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Chapter 4
Takfir al-Mushrikin
(Part 2)
In this chapter, we will continue the discussion, with the help
of Allah (ta‘ala), regarding two issues:
The first: “Is all of takfir al-mushrikin upon one level or upon
multiple levels?”
The second: We will make mention of the different levels of
the mutawaqqifin (refrainers) of takfir al-mushrikin…
We will now begin with the first issue: “Is all of
takfir al-mushrikin upon one level or upon
multiple levels?”
The answer: The words of the people of knowledge have
stipulated that takfir is a hukm shar‘i upon different levels
dependent on two matters:
The first: how strongly established it is in the Shar’; meaning,
how clear and apparent is the shar‘i evidence for the kufr of
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so-and-so from the people, and it is what is known as
knowing the hukm…
The second: how firmly established it is that the specific
individual who fell into shirk and kufr is, and it is what is
referred to as knowing the hal (the reality). And it is by seeing,
or by hearing, or by the testimony of witnesses…
Indeed, Shaykhul-Islam ibn Taymiyyah (rahimahullah) said,
“Takfir is a hukm shar‘i which renders someone’s wealth
permissible to take, his blood permissible to shed, and
sentencing one with abiding in the Fire. Thus it is taken how
the rest of the shar‘i r ulings are taken. At times it is perceived
to be certain, sometimes highly assumed, and at other times
hesitation occurs in it. Whenever hesitation comes, refraining
from takfir is given precedence, while rushing into takfir
occurs habitually with those whom are overcome by
ignorance.”81
That opposes the claim of those who say that all types of kufr
and shirk are upon one level and that it is to be known by
both the knowledgeable and the ignorant. There is no doubt
in the invalidity of this claim and its opposition to what has
been stated by the people of knowledge with regards to this
81
Bughyah al-Murtad, p. 345.
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issue. Rather, it even clashes with the texts which state that
some types of kufr are worse and more severe than others.
He (ta‘ala) said, “They were nearer to disbelief that day than
to faith.”82 And He (ta‘ala) said, “Indeed, the postponing [of
restriction within sacred months] is an increase in disbelief.”83
And He (ta‘ala) said, “Those who disbelieved after their belief
and then went on increasing in kufr… ”84 And He (ta‘ala) said,
“The bedouins are more severe in kufr and nifaq.”85
As for the second issue, and it is: the varying
levels of the mutawaqqifin in takfir
al-mushrikin…
So we say: Verily, with regards to the mutawaqqifin in takfir
al-mushrikin there are varying levels dependent on the strength
of the shar‘i evidence and the apparantness of the kufr or
shirk…
Shaykh al-Mujaddid Muhammad ibn ‘Abdil-Wahhab
(rahimahullah) said, “Those tawaghit whom the people believe
in, commend, and order the people with, from the people of
al-Kharaj and other ones well-known and famous to all; they
are all kuffar apostates from Islam. And whoever argues for
82
Al ‘Imran: 167.
83
At-Tawbah: 37.
84
Al ‘Imran: 90.
85
At-Tawbah: 97.
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them, or rebukes whoever makes takfir of them, or claims
that their actions - although wrong - does not take them to
kufr, then the least one can say about this defender is that he
is a fasiq. His advice is not taken, nor his testimony, and salah
is not performed behind him.”86
Consider his statement and how he recognized different
levels of the mutawaqqif of those tawaghit; the lowest level
among them is fisq. And this confirms that the mutawaqqifin of
the mushrikin have different levels and degrees.
These levels are based on the strength of the textual evidence
and how apparent the kufr or shirk is, regardless of its
severity. The shirk might be more severe in one case, while it
is not as apparent as that which is less severe than it.
An example of that is: the shirk of the idol worshiper
compared with the shirk of the Jahmiyyah. The ruling of takfir
of the mutawaqqif of the idol worshiper is stronger than the
ruling of takfir of the mutawaqqif of the Jahmiyyah because the
worship of idols is more well founded in apparentness than
that of tajahhum, 87 even though tajahhum is more severe in
shirk.
86
Ad-Durar as-Saniyyah, v. 10, p. 52.
87
Publisher’s note: It is the creed of the Jahmiyyah which includes, but not
limited to, denying the attributes of Allah.
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Al-‘Allamah ibnul-Qayyim (rahimahullah) said, “Indeed, the
mushrik who affirms the attributes of the Lord is better than
the denying rejector of His perfect attributes… So where is
the comparison in maligning and denying the attributes of
perfection, from worshiping an intermediary between the
True Deity, and a worshipper who seeks nearness to Him by
worshiping that intermediary, doing so out of magnifying and
honoring Him (i.e., there is no comparison). The disease of
this ta’til (rejection) is a continual disease which has no cure.”
88
And he (rahimahullah) said, “The shirk of the worshiper of the
idols, the statues, the sun, the moon, and the stars, is far
better than the ‘tawhid’ of those (i.e., Jahmiyyah). Certainly,
their (i.e., the idol worshiper, etc.) shirk is in ilahiyyah while
affirming the Creator, His attributes, actions, ability, will, and
His knowledge of all things, and the ‘tawhid’ of those (i.e.,
Jahmiyyah) is in denying His rububiyyah, ilahiyyah, and all His
attributes. Thus this shirk is the worse type, and the more a
person increases in ta’til, the worse his shirk becomes.”89
Based on what has past, we will begin mentioning the various
levels of those mutawaqqifin of the mushrikin or kuffar
88
Ad-Da wad-Dawa, p. 144.
89
Mukhtasar as-Sawa‘iq al-Mursalah, p. 186.
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according to how apparent the evidences are for their kufr,
relying on the speech of the people of knowledge for that.
The first level: whoever refrains [from takfir] in
regards to whose kufr i s known by necessity
from the din of the people of the religions; from
which is:
First: whoever refrains [from takfir] of Iblis, Fir‘awn, or of
whoever claims divinity for himself or others.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said about takfir
of whoever does not make takfir of Fir‘awn, “Verily, this is
knowledge known by necessity from the din of the people of
the religions. The Muslimin, the Jews, and the Christians know
that Fir‘awn was from the most disbelieving creations in
Allah.”90
Second: whoever refrains [from takfir] of the idol worshiper,
even if he affiliated himself to Islam.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said with
regards to takfir of whoever validates the worship of idols,
“And whoever does not make takfir of them, then he is more
90
Majmu’ al-Fatawa, v. 2, p. 125.
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disbelieving than the Jews and Christians, as even the Jews
and Christians make takfir of the idol worshipers.”91
Ibnul-Wazir as-San‘ani (rahimahullah) said, “There is no doubt
that whoever doubts in the kufr and does not make takfir of
the idol worshiper, that it is obligatory to make takfir of him,
and there is no other reason except that his kufr (i.e., the idol
worshiper) is known in the Din by necessity.”92
The ruling of the mutawaqqif in relation to this level is kufr,
and there is no excuse of ignorance for whomever the
Prophetic proof has reached.
The second level: whoever refrains [from takfir]
in regards to whose kufr is known by necessity in
the Din of the Muslimin in particular; such as
whoever refrains [from takfir] of the Jews,
Christians, or whoever differs from the Din of
Islam.
Qadi ‘Iyad (rahimahullah) said, “We make takfir of whoever
does not make takfir of anyone who follows another din other
91
ibid, v. 2, p. 127.
92
Ar-Rawd al-Basim, v. 2, p. 509.
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than the Millah of the Muslimin, or stops short regarding
them, or doubts [their kufr] , or validates their way.”93
And Shaykhul-Islam ibn Taymiyyah (rahimahullah) said,
“Whoever does not make it prohibited to follow the religion
of the Jews and Christians after he (sallallahu ‘alayhi wa sallam)
was sent, rather, whoever does not make takfir of them and
does not have enmity towards them, is not a Muslim by the
consensus of the Muslimin. ”94
The ruling of the mutawaqqif in this level is kufr, and there is
no excuse of ignorance for whomever the Prophetic proof
has reached.
The third level: whoever refrains [from takfir] of
whoever ascribes to Islam and fell into shirk or
kufr that there is a consensus regards to the
disbelief of whoever fell into it; and those [who
refrain from takfir] are upon different levels:
The first from the third level: the one who does not have a
tawil with him. In this case, he is to be explained to and
shown either the reality [of those who fell into the agreed
upon shirk or kufr] , or the shar‘i hukm regarding them, or both
their reality and shar‘i hukm. This is in accordance with how
93
Ash-Shifa bi Ta’rif Huquq al-Mustafa, v. 2, p. 286.
94
Majmu’ al-Fatawa, v. 27, p. 464.
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widespread and apparent the shirk is and how clear the reality
is for the mutawaqqif in regards to them. If after that, one still
refrains, then he is a kafir. And if their reality and shar‘i hukm
is already apparently clear, then the one who refrains [from
takfir] is judged with kufr without any explanation.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said about a sect
from the Batiniyyah, “The one who has a good opinion of
them and claims to be unaware of their reality, then their
reality is clarified to him, if he does not disassociate himself
from them and openly reject them, he is to be judged as
being from them.”95
Thus look to how Shaykhul-Islam restricted takfir of the one
who refrains [from takfir] regarding that sect upon his
knowing their reality.
Shaykh Sulayman ibn ‘Abdillah (rahimahumallah) said with
regards to some apostates in his time, “If someone doubts
their kufr or is ignorant of their kufr, it is to be clarified to
him using evidences about their kufr from the Book of Allah
and the Sunnah of His messenger (sallallahu ‘alayhi wa sallam) .
After that, if he doubts or hesitates, then he is a kafir
95
ibid, v. 2, p. 133.
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according to the agreement of the scholars, since the one
f a kafir is himself a kafir.”96
who doubts the kufr o
Notice here that Shaykh Sulayman stipulated explaining and
showing the shar‘i hukm to the mutawaqqif before making takfir
of him.
Imam Abu Hatim ar-Razi (rahimahullah) said about the one
who says the Quran is created, “Whoever doubts his kufr
from those who understand and are not ignorant, then he is a
kafir. And whoever is ignorant is taught. So he either
complies to the truth of making takfir of him, or else kufr
would be applied.”97
In relation to this type, Abu Hatim conditioned teaching the
mutawaqqif before making takfir of him.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said in regards
to the Hululiyyah,98 “Whoever doubts their kufr after
knowing their statements and [after] knowing the Din of
Islam, then he is a kafir like whoever doubts in the kufr of the
Jews, Christians, and mushrikin. ”99
96
Ad-Durar as-Saniyyah, v. 8, p. 160.
97
Tabaqat al-Hanabilah, v. 1, p. 286.
98
Publisher’s note: They are a Jahmi sect whose beliefs revolve around the false
notion that Allah is everywhere. And He is far above their claim.
99
Majmu’ al-Fatawa, v. 2, p. 368.
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As for this instance, he conditioned informing both the
reality and the shar‘i hukm.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said about the
Druze sect, “There is no disagreement in the kufr of these
amongst the Muslimin. Rather, whoever doubts their kufr is a
kafir like them.”100
Notice in this form that in making takfir of the mutawaqqif, he
did not stipulate the condition of explaining the reality and
[shar‘i] hukm. This is due to the apparent reality of this sect
and of the proofs indicating their kufr.
The second category from the third level: it is the one
who has corrupt principles, then comes with a tawil. The
ruling on him hangs on how apparent and widespread the
kufr of a specific individual or group and sect is.
Therefore, if the kufr is widespread and known, then he is to
be considered as a denying obstinate kafir hiding behind the
guise of his tawil. And in other cases and situations there is a
dispute on whether he is a fasiq or kafir.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said regarding a
sect of the Batiniyyah, “As for whoever says their statements
have a tawil that agrees with the Shari‘ah, then he is to be
100
ibid, v. 35. 162.
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considered as one of their heads and leaders. If he was
intelligent, then he would know his lie in that which he said,
and if he actually believes in that inside and out, then he is
more disbelieving than the Christians. And so the one who
does not make takfir of those (i.e., Batiniyyah) and excuses
their statements [of kufr] due to tawil, would be even further
away from takfir of the Christians for their belief in the
trinity.”101
And he (rahimahullah) also said, “And from him (i.e., Imam
Ahmad) there are two narrations in making takfir of the one
who refrains from takfir (i.e., those who do not make takfir of
the Jahmiyyah), and what is correct from the two is that he
does not disbelieve.”102
Imam al-Bukhari (rahimahullah) said, “I have looked into the
sayings of the Jews, Christians, and Majus, and I have never
seen a people more astray in their kufr than them (i.e., the
Jahmiyyah), and I consider those who do not make takfir of
them to be ignorants, except for the one who does not know
their kufr.”103
What is apparent from this statement by Imam al-Bukhari is
that he leans towards refraining from takfir of those who
101
ibid, v. 2, p. 133.
102
ibid, v. 12, p. 486.
103
Khalq Af‘al al-‘Ibad, p. 71.
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f the Jahmiyyah, which is similar to one
refrain from takfir o
of two narrations from Ahmad.
Al-Mardawi (rahimahullah) said,
Ibn Hamid in his usul mentioned the kufr of the
Khawarij, Rafidah, Qadariyyah, and the Murjiah, and
said, “Whoever does not make takfir of those whom
we have made takfir of, then he is ruled with fisq and is
abandoned. There are two opinions regarding his
kufr.” And what he (i.e., ibn Hamid) mentioned, and
others besides him from al-Marwadhi, Abu Talib,
Ya’qub, and those like them, is that such a person
does not disbelieve…
He (i.e., ibn Hamid) said regarding the Mu’tazilah who
deny that the heart of the Prophet (sallallahu ‘alayhi wa
sallam) was taken out and returned [to his body]
during the night of the Isra, “There are two opinions
with regards to their kufr,” based on his principle in
relation to the Qadariyyah who deny the knowledge of
Allah and that it is as an attribute of Him, and based
upon [his ruling] of who says, “I do not make takfir of
the one who does not make takfir of the Jahmiyyah.”
104
104
Al-Insaf fi Ma’rifah ar-Rajih min al-Khilaf, v. 1, p. 324.
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Shaykhul-Islam ibn Taymiyyah (rahimahullah) said, “As for the
Salaf and the leading scholars, they did not dispute amongst
each other over not making takfir of the Murjiah, the Shi‘ah
al-Mufaddalah (i.e., those who preferred ‘Ali over other
Sahabah without cursing them), and other [groups of bida’].
There is no discrepancy in the narrations of Ahmad in not
making takfir, even though some of his companions differed
from what is reported from him or his madhhab and
mentioned the making of takfir of all the people of bida’ from
those [mentioned] or other than them, contrary to what is
reported from him or his madhhab; until some of them made
those and others remaining [in Jahannam] a general [rule],
and this is an error according to his madhhab and according to
the Shari‘ah. ”105
As for the third category from the third level: it is the one
who has sound principles, then comes with a tawil, as what
occured from some Sahabah (radiyallahu ‘anhum) in their error
in regards to some apostates. When Allah (ta‘ala) clarified the
mistake of those who made tawaqquf, He did not label them
with kufr.
On authority of ibn ‘Abbas (radiyallahu ‘anhuma), that he said,
Some of the people of Makkah accepted Islam but
they used to hide their islam. Then the mushrikin took
105
Majmu’ al-Fatawa, v. 3, p. 351.
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them out with them on the Day of Badr. Some were
wounded and some of them were killed. The Muslimun
said, “These companions of ours were Muslimin and
were forced [to go out], so seek forgiveness for
them.” Then the ayah came down, “Indeed, those
whom the angels take [in death] while wronging
themselves - [the angels] will say, ‘In what [condition]
were you?’ They will say, ‘We were oppressed in the
land.’ The angels will say, ‘Was not the earth of Allah
spacious [enough] for you to emigrate therein?’ For
those, their refuge is Hell - and evil it is as a
destination.” So a message was sent with this ayah to
those Muslimin who remained, and that there is no
excuse for them. They then left, but the mushrikin
followed and caught up with them and dragged them
into fitnah. Therefore, this ayah: “And of the people
are some who say ‘we believe in Allah,’” was sent
down.106
Shaykh ‘Abdullah ibn Muhammad ibn ‘Abdil-Wahhab
(rahimahumullah) said, “Thus Allah revealed this ayah and
made clear the ruling of those mushrikin and that they are
from the people of the Fire, even though they professed
Islam.”107
106
Narrated by at-Tabari in his tafsir (v. 9, p. 102) with an authentic chain.
107
Ad-Durar as-Saniyyah, v. 10, p. 241.
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Furthermore, it is narrated that the Sahabah (radiyallahu
‘anhum) disagreed amongst each other with regards to takfir of
some of the murtaddin. When Allah (ta‘ala) clarified the kufr of
those people (i.e. the murtaddin) , He did not order those who
refrained from takfir to renew their islam.
Indeed, Allah (ta‘ala) said, “What is [the matter] with you
[that you are] two groups concerning the hypocrites, while
Allah has made them fall back [into error and disbelief] for
what they earned. Do you wish to guide those whom Allah
has sent astray? And he whom Allah sends astray - never will
you find for him a way [of guidance].”108
What is authentic in relation to the reason for its revelation is
that the Prophet (sallallahu ‘alayhi wa sallam) went out to [the
Battle] of Uhud and some people then who were originally
with him, left and turned back. The Sahabah of the Prophet
(sallallahu ‘alayhi wa sallam) were split on two opinions
concerning them; some said, “We should kill them,” while
others said, “Do not.”109
And it has been authentically reported from Mujahid
(rahimahullah) that he said,
108
An-Nisa: 88.
109
Agreed upon.
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Some people came out from Makkah until they
reached Madinah. They claimed to be muhajirun and
then committed riddah after that. They asked the
Prophet (sallallahu ‘alayhi wa sallam) for permission to
return to Makkah and to take their goods in order to
trade. The believers differed regarding them; some
said, “They are munafiqun,” and others said, ‘They are
believers.” Then Allah showed their nifaq and ordered
to fight them.110
It is also narrated from ibn ‘Abbas (radiyallahu ‘anhuma) that
he said, “There were two groups and the Messenger (sallallahu
‘alayhi wa sallam) did not deny anyone from amongst either,
then the ayah was revealed, ‘What is [the matter] with you
[that you are] two groups concerning the hypocrites.’”111
Imam at-Tabari (rahimahullah) said in his explanation of the
ayah of His (ta‘ala) saying: “What is [the matter] with you that
you are two groups concerning hypocrites while Allah has
made them fall back [into error and disbelief] for what they
earned?” He said,
110
Narrated by at-Tabari with an authentic chain.
111
Tafsir at-Tabari, v. 8, p. 10.
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It means: Allah returned them to the rulings of the
people of shirk; in that their blood is permissible to be
shed and their offspring enslaved.112
Indeed, Imam at-Tabari gave precedence to the opinion that
the reason for the revelation of this ayah was concerning a
people who apostatized from Islam. He said, after
mentioning the different sayings of the Salaf regards to the
reason for its revelation:
And the first of these opinions is correct. The opinion
which stated this ayah was revealed in regards to the
differing of the companions of the Messenger of
Allah (sallallahu ‘alayhi wa sallam) concerning people
who apostatized after Islam from the people of
Makkah.113
Ibn Abi Zamanin (rahimahullah) said,
They were people from the munafiqin who were in
Madinah then left to Makkah. Then they left Makkah
to Yamamah for trade, and then they apostatized
from Islam and exposed what was in their hearts of
shirk. Therefore, the Muslimin met up with them and
were split into two (i.e., two groups) regarding them.
112
Tafsir at-Tabari, v. 8, p. 7.
113
ibid, v. 8, p. 13.
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Some said: “Their blood is permissible. They are
mushrikin murtaddin. ” Others said: “Their blood is not
permissible. They are a people who fitnah took hold
of.” As a result, Allah (ta‘ala) said, “What is [the
matter] with you [that you are] two groups concerning
the hypocrites.”114
Another proof is what is favored by a group of scholars in
that ‘Umar ibnul-Khattab (radiyallahu ‘anhu) refrained from
takfir of those who resisted the zakah i n the beginning. When
Abu Bakr (radiyallahu ‘anhu) clarified their kufr to him, he
agreed with him and was not asked to repent from his
refraining in relation to them.
Indeed, it is authentically reported from ‘Umar (radiyallahu
‘anhu) that he said to Abu Bakr about the murtaddin,
How can you fight the people when the Messenger of
Allah (sallallahu ‘alayhi wa sallam) said, “I was ordered
to fight the people until they say la ilaha illallah, so
whoever says that, his wealth and self is protected
from me except by its right (i.e. accordance to
Shari‘ah) , and their account is with Allah.”115
114
Tafsir al-Quran al-‘Aziz, v. 1, p. 393.
115
Agreed upon.
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The ruling in this situation is that the mutawaqqif is not made
takfir of initially. Rather, he is ruled with making a mistake.
This ruling is based on the fact that takfir is from al-Ahkam
ash-Shar‘iyyah (the Shari‘ah rulings). The ruling of the mistaken
mujtahid [here] is like the ruling of others besides him where
one makes a mistake in al-Masail ash-Shar‘iyyah (Shari‘ah
issues). If the proofs are then given and clarified to him, his
tawil cut off, and he still persists in making tawaqquf after that,
he becomes a kafir.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said, “Indeed,
iman in the apparent widespread obligatory matters being
obligatory, and [iman] in the apparent widespread prohibited
matters being prohibited, is from the greatest foundations of
iman and principles of the Din. The one who rejects them is a
kafir by consensus. However, the mujtahid who errs with
regards to some of them is not a kafir by consensus.”116
And Shaykh Sulayman ibn Sahman (rahimahullah) said, “If it
were decreed that a person from amongst the scholars made
tawaqquf from pronouncing the kufr of a person from the
ignorant blind followers of the Jahmiyyiah or the ignorant
blind followers of the grave worshipers, it would be possible
for us to excuse him regarding that, by saying he is excusably
116
Majmu’ al-Fatawa, v. 12, p. 496.
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mistaken. We do not say that he is a kafir as he is not safe
from errors, and the consensus regarding that is certain.”117
The fourth level: whoever refrains [from takfir]
in regards to whoever falls into kufr or shirk, and
the reason for refraining is a permitted shar‘i
purpose. So from that is:
(a) Whoever stops [in takfir] regarding one who fell into a
type of shirk or kufr that is differed upon whether the doer is
expelled from the Millah, like leaving salah.
(b) From this [level] are those who refrained from those
affiliated to shar‘i knowledge, with the intent to guard the
scholars of the Muslimin from takfir.
The ruling of the mutawaqqif h ere on these two types is that
he is a mujtahid who will be rewarded, bi-ithnillah. Thus if he
was correct he will have two rewards, and if he was mistaken
one reward.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said, “Repelling
takfir from the scholars of the Muslimin, even if they were
mistaken, is one of the most deserving of the Shari‘ah
purposes. Even if we suppose that by refraining from takfir of
the speaker - believing that he is not a kafir - was for the sake
117
Kashf al-Awham wal-Iltibas, p. 70.
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of protecting and supporting his Muslim brother, this would
have been a good shar‘i purpose. And if in his ijtihad he was
correct, then he will have two rewards, and if he was
mistaken then for him is one reward.”118
Here is an important question, and it is: in
which level does the mutawaqqif of the grave
worshipers fall into?
The answer: The level of the mutawaqqif in regards to the
Quburiyyah (grave worshipers) differs based upon the
apparentness of the shirk or belief in the occupant of the
grave. No doubt, from it is what is similar to the worshipers
of idols or even greater. And from it is what is less than that.
And from it is what is restricted to innovations in the Din,
which does not reach the level of shirk.
Shaykhul-Islam ibn Taymiyyah (rahimahullah) said,
There are three levels in this bab
(chapter/section/category): the first: one who calls
on other than Allah, whether he is dead or not
present, and whether he was from the prophets,
righteous, or other than them, and says: “O my master
so-and-so help me,” “I seek aid from you,” “I seek
118
Majmu’ al-Fatawa, v. 35. P. 103.
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assistance from you,” or “aid me against my enemy,”
and what is similar to this. This is ash-shirk with
Allah… Worse than that is if says: “forgive me,” or
“accept my repentance,” as done by a group of
ignorant mushrikin…
Worse than that still, is if he was to prostrate to his
grave, or offers salah towards him, seeing the salah
done towards the grave as greater in virtue than salah
facing the Qiblah. Some of them even say: “This is the
qiblah of the selected people and the Ka’bah is the
qiblah of the general people…”
Still worse than that is that they see a journey to the
grave as a type of hajj, even saying that if undertaken a
number of times it is equal to Hajj, with the extremists
amongst them saying that visiting it once is better
than Hajj to the Ka’bah multiple times, and similar to
this. All of this is shirk, even if many people have
fallen into some of them.
The second: one who says to the dead or absent, from
the prophets or righteous: “Ask Allah for me,” “Ask
your Lord for us,” or “Ask Allah for us,” similar to
what is done by the Christians with regards to
Maryam and others. A knowledgeable person would
not doubt that this matter is not permissible and that
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it is from the innovations which none of the Salaf of
the ummah have taken part in.
Thus it is known that it is not permissible to ask the
dead for anything; it should not be sought out from
him to make du‘a to Allah for himself or other than
that. It is not permissible to plea to him about worldly
affairs or matters pertaining to the Din, even if it was
permissible to complain to him during his life, because
doing so when he was alive does not lead to shirk,
while this does lead to shirk…
The third: that he says: “I ask You, [O Allah], by the
name of so-and-so,” or “by the virtue of so-and-so,”
and things similar to this nature that was mentioned
by Abu Hanifah, Abu Yusuf, and others, in it not
being permissible.119
119
Majmu’ al-Fatawa, v. 1, p. 350.
