Tags
biggest sin, Parables, parables on shirk, Saalih Al-Fawzan, shirk, Tawheed, Unforgivable sin, worst sin
Assalamu Alaikum.
Shirk is the opposite of Tawheed. It is attributing a partner to Allah in His Lordship or in His Worship or in His Names and Attributes.
Contrary to popular belief, shirk does not just consist of believing that there is another god besides Allah or by prostrating to an idol. There are many more ways that shirk can be committed.
As Allah has promised us that shirk is not forgiven (if one were to die without repenting from it), it is mandatory for every Muslim to study the different forms of shirk so that they can avoid it and also deepen their understanding of tawheed.
Allah has refuted the followers of shirk by giving parables to explain the futility of their actions.
Some of them are:
“Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master, (like those who worship Allah Alone). Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.” [Surah Az-Zumar (39) :29]
“And whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place.” [Surah Al-Hajj (22) :31]
“O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they would have no power to release it from the fly. So weak are (both) the seeker and the sought.” [Surah Al-Hajj (22) :73]
“He sets forth for you a parable from your own selves, – Do you have partners among those whom your right hands possess (i.e your slaves) to share as equals in the wealth We have bestowed on you? Whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense.” [Surah Ar-Rum (30) :28]
Shaikh Saalih Al-Fawzan explains these parables.
Tafsir of the Quran 
Asalamu Alaykum. Could you provide classical tafaseers of Quran 30:30 and Sharhs of the hadith that states everyone is born a Muslim? Jazakallah.
Wa Alaikum Assalam.
Well, I could but apart from Tafsir Ibn Kathir, the classical tafaseer are in Arabic. The same thing with the shurooh of the ahadeeth. Would that be okay with you or would you like it in English?
If so, then could you please let me know exactly what you are looking for, insha-Allah, so that I could just translate that part?
Jazakallahu kheira.
Could you give a concise explanation for each of the following commentaries, please?
http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=9&tSoraNo=30&tAyahNo=30&tDisplay=yes&Page=2&Size=1&LanguageId=1
http://islamweb.net/newlibrary/display_book.php?idfrom=7783&idto=7797&bk_no=53&ID=1243
http://www.al-islam.com/Page.aspx?pageid=695&BookID=25&PID=4875&SubjectID=29619
http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=863&BookID=33&PID=2549
http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=56&ID=6077
Ma’ Salama.
Assalamu Alaikum.
Firstly, please accept my apologies for the late reply.
Secondly, are you a brother or a sister? If you’re a brother, I’ll leave the reply as a comment (by tomorrow, insha-Allah). If you’re a sister, I’ll email you.
Jazakallahu kheira.
Asalama Alaykum. I’m a brother.
Wa Alaikum Assalam.
Okay, here’s a summary. I just mentioned the points which I assume you are interested in.
[It’s quite sloppy due to shortage of time so please excuse me.]
http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=9&tSoraNo=30&tAyahNo=30&tDisplay=yes&Page=2&Size=1&LanguageId=1
Imam Ash-Shawkani (rahimahullah) states that Allah orders His Prophet (salallahu alaihi wasallam) with His tahweed and His worship. He then discusses the meaning of haneef.
Fitrah is natural disposition and here it means the religion (millah) i.e. Islam and tawheed.
Wahidi said that “the people” means the Muslims not the mushrikoon (polytheists).
However, Qurtubi said that there was agreement amongst the people of taweel (interpretation) that “the people” means everybody i.e Muslims and non-Muslims.
So, everybody is created on the fitrah as the hadeeth states.
We need to take a lesson from those that follow Islam and Iman from a shariah perspective (i.e. those who practice it willingly), not from those who were born on Islam and Iman (which would include everybody).
The majority of the salaf (predecessors) said that “fitrah” here means Islam.
The others said it means the beginning (this is the linguistic meaning). Imam Ash-Shawkani basically points out that this is not what it means in this ayah (verse) due to the statements of the early scholars.
The second part of the ayah might mean that there is no change in the creation from the perspective of the Creator. It could also be a command i.e. “Do not change the creation of Allah.”
Mujahid and Ibrahim An-Nakhi said that it means: There is no change in the deen of Allah
And there are some more (similar) opinions on this issue.
http://www.al-islam.com/Page.aspx?pageid=695&BookID=25&PID=4875&SubjectID=29619
These are the ahadeeth from Sahih Muslim.
You can read the entire chapter (Chapter 6) here: http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/muslim/033.smt.html
http://islamweb.net/newlibrary/display_book.php?idfrom=7783&idto=7797&bk_no=53&ID=1243
Imam An-Nawawi (rahimahullah) mentions the various ahadeeth in the chapter (which you can read from the link provided).
He then points out that the scholars have agreed that children who die as Muslims are from the people of Paradise.
Some who did not reach the level of scholarship remained silent due to the hadeeth of Aisha (about the Ansari child dying). Imam An-Nawawi then refutes this view.
As for the children of the disbelievers (who die before puberty), there are three views. Most of them said: they will follow their fathers into the fire.
Others remained silent. However, the correct view (according to Imam An-Nawawi) is that they are also inhabitants of Paradise due to the following hadeeth in Al-Bukhari: http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/bukhari/087.sbt.html#009.087.171
The following ayah is also proof of this:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
“And We never punish until We have sent a Messenger (to give warning).” [Surah Al-Isra (17) :15]
Then he mentions many opinions as to what “born upon the fitrah” means. He then concludes that it means being born upon Islam. So whoever has Muslim parents will follow them in the laws of this world and the hereafter (i.e. they will apply Islam). And whoever has kaafir parents will follow their laws in this world (i.e. will follow their religion).
He then mentions the three opinions on the children of the kuffar again. He explains the Prophet’s (salallahu alaihi wasallam) statement “Allah knows Best about them” (regarding the children of the kuffar) as meaning that He knows Best whether they died prior to puberty or not.
[If they died prior to puberty, then they are not held accountable for their actions. However, if they died after puberty, then they are held accountable.]
As for the boy that Khidr (Khadir) killed and the Prophet’s (salallahu alaihi wasallam) statement that he was a kaafir from his very nature, then Imam An-Nawawi points out that this has no relation with the children of the kuffar because this boy’s parents were believers, so he would be a Muslim (if he had not attained puberty) so what it means is that had he attained puberty, he would have become a disbeliever. It does not mean that he was in a state of disbelief or that the rules of the kuffar are applied upon him.
http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=863&BookID=33&PID=2549
[I’ve really summarised this one. If you want more information from this explanation, please let me know.]
Imam Ibn Hajr (rahimahullah) says that every new born means from the children of Adam (alaihissalam).
The newborn is upon Islam and he turns to disbelief due to external reasons (like his parents), not for internal reasons (as he is born into tawheed).
Some scholars thought that this narration means that he is judged like his parents (to be Jews, Christians, etc) until his puberty. Imam Ibn Hajr then refutes this. [I think what he means is that the judgement is supposed to begin after puberty]
Then he mentions various opinions on what “fitrah” means and then states that it means Islam.
Then there is a lot of discussion on this issue.
He then quotes Ibn Al-Qayyim (rahimahullah) as saying that “born upon the fitrah” (the ayah) does not mean that they know the religion of Islam. It means that they accept and love it.
[I think that what he means here is that a person is not born knowing the rules of the shariah but he has the essence of tawheed in his heart which is the submission to Allah and Love for Him. I read a shaikh’s statement where he says that being born upon the fitrah means that if a child grew up without any outside interference and was then offered various religions, he would always choose Islam.]
He then goes on to mention lots of issues which would take me a lot of time to translate. Many of them are the same as what the others have said.
http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=56&ID=6077
Imam Muhammad AlMubarakfoori (rahimahullah) explains the hadeeth of the boy killed by Khidr.
This means that he would choose the kufr. It does not negate the fact that all children are born on the fitrah. The meaning of the fitrah is that the disposition is willing/prepared to accept Islam.
It also does not contradict the fact that this boy had a wretched nature.
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Well, I hope that helps, insha-Allah. I also hope that my translation was accurate.
If you need any more information or if you want be to clarify something I wrote, then you can always ask, insha-Allah.
Jazakallahu kheira.
Jazakallah for the translation. Could you translate this portion of Baghawi’s tafsir please?
وقال قتادة : آمنين من الموت والأوصاب والشياطين . ( لا يذوقون فيها الموت إلا الموتة الأولى ) أي سوى الموتة التي ذاقوها في الدنيا ، وبعدها وضع : ” إلا ” موضع سوى وبعد ، وهذا كقوله تعالى : ” ولا تنكحوا ما نكح آباؤكم من النساء إلا ما قد سلف ” ( النساء – 22 ) ، أي سوى ما قد سلف ، وبعد ما قد سلف ، وقيل : إنما استثنى الموتة الأولى وهي في الدنيا من موت في ا لجنة لأن السعداء حين يموتون يصيرون بلطف إلى أسباب الجنة ، يلقون الروح والريحان ويرون منازلهم ف ي الجنة ، فكان موتهم في الدنيا كأنهم في الجنة لاتصالهم بأسبابها ومشاهدتهم إياها
Ma’ Salama.