These are not the only issues, the masalah of inifinte perpetual creation in the past is also another example where scholars had valid differences in itjtihaad. Ibn taymiyya disagreed with the other atharis on this. And this is also true for the athari, ashari, maturidi differences these are itjtihadi differences and all them are madhahib from ahlu sunnah as Shaykh Mohammad Hasan al-Dido as explains.
As for the decent of Allah, it can be addressed from two angles if we say Allah ﷻ descends however he wills ,this may imply displacement or HIM Vacating the throne , but if we say Allah ﷻ descends but it's not like that of the creation,it can be understood as a negation of harakah or Vacating the throne....Both postions are valid and Allah ﷻ knows best
You mentioned that asking the dead to make Dua for you has been differed over whether it’s major Shirk or not, but isn’t this what the pagan Arabs would do? Their Shirk was that they would make their false gods intercessors to Allah and worshipped them to get them closer to Allah. How are these two different? May Allah bless you.
Yes, so for those who deem it to be minor Shirk, they would view that this act in isolation without explicit intent to worship and other Shirkable factors isn't major Shirk and that the Qur'an's condemnation of the mushrikun does not amount to only deeming this act in isolation as major Shirk.
So if we say that asking the dead for Dua isn’t major Shirk then what was the Shirk of the Mushrikun? Wasn’t it them asking the dead to get them closer to Allah?
Just to clarify that those who say it's minor Shirk say so only when it's done *near the grave.* To them, there's a difference of opinion whether the dead can hear you nearby. Thus, there is no ascription of a divine quality here to the dead regarding hearing from afar and everywhere. And the request is for dua, not actual help with one's tribulations and hardships.
As for the mushrikun, their Shirk accompanying this act also involved the kinds of actions they would perform to get near to the dead (the uluhiyyah acts of sujud, slaughter, etc.) in a state of utmost submissiveness befitting to only be directed toward Allah. There was an actual intent to worship. And of course, they were also guilty of actual istighatha (beseeching for help, etc.) in their other acts.
So this issue stems from whether the dead can hear or not? So those who say the dead can hear say it’s not major Shirk and those who say the dead can’t hear will say it is major Shirk? What if a person goes to the dead and asks them to make dua and he only believes they can hear him up close, will those who consider asking the dead for Dua as major Shirk say this is major Shirk? Where is the act of divinity attributed to the dead? And asking the dead for Shafa’a (شفاعة) also has been differed upon whether it’s major shirk or not right?
Yes, they will say it's major Shirk. Asking to make dua and request for Shafa'a are the same thing here, as asking for Shafa'a is basically asking for dua.
I take the opinion that it's minor Shirk, and I believe that Ibn Taymiyyah held this view.
You would have to ask someone who believes it's major Shirk to argue his case.
Ok I understand this issue now, thank you a lot since I was confused concerning it, I really appreciate you for using your time to answer my questions.
These are not the only issues, the masalah of inifinte perpetual creation in the past is also another example where scholars had valid differences in itjtihaad. Ibn taymiyya disagreed with the other atharis on this. And this is also true for the athari, ashari, maturidi differences these are itjtihadi differences and all them are madhahib from ahlu sunnah as Shaykh Mohammad Hasan al-Dido as explains.
https://www.youtube.com/watch?v=iZ92zBPO5Vs&t=172s
As for the decent of Allah, it can be addressed from two angles if we say Allah ﷻ descends however he wills ,this may imply displacement or HIM Vacating the throne , but if we say Allah ﷻ descends but it's not like that of the creation,it can be understood as a negation of harakah or Vacating the throne....Both postions are valid and Allah ﷻ knows best
I'm confused with regards to bad omens. Isn't it explicit in the ahadith that believing in bad omens is a sin?
Some ahadith appear to deny their existence. If you can read Arabic, then I recommend you check out the fleshing out of the scholarly disagreement from page 111 onward here https://ia801900.us.archive.org/20/items/fresh_soul2030_yahoo_201702/%D8%A3%D8%AD%D8%A7%D8%AF%D9%8A%D8%AB%20%D8%A7%D9%84%D8%B9%D9%82%D9%8A%D8%AF%D8%A9%20%D8%A7%D9%84%D8%AA%D9%8A%20%D9%8A%D9%88%D9%87%D9%85%20%D8%B8%D8%A7%D9%87%D8%B1%D9%87%D8%A7%20%D8%A7%D9%84%D8%AA%D8%B9%D8%A7%D8%B1%D8%B6%20%D9%81%D9%8A%20%D8%A7%D9%84%D8%B5%D8%AD%D9%8A%D8%AD%D9%8A%D9%86%20.pdf
السلام عليكم
You mentioned that asking the dead to make Dua for you has been differed over whether it’s major Shirk or not, but isn’t this what the pagan Arabs would do? Their Shirk was that they would make their false gods intercessors to Allah and worshipped them to get them closer to Allah. How are these two different? May Allah bless you.
wa alaykum assalam,
Yes, so for those who deem it to be minor Shirk, they would view that this act in isolation without explicit intent to worship and other Shirkable factors isn't major Shirk and that the Qur'an's condemnation of the mushrikun does not amount to only deeming this act in isolation as major Shirk.
So if we say that asking the dead for Dua isn’t major Shirk then what was the Shirk of the Mushrikun? Wasn’t it them asking the dead to get them closer to Allah?
Just to clarify that those who say it's minor Shirk say so only when it's done *near the grave.* To them, there's a difference of opinion whether the dead can hear you nearby. Thus, there is no ascription of a divine quality here to the dead regarding hearing from afar and everywhere. And the request is for dua, not actual help with one's tribulations and hardships.
As for the mushrikun, their Shirk accompanying this act also involved the kinds of actions they would perform to get near to the dead (the uluhiyyah acts of sujud, slaughter, etc.) in a state of utmost submissiveness befitting to only be directed toward Allah. There was an actual intent to worship. And of course, they were also guilty of actual istighatha (beseeching for help, etc.) in their other acts.
So this issue stems from whether the dead can hear or not? So those who say the dead can hear say it’s not major Shirk and those who say the dead can’t hear will say it is major Shirk? What if a person goes to the dead and asks them to make dua and he only believes they can hear him up close, will those who consider asking the dead for Dua as major Shirk say this is major Shirk? Where is the act of divinity attributed to the dead? And asking the dead for Shafa’a (شفاعة) also has been differed upon whether it’s major shirk or not right?
Yes, they will say it's major Shirk. Asking to make dua and request for Shafa'a are the same thing here, as asking for Shafa'a is basically asking for dua.
I take the opinion that it's minor Shirk, and I believe that Ibn Taymiyyah held this view.
You would have to ask someone who believes it's major Shirk to argue his case.
Ok I understand this issue now, thank you a lot since I was confused concerning it, I really appreciate you for using your time to answer my questions.