Friday, 30 September 2011

Seeking help from anyone other than Allaah is shirk


I often hear people saying “Madad ya Rasool-Allaah, Madad ya Sayyidina al-Husayn, madad ya Sayyid yaa Badawi…” and I do not know the meaning of these words.

Praise be to Allaah.


It should be noted that Allaah has created the universe to
worship Him and Him alone. Allaah says (interpretation of the meaning): 

“And I (Allaah) created not the jinn and mankind except
that they should worship Me (Alone)”

[al-Dhaariyaat 51:56] 

Allaah sent the
Messengers to call their people to worship Allaah alone (Tawheed) and to
forbid them to associate anything with Him (shirk). Allaah says
(interpretation of the meaning): 

“And We did not send any Messenger before you (O Muhammad)
but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to
be worshipped but I (Allaah)], so worship Me (Alone and none else)”

[al-Anbiya’ 21:25] 

Shirk means directing worship to anyone other than Allaah,
and du’aa’ comes under the heading of worship which must be devoted to
Allaah alone and not directed to anyone else. Hence the Prophet (peace
and blessings of Allaah be upon him) said: “Du’aa’ is worship.” Narrated by
al-Tirmidhi, 2969; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Asking for madad from anyone other than Allaah, as
mentioned in the question, is a kind of calling upon (or making du’aa’ to)
someone other than Allaah, hence it is a kind of shirk. 

It says in Fataawa al-Lajnah al-Daa’imah (2/193): 

The words of some of those who sing nasheed, “Madad ya
sayyidina al-Husayn (Help O our master al-Husayn), madad ya Sayyidah
Zaynab, madad ya Badawi ya Shaykh al-‘Arab, madad ya Rasool
Allaah (O Messenger of Allaah), madad ya awliya’ Allaah (O close
friends – or ‘saints’ – of Allaah),” etc, is major shirk which puts the one
who says it beyond the pale of Islam (Allaah forbid), because it is calling
upon the dead to give them good things, to help them, to ward off danger or
relieve them of harm. That is because what is meant by madad is
giving, help and support. So it as if the person who says, “Madad ya
Sayyid ya Badawi, madad ya Sayyidah Zaynab” etc is saying: Help
us and give us of your bounty, and relieve us of hardship and ward off
calamity from us. This is major shirk. Allaah says, after explaining to His
slaves that He is in control of the universe and that it is subjugated to

“Such is Allaah, your Lord; His is the kingdom. And those,
whom you invoke or call upon instead of Him, own not even a Qitmeer (the
thin membrane over the date stone).

If you invoke (or call
upon) them, they hear not your call; and if (in case) they were to hear,
they could not grant it (your request) to you. And on the Day of
Resurrection, they will disown your worshipping them. And none can inform
you (O Muhammad) like Him Who is the All-Knower (of everything)”

[Faatir 35:13-14 – interpretation of the meaning] 

So He calls their prayers to others shirk. 

And Allaah says (interpretation of the meaning): 

“And who is more astray
than one who calls on (invokes) besides Allaah, such as will not answer him
till the Day of Resurrection, and who are (even) unaware of their calls
(invocations) to them?

And when mankind are
gathered (on the Day of Resurrection), they (false deities) will become
their enemies and will deny their worshipping”

[al-Ahqaaf 46:6] 

So Allaah tells us that those who are called upon other than
Him, the Prophets and the righteous, are unaware of the call of those who
call upon them and will never respond to their calls, and they will be their
enemies and will deny their worship of them.  

And Allaah says (interpretation of the meaning): 

“Do they attribute as
partners to Allaah those who created nothing but they themselves are

No help can they give
them, nor can they help themselves.

And if you call them to
guidance, they follow you not. It is the same for you whether you call them
or you keep silent.

Verily, those whom you
call upon besides Allaah are slaves like you. So call upon them and let them
answer you if you are truthful”

[al-A’raaf 7:191-194] 

“And whoever invokes (or
worships), besides Allaah, any other ilaah (god), of whom he has no proof;
then his reckoning is only with his Lord. Surely, Al-Kaafiroon (the
disbelievers in Allaah and in the Oneness of Allaah, polytheists, pagans,
idolaters) will not be successful”

[al-Mu’minoon 23:117]

 So Allaah tells us that whoever calls upon anyone other than
Allaah, among the dead etc., will never succeed because of his kufr and his
calling upon someone other than Allaah.

Swearing by something other than Allaah, such as one’s father or leader, or on one’s honour and status


In the Scouts’ promise they say: “I promise by my honour that I will try my hardest to do my duty towards Allaah, my country and the king, and I will help people at all times, and I will abide by the Scouts’ law.” This appears in the Scouts’ pamphlet that is published by the Arab Scouts’ Trust. What is the ruling on this promise?.

Praise be to Allaah.



It is haraam to swear by anything other than Allaah, whether that be one’s father or leader, or on one’s honour or
status, etc, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears an oath then let him
swear by Allaah or else keep silent.” Agreed upon. And he said: “Whoever swears an oath, let him not swear by anything other than Allaah. Narrated
by al-Nasaa’i. And he said: “Whoever swears an oath by anything other than Allaah has committed shirk.”


The Muslim should not regard anything as equal with Allaah, such as his homeland, the king or the leader, when
pledging to work for them. Rather he should say: “I pledge to Allaah that I will do my best to do my duty to Allaah alone, then I will serve my
country and help the Muslims, and I will follow the rules of the Scouts that do not go against the sharee’ah of Allaah.


A person’s actions should be in accordance with the laws of Allaah, and it is not permissible for him to promise
that he will act according to the laws of a state or some other human group at all.

And Allaah is the Source of strength.


What is the true meaning of shirk and what are its types?


I often read that “this action is major shirk” and “this is minor shirk”. Could you explain to me the difference between the two?.

Praise be to Allaah.


One of the most important obligations is to know the meaning
of shirk, its seriousness and its different types, so that our Tawheed
(belief in the Oneness of Allaah) and our Islam may be complete, and our
faith may be sound. We say – And Allaah is the Source of strength and true
guidance comes from Him: 

Know – may Allaah guide you – that the word shirk in Arabic
means taking a partner, i.e., regarding someone as the partner of another.
It is said [in Arabic]: ashraka baynahuma (he joined them together)
when he regarded them as two of equal status; or ashraka fi amrihi
ghayrahu (he introduced another into his affair) when he made two people
involved in it.

In terms of sharee’ah or Islamic terminology, shirk means
ascribing a partner or rival to Allaah in Lordship (ruboobiyyah), worship or
in His names and attributes. 

A rival is a peer or counterpart. Hence Allaah forbids
setting up rivals with Him and he condemns those who take them (rivals) as
gods instead of  or besides Allaah in many verses of the Qur’aan. Allaah
says (interpretation of the meaning): 

“Then do not set up
rivals unto Allaah (in worship) while you know (that He Alone has the right
to be worshipped)”

[al-Baqarah 2:222] 

“And they set up rivals to Allaah, to mislead (men) from
His path! Say: ‘Enjoy (your brief life)! But certainly, your destination is
the (Hell) Fire!’”

[Ibraaheem 14:30] 

In the hadeeth it is narrated that the Prophet (peace
and blessings of Allaah be upon him) said: “Whoever dies claiming that
Allaah has a rival, will enter Hell.” 

Narrated by al-Bukhaari, 4497; Muslim, 92. 

The types of shirk: 

The texts of the Qur’aan and Sunnah indicate that shirk and
the ascribing of rivals to Allaah sometimes puts a person beyond the pale of
Islam and sometimes does not. Hence the scholars divided shirk into two
types which they call shirk akbar (major shirk) and shirk asghar (minor
shirk). There follows a brief description of each type: 

1 – Major shirk 

This means ascribing to someone other than Allaah something
that belongs only to Allaah, such as Lordship (ruboobiyyah), divinity
(uloohiyyah) and the divine names and attributes (al-asma’ wa’l-sifaat). 

This kind of shirk may sometimes be outward, such as the
shirk of those who worship idols and graves, or the dead or absent. 

Or it may sometimes be hidden, such as those who put their
trust in other gods besides Allaah, or the shirk and kufr of the hypocrites.
For even though  their (hypocrites’) shirk puts them beyond the pale of
Islam and means that they will abide  forever in Hell, it is a hidden shirk,
because they make an outward display of Islam and conceal their kufr and
shirk, so they are inwardly mushriks but not outwardly. 

Shirk may sometimes take the form of beliefs: 

Such as the belief that there is someone else who creates,
gives life and death, reigns or controls the affairs of the universe along
with Allaah. 

Or the belief that there is someone else who must be obeyed
absolutely besides Allaah, so they follow him in regarding as permissible or
forbidden whatever he wants, even if that goes against the religion of the

Or they may associate others with Allaah in love and
veneration, by loving a created being as they love Allaah. This is the kind
of shirk that Allaah does not forgive, and it is the shirk of which Allaah
says (interpretation of the meaning): 

“And of mankind are some who take (for worship) others
besides Allaah as rivals (to Allaah). They love them as
they love Allaah”

[al-Baqarah 2:165] 

Or the belief that there are those who know the Unseen as
well as Allaah. This is very common among some of the deviant sects such as
the Raafidis (Shi’ah), extreme Sufis, and Baatinis (esoteric sects) in
general. The Raafidis believe that their imams have knowledge of the unseen,
and the Baatinis and Sufis believe similar things about their awliya’
(“saints”), and so on. It is also shirk to believe that there is someone who
bestows mercy in a manner that is befitting only for Allaah, so he shows
mercy as Allaah does and forgives sins and overlooks the bad deeds of his

Shirk may sometimes take the form of words: 

Such as those who make du’aa’ or pray to someone other than
Allaah, or seek his help or seek refuge with him with regard to matters over
which no one has control except Allaah, whether the person called upon is a
Prophet, a wali (“saint”), an angel or a jinn, or some other created being.
This is a kind of major shirk which puts one beyond the pale of Islam. 

Or such as those who make fun of religion or who liken Allaah
to His creation, or say that there is another creator, provider or
controller besides Allaah. All of these are major shirk and a grave sin that
is not forgiven. 

Shirk may sometimes take the form of actions: 

Such as one who sacrifices, prays or prostrates to something
other than Allaah, or who promulgates laws to replace the rulings of Allaah
and makes that the law to which people are obliged to refer for judgement;
or one who supports the kaafirs and helps them against the believers, and
other acts that go against the basic meaning of faith and put the one who
does them beyond the pale of Islam. We ask Allaah to keep us safe and

2 – Minor shirk 

This includes everything that may lead to major shirk, or
which is described in the texts as being shirk, but does not reach the
extent of being major shirk. 

This is usually of two types: 

1 – Being emotionally attached to some means which have no
basis and  for which Allaah has not given permission, such as hanging up
“hands”, turquoise beads etc on the grounds that they offer protection or
that they ward off the evil eye. But Allaah has not made them the means of
such protection, either according to sharee’ah or according to the laws of
the universe.

[Translator’s note: the
“hands” referred to are objects made of metal, pottery etc, usually blue or
turquoise in colour, that some people hang up to ward off the evil eye,
according to their mistaken belief] 

2 – Venerating some people or things in a way that does not
go so far as ascribing lordship to them, such as swearing by something other
than Allaah, or saying, “Were it not for Allaah and So and so,” etc. 

The scholars have stipulated guidelines to distinguish major
shirk from minor shirk when shirk is mentioned in the texts of sharee’ah.
These guidelines include the following: 

(i) – When the Prophet (peace and blessings of Allaah be
upon him) states clearly that this action is minor shirk, such as in
al-Musnad (27742) where it is narrated that Mahmoud ibn Labeed said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The thing that I fear most for you is minor shirk.” They said: “O Messenger
of Allaah, what is minor shirk?” He said: “Showing off, for Allaah will say
on the Day when people are recompensed for their actions: ‘Go to those for
whom you were showing off with your deeds in the world, and see what reward
you find with them.’” Classed as saheeh by al-Albaani in al-Silsilah
al-Saheehah, 951. 

(ii) – When the word shirk is used in the texts of the
Qur’aan and Sunnah in the indefinite form [without the definite article
al-]. This usually refers to minor shirk, and there are many examples of
this, such as when the Prophet (peace and blessings of Allaah be upon
him) said: “Incantations, amulets and love spells are shirk.” 

Narrated by Abu Dawood, 3883; classed as saheeh by al-Albaani
in al-Silsilah al-Saheehah, 331. 

What is meant by shirk here is minor shirk, not major shirk. 

Amulets are things that are hung on children such as
turquoise beads and the like, which they claim will protect them from the
evil eye. 

Love spells are something that they do, claiming that it will
make a woman beloved to her husband and a man beloved to his wife. 

(iii) – If the Sahaabah understood from the texts of
sharee’ah that what was meant by shirk here was minor shirk, not major.
Undoubtedly the understanding of the Sahaabah carries weight, because they
are the most knowledgeable of the people concerning the religion of Allaah,
and the most knowledgeable as to the intent of the Lawgiver. For example,
Abu Dawood (3910) narrated from Ibn Mas’ood (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:
“Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three
times, and there is no one among us but (will have some of that) but Allaah
will rid him of it by means of tawakkul (putting his trust in Allaah). The
words “there is no one among us…” are the words of Ibn Mas’ood, as was
explained by the prominent scholars of hadeeth. This indicates that Ibn
Mas’ood (may Allaah be pleased with him) understood that this was minor
shirk, because he could not have said, “There is no one among us…” referring
to major shirk. Moreover, major shirk cannot be eliminated by means of
tawakkul, rather it is essential to repent therefrom. 

(iv) – If the Prophet (peace and blessings of Allaah be
upon him) interpreted the words shirk or kufr in a manner which indicates
that what is meant is a minor form thereof and not the major form. For
example al-Bukhaari (1038) and Muslim (74) narrated from Zayd ibn Khaalid
al-Juhani that he said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) led the morning prayer for us at al-Hudaybiyah following
rainfall during the night. When the Prophet (peace and blessings of
Allaah be upon him) finished, he turned to face the people and said to them:
“Do you know what your Lord has said?” They said: “Allaah and his Messenger
know best.” He said: “This morning one of My slaves became a believer in Me
and one a disbeliever. As for him who said: ‘We have been given rain by the
grace of Allaah and His mercy,’ that one is a believer in Me, a disbeliever
in the stars; and as for him who said: ‘We have been given rain by
such-and-such a star, that one is a disbeliever in Me, a believer in the

The interpretation of the word kufr here is given in another
report narrated from Abu Hurayrah who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Do you not know what your
Lord said? ‘I do not send any blessing upon My slaves but a group among them
become kaafirs thereby because they refer to the stars and attribute things
to the stars. This explains that if a person attributes rainfall to the
stars by believing that they caused it to fall – when in fact Allaah has not
made the stars a means of causing rainfall – his kufr is a kind of
ingratitude for the blessing of Allaah. It is well known that ingratitude
for the blessing of Allaah is minor kufr. But if a person believes that the
stars are controlling the universe and they are the ones that cause the rain
to fall, then this is major shirk. 

Minor shirk may sometimes take the form of outward actions,
such as wearing talismans, strings, amulets and the like, and other words
and deeds. And sometimes it may be hidden, like a little bit of showing

It may also take the form of beliefs: 

Such as the belief that something may be a cause of bringing
benefit or warding off harm, when Allaah has not made it so; or believing
that there is barakah (blessing) in a thing, when Allaah has not made it

It sometimes takes the form of words: 

Such as when they said, “We have been given rain by such and
such a star,” without believing that that the stars could independently
cause rain to fall; or swearing by something other than Allaah, without
believing in venerating the thing sworn by or regarding it as equal with
Allaah; or saying, “Whatever Allaah wills and you will,” and so on. 

It sometimes takes the form of actions: 

Such as hanging up amulets or wearing a talisman or string to
dispel or ward off calamity, because everyone who attribute powers to a
thing when Allaah has not made it so either according to sharee’ah or
according to the laws of the universe, has associated something with Allaah.
This also applies to one who touches a thing seeking its barakah (blessing),
when Allaah has not created any barakah in it, such as kissing the doors of
the mosques, touching their thresholds, seeking healing from their dust, and
other such actions. 

This is a brief look at the division of shirk into major and
minor. We cannot go into great detail in this short answer. 


What the Muslim must do is to avoid shirk in both its minor
and major forms. The greatest sin is shirk and transgression against the
unique rights of Allaah, which are to be worshipped and obeyed alone, with
no partner or associate. 

Hence Allaah has decreed that the mushrikeen will abide
forever in Hell and has told us that He will not forgive them, and He has
forbidden Paradise to them, as He says (interpretation of the meaning): 

“Verily, Allaah forgives
not that partners should be set up with Him (in worship), but He forgives
except that (anything else) to whom He wills; and whoever sets up partners
with Allaah in worship, he has indeed invented a tremendous sin”

[al-Nisa’ 4:48] 

“Verily, whosoever sets up partners (in worship) with
Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his
abode. And for the Zaalimoon (polytheists and wrongdoers) there are no

[al-Maa'idah 5:72] 

Every wise and religiously-committed person should fear shirk
for himself and should turn to his Lord, asking Him to help him avoid shirk,
as al-Khaleel [Ibraaheem – peace be upon him] said:  

“and keep me and my sons away from worshipping idols”

[Ibraaheem 14:35 – interpretation of the meaning] 

One of the salaf said: “Who can claim to be safe from this
after Ibraaheem?” 

So the sincere believer’s fear of shirk should increase as
should his desire for his for his Lord to keep him away from it, and he
should say the great du’aa’ which the Prophet (peace and blessings of
Allaah be upon him) taught to his companions when he said to them: “Shirk
among you will be more subtle than the footsteps of an ant, but I will teach
you something which, if you do it, both minor and major shirk will be kept
away from you. Say: Allaahumma inni a’oodhu bika an ushrika bika wa ana
a’lam wa astaghfiruka lima la a’lam (O Allaah, I seek refuge with You
from associating anything with You knowingly, and I seek Your forgiveness
for that of which I am unaware).” 

Classed as saheeh by al-Albaani in Saheeh al-Jaami’,

The above refers to the difference between major and minor
shirk, defining each and describing its types. 

With regard to the difference between them as far as the
ruling is concerned: 

Major shirk puts a person beyond the pale of Islam, so the
one who does that is judged to be out of Islam and to have apostatized
therefrom, so he is a kaafir and an apostate. 

Minor shirk does not put a person beyond the pale of Islam,
rather it may be done by a Muslim but he still remains in Islam; but the one
who does that is in great danger because minor shirk is a major sin. Ibn
Mas’ood (may Allaah be pleased with him) said: “If I were to swear by Allaah
falsely, that is better for me than if I were to swear by something other
than Him sincerely.” So he regarded swearing by something other than Allaah
(which is minor shirk) as being worse than swearing by Allaah falsely, and
it is well known that swearing by Allaah falsely is a major sin. 

We ask Allaah to make our hearts steadfast in adhering to His religion until we meet Him, and we seek refuge in His Might – may He be glorified – from going astray, for He is the Ever-Living Who never dies, but the jinn and mankind will die. And Allaah knows best and is most wise, and to Him is the final return of all.


Kinds of speech that we must refrain from


I know theres certain types of speech which we must refrain from. like the speech the Prophet sallalaho alayhe wasalam stayed away from please could you send that to me.

Praise be to Allaah.


The Muslim has to control his tongue and not
speak unless he says something good. 

Al-Bukhaari (6018) and Muslim (47) narrated from
Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let
him speak good or else keep silent…” 

Al-Nawawi (may Allaah have mercy on him) said:
“If he wants to speak, then if what he wants to say is good and he is confident that he will be rewarded for it, whether it is obligatory or
praiseworthy, then let him speak, but if it does not seem to him that it is good and he will be rewarded for it, then let him refrain from
speaking, whether he thinks it is haraam or makrooh or permissible. Based on this, it is recommended to refrain from saying permissible words and
we are enjoined to avoid that, lest that lead us into something that is haraam or makrooh, which is what happens in many cases or in most cases.
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] 

Imam al-Shaafa’i understood the hadeeth to mean that if a person wants to say something, he
should think about it: if it seems to him that it will not do any harm, then he should speak, but if he thinks that it will do some harm or he
thinks that this is most likely, then he should refrain from speaking.” 

The Prophet (peace and blessings of Allaah be upon him) commanded us to control our
tongues in more than one hadeeth, such as that narrated by al-Tirmidhi (2406) from ‘Uqbah ibn ‘Aamir who said: “I said, ‘O Messenger of Allaah,
what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin.’” Classed as saheeh by al-Albaani in Saheeh
al-Targheeb, 3331. 

Al-Tirmidhi (2616) also narrated that the Prophet (peace and blessings of Allaah be upon
him) said to Mu’aadh, after teaching him some of the laws of Islam, “Shall I not tell you what is the foundation of all that?” I [Mu’aadh] said:
“Of course, O Prophet of Allaah.” He took hold of his tongue and said, “Control this.” I said, “O Prophet of Allaah, will we be held responsible
for what we say with it?” He said, “May your mother be bereft of you, O Mu’aadh! Will the people be thrown into Hell on their faces or on their
noses for anything other than the harvest of their tongues?”

 Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2110. 

The hadeeth enjoins refraining from indulging in specific things, because that is something
that is of no benefit to a person, and indeed it may cause him a great deal of harm in his spiritual and worldly affairs. 

It was narrated from Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon
him) said: “If my companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree is mentioned,
then keep quiet.” (Narrated by al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah,

This hadeeth indicates that it is not permissible for a person to speak badly of the companions
of the Prophet (peace and blessings of Allaah be upon him), and that he should keep quiet about the disputes that occurred among them,
because speaking badly of them or criticizing them implies that one is rejecting what Allaah said about them in the Qur’aan, where He praised them
by saying (interpretation of the meaning): 

“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who
followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which
rivers flow (Paradise), to dwell therein forever. That is the supreme success”

[al-Tawbah 9:100] 

And Allaah says (interpretation of the meaning): 

“Muhammad is the Messenger of Allaah. And those who are with him are severe against
disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good
Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)”

[al-Fath 48:29] 

This is how Allaah has described them in His Book, so no doubt they are of just character and
are the best and greatest of mankind. So no one hates them but a hypocrite and no one loves them but a believer. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

“One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they think and say nothing
to criticize the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), as Allaah has described them in the verse
in which He says (interpretation of the meaning): 

‘And those who came after them say: Our Lord! Forgive us and our brethren who have preceded
us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’

[al-Hashr 69:10] 

And they obey the command of the Messenger of Allaah (peace and blessings of Allaah be
upon him): ‘Do not curse my companions, for by the One in Whose hand is my soul, if any one of you were to spend the equivalent of Mount Uhud in
gold, he would not reach the status of one of them, nor even come half way.’ (Agreed upon).” 

Majmoo’ al-Fataawa, 3/152. 

Abu Zar’ah (may Allaah have mercy on him) said: 

“If you see a man criticizing any one of the Sahaabah, then know that he is a heretic, because
the Qur’aan is true, and the Messenger is true, and what he brought is true, and no one conveyed all of that to us but the Sahaabah. So whoever
criticizes them means in effect to say that the Qur’aan and Sunnah are false, so it is more appropriate that he should be criticized and ruled to
be a heretic who is misguided.” 

Al-Sawaa’iq al-Muhriqah ‘ala Ahl al-Rafd wa’l-Dalaal wa’l-Zandaqah,

With regard to the second part of the hadeeth, which enjoins refraining from speaking about the
stars, what is referred to by that – and Allaah knows best – is seeking guidance by the stars concerning matters that are unseen, as the people of
the jaahiliyyah used to do by means of astrology, such as using the movement of heavenly bodies to indicate when certain earthly events would
occur, such as the blowing of the wind, rainfall, changes in prices, and other matters which they claimed to know from the movements of heavenly
bodies. They used to say that whoever got married under such and such a star, such and such would happen to him, or whoever traveled under such
and such a star, such and such would happen to him, and whoever was born under such and such a star would be lucky or unlucky, etc. 

(See Kitaab al-Tawheed by Shaykh Saalih al-Fawzaan, Baab Id’aa’ ‘ilm al-Ghayb min
Qiraa’at al-Kaff wa’l-Finjaan wa ghayrihima. See also Fataawa al-‘Aqeedah, 2/185-186-187-190) by Shaykh Ibn ‘Uthaymeen, where he makes
some very useful comments). 

With regard to the third part of the hadeeth, which refers to refraining from speaking about
the divine decree (al-qadar), Abu Ja’far al-Tahhaawi (may Allaah have mercy on him) said: 

“The divine decree is a secret known which Allaah has hidden from His creation. No angel who is
close to Him and no Prophet whom He sent knows that. Pursuing such matters only leads to failure and deprivation of the mercy of Allaah, and it
leads to injustice, so beware of looking into the matter, thinking about it and wondering about it. Allaah has kept knowledge of His decree from
His slaves, and has forbidden them to pursue the matter, as He says in His Book (interpretation of the meaning): 

‘He cannot be questioned as to what He does, while they will be questioned’

[al-Anbiya’ 21:23] 

So whoever questions what Allaah does has rejected the ruling of the Book, and whoever rejects
the ruling of the Book is a kaafir.” 

Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 276 

So the Muslim has to submit to Allaah in all His affairs, and know that whatever happens to him
could never have missed him, and what misses him could never have happened to him. There is a lot that may be said on this topic. May Allaah bless
the man who believes in the will and decree of Allaah without indulging in philosophical discussion about the matter. 

And Allaah knows best.

She was advised to bathe in water that had been used to wash a dead person!


A woman was stricken with a calamity and went through a time of fear that led to her eyes protruding, and she was advised to bathe in water that had been used to wash a dead person. Is that permissible?.

Praise be to Allaah.

Since using this water is not a means of healing, whether
according to sharee’ah or science, then using it is a form of minor shirk,
because minor shirk means using as a means something that cannot be a

What this woman should do is to recite ruqyahs for herself
that are prescribed in sharee’ah, such as al-Faatihah and al-Mi’wadhatayn
(the last two soorahs of the Qur’aan), and there is nothing wrong with
seeing doctors to treat her problem. 

We ask Allaah to heal her. 

And Allaah knows best.