Mahfooz and the Pen

4.    
Stay away from the way of the
Christians in praising their Prophet, then (after that) praise him in any
way you want

5.    
If he were to perform miracles
commensurate with his real status, his name would bring dead people back to
life.

6.    
I have a connection to him
because I am called Muhammad as he is, and he is the kindest of creation in
taking care of this connection. 

Thirdly: 

Some of the comments of the scholars, commenting on and
criticising these lines of verse: 

1.

Shaykh Muhammad ibn ‘Abd al-Wahhaab said: 

With regard to control (of this world and the Hereafter), we
will discuss it. Allah says: “The Only Owner (and the Only Ruling Judge)
of the Day of Recompense (i.e. the Day of Resurrection)” [al-Faatihah 1:4].
Its meaning according to all mufassireen is as Allah explained it in the
verse in which He says (interpretation of the meaning):

“And what will make you know what the Day of Recompense
is?

18. Again, what will make you know what the Day of
Recompense is?

19. (It will be) the Day when no person shall have power
(to do anything) for another, and the Decision, that Day, will be (wholly)
with Allaah”

[al-Infitaar 82:17-19]. 

The one who understands the interpretation of this verse and
realises that Allah will be the sole Sovereign (and controller) of that Day
in particular, even though He is the Sovereign (and controller) of all days,
that Day and others, will realise that it is emphasising this important
matter (that Allah is the Sovereign and controller), because of knowledge of
which a person may enter Paradise and because of ignorance of which he may
enter Hell. What a serious matter it is; if a man were to travel for more
than twenty years to learn about it, that would not be too much. What
comparison can there be between this concept, believing in what the Qur’aan
states clearly, as well as the words of the Prophet (blessings and peace of
Allah be upon him): “O Faatimah bint Muhammad, I cannot help you before
Allah in any way”, and the words of the author of al-Burdah:

“O Messenger of Allah, undoubtedly your high position will
enable you to help me when al-Kareem [Allah] takes the name of al-Muntaqim
[the Avenger - i.e., on the Day of Resurrection].

I have a connection with him because my name is Muhammad and
he is the kindest of all creation in taking care of this connection.

If you do not take my hand out of kindness on the Day of
Resurrection, then what great trouble I will be in.” 

Let the one who is honest with himself and those who are
infatuated with it and those who claim to be scholars but prefer to recite
this rather than reciting the Qur'aan ponder the meanings and implications
of these lines of verse. Could any person believe in these lines of poetry
and at the same time believe in the words of Allah (interpretation of the
meaning): “(It will be) the Day when no person shall have power (to do
anything) for another, and the Decision, that Day, will be (wholly) with
Allaah” [al-Infitaar 82:17-19] and the words of the Prophet, “O Faatimah
bint Muhammad, I cannot help you before Allah in any way”? No, by Allah, no,
by Allah, no by Allah, except if one may believe that Moosa was truthful and
Pharaoh was truthful at the same time, or that Muhammad was following the
path of truth and Abu Jahl was following the path of truth at the same time.
No, by Allah, they are not equal and will never meet until the head of the
crow turns grey. 

One who examines and understands this issue and knows
al-Burdah and those who are infatuated with it, will understand that Islam
has become a stranger once again. End quote. 

Tafseer Soorat al-Faatihah, by
Shaykh Muhammad ibn ‘Abd al-Wahhaab, 5/13 

2.

Shaykh ‘Abd al-Rahmaan ibn Hasan Aal al-Shaykh (may Allah
have mercy on him) said: 

From ‘Abd al-Rahmaan ibn Hasan and his son ‘Abd al-Lateef to
‘Abd al-Khaaliq al-Hifzi: 

Peace be upon you and the mercy of Allah and His blessings.
To proceed: 

We heard two years ago that you were interested in
al-Burdah by al-Busayri, but it
contains major shirk that is not hidden. For example he says “O noblest of
creation, I have no one to turn to except you…” and so on until the end of
the poem, in which he asks for reward in the Hereafter from the Prophet
(blessings and peace of Allah be upon him) alone. 

The fact that the Prophet (blessings and peace of Allah be
upon him) is the best of the Prophets does not mean that he may be allowed
exclusively something that Allah has forbidden to His slaves in totality;
rather he is enjoined to forbade it and disavow it, as the Messiah son of
Maryam disavowed it in the verses at the end of Soorat al-Maa’idah and as
the angels disavowed it in Soorat Saba’. 

With regard to turning to, this is the same as seeking
refuge; seeking refuge is to ward off evil and turning to is to attain
something good. Imam Ahmad and others narrated that there was consensus that
it is not permissible to seek refuge except in Allah and His names and
attributes. As for seeking refuge with anyone else, that is shirk and there
is no difference of opinion concerning that. 

With regard to the phrase “this world and the Hereafter are
part of what you control”, this is contrary to fact that sovereignty and
control belong exclusively to Allah on the Day of Resurrection, as He says:
“Whose is the kingdom this Day? (Allaah Himself will reply to His
Question:) It is Allaah’s, the One, the Irresistible!” [Ghaafir 40:16]. 
And He says in Soorat al-Faatihah: “The Only Owner (and the Only Ruling
Judge) of the Day of Recompense (i.e. the Day of Resurrection)” al-Faatihah
1:4]. And there are other similar verses. 

And he [the author] discussed this line further to highlight
how how much reprehensible shirk it contains. 

End quote from Rasaa’il wa Fataawa al-Shaykh ‘Abd
al-Rahmaan ibn Hasan ibn Muhammad ‘Abd al-Wahhaab, 1/82 

3.

Shaykh Sulaymaan ibn ‘Abd-Allah Aal al-Shaykh (may Allah have
mercy on him) quoted some of the lines mentioned above, then he said: 

Think of how much shirk there is in these lines, such as: 

(i)

He denied that there is any refuge when calamity strikes
except the Prophet (blessings and peace of Allah be upon him). But that
applies only to Allah alone, with no partner or associate. He is the one in
Whom people can find no refuge except Him. 

(ii)

He called upon the Prophet (blessings and peace of Allah be
upon him), beseeched him, expressed his need of him, and stated that he had
no choice but to seek his help, and asked of him these things that can only
be asked of Allah. This is associating partners with Allah in His divinity (shirk
al-uloohiyyah). 

(iii)

He asked him to intercede for him in the words: “undoubtedly
your high position will enable you to help me when al-Kareem [Allah] takes
the name of al-Muntaqim [the Avenger - i.e., on the Day of Resurrection].”
This is what the mushrikoon sought from those whom they worshipped, relying
on their high position and intercession before Allah, and this is shirk.
Moreover, intercession cannot be granted except with the permission of
Allah, so it makes no sense to seek it from anyone else. Allah is the One
who gives permission to the intercessor to intercede; no intercessor can
initiate his intercession. 

(iv)

“I have a connection with him because my name is Muhammad and
he is the kindest of all creation in taking care of this connection” 

This is telling a lie about Allah and His Messenger
(blessings and peace of Allah be upon him). There is no special connection
between him and one whose name is Muhammad except through obedience, not by
just having the same name yet committing shirk. 

This is a great contradiction and obvious shirk, because he
is asking first and not doubting that his high position will enable him to
help him, then he asks him to take him by the hand out of generosity and
kindness, otherwise he will be doomed. 

It may be said: How can you ask him first for intercession,
then ask him to be kind to you? If you say that intercession can only come
after permission from Allah, then how can you call upon the Prophet
(blessings and peace of Allah be upon him) and ask him to intercede? Why
don't you ask for intercession from the One under Whose authority all types
of intercession come, the One Who is the Sovereign and Controller of heaven
and earth, the One Who there is no intercession except after His permission.
This renders invalid your seeking intercession from anyone other than
Allah. 

If you say: All I want is to seek his help by means of his
high position and intercession, by the permission of Allah.

 The response is: How can you ask him (the Prophet) to be
generous to you and take you by the hand on the Day of Recompense, when this
is contrary to the words of Allah, “And what will make you know what the
Day of Recompense is? 18. Again, what will make you know what the Day of
Recompense is? 19. (It will be) the Day when no person shall have power (to
do anything) for another, and the Decision, that Day, will be (wholly) with
Allaah” [al-Infitaar 82:17-19]? How can belief in both this and that
coexist in one heart? 

If you say: I asked him to take me by the hand and be kind to
me by virtue of his high status and intercession, 

The response is: It comes back to seeking intercession from
someone other than Allah, and that is the essence of shirk. 

(v)

In these lines of verse there is turning away from the
Creator -- may He be exalted and sanctified -- and relying on created beings
with regard to calamities of this world and the Hereafter, as is obvious to
the believer. What comparison can there be between this and the words of
Allah?

“You (Alone) we worship, and You (Alone) we ask for help
(for each and everything)”

[al-Faatihah 1:5]

“But if they turn away, say (O Muhammad): ‘Allaah is
sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped
but He) in Him I put my trust and He is the Lord of the Mighty Throne’”

[al-Tawbah 9:129]

“And put your trust (O
Muhammad صلى
الله عليه وسلم) in the Ever Living One Who dies not, and glorify His
Praises, and Sufficient is He as the All‑Knower of the sins of His slaves”

[al-Furqaan 25:58]

“Say: “It is not in my power to cause you harm, or to
bring you to the Right Path.”

22. Say (O Muhammad صلى الله
عليه وسلم): “None can protect me from Allaah’s punishment (if I were
to disobey Him), nor can I find refuge except in Him.

23. “(Mine is) but conveyance (of the truth) from Allaah
and His Messages”

[al-Jinn 72:21-23] 

If it is said: He did not ask him to be kind to him; rather
all he said was that if he is not included among those who receive his
intercession, he will be doomed, 

The response is: What is meant is still asking him and
seeking help from him, as he called upon him the first time and said that
there was no refuge for him except with him. Then he clearly asks for favour
and kindness in the form of a supplication and condition, because just as
asking may come in the form of a request, it may also come in the form of a
condition, as Nooh (peace be upon him) said: “And unless You forgive me
and have mercy on me, I would indeed be one of the losers” [Hood 11:47]. 

End quote from Tafseer al-‘Azeez al-Hameed fi Sharh Kitaab
al-Tawheed, 1/187-189 

4.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
was asked:

I read a hadeeth - how sound is it? It says: “Whoever is
named Muhammad, do not hit him or insult him.” 

He replied: This hadeeth is fabricated and falsely attributed
to the Messenger (blessings and peace of Allah be upon him). It has no basis
in the Sunnah. The same applies to the saying “Whoever is called Muhammad
has a special bond to Muhammad (blessings and peace of Allah be upon him)
and soon he will admit him to Paradise by virtue of that” and “Whoever is
called Muhammad, his house will get such and such (blessings).” All of these
reports have no basis of soundness. What matters is following Muhammad
(blessings and peace of Allah be upon him), not just having his name. How
many of those who are called Muhammad are evildoers, because they do not
follow Muhammad and do not adhere to his sharee’ah. Names do not purify
people; what purifies them is their righteous deeds and their fear of Allah,
may He be glorified and exalted. Whoever is called Ahmad or Muhammad or
Abu’l-Qaasim, but is a kaafir or an evildoer, it will not benefit him;
rather the individual has to obey Allah, strive to obey Allah and adhere to
the sharee‘ah of Allah with which He sent His Prophet Muhammad. This is what
will benefit him and this is the way of salvation. Mere names without acting
upon Islamic teachings have nothing to do with salvation or punishment. 

But al-Busayri made a mistake in his Burdah when he
said: “I have a connection to him because I am called Muhammad as he is, and
he is the kindest of creation in taking care of this connection,” and he
made an even bigger mistake when he said:

“O noblest of creation, I have no one to turn to except you
when major calamity strikes.

If you do not take my hand out of kindness on the Day of
Resurrection, then what great trouble I will be in.

This world and the Hereafter are part of what you control,
and part of your knowledge is knowledge of al-Lawh al-Mahfooz and the Pen” 

This poor man made his refuge in the Hereafter with the
Messenger (blessings and peace of Allah be upon him) and not with Allah, may
He be glorified and exalted. He said that he will be doomed if he (the
Prophet) does not take him by the hand, and he forgot Allah, may He be
glorified, in Whose hand is harm and benefit, giving and withholding; He is
the One Who will save His close friends and those who obey Him. The poet is
making the Messenger (blessings and peace of Allah be upon him) the
sovereign and controller of this world and the Hereafter. He described him
as having knowledge of the unseen, part of which is knowledge of what is in
al-Lawh al-Mahfooz and the Pen. This is blatant kufr and ultimate
exaggeration; we ask Allah to keep us safe and sound. 

If he died believing that, and did not repent, then he died
in the worst kind of kufr and misguidance. What every Muslim is required to
do is to beware of this exaggeration and not be deceived by al-Burdah and
its author. And Allah is the one Whose help we seek, and there is no power
and no strength except in Allah. End quote. 

Fataawa al-Shaykh Ibn Baaz,
6/370, 371 

The scholars said more than this, and there is more in the
lines of this poem that could be subject to criticism, but we have chosen
just some of that and it is sufficient to make the point, which is that we
should beware of this qaseedah (ode) and realize that it contains blatant
exaggeration, kufr and heresy. 

For more information on the criticism of this poem, see the
book: al-‘Aqeedah al-Salafiyyah fi Maseeratiha al-Tareekhiyyah, by
Shaykh ‘Abd al-Rahmaan al-Maghraawi, part 5 (p. 139-154), and the article 
Fawaadih ‘Aqadiyyah fi Burdah al-Busayri, by Shaykh ‘Abd al-‘Azeez ibn
Muhammad Aal ‘Abd al-Lateef, which is to be found in the following link [in
Arabic]:


And Allah knows best.

Ruling on promulgating manmade laws and Shaykh Ibn ‘Uthaymeen’s view on that

 

Is the promulgation of man-made laws and drawing up a constitution for ruling by them instead of the laws of Allah a matter concerning which the scholars differed and both opinions are views of Ahl al-Sunnah? There is a discussion among some brothers as to whether this action is kufr that puts one beyond the pale of Islam or is a sin. Please explain and clarify. 


Is the muqallid entitled to follow either of the two views or not?  


Did Shaykh Ibn ‘Uthaymeen say at the end of his life that promulgating man-made laws is a sin, which contradicted his earlier view that it was major kufr?.

Praise be to Allaah.

Firstly: 

Promulgating man-made laws that are contrary to the rulings
of Allah and His Messenger concerning matters of blood, honour and wealth,
is an act of major kufr which puts one beyond the pale of Islam. There is no
doubt whatsoever concerning that, and there is no difference of opinion
concerning it among the Muslim scholars. Promulgating such laws is competing
with Allah, may He be exalted, in His rule and is going against Him in His
laws. Allah says (interpretation of the meaning): “Or have they partners
with Allaah (false gods) who have instituted for them a religion which
Allaah has not ordained?” [al-Shoora 42:21]. 

And Allah says concerning obedience to one who permits dead
meat (interpretation of the meaning):

“Eat not (O believers) of that (meat) on which Allaah’s
Name has not been pronounced (at the time of the slaughtering of the
animal), for sure it is Fisq (a sin and disobedience of Allaah). And
certainly, the Shayaateen (devils) do inspire their friends (from mankind)
to dispute with you, and if you obey them [by making Al‑Maytah (a dead
animal) legal by eating it], then you would indeed be Mushrikoon
(polytheists); [because they (devils and their friends) made lawful to you
to eat that which Allaah has made unlawful to eat and you obeyed them by
considering it lawful to eat, and by doing so you worshipped them; and to
worship others besides Allaah is polytheism]”

[al-An‘aam 6:121]. 

And Allah says (interpretation of the meaning):

“Have you not seen those (hypocrites) who claim that they
believe in that which has been sent down to you, and that which was sent
down before you, and they wish to go for judgement (in their disputes) to
the Taaghoot (false judges) while they have been ordered to reject them. But
Shaytaan (Satan) wishes to lead them far astray.

61. And when it is said to them: ‘Come to what Allaah has
sent down and to the Messenger (Muhammad صلى
الله عليه وسلم),’ you (Muhammad صلى الله
عليه وسلم) see the hypocrites turn away from you (Muhammad
صلى الله عليه وسلم) with aversion”

[al-Nisa’ 4:60-61]. 

If this is the ruling of Allah concerning the one who wants
to refer for judgement to false judges, then how about the false judge
himself who promulgates laws instead of Allah. 

How can legislation that is contrary to the laws of Allah not
be kufr, when it inevitably implies permitting that which is forbidden and
forbidding that which is permitted, or giving the legislators the right to
do that, so they have the right to permit whatever they want and to forbid
whatever they want; whatever the majority agrees upon must be carried out
and the one who goes against it is punished and criminalised. This is the
ultimate kufr. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said: If a person regards as permissible that on which there is scholarly
consensus that it is forbidden, or regards as forbidden that on which there
is scholarly consensus that it is permitted, or he alters a law on which
there is consensus, then he is a kaafir and apostate, according to the
consensus of the fuqaha’.

End quote from Majmoo‘ al-Fataawa, 3/267 

Ibn Katheer (may Allah have mercy on him) said: The one who
forsakes the law that was revealed to Muhammad ibn ‘Abd-Allah, the Seal of
the Prophets (blessings and peace of Allah be upon him) and refers for
judgement to any other law that has been abrogated, has committed an act of
kufr, so how about the one who refers for judgement to al-Yaasa and gives it
precedence? The one who does that is a kaafir according to the consensus of
the Muslims.

End quote from al-Bidaayah wa’l-Nihaayah, 13/139. 

Al-Yaasa (also known as al-Yaasiq) refers to the laws of the
Tatar Genghis Khan, who forced the people to refer to them for judgement.

Undoubtedly the one who promulgates laws himself commits a
greater act of kufr and is more misguided than one who refers to them for
judgement. 

Al-‘Allaamah Muhammad al-Ameen al-Shanqeeti (may Allah have
mercy on him) said: From verses such as that in which Allah says
(interpretation of the meaning) “and He makes none to share in His
Decision and His Rule” [al-Kahf 18:26], it may be understood that the
followers of those who promulgate laws other than those which Allah has
ordained are associating others with Allah (shirk). This understanding is
explained clearly in other verses, such as the verse which speaks of those
who follow the laws of the Shaytaan in permitting dead meat, claiming that
it has been killed by Allah [and thus should be permitted]:

“Eat not (O believers) of that (meat) on which Allaah’s
Name has not been pronounced (at the time of the slaughtering of the
animal), for sure it is Fisq (a sin and disobedience of Allaah). And
certainly, the Shayaateen (devils) do inspire their friends (from mankind)
to dispute with you, and if you obey them [by making Al‑Maytah (a dead
animal) legal by eating it], then you would indeed be Mushrikoon
(polytheists)”

[al-An‘aam 6:121]. 

Here Allah clearly states that they would be mushrikoon by
obeying them. This is associating others with Allah in terms of obedience
and following laws that are contrary to that which Allah has ordained --
which is what is meant by worshipping the Shaytaan in the verse in which
Allah says (interpretation of the meaning):

“Did I not command you, O Children of Adam, that you
should not worship Shaytaan (Satan). Verily, he is a plain enemy to you.

61. And that you should worship Me [Alone
Islamic Monotheism, and set up not rivals, associate‑gods with Me]. That is
the Straight Path”

[Ya-Seen 36:60-61]. 

And Allah tells us that His Prophet Ibraaheem said
(interpretation of the meaning):

“ ‘O my father! Worship not Shaitân (Satan). Verily,
Shaitân (Satan) has been a rebel against the Most Gracious (Allaah)’”

[Maryam 19:44]. 

And Allah says (interpretation of the meaning):

“They (all those who worship others than Allaah) invoke
nothing but female deities besides Him (Allaah), and they invoke nothing but
Shaytaan (Satan), a persistent rebel!”

[al-Nisa’ 4:117], i.e., they do
not worship anything but a devil, i.e., by following his laws. Hence Allah
calls those whom they obey in the sins that they made attractive to them
“partners”, as in the verse (interpretation of the meaning) “And so to
many of the Mushrikoon (polytheists) their (Allaah’s so‑called) ‘partners’
have made fair-seeming the killing of their children, in order to lead them
to their own destruction and cause confusion in their religion” [al-An ‘am
6:137]. The Prophet (blessings and peace of Allah be upon him) explained
this to ‘Adiyy ibn Haatim (may Allah be pleased with him) when he asked him
about the verse in which Allah says (interpretation of the meaning):
“They (Jews and Christians) took their rabbis and their monks to be their
lords besides Allaah” [al-Tawbah 9:31]. He explained that they permitted
to them that which Allah has forbidden and they forbade to them that which
Allah has permitted, and they [the people] followed them in that; that is
how they took them as lords. 

One of the clearest proofs concerning that is the fact that
in Soorat al-Nisa’, Allah, may He be glorified and exalted, mentioned those
who want to refer for judgement to something other than the laws prescribed
by Him and wonders at their claim to be believers, because their claim to be
believers even though they want to refer for judgement to false judges shows
that they have reached a level of lying which is astounding. That is what
Allah says (interpretation of the meaning):

“Have you not seen those (hypocrites) who claim that they
believe in that which has been sent down to you, and that which was sent
down before you, and they wish to go for judgement (in their disputes) to
the Taaghoot (false judges) while they have been ordered to reject them. But
Shaytaan (Satan) wishes to lead them far astray”

[al-Nisa’ 4:60]. 

From the divinely revealed texts that we have quoted, it
becomes very clear to everyone that with regard to those who follow man-made
laws promulgated by the Shaytaan on the lips of his supporters which are
contrary to that which Allah has prescribed on the lips of His Messengers
(blessings and peace of Allah be upon them), there is no doubt that they are
kaafirs and mushriks, except for the one whom Allah has blinded to the light
of Revelation and left to go astray.  

And he said: 

As for the legal system that is contrary to the laws
prescribed by the Creator of heaven and earth, ruling according to it
constitutes disbelief in the Creator of heaven and earth, such as the claim
that giving precedence to the male over the female in inheritance is not
fair and it is necessary to make them equal in inheritance, and the claim
that plural marriage is unjust, or that divorce is unfair to the woman, and
that stoning, cutting off the hand and so on are barbaric acts that should
not be done to people, and so on. 

Making this kind of system rule the lives of people in
society and their wealth, honour, lineage, reason and religion, is disbelief
in the Creator of heaven and earth and a transgression against the divine
system prescribed by the One Who created all things and Who knows best what
is in their best interests; may He be glorified and exalted far above having
any lawgiver besides Him.

“Or have they partners with Allaah (false gods) who have
instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21]

“Say (O Muhammad to these
polytheists): ‘Tell me, what provision Allaah has sent down to you! And you
have made of it lawful and unlawful.’ Say (O Muhammad): ‘Has Allaah
permitted you (to do so), or do you invent a lie against Allaah?’”

[Yoonus 10:59]

“Say: ‘Verily, those who invent a lie against Allaah will
never be successful’”

[Yoonus 10:69]. 

End quote from Adwa’ al-Bayaan, commentary on the
verse (interpretation of the meaning): “and He makes none to share in His
Decision and His Rule” [al-Kahf 18:26]. 

See also the answer to question no.
11309 and
974. 

Secondly: 

What is well established and known of the view of Shaykh Ibn
‘Uthaymeen (may Allah have mercy on him) is that he clearly stated that
promulgating laws that are contrary to what Allah has revealed constitutes
major kufr. He mentioned that in several places in his books, such as
Sharh Kitaab al-Tawheed, Sharh al-Usool al-Thalaathah, Sharh
al-Siyaasah al-Shara‘iyyah, and his fatwas which have been published in
al-‘Aqeedah and Liqaa’aat al-Baab al-Maftooh. All his comments
on these subjects are consistent and point to the same conclusion, which is
that legislating and promulgating laws that are contrary to the sharee‘ah of
Allah constitutes major kufr. As for the one who rules according to
something other than that which Allah has revealed, he may be a disbeliever
or a wrongdoer or an evildoer according to the crime that he has committed.
We do not know of any opinion of the Shaykh concerning this matter, in which
he suggested that this promulgation of laws is minor kufr. If the Shaykh had
any other opinion, it would have widely known, and the Shaykh would have
clearly recanted his first opinion, and striven to prevent it being
published. Whoever thinks that any of the scholars would recant something
that it became clear to him was wrong, then would continue to publicise the
mistaken opinion until he died, without denouncing it or instructing that it
be erased, has thought badly of him and has impugned his religious
commitment and honesty, because it is not permissible to publicise a false
opinion or to keep quiet about it, especially if it has to do with an
important matter such as this. 

Among the things that he (may Allah have mercy on him) said
concerning this matter is what appears in Sharh al-Usool al-Thalaathah,
where he said: Whoever does not rule in accordance with that which Allah has
revealed because he thinks little of it or looks down on it or believes that
something else is better than it and more beneficial to people or is equal
to it, is a kaafir whose kufr puts him beyond the pale of Islam. That
includes those who promulgate laws for people that are contrary to Islamic
laws, to be a system that the people follow. They only promulgate those laws
that are contrary to Islamic laws because they believe that they are better
and more beneficial for people, because it is known on the basis of reason
and sound human nature that no one turns away from one path to a different
path unless he believes that what he has turned to is better and what he has
turned away from is lacking. 

End quote from Majma‘ al-Fatawa wa Rasaa’il al-Shaykh Ibn
‘Uthaymeen, 6/161. 

And Allah knows best.

‘Umar did not seek the help of Allaah by virtue of the status of al-‘Abbaas (may Allaah be pleased with him)

 

Hadeeth: Anas ibn Maalik (may Allaah be pleased with him) narrated that when they suffered drought, ‘Umar (may Allaah be pleased with him) would seek rain by virtue of al-‘Abbaas ibn ‘Abd al-Muttalib, and he would say: “O Allaah, we used to ask You for rain by virtue of our Prophet and You gave us rain. Now we ask You for rain by virtue of the paternal uncle of our Prophet, so give us rain” and they would be given rain. Is this saheeh? Is this evidence that it is permissible to seek the help of Allaah by virtue of the status of the awliya’ (close friends of Allaah)?.

Praise be to Allaah.

The hadeeth referred to by the questioner is a saheeh hadeeth
which was narrated by al-Bukhaari, but anyone who studies it will find that
it is evidence that one should not seek help from Allaah by virtue of the
status of the Prophet (peace and blessings of Allaah be upon him) or of
anyone else, because tawassul (using a means to achieve a goal) and
al-waseelah is the thing that helps you to achieve that goal. The waseelah
referred to in this hadeeth (“we used to ask You for rain by virtue of our
Prophet and You gave us rain. Now we ask You for rain by virtue of the
paternal uncle of our Prophet, so give us rain” and they would be given
rain) is seeking the help of Allah by virtue of the du’aa’ of the Prophet
(peace and blessings of Allaah be upon him), as a man said: “O
Messenger of Allaah, our wealth has been destroyed and the roads are cut
off, so pray to Allaah to help us.” And because ‘Umar said to al-‘Abbaas:
“Get up, O ‘Abbaas, and pray to Allaah, so he prayed to Allaah.” If this had
come under the heading of seeking Allaah’s help by virtue of a person’s
status only, then ‘Umar (may Allaah be pleased with him) would have sought
the help ofo Allaah by virtue of the status of the Prophet (peace and
blessings of Allaah be upon him) before doing so by virtue of the status of
al-‘Abbaas, because the status of the Prophet (peace and blessings of
Allaah be upon him) is greater before Allaah than that of al-‘Abbaas or
anyone else. If this hadeeth came under the heading of seeking the help of
Allaah by virtue of status that it would have been more appropriate for the
ameer al-mu’mineen ‘Umar (may Allaah be pleased with him) to seek the help
of Allaah by virtue of the status of the Prophet (peace and blessings
of Allaah be upon him), not the status of al-‘Abbaas ibn ‘Abd al-Muttalib. 

To sum up, there is nothing wrong with seeking the help of
Allaah by means of the du’aa’ of a person who it is hoped will have his
du’aa’s answered because of his righteousness. The Sahaabah (may Allaah be
pleased with them) used to seek the help of Allaah by means of the du’aa’ of
the Prophet (peace and blessings of Allaah be upon him) for them.
Similarly, ‘Umar sought the help of Allaah by means of the du’aa’ of
al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him). So if you
think a man is righteous and likely to have his du’aa’s answered because his
food, drink, clothing and housing are halaal, and because he is known to be
a man of worship and piety, there is nothing wrong with asking him to pray
to Allaah for you and ask for what you like, on condition that this does not
stir up self-admiration in this person whom you ask to make du’aa’ for you.
If it does stir up self-admiration, then it is not permissible for you to
doom him by making this request of him, because that will harm him. 

I also say: This is permissible, but I do not recommend it. I
think that each person should ask Allaah by himself, without appointing any
intermediary between him and Allaah. That brings a greater hope and is
nearer to fear of Allaah. I also encourage anyone who asks his brother whose
du’aa’s he hopes will be answered to make du’aa’ for him, to intend thereby
to treat him kindly – i.e., the one who will make du’aa’ – and not do it for
the sake of meeting his own needs, because if he asks him for the sake of
meeting his own needs, then it will become like asking him for money and the
like, which is blameworthy. But if he intends thereby to benefit his brother
who will make du’aa’ by treating him kindly, then treating a Muslim kindly
is something for which a person will be rewarded, as is well known – and
that is better. And Allaah is the source of strength. End quote. 

Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen
(2/277). 

For more information on the hadeeth about ‘Umar seeking the help of Allaah by virtue of al-‘Abbaas (may Allaah be pleased with them both) and the fact that this tawassul was by virtue of his du’aa’ and not of his status, please see the book al-Tawassul by Shaykh al-Albaani (may Allaah have mercy on him), pp. 50-68.

 

Ruling on seeking help from the qareen on the part of some of those who treat sickness with ruqyah

 

There is a person who appears outwardly to be righteous, but he says that he treats people by means of the qareen (i.e., his qareen asks the sick person’s qareen, and he tells him about the sickness). Please note that he does not ask the sick person about his mother's name. What is the ruling on this action? And what is the ruling on going to these people?.

Praise be to Allaah.

There are many actions contrary to sharee’ah that are done by
some of those who treat sickness with ruqyah, even if they are righteous
people. The shaytaan finds a way to confuse them and make them do and say
things that are haraam. 

One of these things that are contrary to sharee’ah is seeking
the help of the jinn, whether that is seeking the help of the qareen or
anything else. All of that is tricks of the Shaytaan and ways in which he
deceives those people. 

The scholars of the Standing Committee were asked: 

In some cases of sickness which the doctors are unable to
treat, we recite over them verses of ruqyah a certain number of times,
without it appearing to have any effect on them. But we have discovered a
way to make our qareen speak to the qareen of the sick person! By means of
which we are able to find out the nature of the sickness, and many cases
have been treated in this manner, whereby we ask the sick person to repeat
the phrase Bismillaahi awwalahu wa aakhirahu whilst breathing in,
then after a while we speak to the qareen. 

My question is: what we know about the qareen is very little
because there is very little evidence. For example: is he inside the body or
outside, how long has he stayed with the sick person (the human)? Is there
one qareen with each human, or is it possible for them to alternate every
once in a while? Does he stay with the human constantly or does he leave him
sometimes and come back to him? On many occasions, he (the qareen) states
that he is younger than the sick person. 

I sincerely hope that the Shaykh will answer these questions
in writing, so that Allaah may benefit the Muslims thereby. Please advise
us. 

They replied: 

Islamically prescribed ruqyah is reciting Soorat al-Faatihah,
Aayat al-Kursiy, Soorat al-Ikhlaas,, al-Mi’wadhatyan, verses of Qur’aan, and
Prophetic du’aa’s that are proven to be narrated from the Messenger of
Allaah (blessings and peace of Allaah be upon him). It is not permissible to
seek the help of the jinn which you call the qareen to ask him about the
type of disease suffered by the sick person, because seeking the help of the
jinn is ascribing partners to Allaah, may He be glorified and exalted. What
you have to do is repent to Allaah from that and give up this method, and
limit it to the ruqyahs that are prescribed in sharee’ah. May Allaah help us
all to do that which pleases Him. And Allaah is the source of strength. May
Allaah send blessings and peace upon our Prophet Muhammad and his family and
companions. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal
al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh
Bakr Abu Zayd 

Fataawa al-Lajnah al-Daa’imah
(24/287-289) 

They were also asked about seeking the help of the jinn to
find out about the evil eye or witchcraft, and also about believing the
jinni who is possessing the sick person because of witchcraft and the evil
eye, and relying on what he says. 

They replied: It is not permissible to seek the help of the
jinn to find out about the nature of the problem and the type of remedy with
which to treat it, because seeking the help of the jinn is shirk. Allaah
says (interpretation of the meaning):

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

“And on the Day when He will gather them (all) together
(and say): ‘O you assembly of jinn! Many did you mislead of men,’ and their
Awliyaa’ (friends and helpers) amongst men will say: ‘Our Lord! We benefited
one from the other, but now we have reached our appointed term which You did
appoint for us.’ He will say: ‘The Fire be your dwelling place, you will
dwell therein forever, except as Allaah may will. Certainly your Lord is
All‑Wise, All‑Knowing’”

[al-An’aam 6:128] 

What is meant by benefiting from one another is that the
humans venerated the jinn, submitted to them and sought refuge with them,
and the jinn served them by doing what they wanted and bringing to them what
they demanded, which included telling them about the type of disease and its
causes, things that the jinn can see but not humans. But they may be lying,
because they are not trustworthy and it is not permissible to believe them. 

And Allaah is the source of strength. May Allaah send
blessings and peace upon our Prophet Muhammad and his family and companions.
End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal
al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh
Bakr Abu Zayd 

Fataawa al-Lajnah al-Daa’imah
(1/92-93) 

For more information please see the answer to questions
number: 78546,
11114,
11063. 

And Allaah knows best.

Ruling on one who speaks words of kufr without realising their meaning

 

What is the ruling on one who says “I am a communist” without understanding it?.

Praise be to Allaah.

Words matter according to the great religion of Allaah: by
means of a word a person speaks, Allaah may raise him in status, and by
means of a word he speaks he may be doomed to Hell. 

Allaah says (interpretation of the meaning):

“Not a word does he (or she) utter but there is a watcher
by him ready (to record it)”

[Qaaf 50:18] 

al-Bukhaari (5996) and Muslim (5304) narrated from Abu
Hurayrah that the Messenger of Allaah (blessings and peace of Allaah be upon
him) said: “ A person may speak a word, not realizing what he is saying, and
he will fall because of it into the Fire further than the distance between
the East and West.” 

Al-Tirmidhi (2241) narrated in a report which he classed as
saheeh, that Bilaal ibn al-Haarith said: I heard the Messenger of Allaah
(blessings and peace of Allaah be upon him) say: “One of you may speak a
word that pleases Allaah, and not know how far it reaches, but Allaah will
decree that He is pleased with him until the Day he meets Him. And one of
you may speak a word that angers Allaah, and not know how far it reaches,
but Allaah will decree that He is angry with him, until the Day he meets
Him.”   

Al-Nasaa’i (3712) narrated from ‘Abd-Allaah ibn Buraydah that
his father said: the Messenger of Allaah (blessings and peace of Allaah be
upon him) said: “Whoever says ‘I have nothing to do with Islam’ and is
lying, he is as he said, and if he is telling the truth, he will never come
back to Islam soundly.” 

Classed as saheeh by al-Albaani in al-Irwa’ (2576). 

Communism is a kind of atheism that is based on denial of the
existence of God and veneration of the material, which it regards as the
basis of all things. It does not value religion in general, any religion.
Rather they regard religion as people's problems or as they say, the opium
of the people, meaning that it distracts them from their material aims which
form the basis of their ideology. 

Undoubtedly this is one of the most dangerous kinds of kufr
in the modern age, by which many people have been deceived and which has
persecuted many people of religious commitment and faith. 

Undoubtedly what is required of everyone who hears of this
ideology and finds out about it is to reject it and to disavow himself of it
and of its people before Allaah. Veneration of this ideology, belief in it,
promotion of it or love of it and its people cannot coexist with faith in
the heart of anyone. 

The one who joins them when he is aware of them and of the
misguidance that they follow is a disbeliever in Allaah the Almighty. If the
one who says these words is ignorant of the basis of their ideology or has
been deceived by their claims with regard to social and economic matters and
their claims to care for the poor, to help them and to guarantee their
rights, then he must be told of the real nature of this ideology and the
danger it poses to religious commitment and faith, and that Allaah has made
His slaves independent, by means of the laws that He has revealed to them,
of the need for any religion, sect or ideology  other than that. 

We suggest that any advice given to those who have been
deceived by this ideology should be given in a kind and gentle manner,
debating in a good way and explaining the evidence for that from sharee’ah.
The one who is engages in that should have sufficient understanding of this
kaafir ideology and be skilled in debating and arguing, because most of
those who are deceived by this ideology are very capable in argument and
debate. 

If he is indeed ignorant of this group and its origins, or he
is ignorant of how it conflicts with the faith that is required of people,
then he is excused for his ignorance. But if he persists, after things are
explained to him, then he is a kaafir and an apostate. 

We ask Allaah to protect our faith and to help us avoid fitnah, both apparent and hidden.