The benefits of the saying of the Exalted: << ولا تدع مع الله إلها ءاخر لآإله إلا هو كل شيء هالك إلا وجهه له الحكم وإليه ترجعون >> from Surat al-Qasas
Machine translationRead the Arabic original
And the Exalted said: [al-Qasas: 88] It is also derived from this verse the prohibition of supplicating to other than Allah, whether it is supplication for a request or supplication of worship, is that so? Now, this creates a difficulty regarding the saying of the Messenger (peace and blessings be upon him):
The student: Not in the case of supplication of worship.
The Shaykh : What is supplication of worship? Now, if we say... supplication of worship and supplication for a request.
The student: Supplication for a request is for what only Allah is able to do... but what the created being is able to do...
The Shaykh : Does that mean it is permissible to supplicate to a person for what he is able to do?
The student: Yes.
The Shaykh : As if you said, for example, "Give me money"... He said: He called it supplication.
The student: ....
The Shaykh : We say, for example, that the supplication of glorification, where a person sees himself as utterly needy of the one being supplicated to, and that the one being supplicated to is in perfect self-sufficiency, this is shirk (associating partners with Allah). As for the supplication where a person asks another for what he is able to do, while believing that this other person does not act alone in answering, there is no harm in it, although it must not be in the form of supplication. For example, if you came and said, "O so-and-so, give me, may Allah reward you with good," for example, it is not appropriate in this form, because it is a practical imitation, yes.
The student: ......... ?
The Shaykh : Yes, to a feast, and he invited you, saying: "O so-and-so, come to me, come to my place," for example.
So... the supplication that is prohibited from, we said: supplication for a request and supplication of worship: so supplication of worship is that you worship him, bow to him, prostrate to him, and humble yourself before him, and supplication for a request is to... ask him for something, so we say that supplication for a request, if a person considers this supplicated one in the position of the Lord, that he is able and acting, then this is not permissible. And if he supplicates to him based on the fact that he is a cause, and does not humble himself to him with the humility of the created to the Creator, then there is no harm in it.
And from its benefits, from the benefits of the verse, is the affirmation of the existence of gods alongside Allah, even if they are false. Where do we take this from? So Allah affirmed their divinity, but it is a false divinity, because the term "god" (ilah) means the one who is worshipped, whether rightly or falsely. But it is known that the one worshipped falsely has no existence and no reality, because he is worshipped without right. So, in terms of the view of the Shari'ah, he has no reality and no existence in the Shari'ah, even if he exists in reality.
And from it also is the affirmation of the exclusivity of Allah the Exalted in divinity, due to His saying: Because this indicates His exclusivity in divinity. Is there a contradiction between the beginning of the verse and its end? He said: Then he said: With the first it is affirmed, and with the second it is negated?
The student: In the first it is affirmed in terms of reality, and in the second it is negated in terms of the Shari'ah.
The Shaykh : The Shari'ah reality means that the false god exists, and the true god does not exist, so the end of the verse is in terms of being a true god, and the first is in terms of being an absolute god, meaning that he is worshipped, but falsely.
And it is also derived from the noble verse that everything perishes except Allah, due to His saying: Now, if someone says: This brings up Paradise and Hell and what is in them of the houris and the enjoyment, yes, so what is your opinion? We say: This is from the general statement that has been specified, and there is no preventer [Al-Qasas 28:88] So this verse is general, and its negation of what is established in the text is also an exception, yes.
The student: Is it said "everything that has a soul"?
The Shaykh : No, because if we say "everything that has a soul," it means that we have turned the verse from generality to specificity, meaning it would be a general statement intended for the specific, yes. And perhaps Allah knows best that those who said:[Al-Qasas 28:88] meaning that everything of deeds is false except what is intended for His face, perhaps they, and Allah knows best, fled from this. From where? From the fact that there are things that do not perish but remain, yes.
The student: Some scholars said that Allah... the face?
The Shaykh : No, it is... but even if we assume that according to the opinion of these people it perishes, we still have Paradise and the souls, which also do not perish, and the Throne, we do not know that it is removed.
The student: .....?
The Shaykh : And if you want "everything that has a soul" or "everything in the world," you have turned the verse with its complete generality into a specific one, because that which has a soul, in relation to other things, is very few, and likewise the world in relation to the Hereafter is also few. In any case, we say that this verse, if Allah the Exalted intends by it what is conceivable to perish or what He has decreed to perish... it would be a general statement intended for the specific, so the matter is clear, there is no difficulty. And if Allah intended by it generality, then specification has come regarding what we mentioned.
And do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face
وَلا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ... if he invites you, then respond to him
.. إذا دعاك فأجبهThe student: Not in the case of supplication of worship.
The Shaykh : What is supplication of worship? Now, if we say... supplication of worship and supplication for a request.
The student: Supplication for a request is for what only Allah is able to do... but what the created being is able to do...
The Shaykh : Does that mean it is permissible to supplicate to a person for what he is able to do?
The student: Yes.
The Shaykh : As if you said, for example, "Give me money"... He said:
If he invites you, respond to him
إذا دعاك فأجبهThe student: ....
The Shaykh : We say, for example, that the supplication of glorification, where a person sees himself as utterly needy of the one being supplicated to, and that the one being supplicated to is in perfect self-sufficiency, this is shirk (associating partners with Allah). As for the supplication where a person asks another for what he is able to do, while believing that this other person does not act alone in answering, there is no harm in it, although it must not be in the form of supplication. For example, if you came and said, "O so-and-so, give me, may Allah reward you with good," for example, it is not appropriate in this form, because it is a practical imitation, yes.
The student: ......... ?
The Shaykh : Yes, to a feast, and he invited you, saying: "O so-and-so, come to me, come to my place," for example.
So... the supplication that is prohibited from,
And do not invoke besides Allah any other god
ولا تدْعُ مَعَ الله إلهًا آخرAnd from its benefits, from the benefits of the verse, is the affirmation of the existence of gods alongside Allah, even if they are false. Where do we take this from?
besides Allah any other god
مع الله إلهاً آخرAnd from it also is the affirmation of the exclusivity of Allah the Exalted in divinity, due to His saying:
There is no god but He
لا إله إلا هوAnd do not invoke besides Allah any other gods
ولا تدع مع الله آلهًا آخرThere is no god but He
لا إله إلا هوThe student: In the first it is affirmed in terms of reality, and in the second it is negated in terms of the Shari'ah.
The Shaykh : The Shari'ah reality means that the false god exists, and the true god does not exist, so the end of the verse
There is no god but He
لا إله إلا هوAnd it is also derived from the noble verse that everything perishes except Allah, due to His saying:
All things will perish except His Face
كل شيء هالك إلى وجههEverything will be destroyed except His Face
كلُّ شيء هالكٌ إلا وجهَهThe student: Is it said "everything that has a soul"?
The Shaykh : No, because if we say "everything that has a soul," it means that we have turned the verse from generality to specificity, meaning it would be a general statement intended for the specific, yes. And perhaps Allah knows best that those who said:
Everything will be destroyed except His Face
كلُّ شيء هالك إلا وجهَهThe student: Some scholars said that Allah... the face?
The Shaykh : No, it is... but even if we assume that according to the opinion of these people it perishes, we still have Paradise and the souls, which also do not perish, and the Throne, we do not know that it is removed.
The student: .....?
The Shaykh : And if you want "everything that has a soul" or "everything in the world," you have turned the verse with its complete generality into a specific one, because that which has a soul, in relation to other things, is very few, and likewise the world in relation to the Hereafter is also few. In any case, we say that this verse, if Allah the Exalted intends by it what is conceivable to perish or what He has decreed to perish... it would be a general statement intended for the specific, so the matter is clear, there is no difficulty. And if Allah intended by it generality, then specification has come regarding what we mentioned.