Explanation of the author's statement: It contains the greatest and most important issues, namely the explanation of tawhid (the oneness of Allah) and the explanation of the testimony, and he clarified them with clear matters.
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The Shaykh : Then he said: "It contains the greatest and most important issues, namely the explanation of tawhid (the oneness of Allah) and the explanation of the testimony, and he clarified them with clear matters"
The explanation of tawhid (the oneness of Allah) makes it clear that two things are necessary in it: disavowal of all that is other than Allah (Mighty and Majestic) and disbelief in anything other than Him. The second is affirming the oneness of worship for Allah alone. Is it sufficient for a person to affirm the oneness of worship for Allah? No, two things are necessary: negation and affirmation, in order for tawhid (the oneness of Allah) to be realized. Because the meaning of tawhid is making something one in belief and action. This tawhid is that you make something one in belief and action. So, it is not possible to make something one unless negation and affirmation occur. As for affirmation without negation, this is not possible. If you say, "Zayd is standing," you have affirmed standing for him, but have you made him unique in standing? But if you say, "No one is standing except Zayd," here you have affirmed standing for him and made him unique in it. If you say, "Allah is a god," you have affirmed divinity for Him, but have you negated it from others? No, tawhid is not complete. It is not said that you have made it one until you say, "There is no god but Allah," or "Indeed, Allah is one god." And between them is the explanation of the testimony. Also, what is the meaning of the testimony? It is expressing what a person is certain of in his heart. This testimony is that one expresses what he is certain of in his heart. Yes, this is the testimony. So he says, for example, "I bear witness that there is no god but Allah," meaning I speak with my tongue, expressing what my heart holds of certainty, which is that there is no god but Allah. Among the clear matters he mentioned is the verse of al-Isra'. What is the verse of al-Isra'? "In it, the refutation of the polytheists who call upon the righteous is explained; in it, it is clarified that this is major shirk (associating partners with Allah)". Those who call upon the righteous: Allah clarified in it that this is major shirk (associating partners with Allah), and this is correct because supplication is an act of worship. Allah the Exalted said: [Ghafir 40:60] Then He said: Then He said: [Ghafir 40:60] This indicates that supplication is worship; otherwise, the end of the statement would contradict its beginning, even though the end of the statement is the reason for its beginning: "Call upon Me, I will respond to you." So, we say that those who call upon the righteous are polytheists committing major shirk (associating partners with Allah). An exception is made for those who call upon Abdul Qadir al-Jilani and Ahmad al-Badawi.
The student: No.
The Shaykh : They are not excepted.
The student: Rather, they are the most deserving of people.
The Shaykh : Yes, they are included in this, like others. So, no one is excepted. No, not even those who call upon Isa ibn Maryam (peace be upon him).
The student: Likewise.
The Shaykh : Even though he is a Messenger of Allah. And not even those who call upon Muhammad (peace and blessings be upon him), likewise. So, anyone who calls upon other than Allah is a polytheist committing major shirk (associating partners with Allah). Now, if he calls upon a living person, saying, "O so-and-so, give me a drink."
The student: ...
The Shaykh : No. A living person, standing at the cooler right now, with the cup in his hand, saying, "O so-and-so, give me a drink."
The student: This is shirk (associating partners with Allah).
The Shaykh : I tell you, he has the cooler, he has the cup in his hand, he says, "O so-and-so." Is this from supplication?
The student: ...
The Shaykh : It is not that he is calling upon him, "O so-and-so."
The student: ...
The Shaykh : Here, yes
The student: ...
The Shaykh : No. Now, suppose a person asks a prince or a minister or the like, saying, "My father, grant me permission today; I am not coming to work." Is the question now whether this is from the supplication that constitutes major shirk (associating partners with Allah) or not?
The student: It is not supplication.
The Shaykh : It is not supplication. Yes, because the intended meaning of supplication is that you call upon someone to bring you benefit or remove harm from you, which he cannot do, because it is from the actions of Allah, because it is from the actions of Allah. This is what contains shirk (associating partners with Allah). But if you say, "O so-and-so, make what is in my wife's belly a male," and he is alive and present.
The student: This is shirk (associating partners with Allah).
The Shaykh : This is major shirk (associating partners with Allah) because this is from the actions of Allah. So, if the supplication to a creation is for something that is from the actions of Allah, or if the thing is not possible for the one being called to do because he lacks the ability to do it, even if it is from the actions of creations... if he stood by the owner of the grave and said, "O so-and-so, give me a drink from the cooler," is that permissible?
The student: No.
The Shaykh : What do you say about this? We say this is major shirk (associating partners with Allah) because it is not through tangible means. This cannot be said unless the owner of the grave wants to say to a thing, "Be, and it is," because he is not giving it through tangible means. So it becomes clear that if the supplication to other than Allah is for matters that we can perceive through tangible things, then this is not supplication. For this reason, the Prophet (peace and blessings be upon him) said: And he said: Sahih Muslim 1009 But whoever calls upon a creation absolutely in what only Allah can do is a polytheist, because this is from the actions of Allah, whether the creation is alive or dead. Or if he calls upon a dead creation who does not respond through known tangible means, then he is also a polytheist committing major shirk (associating partners with Allah). So the matters become three categories: A category that is permissible and is not from supplication at all, if he asks a creation for something he can do through known tangible means, then there is no harm in it. If he calls upon a creation in matters he cannot do in known matters, or calls upon a creation in what a creation does not do, then this is major shirk (associating partners with Allah), may Allah protect us from it.
The student: Shaykh...
The Shaykh : Yes
The student: If he calls upon Allah at the grave.
The Shaykh : What did you say?
The student : Shaykh
The Shaykh : Yes
The student: The Shaykh...
The Shaykh : Yes
The student: Meaning, he did not keep in mind the power of Allah (Mighty and Majestic).
The Shaykh : Yes, yes. So, if this is a valid cause, then it is nothing.
The student: Relying on it.
The Shaykh : And not relying on it, it is nothing.
The student: ...
The Shaykh : In any case, there may be weakness in reliance upon Allah. But if it is a known tangible cause in reality, then it is nothing.
The student: ... I call upon Allah, then I call upon you.
The Shaykh : There is nothing wrong with it. "I call upon you" means I ask you.
The student: I call upon Allah, then I ask you.
The Shaykh : Even this. Even this, I ask Allah to give you a drink, meaning that its meaning is that Allah the Exalted commands you or prepares for you the drink.
The explanation of tawhid (the oneness of Allah) makes it clear that two things are necessary in it: disavowal of all that is other than Allah (Mighty and Majestic) and disbelief in anything other than Him. The second is affirming the oneness of worship for Allah alone. Is it sufficient for a person to affirm the oneness of worship for Allah? No, two things are necessary: negation and affirmation, in order for tawhid (the oneness of Allah) to be realized. Because the meaning of tawhid is making something one in belief and action. This tawhid is that you make something one in belief and action. So, it is not possible to make something one unless negation and affirmation occur. As for affirmation without negation, this is not possible. If you say, "Zayd is standing," you have affirmed standing for him, but have you made him unique in standing? But if you say, "No one is standing except Zayd," here you have affirmed standing for him and made him unique in it. If you say, "Allah is a god," you have affirmed divinity for Him, but have you negated it from others? No, tawhid is not complete. It is not said that you have made it one until you say, "There is no god but Allah," or "Indeed, Allah is one god." And between them is the explanation of the testimony. Also, what is the meaning of the testimony? It is expressing what a person is certain of in his heart. This testimony is that one expresses what he is certain of in his heart. Yes, this is the testimony. So he says, for example, "I bear witness that there is no god but Allah," meaning I speak with my tongue, expressing what my heart holds of certainty, which is that there is no god but Allah. Among the clear matters he mentioned is the verse of al-Isra'. What is the verse of al-Isra'?
Those are the ones who call upon
أولئك الذين يدعونCall upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell [rendered] contemptible.
ادعوني أستجب لكم إن الذين يستكبرون عن عبادتي سيدخلون جهنم داخرينCall upon Me
ادعونيIndeed, those who disdain My worship
إن الذين يستكبرون عن عبادتيThe student: No.
The Shaykh : They are not excepted.
The student: Rather, they are the most deserving of people.
The Shaykh : Yes, they are included in this, like others. So, no one is excepted. No, not even those who call upon Isa ibn Maryam (peace be upon him).
The student: Likewise.
The Shaykh : Even though he is a Messenger of Allah. And not even those who call upon Muhammad (peace and blessings be upon him), likewise. So, anyone who calls upon other than Allah is a polytheist committing major shirk (associating partners with Allah). Now, if he calls upon a living person, saying, "O so-and-so, give me a drink."
The student: ...
The Shaykh : No. A living person, standing at the cooler right now, with the cup in his hand, saying, "O so-and-so, give me a drink."
The student: This is shirk (associating partners with Allah).
The Shaykh : I tell you, he has the cooler, he has the cup in his hand, he says, "O so-and-so." Is this from supplication?
The student: ...
The Shaykh : It is not that he is calling upon him, "O so-and-so."
The student: ...
The Shaykh : Here, yes
The student: ...
The Shaykh : No. Now, suppose a person asks a prince or a minister or the like, saying, "My father, grant me permission today; I am not coming to work." Is the question now whether this is from the supplication that constitutes major shirk (associating partners with Allah) or not?
The student: It is not supplication.
The Shaykh : It is not supplication. Yes, because the intended meaning of supplication is that you call upon someone to bring you benefit or remove harm from you, which he cannot do, because it is from the actions of Allah, because it is from the actions of Allah. This is what contains shirk (associating partners with Allah). But if you say, "O so-and-so, make what is in my wife's belly a male," and he is alive and present.
The student: This is shirk (associating partners with Allah).
The Shaykh : This is major shirk (associating partners with Allah) because this is from the actions of Allah. So, if the supplication to a creation is for something that is from the actions of Allah, or if the thing is not possible for the one being called to do because he lacks the ability to do it, even if it is from the actions of creations... if he stood by the owner of the grave and said, "O so-and-so, give me a drink from the cooler," is that permissible?
The student: No.
The Shaykh : What do you say about this? We say this is major shirk (associating partners with Allah) because it is not through tangible means. This cannot be said unless the owner of the grave wants to say to a thing, "Be, and it is," because he is not giving it through tangible means. So it becomes clear that if the supplication to other than Allah is for matters that we can perceive through tangible things, then this is not supplication. For this reason, the Prophet (peace and blessings be upon him) said:
Whoever seeks help from Allah, help him
من استعان بالله فأعينوهAnd assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa
وتعين الرجل في دابته فتحمله عليها أو ترفع له عليها متاعه صدقةThe student: Shaykh...
The Shaykh : Yes
The student: If he calls upon Allah at the grave.
The Shaykh : What did you say?
The student : Shaykh
The Shaykh : Yes
The student: The Shaykh...
The Shaykh : Yes
The student: Meaning, he did not keep in mind the power of Allah (Mighty and Majestic).
The Shaykh : Yes, yes. So, if this is a valid cause, then it is nothing.
The student: Relying on it.
The Shaykh : And not relying on it, it is nothing.
The student: ...
The Shaykh : In any case, there may be weakness in reliance upon Allah. But if it is a known tangible cause in reality, then it is nothing.
The student: ... I call upon Allah, then I call upon you.
The Shaykh : There is nothing wrong with it. "I call upon you" means I ask you.
The student: I call upon Allah, then I ask you.
The Shaykh : Even this. Even this, I ask Allah to give you a drink, meaning that its meaning is that Allah the Exalted commands you or prepares for you the drink.