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The books are compilations of questions and responses about Islam, from both Muslims and Non-Muslims. The book provides the reader with cross references of other pertinent responses not necessarily in the same volume, but also in other volumes of the series. However, each volume is complete in itself. The book records accurately the answers the contributing Sheikhs and scholars gave to the questions put to them.

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These are not necessarily the answers which other sheikhs and scholars would have given. Depending on circumstances, for example, Islam permits different solutions to some questions The book also provides the reader with cross-references to other pertinent responses not necessarily in the same volume, but also in other volumes of the series. May Allah reward the owners and maintainers of www.

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May Allah grant everyone involved in the promotion of this project good in this world and the Hereafter and protection from the fire of hell. Are these true? Can you use the Quran and the hadiths about these?.

Answer: Praise be to Allaah. What you have heard is not correct, rather that is a kind of tatayyur superstitious belief in bird or other omens or regarding seeing and hearing certain things as being bad luck. This is the way of the ignorant and the mushrikeen, who used to let such things keep them from doing what they wanted. Do you call it evil omen because you are admonished?

Islam: Questions And Answers - Polytheism (Shirk) and Its Different Forms

These ahaadeeth clearly indicate that tiyarah superstition is haraam and is a kind of shirk, because it means that the heart is attached to something other than Allaah. The people of the Jaahiliyyah believed that it could bring them some benefit or ward off some harm if they did whatever was dictated by their superstitions, and it was as if they were associating others with Allaah.

So the Lawgiver cancelled that and demonstrated it to be false when He told them that it has no effect on bringing benefits or warding off harm. Once this is established, if any such thing happens to you, then you have to fear Allaah and put your trust in Him, and seek His help and never pay any attention to it. If any one of you sees something that he dislikes, let him say. But as for the one who does not sincerely put his trust in Allaah and who gives in to the Shaytaan and his waswaas whispers , he will be punished by falling into the thing that he dislikes, because he has turned away from faith in Allaah.

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What happens in the case of physical diseases may also happen in the case of psychological diseases. Hence the Prophet peace and blessings of Allaah be upon him said that a bad companion is the like one who operates the bellows: Either he will burn your clothes, or you will notice a bad smell from him. The Arabs believed that if a person was killed, his bones became a haamah that could fly and shriek until he was avenged. Some of them believed that the haamah was the soul of the slain person. If it landed on the house of one of them and made a sound, they said that it was predicting a death.

They believed that this was a sign that that person would die soon. All of these are undoubtedly false beliefs. Rather it is a statement that they do not have any effect. The One Who causes things to happen is Allaah. If any of these things has a known effect then that is valid and real; if any of them is imagined to have an effect, then that is invalid and false. Thus the hadeeth demonstrates that if there is a valid effect, it cannot be attributed to that thing itself rather the One Who causes it to happen is Allaah.

If the effect is merely imagined, then this hadeeth is stating that it has no effect in the first place. It was even said that it is a plague. Hence the command to flee from the leper so that the disease will not be transmitted from him to you. This is an affirmation of the effect of contagion, but its effect is not inevitable in such a way that it affects people by itself. The command of the Prophet peace and blessings of Allaah be upon him to flee and not to bring sick camels to where healthy camels are comes under the heading of avoiding the means that lead to sickness , not attributing the effect to the means themselves.


By the same token, if it was transmitted by contagion, then it was transmitted by the command of Allaah. A thing may have a known cause or it may not have a known cause. The mange of the first one does not have a known cause, apart from the fact that it happened by the will and decree of Allaah, and the mange that came after it does have a known cause.

But if Allaah wills the camel will not become mangy. Hence sometimes a camel may get the mange but then it recovers and does not die. The same happens with the plague and cholera; they may enter a house and some may get sick and die, while others are not affected at all.

We have to put our trust in Allaah and depend on Him. This trust counteracts the causes of contagion.

What we have referred to above is the best way of reconciling between the ahaadeeth. If a sick person mixes with healthy ones this is one of the causes of the transmission of disease. But this does not mean that it will inevitably happen, rather it only happens if Allaah wills it. Hence we often see a sick mother give birth to a healthy child, but the disease is not transmitted to the infant. And Allaah knows best. Whoever believes that a child may be given by someone other than Allaah or that anyone other than Allaah can increase or reduce provision, is a mushrik whose shirk is worse than that of the pre-Islamic Arabs and others in the Jaahiliyyah.

Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs? O Allaah, none can withhold what You give and none can give what You withhold, and no wealth or majesty can benefit anyone for from You is all wealth and majesty.

And it was narrated that Anas may Allaah be pleased with him said: I heard the Messenger of Allaah peace and blessings of Allaah be upon him say: Whoever would like to have his provision increased and his life span extended, let him uphold the ties of kinship. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions. Question: Is every slaughter that is not done for the sake of Allaah regarded as shirk?

Please give details, may Allaah reward you. Slaughter may sometimes be a sacrifice, done to glorify and venerate Allaah, and it may sometimes be done to honour a guest or to provide meat to eat and so on. In the first case, it is not permissible to offer this kind of glorification and veneration to anyone other than Allaah; whoever offers that to anyone other than Allaah has associated someone else with Him and committed major shirk shirk akbar , and the meat he slaughtered is regarded as maytah dead meat.

But in the second case, this is permissible and may be required, but in all cases it is not permissible to mention the name of anyone other than Allaah when slaughtering the meat, otherwise it becomes maytah dead meat which is haraam, so mentioning the name of Allaah when slaughtering the animal is a separate issue from the issue of the purpose of the slaughter. If it is said: how can we differentiate between that which is done to honour a person and that which is an act of worship to someone other than Allaah?

The answer is: that in the case of seeking to draw closer to someone other than Allaah, the intention is not to slaughter the animal for meat, rather the intention is to venerate the one for whom it is slaughtered and to give the meat to other people, such as the one who slaughters before a chief when he returns from a journey and so on, then he gives the meat to other people to eat it. This is what some people used to do in the past, and this sacrifice was only done in order to venerate the chief, so it comes under the heading of major shirk.

This may only be done for Allaah in the manner prescribed by Allaah. Doing this for anyone other than Allaah is major shirk. It says in Mawaahib al-Jaleel: With regard to slaughtering sacrifices to idols, there is no dispute that it is haraam, because this is something that is sacrificed to something other than Allaah. Then he said: The difference is that if he offers some of the meat to the prominent figure, then the slaughter is for the sake of Allaah and the benefit is for the guest or the wedding feast or the purpose of making money by selling the meat , but if he does not offer any of it to the prominent figure and he gives it to others, then it was done to venerate someone other than Allaah, so it is haraam.

All of that is shirk associating others in worship with Allaah which puts one beyond the pale of Islam. He replied: We have stated elsewhere that Tawheed means devoting worship only to Allaah — may He be exalted — and not worshipping anyone other than Allaah with any kind of act of worship.

So if a person offers a sacrifice to someone other than Allaah as an act of veneration and humility, seeking thereby to draw closer to him, as he seeks to draw closer to his Lord and venerate Him, then he is a mushrik who associates others in worship with Allaah. And if he is a mushrik, then Allaah has stated that He has forbidden Paradise to the mushrik and his abode is Hell.

Full text of "50 Questions And Answers On Islamic Monotheism"

It should be noted that Allaah has created the universe to worship Him and Him alone. That is because what is meant by madad is giving, help and support. This is major shirk. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer the thin membrane over the date stone.