Explanation of the author's statement: It contains issues: The first: The interpretation of the verse of the jinn.
Machine translationRead the Arabic original
The Shaykh : Then he said: "It contains issues:
The first: The interpretation of the verse of the jinn": Which one?[Al-Jinn 72:6].
"Secondly: That it is shirk" ... that it is ... meaning seeking refuge in other than Allah, and this is in reality a flawed abbreviation, were it not that the context indicates it, among other things.
"The third: The argumentation for that with the hadith, because the scholars use it as evidence that the words of Allah are not created. They said: Because seeking refuge in a created thing is shirk" This means: The author (may Allah have mercy on him) says: We take from the hadith that seeking refuge in other than Allah is shirk. How is that? Because the scholars say: "Seeking refuge in other than Allah is shirk" For this reason he said: Because seeking refuge in a created thing is shirk. And the Messenger (peace and blessings be upon him) said:Sunan Abi Dawud 3898Sahih (Al-Albani) In any case, the aspect of indication, as we explained, is that seeking refuge in the words of Allah does not go beyond being seeking refuge in Allah, or does it? Because it is an attribute among the attributes of Allah.
"The fourth: The virtue of this supplication despite its brevity".
And what is its virtue? Meaning its great benefit, which is that nothing will harm you as long as you are in this state.
The fifth: That the fact that a thing brings about worldly benefit, whether by warding off harm or bringing benefit, does not indicate that it is not shirk.
The student: It is not shirk.
The Shaykh : That it is not shirk, yes. Meaning, the meaning of the author's statement is that a thing may be shirk even if you gain benefit from it. For example, seeking refuge in the jinn. Seeking refuge in the jinn may protect you, but their protection of you does not indicate that your action is not shirk, even though you benefited. And this is the truth, for a person may benefit from a matter that is shirk. He may prostrate to one of the kings, and that king may grant him palaces and wealth, so he benefits from this thing, and yet this is considered shirk. The author's intention is that the occurrence of benefit does not necessitate the absence of shirk. This is the meaning, and it is the truth, for a person may benefit from what is shirk. And in this case, it has worldly benefit for him, but he suffers religious harm from this shirk from which he benefited materially. And of this is what happens to the extremists among the eulogists who praise some of the kings ... the gifts they receive from them. Does that exempt them from being mushrikin (those who associate partners with Allah)? Yes, no. Some of them address a king among the kings:
"So be as you wish *** O He who has no like
And how did you come? *** For no creation is comparable to You.
This description is not for anyone but Allah (Mighty and Majestic), and yet he gains benefit from it. So the mere occurrence of worldly benefit does not indicate that this action is not shirk. Similarly, and may Allah protect us, there are some scholars of misguidance who call for the exaltation of graves and the awliya (close friends of Allah) and exaggeration in them. They gain prestige among the common people through this, to the extent that the common people may bow their heads in exaltation of them because they exalt the Messenger (peace and blessings be upon him) or exalt this wali (close friend of Allah) or the like. And this is also from the forbidden and from the means of shirk.
In this hadith is an issue that the author did not mention, and it is important, which is: That the Shari'ah does not invalidate a matter from the matters of the pre-Islamic age of ignorance (jahiliyyah) without mentioning what is better than it. In the pre-Islamic age of ignorance, they used to seek refuge in the jinn. "I seek refuge with it" with what? With these words: To seek refuge in the perfect words of Allah from the evil of what He created. So this method is the sound method that the caller (da'i) should follow. When he blocks the door of evil for people, he must open for them the door of good. He does not say "This is forbidden" and remain silent, but he says "This is forbidden, but do such and such." And there are many examples of this in the Sunnah, and even in the Qur'an. And it has passed us in the Qur'an recently. What is it?
The student: His saying, the Exalted:[Al-Baqarah 2:104] .
The Shaykh : Yes, you did well.[Al-Baqarah 2:104] They forbade them the prohibited and opened for them the door of the commanded, and they said "Look at us." And similarly, we mentioned many examples of this, such as the saying of the Messenger (peace and blessings be upon him) when he forbade him from selling one sa' (a dry measure of about 3 kg) for two sa' and two sa' for three of good and bad dates, he said to him: So when he prevented him from the prohibited, he opened for him a new door. Because people used to do, instead of what they used to say in the pre-Islamic age of ignorance: "I seek refuge in the master of this valley from the foolish of his people." They were told: Say, "I seek refuge in the perfect words of Allah from the evil of what He created." A great difference: that one is from the foolish of his people, and this one is from the evil of what He created. This is general, and this is better than that. Then the author (may Allah have mercy on him) said.
The questioner : ... .
The Shaykh : If he said that, we say that this is accompanied by complete reliance and desire and turning to this jinn, to these jinn. And then they are hidden causes; we do not know if this people have a master, or if the valley has a master, or not? It may be that the people of this valley do not have a master. And it may be that there is a master in name without actual authority. So we are not aware of this master. These hidden matters are considered as non-existent.
The first: The interpretation of the verse of the jinn": Which one?
And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden.
وأنه كان رجال من الإنس يعوذون برجال من الجن فزادوهم رهقاً"Secondly: That it is shirk" ... that it is ... meaning seeking refuge in other than Allah, and this is in reality a flawed abbreviation, were it not that the context indicates it, among other things.
"The third: The argumentation for that with the hadith, because the scholars use it as evidence that the words of Allah are not created. They said: Because seeking refuge in a created thing is shirk" This means: The author (may Allah have mercy on him) says: We take from the hadith that seeking refuge in other than Allah is shirk. How is that? Because the scholars say: "Seeking refuge in other than Allah is shirk" For this reason he said: Because seeking refuge in a created thing is shirk. And the Messenger (peace and blessings be upon him) said:
I take refuge in the perfect words of Allah
أعوذ بكلمات الله التامات"The fourth: The virtue of this supplication despite its brevity".
And what is its virtue? Meaning its great benefit, which is that nothing will harm you as long as you are in this state.
The fifth: That the fact that a thing brings about worldly benefit, whether by warding off harm or bringing benefit, does not indicate that it is not shirk.
The student: It is not shirk.
The Shaykh : That it is not shirk, yes. Meaning, the meaning of the author's statement is that a thing may be shirk even if you gain benefit from it. For example, seeking refuge in the jinn. Seeking refuge in the jinn may protect you, but their protection of you does not indicate that your action is not shirk, even though you benefited. And this is the truth, for a person may benefit from a matter that is shirk. He may prostrate to one of the kings, and that king may grant him palaces and wealth, so he benefits from this thing, and yet this is considered shirk. The author's intention is that the occurrence of benefit does not necessitate the absence of shirk. This is the meaning, and it is the truth, for a person may benefit from what is shirk. And in this case, it has worldly benefit for him, but he suffers religious harm from this shirk from which he benefited materially. And of this is what happens to the extremists among the eulogists who praise some of the kings ... the gifts they receive from them. Does that exempt them from being mushrikin (those who associate partners with Allah)? Yes, no. Some of them address a king among the kings:
"So be as you wish *** O He who has no like
And how did you come? *** For no creation is comparable to You.
This description is not for anyone but Allah (Mighty and Majestic), and yet he gains benefit from it. So the mere occurrence of worldly benefit does not indicate that this action is not shirk. Similarly, and may Allah protect us, there are some scholars of misguidance who call for the exaltation of graves and the awliya (close friends of Allah) and exaggeration in them. They gain prestige among the common people through this, to the extent that the common people may bow their heads in exaltation of them because they exalt the Messenger (peace and blessings be upon him) or exalt this wali (close friend of Allah) or the like. And this is also from the forbidden and from the means of shirk.
In this hadith is an issue that the author did not mention, and it is important, which is: That the Shari'ah does not invalidate a matter from the matters of the pre-Islamic age of ignorance (jahiliyyah) without mentioning what is better than it. In the pre-Islamic age of ignorance, they used to seek refuge in the jinn. "I seek refuge with it" with what? With these words: To seek refuge in the perfect words of Allah from the evil of what He created. So this method is the sound method that the caller (da'i) should follow. When he blocks the door of evil for people, he must open for them the door of good. He does not say "This is forbidden" and remain silent, but he says "This is forbidden, but do such and such." And there are many examples of this in the Sunnah, and even in the Qur'an. And it has passed us in the Qur'an recently. What is it?
The student: His saying, the Exalted:
O you who have believed, say not [to Allah 's Messenger], "Ra'ina" but say, "Unthurna"
يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَاThe Shaykh : Yes, you did well.
O you who have believed, say not [to Allah 's Messenger], "Ra'ina" but say, "Unthurna"
يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَاBut sell the jawa (dates) for dirhams, then buy with the dirhams the 'unab (dates)
ولكن بِع الجمع بالدراهم ثم اشترِ بالدراهم جنيباThe questioner : ... .
The Shaykh : If he said that, we say that this is accompanied by complete reliance and desire and turning to this jinn, to these jinn. And then they are hidden causes; we do not know if this people have a master, or if the valley has a master, or not? It may be that the people of this valley do not have a master. And it may be that there is a master in name without actual authority. So we are not aware of this master. These hidden matters are considered as non-existent.