Explanation of the author's statement: The fourth: The wisdom in sending the messengers.
Machine translationRead the Arabic original
The Shaykh : The fourth, his saying "The fourth: The wisdom in sending the messengers" is taken from his saying: [An-Nahl 16:36] This is the wisdom in sending the messengers: to call people to the worship of Allah the Exalted and to avoid the taghut.
"The fifth: That the message encompassed every nation" From where is this taken?
The student:[An-Nahl 16:36]
The Shaykh :[An-Nahl 16:36]
"The sixth: That the religion of the prophets is one" Yes, because of His saying:[An-Nahl 16:36] And similar to it is the saying of Allah the Exalted: [Al-Anbya 21:25] Now, does this contradict the saying of Allah the Exalted: [Al-Ma'idah 5:48]? No, because the practical legislation here differs according to nations, times, and places, whereas the origin of the legislations is one. [Ash-Shuraa 42:13] Good.
"The seventh: The major issue is that the worship of Allah is not achieved except by disavowing the taghut" Because of His saying: The Messenger did not say, "Worship Allah only"; he said, "And avoid the taghut." So if someone worships Allah, prays, goes to the mosque early, takes the mushaf and reads, but when his companions say, "Let us go to Shaykh Abdul Qadir al-Jilani, or to Shaykh al-Badawi, or to al-Husayn ibn 'Ali ibn Abi Talib, or the like," and he goes with them, is this person a monotheist or not?
The student: No.
The Shaykh : He is not a monotheist, because it is necessary to avoid the taghut. If he does not avoid the taghut, he is not a monotheist. Is that clear? For this reason, the author (may Allah have mercy on him) made it a major issue. Why is it a major issue? Because many Muslims do this in his time and in our time as well. Is there not now someone who performs Hajj to the Sacred House, stands at 'Arafah, performs tawaf, and sa'y, but when he goes to his homeland, he performs tawaf around the grave? Yes.
The student : Yes
The Shaykh : Is this person a monotheist? No, because he did not avoid the taghut. For this reason, the author said it is a major issue because it is hidden from people and it is great. These poor common people think they are monotheists, but the truth is that they are not monotheists; rather, they are mushriks (those who associate partners with Allah). Because tawhid (the oneness of Allah) is making the thing one, taking one God, not taking two gods. Yes. And Allah the Exalted said: So if he calls out at the Ka'bah, "O Lord, forgive me, O Lord, have mercy on me, O Lord, provide for me," and at the grave of Abdul Qadir al-Jilani, "O my Shaykh, O my master, O my proof with Allah, O my means to Allah, forgive me," and "Make my wife pregnant," and the like, what does this become?
The student: ...
The Shaykh : How can this be monotheism? We have heard from some women that if they do not become pregnant, they go to the grave of al-Badawi and roll around on his grave. Yes, and sometimes they put some of its dust in their belly, and then they become pregnant. A fitnah (trial), yes, yes.
The student: There is ... the zodiac sign on a high mountain, the women ... who do not bear children go down from the mountain and roll around, if they reach the end ...
The Shaykh : Good, he said "In this is the meaning of His saying:[Al-Baqarah 2:256]" [Al-Baqarah 2:256] Yes.
The questioner : ... the application of this ...
The Shaykh : What is this?
The questioner : ... the application of the description
The Shaykh : What?
The questioner : Applying the description to the common people that they are mushriks (those who associate partners with Allah)
The Shaykh : Yes
The questioner : Are they called by that name?
The Shaykh : Yes, we say whoever does this is a mushrik (one who associates partners with Allah), but does the warning for mushriks apply to him? No, this depends on the presence of the causes and the absence of the preventers. For example, But do we say to the one who eats riba, "You are cursed"? No. Or do we say, "May Allah curse you"? No, because there may be preventers that stop the curse from befalling him, such as ignorance, for example, or a shubhah (a doubtful matter), or ... and the like. Similarly, regarding shirk (associating partners with Allah), we say these people are mushriks, but do we say that every individual is judged as a mushrik specifically? No, it is possible that the argument has not been established against them, or there may be negligence, for example, from their scholars who did not explain it to them. So we do not judge every individual, just as we, for example, testify for all believers to Paradise, yes, and we say Sahih al-Bukhari 38 But do we judge the one who fasted or every believer with this judgment? No. So this is an issue that we should know, which is that the ruling attached to descriptions is not realized by individuals. That is, it is not realized by individuals, because the individual may have preventers that we do not know which prevent him from having this description, or he may have deserved this reward, or he may have deserved this punishment. And this is, in fact, a very important and useful rule for the person. And I have seen a person defecate on the road. Do you say, "May Allah curse you"?
The student: No.
The Shaykh : No, unless the curse is intended by his saying: That people themselves curse this thing and hate it and see it as violating proper conduct, then that is another matter. Yes, yes.
The student: ...
The Shaykh : Yes, the one attached to a description is not realized by the person until the argument is established.
The questioner : If I said ...
The Shaykh : We say this is shirk (associating partners with Allah) in calling at the grave, yes, and prostrating to the idol is shirk, but we cannot say this person is a mushrik (one who associates partners with Allah) until we know, yes, or we may say this person is a mushrik because ... but we do not say he deserves the punishment in the Fire, because there may be preventers that stop it, yes.
The questioner : ...
The Shaykh : I think, as we said, according to the apparent state of his condition, he is not accepted, nor is it permissible to allow him to enter Makkah until he repents, if we say he will not return to these graves. But as we said, the issue of deserving the warning of entering the Fire and the like, we cannot judge every specific person.
The questioner : ...
The Shaykh : Yes.
The questioner : ...
The Shaykh : See
The questioner : ...
The Shaykh : Yes, even so, the person who purifies ... we say he is a kafir (disbeliever) in this world, but in the Hereafter, no. Yes, yes.
The questioner : Shaykh.
The Shaykh : Yes, indeed.
The questioner : ... this branches out from this
The Shaykh : They are disbelievers, because like those whom the Messenger (peace and blessings be upon him) called and said, "You are upon disbelief and shirk (associating partners with Allah)," and they refused ... they are disbelievers in appearance and in reality, in this world and in the Hereafter.
The questioner : They are the common people, but their scholars
The Shaykh : Good, if the scholars say, "This is haram (forbidden), this is shirk (associating partners with Allah), and this is a cause of exiting Islam," and they say to him, "We found our fathers upon a nation, and we do not want to change."
The questioner : ...
The Shaykh : Does Abu Jahl not encourage ... them to remain upon disbelief? And al-Walid ibn al-Mughirah says[Al-Muddaththir 74:24-25] Is the excuse of the disbelievers with that?
The student: ...
The Shaykh : Ah?
The student: He ...
The Shaykh : In any case, if the truth becomes clear to a person and he persists in opposing it, the argument is established against him.
The questioner : ...
The Shaykh : Good, praise be to Allah. We say now, for example, the issue of shirk (associating partners with Allah) is not hidden. Some of these jurisprudential issues may be hidden, but the issue of shirk, the Qur'an is full of the statement that shirk is shirk, and no scholar can firmly stand on the position that shirk is worship, ever.
The questioner : Shaykh, how is the visitation ...
The Shaykh : Like the others, like the others. You greet them and supplicate for them for forgiveness.
The questioner : ...
The Shaykh : First, al-Husayn ibn 'Ali (may Allah be pleased with him) is not present in the mosque.
The student: ...
The Shaykh : No, absolutely not. His head and his feet are not there, he is not in the mosque.
The questioner : If the mosque ...
The Shaykh : This is a lie, but the Fatimids wanted ...
The questioner : ...
The Shaykh : No ... it may be that we prohibit it, it is not for this reason, but so that the common people believe this ... so your prayer ... the truth of the matter is that no one is there, and perhaps there is one person there.
The student: No, he spoke, some historians said that the head is present there.
The Shaykh : No, no. The issue of al-Husayn ibn 'Ali, definitely he is not present, not in Egypt, not in the Levant, and it is not even known in Iraq.
The student: ...
The Shaykh : Yes, I may say this, I do not know, but in any case, prayer is not performed there.
The student: Some people rely on the fact that the Messenger (peace and blessings be upon him) said: "I do not ask you for a reward for it."
The Shaykh : ...[Ash-Shuraa 42:23] And what is the meaning except the affection for kinship? That is, except that you love me because of my kinship. It is as if he is saying, I appreciate that I, for example ... but am I not at least a relative to you? Love me for the sake of my kinship ... As for "except the affection for kinship," what is the benefit of going to love the kinship of the Messenger ... the verse does not make sense, meaning, "Say: I do not ask you for a reward for it except that you love my kinship." Does the meaning make sense with that? What is the benefit if we love his kinship, but ... upon him. So the meaning of the verse, which is without doubt, is and the exception is disconnected. But at least, love me for what? For my kinship, because you are ... the kinship, yes ...
The student: Some scholars ... encourage people to visit these graves, shrines ...
The Shaykh : He says, Abdullah ibn al-Mubarak said, "And who corrupted the religion except the kings, the bad priests, and their monks?" Meaning, the corruption of the religion is at the hands of these three.
The student: On the grounds that they say
The Shaykh : Either a king, because the king is spoken of and obeyed, or a worshipper who deceives people with his worship, or a priest, a scholar, a bad scholar, and may Allah protect us from that.
The questioner : ... O my Lord, by the favor of this shaykh, or by the favor of this ... that you have.
The Shaykh : It is not permissible, it is not permissible, even for the Prophet (peace and blessings be upon him), even for the Prophet whom we know to be the highest in status with Allah, it is not permissible ... by the status of your Prophet with you, or his rank with you, that ...
The questioner : But ...
The Shaykh : Yes
The questioner : Regarding the hadith of Bakrah (may Allah be pleased with him) ...
The Shaykh : How?
The questioner : The hadith of Bakrah ...
The Shaykh : He wants to come to us, if Allah wills, in the book of Tawhid, about the decrease of faith.
The questioner : Shaykh ... he approved traveling to the mosque of Sayyid al-Badawi, and then he responded to him ...
The Shaykh : Praise be to Allah.
The student: ...
The Shaykh : Yes, yes, in any case, this is well known. Good. And from the taghut, he says: ...[Al-Baqarah 2:256] Now we understand that tawhid cannot be realized except by disavowing the taghut, is that clear? As for the one who does not disavow the taghut, even if he worships Allah and even if he supplicates to Allah, he is not a monotheist. Yes.
And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut."
ولقد بعثنا في كل أمة رسولا أن اعبدوا الله واجتنبوا الطاغوت"The fifth: That the message encompassed every nation" From where is this taken?
The student:
And We certainly sent into every nation
ولقد بعثنا في كل أمةThe Shaykh :
And We certainly sent into every nation a messenger
ولقد بعثنا في كل أمة رسولا"The sixth: That the religion of the prophets is one" Yes, because of His saying:
Worship Allah and avoid Taghut
أن اعبدوا الله واجتنبوا الطاغوتAnd We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me."
وما أرسلنا من قبلك من رسول إلا نوحي إليه أنه لا إله إلا أنا فاعبدونTo each of you We prescribed a law and a method
لكل جعلنا منكم شرعة ومنهاجاHe has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein
شرع لكم من الدين ما وصى به نوحاً والذي أوحينا إليك وما وصينا به إبراهيم وموسى وعيسى أن أقيموا الدين ولا تتفرقوا فيه"The seventh: The major issue is that the worship of Allah is not achieved except by disavowing the taghut" Because of His saying:
and avoid the taghut
واجتنبوا الطاغوتThe student: No.
The Shaykh : He is not a monotheist, because it is necessary to avoid the taghut. If he does not avoid the taghut, he is not a monotheist. Is that clear? For this reason, the author (may Allah have mercy on him) made it a major issue. Why is it a major issue? Because many Muslims do this in his time and in our time as well. Is there not now someone who performs Hajj to the Sacred House, stands at 'Arafah, performs tawaf, and sa'y, but when he goes to his homeland, he performs tawaf around the grave? Yes.
The student : Yes
The Shaykh : Is this person a monotheist? No, because he did not avoid the taghut. For this reason, the author said it is a major issue because it is hidden from people and it is great. These poor common people think they are monotheists, but the truth is that they are not monotheists; rather, they are mushriks (those who associate partners with Allah). Because tawhid (the oneness of Allah) is making the thing one, taking one God, not taking two gods. Yes. And Allah the Exalted said:
Do not take two gods
لا تتخذوا إلهين اثنينThe student: ...
The Shaykh : How can this be monotheism? We have heard from some women that if they do not become pregnant, they go to the grave of al-Badawi and roll around on his grave. Yes, and sometimes they put some of its dust in their belly, and then they become pregnant. A fitnah (trial), yes, yes.
The student: There is ... the zodiac sign on a high mountain, the women ... who do not bear children go down from the mountain and roll around, if they reach the end ...
The Shaykh : Good, he said "In this is the meaning of His saying:
So whoever disbelieves in Taghut
فمن يكفر بالطاغوتSo whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.
فمن يكفر بالطغوت ويؤمن بالله فقد استمسك بالعُروة الوثقى لا انفصام لها والله سميع عليمThe questioner : ... the application of this ...
The Shaykh : What is this?
The questioner : ... the application of the description
The Shaykh : What?
The questioner : Applying the description to the common people that they are mushriks (those who associate partners with Allah)
The Shaykh : Yes
The questioner : Are they called by that name?
The Shaykh : Yes, we say whoever does this is a mushrik (one who associates partners with Allah), but does the warning for mushriks apply to him? No, this depends on the presence of the causes and the absence of the preventers. For example,
The Messenger cursed the one who plucks eyebrows and the one who has her eyebrows plucked.
لعن الرسول النامصة والمتنمصةWhoever observes fasts during the month of Ramadan out of sincere faith, and hoping to attain Allah's rewards, then all his past sins will be forgiven.
من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبهThe student: No.
The Shaykh : No, unless the curse is intended by his saying:
Beware of the places of curse
اتقوا الملاعنThe student: ...
The Shaykh : Yes, the one attached to a description is not realized by the person until the argument is established.
The questioner : If I said ...
The Shaykh : We say this is shirk (associating partners with Allah) in calling at the grave, yes, and prostrating to the idol is shirk, but we cannot say this person is a mushrik (one who associates partners with Allah) until we know, yes, or we may say this person is a mushrik because ... but we do not say he deserves the punishment in the Fire, because there may be preventers that stop it, yes.
The questioner : ...
The Shaykh : I think, as we said, according to the apparent state of his condition, he is not accepted, nor is it permissible to allow him to enter Makkah until he repents, if we say he will not return to these graves. But as we said, the issue of deserving the warning of entering the Fire and the like, we cannot judge every specific person.
The questioner : ...
The Shaykh : Yes.
The questioner : ...
The Shaykh : See
The questioner : ...
The Shaykh : Yes, even so, the person who purifies ... we say he is a kafir (disbeliever) in this world, but in the Hereafter, no. Yes, yes.
The questioner : Shaykh.
The Shaykh : Yes, indeed.
The questioner : ... this branches out from this
The Shaykh : They are disbelievers, because like those whom the Messenger (peace and blessings be upon him) called and said, "You are upon disbelief and shirk (associating partners with Allah)," and they refused ... they are disbelievers in appearance and in reality, in this world and in the Hereafter.
The questioner : They are the common people, but their scholars
The Shaykh : Good, if the scholars say, "This is haram (forbidden), this is shirk (associating partners with Allah), and this is a cause of exiting Islam," and they say to him, "We found our fathers upon a nation, and we do not want to change."
The questioner : ...
The Shaykh : Does Abu Jahl not encourage ... them to remain upon disbelief? And al-Walid ibn al-Mughirah says
This is not but magic imitated [from others]. (25) This is not but the word of a human being."
إن هذا إلا سحر يؤثر إن هذا إلا قول البشرThe student: ...
The Shaykh : Ah?
The student: He ...
The Shaykh : In any case, if the truth becomes clear to a person and he persists in opposing it, the argument is established against him.
The questioner : ...
The Shaykh : Good, praise be to Allah. We say now, for example, the issue of shirk (associating partners with Allah) is not hidden. Some of these jurisprudential issues may be hidden, but the issue of shirk, the Qur'an is full of the statement that shirk is shirk, and no scholar can firmly stand on the position that shirk is worship, ever.
The questioner : Shaykh, how is the visitation ...
The Shaykh : Like the others, like the others. You greet them and supplicate for them for forgiveness.
The questioner : ...
The Shaykh : First, al-Husayn ibn 'Ali (may Allah be pleased with him) is not present in the mosque.
The student: ...
The Shaykh : No, absolutely not. His head and his feet are not there, he is not in the mosque.
The questioner : If the mosque ...
The Shaykh : This is a lie, but the Fatimids wanted ...
The questioner : ...
The Shaykh : No ... it may be that we prohibit it, it is not for this reason, but so that the common people believe this ... so your prayer ... the truth of the matter is that no one is there, and perhaps there is one person there.
The student: No, he spoke, some historians said that the head is present there.
The Shaykh : No, no. The issue of al-Husayn ibn 'Ali, definitely he is not present, not in Egypt, not in the Levant, and it is not even known in Iraq.
The student: ...
The Shaykh : Yes, I may say this, I do not know, but in any case, prayer is not performed there.
The student: Some people rely on the fact that the Messenger (peace and blessings be upon him) said: "I do not ask you for a reward for it."
The Shaykh : ...
Say, [O Muhammad], "I do not ask you for this message any payment [but] only good will through kinship."
قل لا أسألكم عليه أجرا إلا المودة في القربىI do not ask you for any reward for it
لا أسألكم عليه أجراًThe student: Some scholars ... encourage people to visit these graves, shrines ...
The Shaykh : He says, Abdullah ibn al-Mubarak said, "And who corrupted the religion except the kings, the bad priests, and their monks?" Meaning, the corruption of the religion is at the hands of these three.
The student: On the grounds that they say
The Shaykh : Either a king, because the king is spoken of and obeyed, or a worshipper who deceives people with his worship, or a priest, a scholar, a bad scholar, and may Allah protect us from that.
The questioner : ... O my Lord, by the favor of this shaykh, or by the favor of this ... that you have.
The Shaykh : It is not permissible, it is not permissible, even for the Prophet (peace and blessings be upon him), even for the Prophet whom we know to be the highest in status with Allah, it is not permissible ... by the status of your Prophet with you, or his rank with you, that ...
The questioner : But ...
The Shaykh : Yes
The questioner : Regarding the hadith of Bakrah (may Allah be pleased with him) ...
The Shaykh : How?
The questioner : The hadith of Bakrah ...
The Shaykh : He wants to come to us, if Allah wills, in the book of Tawhid, about the decrease of faith.
The questioner : Shaykh ... he approved traveling to the mosque of Sayyid al-Badawi, and then he responded to him ...
The Shaykh : Praise be to Allah.
The student: ...
The Shaykh : Yes, yes, in any case, this is well known. Good. And from the taghut, he says: ...