about how shirk (associating partners with Allah) relates to the attributes?
Machine translationRead the Arabic original
The questioner : ... in the area here.
The Shaykh : How?
The questioner : We have the Prophet Shu'ayb here.
The Shaykh : Yes.
The questioner : But when one person wants to make another swear an oath, he accepts: "By the Prophet Shu'ayb."
The Shaykh : Ah, do you see?
Another questioner : The one who sees him at the Prophet Shu'ayb's place might take, as you mentioned regarding the Qur'an, that so-and-so owes him money or does not owe him, or something like that, and he says to him: "Let's go stand at Shu'ayb's place," or do ... at Shu'ayb's place. Do you see what is there ...?
The Shaykh : I know it, on the way, yes.
Another questioner : ... at Shu'ayb's place.
The Shaykh : And they greatly exalt the shrine; all of this is to instill fear in the hearts of people.
The questioner : I believe this is shirk (associating partners with Allah).
The Shaykh : This is undoubtedly shirk (associating partners with Allah), but they told me—may Allah bless you—that this is not shirk in lordship.
Another questioner : It is in the attributes.
The Shaykh : Yes, and it is not shirk in worship, but rather shirk in the attributes.
We need to give you an example now that contains double misguidance; first, shirk in the attributes, and the other calamity is seeking blessing (tabarruk) through this shirk. I think you all know the Imam al-Busiri, who has a poem praising the Messenger—(peace be upon him)—"The Burdah." Among what came in his poetry praising the Prophet—(peace be upon him)—is his saying:
"For from Your generosity is the world and its companion, *** And from Your knowledge is the knowledge of the Tablet and the Pen."
You have certainly heard this, it is not the first time you are hearing it! Once we know the three types of tawhid (the oneness of Allah) and the three types of shirk (associating partners with Allah) that correspond to them, we then know that this statement is shirk in the attributes. Why? Because our Lord—(Mighty and Majestic)—describes Himself in more than one verse as being unique in knowledge of the unseen. He says:[Al-Jinn 72:26-27], and He says: [An-Naml 27:65]. A negation followed by what? By an affirmation, which signifies what? Restriction. [An-Naml 27:65] How can he say: "From Your generosity is the world and its companion"—we will deal with that later—"and from Your knowledge is the knowledge of the Tablet and the Pen"?! And in the authentic hadith: . If the Messenger knew what is to happen until the Day of Resurrection, he would be a partner with Allah in His knowledge of the unseen. And we are reading in the Qur'an: [An-Naml 27:65]. But our man "al-Busiri" did not stop at this; rather, he said this after his knowledge—(peace be upon him)—because this is a partitive construction in the eyes of grammarians. "For from Your generosity is the world," he did not say: "For Your generosity is the world and its companion, and Your knowledge is the knowledge of the Tablet," he said:
"For from Your generosity is the world and its companion, *** And from Your knowledge is the knowledge of the Tablet and the Pen."
This is shirk in the attributes and elevating the Messenger—(peace be upon him)—to the station of divinity in the attribute of knowledge of the unseen. This is disbelief by the Qur'an. So what can be said about us putting water in the screen and reciting "The Burdah" over it, which contains such shirk, in order to cure our illnesses?! This makes the sick person sicker rather than curing him; because this was thrown upon him ... shirk and misguidance, if only they knew. And therefore, the truth is that the explanation of tawhid (the oneness of Allah), which revolves entirely around the good word; therefore he said—(peace be upon him):Sunan an-Nasa'i 3971Sahih (Darussalam). So when this word is understood correctly with these three meanings, which are opposed to three other meanings; this is what is covered by the hadiths that give glad tidings and encourage saying the good word, such as his saying—(peace be upon him): Sahih Ibn Hibban 4:44.
Another questioner : There is no god but Allah.
The Shaykh : How?
The questioner : We have the Prophet Shu'ayb here.
The Shaykh : Yes.
The questioner : But when one person wants to make another swear an oath, he accepts: "By the Prophet Shu'ayb."
The Shaykh : Ah, do you see?
Another questioner : The one who sees him at the Prophet Shu'ayb's place might take, as you mentioned regarding the Qur'an, that so-and-so owes him money or does not owe him, or something like that, and he says to him: "Let's go stand at Shu'ayb's place," or do ... at Shu'ayb's place. Do you see what is there ...?
The Shaykh : I know it, on the way, yes.
Another questioner : ... at Shu'ayb's place.
The Shaykh : And they greatly exalt the shrine; all of this is to instill fear in the hearts of people.
The questioner : I believe this is shirk (associating partners with Allah).
The Shaykh : This is undoubtedly shirk (associating partners with Allah), but they told me—may Allah bless you—that this is not shirk in lordship.
Another questioner : It is in the attributes.
The Shaykh : Yes, and it is not shirk in worship, but rather shirk in the attributes.
We need to give you an example now that contains double misguidance; first, shirk in the attributes, and the other calamity is seeking blessing (tabarruk) through this shirk. I think you all know the Imam al-Busiri, who has a poem praising the Messenger—(peace be upon him)—"The Burdah." Among what came in his poetry praising the Prophet—(peace be upon him)—is his saying:
"For from Your generosity is the world and its companion, *** And from Your knowledge is the knowledge of the Tablet and the Pen."
You have certainly heard this, it is not the first time you are hearing it! Once we know the three types of tawhid (the oneness of Allah) and the three types of shirk (associating partners with Allah) that correspond to them, we then know that this statement is shirk in the attributes. Why? Because our Lord—(Mighty and Majestic)—describes Himself in more than one verse as being unique in knowledge of the unseen. He says:
(26) [He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone (27) Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers
عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍSay, "None in the heavens and earth knows the unseen except Allah
قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُSay, "None in the heavens and earth knows the unseen except Allah
قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُThe first thing Allah created was the Pen, and He said to it: "Write." It said: "What shall I write?" He said: "Write what is to happen until the Day of Resurrection."
أول ما خلق الله القلم ، فقال له : اكتُبْ . قال : ما أكتب ؟ قال : اكتب ما هو كائن إلى يوم القيامةNone in the heavens and earth knows the unseen except Allah
لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ"For from Your generosity is the world and its companion, *** And from Your knowledge is the knowledge of the Tablet and the Pen."
This is shirk in the attributes and elevating the Messenger—(peace be upon him)—to the station of divinity in the attribute of knowledge of the unseen. This is disbelief by the Qur'an. So what can be said about us putting water in the screen and reciting "The Burdah" over it, which contains such shirk, in order to cure our illnesses?! This makes the sick person sicker rather than curing him; because this was thrown upon him ... shirk and misguidance, if only they knew. And therefore, the truth is that the explanation of tawhid (the oneness of Allah), which revolves entirely around the good word; therefore he said—(peace be upon him):
I have been commanded to fight the people until they say La ilaha illallah. If they say it then their blood and their wealth are safe from me, except for a right that is due, and their reckoning will be with Allah.
أُمِرت أن أقاتلَ الناس حتى يشهدوا لا إله إلا الله ، فإذا قالوها فقد عصموا منِّي دماءهم وأموالهم إلا بحقِّها وحسابهم على اللهWhoever says: There is no god but Allah, enters Paradise
مَن قال : لا إله إلا الله دخل الجنةAnother questioner : There is no god but Allah.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.