26:89 pt. 2

A Discussion on Polytheism

What is Polytheism?  

To answer this question, we will pull directly from the Noble Qur’an, Appendix II (pp. 902-903) as this section provides a very comprehensive definitions and manifestations of polytheism.

Ash-Shirk

POLYTHEISM AND ITS VARIOUS MANIFESTATIONS

Definition:  Shirk basically is polytheism, i.e., the worship of others along with Allah.  It also implies attributing divine attributes to any other besides Allah.  It particularly implies associating partners in worship with Allah or believing that the source of power, harm or blessings is from others besides Allah.  

Types:  There are three types of Shirk, namely:

  1. Ash-Shirk al Akbar, i.e. major Shirk
  2. Ash-Shirk al-Asghar, i.e. minor Shirk
  3. Ash-Shirk al-Khafi, i.e. inconspicuous Shirk

Manifestations: (1) Ash-Shirk al-Akbar (The major Shirk): The major and serious polythesitic form, has four aspects:

  1. Shirk ad-Du’a’, i.e. invocation.  This aspect implies invoking, supplicating or praying to other deities besides Allah.

    Almighty Allah says:

    “And when they embark on a ship they invoke Allah, making their Faith pure    for Him only, but when He brings them safely to land, behold, they give a share of their worship to others,”  (V.29:65)

  1. Shirk an-Niyyah wa-Iradah wa-Qasd.  This aspect implies intentions purpose, and determination in acts of worship or religious deeds, not for the sake of Allah but directed towards other deities.  

              Almighty Allah says:

             “Whosoever desires the life of the world and its glitter, to them We shall pay in    full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein.  And of no effect is that which they used to do.” (V.11:15,16)

  1. Shirk al-Ta’ah.  This aspect implies rendering obedience to any authority against the Order of Allah.  Almighty Allah says:

         “They (Jews and Christians took their Rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah),  and (they also took as their lord), Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded (in the Torah and the Gospel) to worship none but one Illah (God i.e., Allah), La ilaha illa Huwa (none has the right to be worshipped but He), Gorified is He (far above is He) from having the partners they associate (with Him).”  (V.9:31).

Once while Allah’s Messenger (S.A.W.) was reciting the above Verse, ‘Adi ibn Hatim said, “O Allah’s Prophet!  They do not worship them (rabbis and monks).” Allah’s Messenger (S.A.W.) said, “They certainly do. They (i.e. Rabbis and monks) made legal things illegal, and illegal things legal, and they (i.e., Jews and Christians) followed them; and by doing so they really worshipped them.”  (Narrated by Ahmad, At-Tirmidhi, and Ibn Jarir). (Tafsir At Tabari, Vol. 10, Page No. 114.)

  1. Shirk al-Mahabbah.  This implies showing the love which is due to Allah Alone to others than Him.  

           Almighty Allah says:

           “And of mankind are some who take (for worship) others besides Allah as rivals (to Allah).  They love them as they love Allah. But those who believe, love Allah more (than anything else).  If only those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.” (V.2:165)

(2) Ash-Shirk al Asghar Ar-Riya’ (The minor Shirk, i.e. acts performed to show off).  Any act of worship or any religious deed done in order to gain praise, fame or for worldly benefit, falls under this category.  

          Almighty Allah says:

          “Say (O Muhammad (S.A.W.): ‘I am only a man like you, it has been revealed to me that your Illah (God) is one Illah (God–i.e. Allah).  So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.’” (V.18:110)

(3) Ash-Shirk al Khafi (The inconspicuous Shirk).  This type implies being inwardly dissatisfied with the inevitable condition that has been ordained for one by Allah; conscientiously lamenting that had you done or not done such and such or had you approached such and such you would have had a better status, etc. 

      The Noble Prophet Muhammad (S.A.W.) said:

      “Ash-Shirk al Khafi in the Muslim nation is more inconspicuous than the creeping of a black ant on a black rock in the pitch-darkness of the night.”  And this inconspicuous Shirk is expiated by saying thrice the following sentences every day: “O Allah! I take Your refuge from that I should ascribe anything as partner in Your worship, being conscious of that, and I beg Your pardon for that sin which I am not aware of.”

(The Noble Qur’an, Appendix II (pp. 902-903))

It is important to note that many things can be taken as objects of worship including spouses, children, friends, righteous folk, and even ourselves. If we are not careful, our desires pertaining to the people may divert us from worshiping Allah (S.W.T.) properly.  This point is made manifest when one finds him or herself seeking to please the people for their own agendas, as opposed to fulfilling the rights of people for Allah’s sake, and His sake Alone.  

One’s own aims are sometimes obscure, even from oneself, and so we it is imperative to be consistent in asking Allah (S.W.T.) to guide us and purify our intentions before undertaking any task, great or small. 

When our lusts are involved, it can be very easy to hide our intent with religious actions.  For example, a person may consider marriage, and since that is a religious command- they may not question their true intent.  However, after sincere reflection upon the state of their heart, we they may find that their true intent may be for some other cause that is far away from Islam (ex. To fill painful feelings of unworthiness, to satiate the need to control, and/or to continue other mal-adaptive behavior patterns in which the heart and mind have fabricated), and Allah (S.W.T.) knows best.  

When we follow our lusts it takes us far from the path of Allah (S.W.T.);

يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُم بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ ۚ إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ 

“O Dawud (David)!  Verily, We have placed you as a successor on the earth; so judge you between men in truth (and justice) and follow not your desire–for it will mislead you from the Path of Allah.  Verily, those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.  

(38:26)

We can see in this ayah how Allah (S.W.T.) calls one of the honored servants from our Ummah (Dawud, (A.S.) to mind his actions when dealing with the people.  Allah, The Exalted also, warns him of the dangers of His desire. One may question–how can one who believes in Allah and The Last Day forget the Day of Reckoning if he/she remains a Muslim.  To answer this-we must truly ponder and try to imagine the realities of that Day. A day when the mountains will be as clouds and float away. A day where everyone will be on a level plain, relationship ties severed, all of mankind from every generation will be there–of various heights, watching and waiting.  When a Muslim commits a sin he or she has made themselves ignorant of the reality of horrors of this Day. They have chosen to put behind them the fact that they will have to answer for each and every action and that asking for forgiveness may or may not draw a pardon from their Lord. In the fever of sin a person is completely heedless and totally forgetful of the Day and, unless Allah guides them, they may continue to walk away from the Path of Allah until they earn a severe torment from Allah (S.W.T.).  May Allah protect us from this great calamity and sorrow. Ameen yaa Rabbi.  

Allah, The Exalted says in The Qur’an:

 أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ ۚ 

أَفَلَا تَذَكَّرُونَ 

“Have you seen him who takes his own lust (vain desires) as his ilah (god)?  And Allah, knowing (him as such), left him astray with knowledge, and sealed his hearing and his heart, and put a cover on his sight.  Who then will guide him after Allah? Will you not then remember?

(45:23)

Excerpts from Tafsir Ibn Kathir about this ayah:

Allah the Exalted said,

﴿أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَـهَهُ هَوَاهُ﴾

(Have you seen him who takes his own lust as his god), who abides by his lust, and whatever his lust portrays as good he implements it, and whatever his lust portrays as evil, he abandons it! Allah’s statement,

﴿وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ﴾

(And Allah left him astray with knowledge, ) has two meanings. One of them is that Allah knew that this person deserves to be misguided, so He left him astray. The second meaning is that Allah led this person astray after knowledge reached him and the proof was established before him. The second meaning includes the first meaning, but not the opposite. Allah said,

﴿وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَـوَةً﴾

(and sealed his hearing and his heart, and put a cover on his sight.) so he does not hear what benefits him, understands not what would lead him to the guidance and sees not the evidence with which he can be enlightened. This is why Allah said,

﴿فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ أَفَلاَ تَذَكَّرُونَ﴾

(Who then will guide him after Allah Will you not then remember) Allah said in a similar Ayah,

﴿مَن يُضْلِلِ اللَّهُ فَلاَ هَادِيَ لَهُ وَيَذَرُهُمْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ ﴾

(Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgressions.) (7:186).

﴿وَقَالُواْ مَا هِىَ إِلاَّ حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَآ إِلاَّ الدَّهْرُ وَمَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَظُنُّونَ – وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا بَيِّنَـتٍ مَّا كَانَ حُجَّتَهُمْ إِلاَّ أَن قَالُواْ ائْتُواْ بِـَابَآئِنَآ إِن كُنتُمْ صَـدِقِينَ – قُلِ اللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَى يَوْمِ الْقِيَـمَةِ لاَ رَيْبَ فِيهِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴾

(Tafsir Ibn Kathir, 45:23)

It becomes very clear here that the Muslim should approach each and every affair of his (or hers) meticulously, carrying their deen as if it were a fragile gift, being very careful not to cause a crack.  Understanding that one crack may lead to another even greater, and in Allah’s hands is the ability to allow it completely shatter and (also) in his hands is the ability to repair as new. The difference between the two outcomes is a (1)  person continuously following their lust, heedlessly, without question and (2) a person seeking Allah’s guidance before each and every decision, asking Allah to purify their intentions, and repenting when they fall short, while understanding that the “falling” was then decreed by Allah, The All Wise.  The latter of the two is the one who finds success.  

Narrated by Anas (R.A.) The Prophet (ﷺ) said, “Whoever possesses the following three qualities will have the sweetness (delight) of faith:

1. The one to whom Allah and His Apostle becomes dearer than anything else.

2. Who loves a person and he loves him only for Allah’s sake.

3. Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire.”

(Sahih Bukhari, 16)

One may disproportionately treasure material possessions-houses, businesses, cars, etc., Shaytan, Angels, and so on.  This might happen when love for anyone or anything in dunya reaches the level by which we love Allah. In truth, many of us fail to measure our love for Allah (S.W.T.), even less compare our love for Allah (S.W.T.) to the love we have for these things of dunya.   

Our love for Allah over His creation must always be monitored.  The one who desires sincerity in faith and nearness to Allah (S.W.T) this life and the next should always closely monitor his or her motivations, passions, and desires in life.  The following questions might be pondered in an effort for heart rumination:

  1. What are my goals for the afterlife?
    1. Are these goals specific or general? 
    2. What are the beautiful descriptions does Allah (S.W.T) give us of the people of Paradise?
    3. Does my time involve fantasizing about how it might be to be a person in Jennah? (i.e. wearing the clothes of the blessed people of Jennah? Sitting on the raised thrones made of gold and precious stones like the people of Jennah?, Being served and catered to like the people of Jennah?)
  2. What passions, fantasies, desires currently occupy my mind?  Is it my spouse? My children? Worries about the future? Provisions? Work? Or whisperings from Shaytan?
    1. Do I ward off bad thoughts?
    2. Do my thoughts give rise to haram actions? 
  3. How is my salat? Does my mind wander during the majority of my prayer?  Do I feel Kashoo (proper focus and humility)
    1. Does my prayer seem “mechanical”? I am I just going through the motions of salat, dhikr without “feeling”?
    2. Is my duaa a time to be totally vulnerable with Allah (S.W.T.) telling Him of my fears, faults, dreams, in a way that suits His Majesty, though He already knows?

Understanding what occupies the mind the most is a good gauge on what truly lies in the heart.  It must be noted that worries, anxieties, fears, trials with spouses, children, friends, business, Shaytan etc. are all trials from Allah.  Hence, it is a human response for these things to occupy our hearts and minds. However, there are healthy and unhealthy ways of processing these trials.  What determines how we process the trial is the state of one’s heart.  

If the heart is that of a believer, the trial will draw that person closer to Allah in action. Despite the circumstance, whether it be an increase in money, an injustice, or a dis-ease of the body or mind, the trial of the believer results in goodness which can be evidenced in a person improving their Deen by Allah’s Mercy.  A true believer facing a trial will be found increasing in acts of worship, acknowledging their faults and constantly repenting. It is through trials that Allah (S.W.T.) teaches His servant something about His Might, Justice, Wisdom, Sight, and Mercy (among His other attributes). The trial should also lead to the servant being cleansed from hypocrisy , polytheism and this can only be attained by one who is constant in seeking knowledge and adopting the correct Aqeedah.  A person who has been blessed with these opportunities has indeed been granted a near victory which can be confirmed by Allah’s increasing them in good deeds and calling others to Islamic Monotheism.  

Allah, The Exalted, says in The Qur’an:

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

“Say (O Muhammad ((S.A.W.)): This is my way; I invite to Allah (i.e. to the Oneness of Allah–Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah i.e. to the Oneness of Allah–Islamic Monotheism with sure knowledge).  And Glorified and Exalted is Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters, and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah).”

(12:108)

If one’s trials has not led them to righteous actions then that is a clear sign of Allah’s displeasure with them.  Trials of this worldly life are beautiful opportunities for heart purification and forgiveness of sins but this is only achievable for the one who is willing to self-reflect, acknowledge faults, and repent sincerely.  Otherwise, the trial may be in fact a punishment for them as the trial may have hardened their heart (even further), driven them far from any semblance of the worship of Allah, and plunged them deeper into the fleeting aims of this world.  In this case, the person has been proven to be a liar in faith and has been left alone to reverence their own lusts after having knowledge of the ways of Allah.  

Even still, Allah is Al-Rauf and comprehends everything in compassion and Mercy.  He hears every sincere invocation made to Him and forgives the one who repents. Only one whose heart is extremely perverted and ungrateful, would prefer to cling to their own fancies as opposed to submitting themselves to the extreme Mercy of their Lord.  May Allah (S.W.T.) keep us far removed from this pitiful condition. Ameen yaa Rabbi.  

Allah, The Exalted says in the Qur’an:

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ 

“Allah will keep firm those who believe with the word that stands firm in this world (i.e. they will keep on worshiping Allah Alone and none else), and in the Hereafter.  And Allah will cause to go astray those who are Zalimun (polytheists and wrongdoers), and Allah does what He wills.

(14:27)

There are some people in our lives who have the ability to hinder us from the path of Allah, (S.W.T.).  These could be our parents, spouses, superiors at work, and so on. Some of these people may be people of desires-following their own lusts at every turn.  We must be careful not to follow them into deviation as this will cause us to slip by inadvertently worship their lust along with them. This is why it is very important to be careful from whom we take our religion, our companions, and whom we (frequently) sit with.  We should constantly be on guard when in the company of disbelievers and innovators as their harm is often covert. May Allah (S.W.T.) grant us tawfeeq in this matter. Ameen.  

Other Manifestations of Shirk:

The following are additional manifestations of Shirk from Muhammad bin Abdul-Wahab’s; “Kitab At-Tawheed”.  This list is in no way exhaustive. For one who seeks to purify themselves from Shirk, greater study is recommended on the matter of Shirk so as to avoid falling into this evil sin.  

  1. To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or affliction;
  2. Ruqa (incantation), Talismans, and Amulets;
  3. Seeking blessing through a tree, stone, or the like;
  4. Slaughtering for other than Allah (S.W.T.);
  5. To vow to other than Allah (S.W.T.);
  6. To seek refuge in other than Allah (S.W.T.);
  7. To seek help in other than Allah (S.W.T.) or to invoke other than Him;
  8. Practicing Sorcery;
  9. Attempting to cure through Magic Spells; and
  10. Study and practice of astrology.

The Eternal Consequences of Shirk:

Shirk is the only sin that, if one dies upon it, he/she will not be forgiven.  How can Allah (S.W.T.) forgive one who does not know Him or worship Him?  

Allah, The Exalted tells us in The Qur’an:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا 

“Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allah (in worship), he has indeed invented a tremendous sin.”

(4:48, 116)

Ibn Mas’ud (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:  “Whoever dies while ascribing partners to Allah, enters the Hell-fire.” 

(Al-Bukhari)

Muslim reports from Jabir (May Allah be pleased with him) that Allah’s Messenger (May the peace and blessing of Allah be upon him) said: “Whoever meets Allah (on the Day of Judgement) not having associated anyone with Him (in worship), shall enter Paradise; and whoever meets Him having committed Shirk in any way will enter the Hell-fire.”

Many worship false gods hoping that these people/things will bring them closer to Allah (S.W.T.) by way of intercession. On the day of Judgement, Intercession will only be granted to Prophet Muhammad (S.A.W.) and he will only be able to intercede for those who have not committed shirk in any way. This is a strong reminder for the one who says they are Muslim but still practice shirk in their beliefs and actions.

Allah, The Most High, tells us in the Qur’an;

قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِ اللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُ مِنْهُم مِّن ظَهِيرٍ

وَلَا تَنفَعُ الشَّفَاعَةُ عِندَهُ إِلَّا لِمَنْ أَذِنَ لَهُ ۚ حَتَّىٰ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ وَهُوَ الْعَلِيُّ الْكَبِيرُ

“Say: (Oh Muhammad (S.A.W.) to polytheist, pagans) “Call upon those besides Allah, they possess not even an atom’s (or a small ant’s) weight either in the heavens or the earth, nor have they any share in either, nor there is for Him any supporter from among them. Intercession with Him profits not except for whom He permits. So much so that when fear is banished from their (angel’s) hearts, they (angels) say: “What is it that your Lord has said?” They say: “The truth And He is the Most High, the Most Great.”

(34:22-23)

Narrated Abu Huraira (R.A.):

I said: “O Allah’s Messenger (ﷺ)! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?” Allah’s Messenger (ﷺ) said: O Abu Huraira! “I have thought that none will ask me about it before you as I know your longing for the (learning of) Hadiths. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from the bottom of his heart “None has the right to be worshiped but Allah.”

(Sahih al-Bukhari 99)

Repentance from Shirk:

Repentance from the evil act of shirk should not be delayed once a person becomes aware of their guilt.  No soul knows when it shall depart this worldly life and death indeed ends the opportunity for righteous deeds.  

Allah, The Exalted says in The Qur’an:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا 

يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا 

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا 

وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا 

“And those who invoke not any other ilah (god) along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse–and whoever does this shall receive the punishment.  The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Ever Oft-Forgiving, Most Merciful.  And whosoever repents and does righteous good deeds; then verily, he repents towards Allah with true repentance.  

(25:68-71)

Understanding that our human experience is not the totality of our being, we must take time to purify our selves daily–mentally, physically, emotionally, and most importantly, spiritually. This purification (in shaa Allah) is achieved through the five daily prayers. However, to achieve maximum states of awareness of the state of one’s heart and nearness to Allah, devoting more time in turning to Allah is the only path to heart rectification. Sin that leads to one taking this sacred pause is a pure blessing from our creator who has complete Knowledge of what the breasts contain. During these pauses, one should remember Allah (S.W.T.) much and ask Him for healing.

Even the some of the most honored beings, the angels, worship Allah:

Allah, The Most High, says in The Quran:

إِنَّ الَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ

“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His praise and prostrate themselves before Him.”

(7:206)

Tawheed (laa ilaaha illAllaah) removes shirk and istighfaar wipes away the rest of the stumbling blocks. All sins branch from shirk. Tawheed removes the origin of shirk and istighfaar wipes away its derivatives. (Ibn Taymiyyah in Majmoo Fataawaa 11/696-7).

Click here to download the full “Rewards for Dhikr Chart” compiled by Umm ‘Abdir Rahman Tara bint Hashim.

A PRAYER FOR THE PROTECTION FROM SHIRK

 Reference: Ahmad 4/403. See also Al-Albani, Sahihul-Jami’ As-Saghir 3/233 and Sahihut-Targhib wat- Tarhib 1/19.

I pray that this beautiful narration will inspire your heart to turn to Allah (S.W.T.) with a true repentance. Ameen yaa Rabbi.

Narrated on the authority of Abu Malik (R.A.): I heard the Messenger of Allah (ﷺ) say: He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, an their affairs rest with Allah.

(Sahih Muslim, 23)

Published by Umm Nadia Taliah Muhammad

Striving to be a faithful servant of Allah سُبْحَانَهُ وَتَعَالَ. Mother of six. Forever a student, In shaa Allah- in the areas of Qur'an, Sunnah, and Islamic Herbal Herbal Medicine.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

Create your website with WordPress.com
Get started
%d bloggers like this: