Continuation of the explanation of the author's statement: From Ibn Mas'ud ... : "Whoever dies while calling upon a rival for Allah will enter the Fire"

The Shaykh : Why did you pray? Why did you perform Hajj? And what does he say? I hope for the reward of Allah and I fear His punishment. It is as if he is saying, "O Lord, save me and save him from the Fire." From the perspective of the ruling, he left out the first category, which is supplication as worship to other than Allah. What is its ruling?
The student : Shirk

The Shaykh : Shirk without detail? Without detail, yes, without detail. Whoever worships other than Allah is a mushrik (one who associates partners with Allah) without detail. In reality, the types of worship are many, but this is the rule that has ... to Allah, and it is "Whoever worships a created being has associated partners with Allah, Glorified and Exalted is He, with a shirk that takes one out of the religion". Is the issue of supplication something that takes one out of the religion? We say no. What takes one out of the religion is supplicating to other than Allah while believing that He is capable of it. That is a shirk that takes one out of the religion, because this is something only Allah is capable of. And whoever claims that any person can send down rain or bring children to a barren woman is a disbeliever. And we have heard, unfortunately, that in some Islamic lands there are those who believe this. They believe that such-and-such a buried dead person, whom the earth has consumed or whose body remains, brings offspring to one who does not bear children, may Allah protect us from that. Yes, something like this exists. This is shirk, and its affirmation is greater than the greatest of the forbidden things, because this is more severe than affirming the drinking of intoxicants, more severe than affirming unlawful sexual intercourse, and more severe than affirming sodomy. This is an affirmation of disbelief, not just an affirmation of shirk. It is among the greatest of what is done, may Allah protect us from what they do. But some rulers, may Allah keep us safe, say, "Leave the people alone, leave the common people alone, just ... do not look at the benefits if they contradict us, let them remain in their ignorance and be deluded, and we will be safe from them." But this does not benefit them before Allah. However, if the issue is regarding a created being in something it is capable of, supplicating to a created being in something it is capable of, then it is permissible, there is no doubt. If one says, "Bring me such-and-such," Allah, Blessed and Exalted is He, said: "So provide for them." If I said, for example, that a poor person is in dire necessity and extends his hand, the poor person says, "Provide for me," is this permissible or not? It is permissible. "Give me as Allah said: " This is the issue of supplication. And which one did the Messenger of Allah (peace and blessings be upon him) mean by his statement ? Supplication as worship, the rival in worship. As for the rival in every issue, it is of two types, according to the interpretation you heard.
And his statement: "Will enter the Fire," eternally or just entering?
The student : Eternally

The Shaykh : Eternally, even though the wording does not indicate that, because "entered" is a verb, and the verb indicates generality. But Allah the Exalted says in the Qur'an: And if Paradise is forbidden to them, it necessarily follows that they will be in the Fire eternally, because there is nothing but the Fire or Paradise. So if Paradise is forbidden to him, the Fire is obligatory for him, eternally in it, may Allah protect us from that.
He said, and Muslim ... Do we fear shirk or not? We must fear shirk, as long as this is, may Allah protect us from it, its actual punishment. In reality, the mushrik (one who associates partners with Allah) has lost this world and the Hereafter. He has lost the Hereafter, there is no doubt. What did he gain? That he is in the Fire, may Allah protect us from that. And he lost this world because he did not benefit from it in any way. 'Umar 'Umar, and the proof was established against him, and the warner came to him, but he lost, may Allah protect us from that. He lost; he did not benefit from this world in any way. For this reason, Allah, Mighty and Majestic, said: Yes, That is the farthest deviation.
The student:

The Shaykh : And He, the Exalted, also said So He made him a loser for himself and a loser for his family. Yes, a loser for himself because he did not benefit from himself in any way. A loser for his family because if his family were among the Muslims, they would be in Paradise and he would not enjoy them in the Hereafter. And if they were with him in the Fire, he would not enjoy them either. "Every time a nation enters, it curses its sister," may Allah protect us from that. Yes, so it is obligatory for us to fear shirk. Shirk is very serious, in reality. As will come in this book as well, it is hidden, very hidden. There may be disbelief in a person's heart that he is not aware of except with precise self-accounting. For this reason, in reality, as some of the Salaf (the earliest generations) said, a person does not strive against his self in anything as he strives against it in sincerity. It is among the most difficult and hardest things. Do not think the matter is easy; it is not easy. By Allah, the matter is very difficult, difficult. But Allah, Mighty and Majestic, makes it easy for the person if he does not want anything but Allah and the Hereafter. He does not care about the people around him; he sees that he wants Allah, Glorified and Exalted is He, to reach Allah only, and does not care about the people, because the people do not benefit him, they do not benefit him at all. Even if they went out with him to accompany his funeral, they did not benefit him, as the Messenger (peace and blessings be upon him) said: "Three things go out with him: his family, his wealth, and his deeds. Two return: his family and his wealth, and his deeds remain." So the important thing is that shirk is not a trivial matter. It is difficult, difficult, difficult, except for whom Allah makes it easy. And that is that the person does not intend anything but Allah, Glorified and Exalted is He. He should always have Allah before his eyes, wanting nothing but Allah, not wanting anyone to praise him or blame him, or love him or speak well of him. He does not care about anything except one thing: the pleasure of Allah, Mighty and Majestic, and reaching Him. This makes it easy for the person. Also, it is important that the person, for example, does not care whether the people accept his statement or reject it, accept it or reject it. He does not care except that if he sees that his statement is the truth, he cares that the people support it because it is the truth, not because it is his statement. It is known that the believer cares that the people take the truth, whether from him or from someone else. But he does not care that they rejected his statement because it is his statement. No, then he would be calling to himself, not calling to Allah. But he cares that they rejected his statement because he sees that it is the truth. Yes, and in this way, reform is also achieved. The important thing is that sincerity, in reality, I say, is among the most difficult things, except that if the person is heading in a correct direction to Allah, Glorified and Exalted is He, on a straight path, then Allah the Exalted will help him and make the matter easy for him.
The student : Shaykh

The Shaykh : Yes
The student : What is said if one errs in worship ... the statement of Allah and the Salaf, as an obligation

The Shaykh : This is not doubt in worship; this is doubt in lordship. This is doubt in lordship, because the Giver is Allah, and the giving is mostly from Him.
The student : ... material

The Shaykh : Yes, even if it is material ... the material
The student : Shaykh, a person asks ...

The Shaykh : In any case, he is a mushrik (one who associates partners with Allah) here, because he associated between Allah and other than Him with the conjunction "and." He is a mushrik because of this. Therefore, if he said, "I ask you to give me such-and-such good," or said, "I ask Allah the Exalted to facilitate that you give me such-and-such," that is also a word. Or if he said, "I ask Allah, then I ask you," that is also a word. But if he came with the conjunction "and," it means he placed Allah and this created being in the same field, on equal footing. And this is what also leads us to people who write in their gatherings: "Allah, Muhammad, Allah, Muhammad." This is shirk; it places Allah and Muhammad in the same field. Yes, and they have now added hours. One came out to us with an hour written: "Allah, Muhammad," with the numbers in between, and below it, the Verse of the Throne. Yes, and the people ... So I really mean the matter is simple. A person can, for example, bring a pomegranate, choose from the colors, and wipe it with that, and it goes away. But how can ignorance reach this extent? In my opinion, those who wrote this thing may have done so with good intention, but not every one who does good reaches the truth. Yes, this is what we see: that they coupled Allah with Muhammad. There is no doubt that this is a type of shirk.
The student : He did not couple; he said "Allah, Muhammad"

The Shaykh : Ah?
The student: ...

The Shaykh : No, it is not with "Allah" as the subject and "Muhammad" as the predicate of the nominative ... They do not want to say that Allah is Muhammad. No, they want to put Allah, Exalted is His Majesty, in small letters and write "Muhammad (peace and blessings be upon him)." But this is not enough, because the prominent letters are the word "Allah" and the word "Muhammad," and they are all in the same field. Like this, yes.
The student: ...

The Shaykh : No, it is not like this, but the origin of this expression "Allah, Muhammad"
The student: ...

The Shaykh : Now, what was the original practice? Did the people in the time of the Messenger of Allah (peace and blessings be upon him) and the time of the Companions write the name of Allah on walls, on clocks, or on signs? ... It is not beneficial. Correct, we might say that it is permissible for one who wants to write famous dhikr, for example, at the door of a mosque. Some people write a famous dhikr at the door of a mosque. This might be one of the matters that reminds people; it reminds people. And we say... here, before Allah (Glorified and Exalted is He), that the Companions (may Allah be pleased with them), due to the awareness of their hearts, would remember this matter. But we have much heedlessness, and we are reminded by being reminded. We might say there is nothing wrong with this. But as for wanting to remind people by writing verses from the Qur'an, yes, in this, the important point is what we mentioned, and we mentioned previously the operative cause of the ruling.
The student: It is present in the Prophet's Mosque.

The Shaykh : Allah is the Helper. The Prophet's Mosque is problematic because the ones who took control of it were ignorant people. The ones who took control of it at first were ignorant people who wrote strange things. They wrote much of the Noble Qur'an on the walls and wrote names for the Messenger (peace be upon him) that Allah has not sent down authority for. I mean, if you wanted to count the names they wrote for the Messenger, I do not know what the result would be; perhaps a thousand... There are strange things in the Prophet's Mosque, yes.
The student: ...

The Shaykh : Muhammad
The student: It was narrated from al-Bukhari...

The Shaykh : What do you say, O Muhammad?
The student: No, I mean because he is a Muslim.

The Shaykh : Yes, this is an address during his lifetime
The student: Now, from the perspective of...

The Shaykh : ... there is nothing.
The student: I mean...

The Shaykh : But "Muhammad is the Messenger of Allah," you say, "I bear witness that Muhammad is the Messenger of Allah."
The student: ...

The Shaykh : No, I mean on the clock... from the perspective of knowledge, Allah, Muhammad.