Jesus (pbuh) was bron Miraculousy But Not begotten

                                                               By "Muhammad Sohel"


Both had a father and a mother, while Jesus (pbuh) was born miraculously without any male intervention.

                      [Mathew 1:18 and Luke 1:35 and Al-Qur'an 3:42-47]


                                                              
Introduction

There are several places in KJV/NASB that speak of Jesus (pbuh) as the only "begotten" Son of God…

* John 3:16 (most well known); again in v18

* Back to John 1:14 and 18

* Again over in 1 John 4:9

* Word "begotten" generally suggests the idea of originating from or being produced by someone else

  The human person of Jesus (pbuh) was born into a human family.

            [Genesis chapter 5; Matthew chapter 1]
.
* Hebrews 1:5; 5:5; Acts 13:33, all quotes from Psalm 2:7, likely referring to Christ's (pbuh)  birth and arrival as the promised Messiah.

* Same word is translated as "born" in regards to Jesus in Matthew 2:1, 4; Luke 1:35; 1 John 5:1.


Jesus Christ (pbuh) is not eternal:

"And behold, one came and said unto him, ‘Good Master, what good thing shall I do, that I may have eternal life?’

And he said unto him, ‘Why callest thou me good? There is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.’ "
[The Bible, Mathew 19:16-17]

Jesus (pbuh) did not say that to have the eternal life of paradise, man should believe in him as Almighty God or worship him as God, or believe that Jesus (pbuh) would die for his sins. On the contrary he said that the path to salvation was through keeping the commandments. It is indeed striking to note the difference between the words of Jesus Christ (pbuh) and the Christian dogma of salvation through the sacrifice of Jesus (pbuh).

 Are these verses (John 3:16, etc.) wrong?

Consider once again the verses that say that Jesus, the Son of God, is a begotten being or person. Numerous other passages show that not to be the case. Is God's inspired word thus contradicting itself in these verses? No! The problem is that these verses have been translated wrong! The word "begotten" in these verses is actually a poor, inaccurate, and misleading translation of the original inspired text.

The Original Greek Word Monogenes

The phrase "only begotten" in the above-mentioned verses, in the original Greek language, is monogenes (pronounced hard g as in go; Strong #3439)…

* Combination of two words: "monos" which means "only" or "alone," and "genos" which means "of the  kind, sort, species" (Thayer's Greek-English Lexicon of the NT)

* A better translation might be "only one of its kind" or "only unique" or just "only," but not "begotten."

* Hugo McCord defines it as "a lone being, a unique existence, the only one of its kind, that which has no duplicate" (Gospel Advocate, 3/20/86)

* It's interesting to note that the 2nd century Old Latin version translated all nine NT occurrences of monogenes as UNICUS, which means "unique."

The word (actually inspired) has nothing to do with origin, as does typically the word "begotten." Rather the intent is to affirm that Jesus Christ is the unique, only one of His kind.
God Sent Jesus' (pbuh)

The Bible mentions the prophetic nature of Jesus (pbuh) mission in the following verses:

(i)"… and the word which ye hear is not mine, but the Father’s which sent me."
[The Bible, John 14:24]

(ii)"And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou has sent."
[The Bible, John 17:3]


Hebrews 11:17

* If monogenis refers to begetting or origin, then this passage contradicts other clear Biblical teaching

  * KJV reads" "By faith Abraham, when he was tried, offered up Isaac (pbuh); and he that had received the promises offered up his ONLY BEGOTTEN (monogenes) son."

* Is it true to say that Isaac was begotten by Abraham? Yes, according to Genesis 21; Matthew 1:2; Acts 7:8

* Isaac the ONLY son begotten by Abraham (pbuh) ? No; look at Galations 4:22: "For it is written that Abraham (pbuh) had two sons, one by the bondwoman and one by the free woman." Ishmael (pbuh) was also begotten by Abraham (pbuh). In fact, Scripture shows that Abraham (pbuh) had several other sons. Therefore, Isaac (pbuh) was NOT the ONLY begotten son of Abraham. Any version of Scripture that says so is actually contradicting itself!

* All this serves to illustrate that monogenes does not mean "begotten".

Origin of the Term "Begotten"

First, the term came about because of translation errors. Most modern translators have correctly identified the original language and its intent, and thus have something similar to "one and only Son" (the NASB retains "only begotten" in the text, but some NASB publishers include a footnote which states the literal translation is "unique, only one of His kind"). But some ancient translators apparently erroneously thought that the root of the second part of monogenes was gennao instead of genos. Remember genos means "of the same kind," but gennao does indeed mean "to beget," from which comes "begotten."

However, if gennao was indeed the true root, an additional "n" would apparently have to be added to read monogenNes. Hugo McCord used to advocate the "only begotten" translation; but then he wrote, "I, too, was in the same error. I did not realize I had to add to the Greek to get 'only begotten' into the New Testament. One added letter in a word lowers Jesus from being the  God to being only a son of God" (Gospel Advocate, 3/30/86). Instead of being truly unique, being begotten relegates Him to merely being a created being like everyone else!

Second, it appears that the term came about because of doctrinal reasons. Somewhere in the 3rd century, Origen promoted the doctrine of eternal generation (that Christ eternally came from the Father; not sure what all was meant by such, but the phrase and doctrine evidently caught on). This idea was furthered in the 4th century by Jerome and others to battle against the growing Arian heresy (Arius taught that Jesus was indeed begotten or created by God). Thus came about the teaching that Christ was not created or begotten by God at the time of His earthly birth, but that He was "begotten from everlasting." This is a nice-sounding phrase, but it still promotes (maybe even unknowingly) the idea that Christ (as deity) has an origin, which is not true!

Notice that these translators were not consistent in the way they translated monogenes. Look at Luke 7:12, 8:42, and 9:38. In all these verses, the KJV translators left out "begotten" and just put "only." In all these places, they were faithful to translating the original language as it really ought to be done. So why here and not the other passages? Because none of these are referring to Christ. It is obvious that the KJV translators inserted their theology into their work.

The usage of word "Son":

This usage of the word “son” in the language of the Bible is a metaphor for the righteous servant of God, without it implying anything special or unique about the way in which he is created, or describing him literally as the offspring of God. Hence John says: 

“How great is the love the Father has lavished on us, that we should be called children of God!”

[1 John 3:1] 

For the same reason Adam is also called a son of God – exalted be Allaah far above that.

There remains the issue of Eesa (peace be upon him) being described as a son of God, and what they fabricated about the Lord of the Worlds, saying that He was the father of the Messiah (peace be upon him). This too is not unique in the language of the Gospels: 

“Jesus said, Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, 'I am returning to my Father and your Father, to my God and your God.'”

[John 20:17].

For as many as are led by the Sprite of God, these are Sons of God.

[Romans, 8:14].

NOTE: All quotations of the Bible are taken from the KJV/NASB Version.

Celebrating the New Year ............

January is named after Janus, the Roman god of doors and gateways. He was commonly depicted in statues, carvings and paintings as a two headed man with one head facing forward and the other head facing backwards. In 46BC Julius Caesar chose January 1st as the first day of the New Year as Janus symbolically represented the door to the New Year. Wild parties an...d orgies were held on the night before the New Year’s Day as a re-enactment of the chaos which Roman mythology depicted as preceding the cosmos or the ordered world whose organization was set by the gods. Furthermore, by that time, Janus had become, in practice, the highest god receiving the ritual sacrifices of Roman worshippers before the other gods, including the chief god, Jupiter.

Thus, in its essence the celebrations of the New Year on January 1st and New Year’s Eve, the night before, are a part and parcel of pagan religious rituals based on idolatrous beliefs in false gods. Consequently, it is completely Haraam (sinful and forbidden) for Muslims to participate in or adopt any of its related rituals, customs and symbols.

If a non-Muslim greets a Muslim, “Happy New Year”, the Muslim is not allowed to respond in a similar manner or say, “Same to you.” Instead, in order not to offend or hurt the feelings of non-Muslim friends or acquaintances, one may say instead, “Happy holiday.”

As for celebrating the New Year according to the Islamic calendar which begins with the month of Muharram, this is also not permissible from a number of perspectives. First and foremost, if one does so believing that it is pleasing to Allah to do so, thereby transforming it into an act of worship, it becomes a Bid‘ahor cursed innovation in the religion about which the Prophet (pbuh) said, “Every innovation in religion is misguidance and all misguidance leads to the Hellfire.” If one does so merely as a custom, it is still impermissible as it falls under the prohibition of imitation of pagan customs about which the Prophet (pbuh) said, “Whoever imitates a people becomes one of them.”

[1] Pope Gregory 13th who set the modern calendar, the Gregorian calendar, also officially fixed the first day of the year for Christian Europe as January 1st in 1582.

Is Muhammad peace and blessings of Allaah be upon him) created from light? What is wrong with celebrating his birthday?

In our locality there are people who hold celebrations of the birthday of the Prophet (peace and blessings of Allaah be upon him) every year. They think that the Prophet (peace and blessings of Allaah be upon him) is not like the rest of mankind, but that he is light from the Light of Allaah Himself, that he is present and watching in every place, and that he himself attends every gathering held to celebrate his birthday, he hears what the people say about him, and he is there with them. For that reason they stand up and say in unison: “Yaa Nabi-Allaah, yaa Rasool-Allaah, yaa Habeeb-Allaah, salaam ‘alayka (O Prophet of Allaah, O Messenger of Allaah, O Beloved of Allaah, peace be upon you).” They call out to him as if he were present and ask for his help and support. What is the Islamic ruling on this? Is it correct or not? Is it sunnah, bid’ah, or what?

Praise be to Allaah alone, and peace and blessings be upon His Messenger and his family and companions.

Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is an innovation (bid’ah) which goes against the guidance of the Prophet (peace and blessings of Allaah be upon him) and of the Rightly Guided Khaleefahs (al-khulafaa’ al-raashidoon) and the Sahaabah, may Allaah be pleased with them. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does anything that is not part of this matter of ours (i.e., Islam), will have it rejected.” (For more details, please see Question # 249).

Believing that the Prophet (peace and blessings of Allaah be upon him) is not like the rest of humanity, and that he is light from the Light of Allaah Himself is not a correct belief, because it contradicts the Qur’aan. Allaah has stated that the Prophet (peace and blessings of Allaah be upon him) is human, and has explained what makes the Prophet (peace and blessings of Allaah be upon him) different from the rest of mankind. He said (interpretation of the meaning):

“Say (O Muhammad): ‘I am only a man like you. It has been inspired to me that your God is One God (Allaah). 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.” [al-Kahf 18:110]

Mankind, human beings, are created, as Allaah says (interpretation of the meaning):

“O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him He created his wife (Hawwa/Eve), and from them both He created many men and women…” [al-Nisaa’ 4:1]

“O mankind, if you are in doubt about the Resurrection, then verily! We have created you from dust, then from a nutfah (mixed drops of male and female sexual discharge)…” [al-Hajj 22:5]

“O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, - and as one who invites to Allaah by His leave, and as a lamp spreading light.” [al-Ahzaab 33:45-46]

In contrast, Allaah is the First, and He has no beginning, as He says (interpretation of the meaning):

“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him), and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.” [al-Hadeed 57:3]

Allaah called His Prophet “light” and a “lamp spreading light” because of the guidance and light with which Allaah sent him, with which Allaah guides all those who answer his call (peace and blessings of Allaah be upon him), as He says (interpretation of the meaning):

“… Indeed, there has come to you a light (Prophet Muhammad (peace and blessings of Allaah be upon him)) and a plain Book (this Qur’aan).” [al-Maa’idah 5:15]

Saying that he is present and watching in every place, that he is himself present at every gathering to celebrate his birthday, and that he hears what the people present are saying, is all false. There is no basis for this in either the Qur’aan or the Sunnah.

Calling on him and seeking his help and support is a form of major shirk which is not permitted, whether one is calling on the Prophet (peace and blessings of Allaah be upon him) or on any other created being, because Allaah says (interpretation of the meaning):

“… so invoke not anyone along with Allaah.” [al-Junn 72:18]

“And whoever invokes (or worships) besides Allaah, any other god of whom he has no proof, then his reckoning is only with his Lord. Surely! Al-kaafiroon (the disbelievers) will not be successful.” [al-Mu’minoon 23:117]

(Fataawa al-Lajnah al-Daa’imah, 3/4)

The Muslim should follow, not innovate. He should believe in Allaah alone, call on Him alone and seek His help alone. He should not call on or seek the help of anyone else. The consequences of shirk are devastating, as it will wipe out all a person’s good deeds and lead to his doom in Hell. Bid’ah is a serious matter, which will cause a person’s deeds to be thrown back at him, not accepted. The Muslim should love, respect, honour and obey the Prophet (peace and blessings of Allaah be upon him), and give his words precedence over the words of any other human being, but it is not permitted to exaggerate about him, or to raise his status above that which has been bestowed upon him by Allaah, or to call on him instead of Allaah, because this is a violation of the rights of Allaah, and involves directing acts of worship to someone other than Allaah, when they should only be directed towards Allaah, may He be glorified and exalted. We ask Allaah to help us to do that which will please Him and to avoid that which will earn His wrath, and to help us to love Him and His Prophet (peace and blessings of Allaah be upon him). May Allaah bless our Prophet Muhammad. And Allaah knows best.  

Was Muhammad (peace and blessings of Allaah be upon him) the first to be created?

Is it permissible for the Muslim to say in praise of Muhammad (peace and blessings of Allaah be upon him), “Yaa awwal khalq Allaah (O first of the creation of Allaah)”?

Praise be to Allaah. 

 Muhammad (peace and blessings of Allaah be upon him) is the best of the creation of Allaah, and the highest in status. But he is not the first of the creation of Allaah. The first thing that Allaah created was the Throne, not Adam or Muhammad (peace and blessings of Allaah be upon him). With regard to the reports that Allaah created Muhammad from light and put his name next to His Name, and that when Adam was created and the spirit was breathed into him, he saw that his name was written by the Throne – there is no proof that any of these reports were narrated from the Prophet (peace and blessings of Allaah be upon him). And Allaah knows best.

Is it possible to see Allaah in this world?

Praise be to Allaah.
Seeing Allaah in reality (as opposed to in a dream) is not possible in this life, although no doubt it will happen after death. This is not because seeing Him is impossible in itself, but because Allaah has willed that it should not happen. This is for many reasons, some of which have been found by the scholars, and others which remain known only to Allaah. Among the reasons which we do understand is human weakness, which is apparent from the story of Moosa (upon whom be peace), which we will quote shortly. Another reason is that seeing Allaah is a great blessing and joy, indeed it is the greatest blessing, so it is withheld for the place of ultimate blessing and joy, namely Paradise. Another reason is that this world is a mixture of good believers and kuffaar, so this blessing is deferred until it will be given exclusively to the believers in Paradise. Withholding this blessing until the Hereafter also provides a strong motive to do good in this world, so that one may see Allaah and feel secure and content in nearness to Him in the Hereafter.
Evidence that it is not possible to see Allaah in this world
Allaah says, in the story of Moosa (peace be upon him) (interpretation of the meaning): “And when Moosa came at the time and place appointed by Us, and his Lord spoke to him, he said, ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said, ‘You cannot see Me, but look upon the mountain, if its stands still in its place, then you shall see Me.’ So when his Lord appeared to the mountain, He made it collapse to dust, and Moosa fell down unconscious. Then when he recovered his senses he said, ‘Glory be to You, I turn to You in repentance and I am the first of the believers.’” [al-A’raaf 7:143]. The word lan (here translated as cannot in ‘You cannot see Me’) conveys the meaning of ‘You will not see Me in this life’, because there is evidence that man will see Allaah in the Hereafter, which means that this lan is not eternal in application. (The negative particle lan often carries a sense of eternal negation, that something will never happen, but this is not the case here. Translator).
Allaah says (interpretation of the meaning): “No vision can grasp Him, but His Grasp is over all vision. He is the Most Subtle and Courteous, Well-Acquainted with all things.” [al-An’aam 6:103]. The commentator al-Haafiz Ibn Katheer (may Allaah have mercy on him) said, in his tafseer of this aayah: “Concerning the phrase No vision can grasp Him, several comments regarding it have been narrated from the imaams of the salaf, one of which is that it means, you will not be able to see Him in this world, even though you will see Him in the Hereafter. The reports that state this, narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), reach the level of mutawaatir and are reported through more than one sound isnaad in the books of Saheeh, Musnad and Sunan. [Translator’s note: a mutawaatir report is one that was narrated by so many to so many that it is inconceivable that they could all have agreed on a lie].
Allaah says (interpretation of the meaning): “It is not given to any human being that Allaah should speak to him unless (it be) by inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He will by His Leave. Verily, He is Most High, Most Wise.” [al-Shoora 42:51].
Abu Hurayrah said: “Some people said, ‘O Messenger of Allaah, will we see our Lord on the Day of Resurrection?’ He said, ‘Do you have any doubt about seeing the sun on a cloudless day?’ They said, ‘No, O Messenger of Allaah.’ He said, ‘Do you have any doubt about seeing the full moon on a cloudless night?’ They said, ‘No, O Messenger of Allaah.’ He said, ‘You will see Him just as clearly on the Day of Resurrection…’” (Reported by al-Bukhaari, 6088). It is clear that the idea that Allaah will not be seen in this life was well-entrenched in the minds of the Sahaabah. They were asking about the Hereafter, and this is what the Prophet’s answer also referred to.
Abu Dharr said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him), ‘Have you seen your Lord?’ He said, ‘(There is) light, how could I see Him?’” This light, which prevented him from seeing Him, is a veil of light, which is further explained in the hadeeth of Abu Moosa, who said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and told us five things: ‘Allaah does not sleep, and it is not befitting that He should sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. If He were to withdraw it (the veil), the splendour of His countenance would consume His creation as far as His sight reaches.’” (Reported by Imaam Ahmad and Muslim, 263).
Further clear evidence comes in the hadeeth which warns against the Dajjaal (antichrist): “Written between his eyes is (the word) kaafir, which will be read by everyone who hates his works, or every believer will read it. Know that none of you will see your Lord until he dies.” (Reported by Muslim, 5215).
So any claim that anyone but the Prophet (peace and blessings of Allaah be upon him) can see Allaah in reality is impossible, according to the consensus of the scholars. However, there is some disagreement among the scholars as to whether or not the Prophet (peace and blessings of Allaah be upon him) saw Allaah on the night of the Mi’raaj. The correct view is that he did not see Him physically, with his own two eyes, because when he was asked about this, he said, “(There is) light, how could I see Him?” According to another report, he said, “I saw light.” The Prophet (peace and blessings of Allaah be upon him) did not see Him, but he saw His veil of light.
The question of whether Allaah may be seen in a dream does not contradict the fact that Allaah cannot be seen in reality in this world, because all the texts quoted above speak about physical vision when one is awake, not the “vision” of the heart when one is asleep. Proof that the latter kind of vision is possible is to be seen in the hadeeth about the dispute of the “chiefs on high” (the angels). Ibn ‘Abbaas (may Allaah be pleased with him) said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘My Lord came to me tonight in the most beautiful form.’ I think he said, ‘in a dream. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “No.” He put His hand between my shoulder-blades and I could feel its coolness on my chest (or just beneath my throat), then I knew everything that is in the heavens and on earth. He said, “O Muhammad, do you know what the chiefs on high disputed about?” I said, “Yes.” He said, “About expiation, and expiation is staying in the mosque after prayers, walking to join congregational prayers, and doing wudoo’ properly in adverse conditions. Whoever does that will live a good life and die a good death, and will be as sinless as the day his mother bore him.” He said, “O Muhammad, when you pray, say Allaahumma innee as’aluka fa’l al-khayraat wa tark al-munkaraat wa hubb al-masaakeen, wa idha aradta bi ‘ibaadika fitnatan fa’qbudni ilayka ghayra maftoon (O Allaah, I ask you to make me do good deeds and avoid evil deeds, and to make me love the poor and wretched. If You want to test Your slaves, then take me unto You without subjecting me to the trial). One’s status in Paradise may be raised by spreading the greeting of salaam, feeding others, and praying at night when people are sleeping.”’” (Reported by Imaam Ahmad, 16026; and by al-Tirmidhi, 3159, who said it is a saheeh hasan hadeeth).
Some of the scholars have commented that it is possible to see Allaah in a dream.
Imaam al-Daarimi said, in his refutation of Bishr ibn Ghiyaath, “This seeing took place in a dream, and in a dream it is possible to see Allaah in any shape or form.” (p. 166)
Shaykh al-Islam Ibn Taymiyah said, “A believer may see his Lord in a dream, in various forms according to his faith and belief. If his eemaan is correct, he can only see Him in a beautiful form, and if his faith is lacking, this will be reflected in the way he sees Him. Seeing Allaah in a dream is not like seeing Him in reality. It may have different interpretations and meanings referring to something in reality.” (al-Fataawa, 3/390)
He also said, “Whoever sees Allaah in a dream sees Him in a form that corresponds to his own state. If he is righteous, he will see Him in a beautiful form, which is why the Prophet (peace and blessings of Allaah be upon him) saw him in the most beautiful form. (al-Fataawa, 5/251)
Shaykh ‘Abd al-Azeez ibn Baaz was asked about the ruling concerning one who claims to have seen the Lord of Glory in a dream, and whether it was true, as some claim, that Imaam Ahmad ibn Hanbal had seen the Lord of Glory in his dreams more than one hundred times. The Shaykh answered as follows:
“Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) and others said that it is possible for a man to see his Lord in a dream, but what he sees is not reality, because there is nothing like Allaah, may He be glorified and exalted. Allaah says (interpretation of the meaning): ‘… There is nothing like unto Him, and He is the All-Hearer, the All-Seer.’ [al-Shoora 42:11]. Nothing in His creation is like unto Him. A person may dream that his Lord is speaking to him, and no matter what kind of image he sees, that image is not Allaah, because there is nothing that is like Allaah in any way. Shaykh Taqiy al-Deen (may Allaah have mercy on him) mentioned that dreams differ according to the state of the person who is dreaming. The more righteous and closer to goodness a person is, the more correct his dream will be, but the truth is still something other than what he sees, because the guiding principle is still that there is nothing like unto Allaah.
He may hear a voice and be told such-and-such, or to do such-and-such, without any clear image resembling anything in creation, because there is nothing at all like unto Allaah… Some people may imagine that they have seen their Lord when in fact this is not the case. The Shaytaan may deceive a person and make him imagine that he is their Lord, as it was reported that he made ‘Abd al-Qaadir al-Jeelaani see him on a throne above water, and said, ‘I am your Lord and I freed you from doing any duties (worship, etc.).’ ‘Abd al-Qaadir al-Jeelaani said, ‘Get lost, O enemy of Allaah! You are not my Lord, because the commands of my Lord are not cancelled for anyone,’ or some similar words.
As for whether Imaam Ahmad saw his Lord, I do not know if this is true or not. It is said that he saw his Lord but I do not know if this is true.” And Allaah knows best.

Prophet Muhammad (pbuh) in Hindu scriptures

Prophet Muhammad (pbuh) in Hindu scriptures

·         Muhammad (pbuh) prophesised in Bhavishya Purana

·         Prophet Muhammad (pbuh) Prophesised in Atharvaveda

·         Muhammad (pbuh) prophesised in the Rigveda

·         Muhummad (pbuh) is also prophesised in the Samveda

I) Muhammad (pbuh) prophesised in Bhavishya Purana

1. According to Bhavishya Purana in the Prati Sarag Parv III Khand 3 Adhay 3 Shloka 5 to 8.

"A malecha (belonging to a foreign country and speaking a foreign language) spiritual teacher will appear with his companions. His name will be Mohammad. Raja (Bhoj) after giving this Maha Dev Arab (of angelic disposition) a bath in the Panchgavya and the Ganga water (i.e. purifying him of all sins) offered him the present of his sincere devotion and showing him all reverence said, "I make obeisance to thee. O ye! The pride of mankind, the dweller in Arabia, Ye have collected a great force to kill the Devil and you yourself have been protected from the malecha opponents."

The Prophecy clearly states:

(i) The name of the Prophet as Mohammad.

(ii) He will belong to Arabia. The Sanskrit word Marusthal means a sandy track of land or a desert.

(iii) Special mention is made of the companions of the Prophet, i.e. the Sahabas. No other Prophet had as many companions as Prophet Muhammad (pbuh).

(iv) He is referred as the pride of mankind (Parbatis nath). The Glorious Qur’an reconfirms this

"And thou (standest) on an exalted standard of character"

[Al-Qur'an 68:4]

"Ye have indeed in the Messenger of Allah, a beautiful pattern (of conduct)".

[Al-Qur'an 33:21]

(v) He will kill the devil, i.e. abolish idol worship and all sorts of vices.

(vi) The Prophet will be given protection against his enemy.

Some people may argue that Raja Bhoj mentioned in the prophecy lived in the 11th century C.E. 500 years after the advent of Prophet Muhammad (pbuh) and was the descendant in the 10th generation of Raja Shalivahan. These people fail to realise that there was not only one Raja of the name Bhoj. The Egyptian Monarchs were called as Pharaoh and the Roman Kings were known as Caesar, similarly the Indian Rajas were given the title of Bhoj. There were several Raj Bhoj who came before the one in 11th Century C.E.

The Prophet did not physically take a bath in the Panchgavya and the water of Ganges. Since the water of Ganges is considered holy, taking bath in the Ganges is an idiom, which means washing away sins or immunity from all sorts of sins. Here the prophecy implies that Prophet Muhammad (pbuh) was sinless, i.e. Maasoom.

2. According to Bhavishya Purana in the Pratisarag Parv III Khand 3 Adhay 3 Shloka 10 to 27 Maharishi Vyas has prophesised:

"The Malecha have spoiled the well-known land of the Arabs. Arya Dharma is not to be found in the country. Before also there appeared a misguided fiend whom I had killed; he has now again appeared being sent by a powerful enemy. To show these enemies the right path and to give them guidance, the well-known Muhammad (pbuh), is busy in bringing the Pishachas to the right path. O Raja, You need not go to the land of the foolish Pishachas, you will be purified through my kindness even where you are. At night, he of the angelic disposition, the shrewd man, in the guise of Pishacha said to Raja Bhoj, "O Raja! Your Arya Dharma has been made to prevail over all religions, but according to the commandments of Ishwar Parmatma, I shall enforce the strong creed of the meat eaters. My followers will be men circumcised, without a tail (on his head), keeping beard, creating a revolution announcing the Aadhaan (the Muslim call for prayer) and will be eating all lawful things. He will eat all sorts of animals except swine. They will not seek purification from the holy shrubs, but will be purified through warfare. On account of their fighting the irreligious nations, they will be known as Musalmaans. I shall be the originator of this religion of the meat-eating nations."

The Prophecy states that:

(i) The evil doers have corrupted the Arab land.

(ii) Arya Dharma is not found in that land.

(iii) The Indian Raja need not go the Arab land since his purification will take place in India after the musalmaan will arrive in India.

(iv) The coming Prophet will attest the truth of the Aryan faith, i.e. Monotheism and will reform the misguided people.

(v) The Prophet’s followers will be circumcised. They will be without a tail on the head and bear a beard and will create a great revolution.

(vi) They will announce the Aadhaan, i.e. ‘the Muslim call for prayer’.

(vii) He will only eat lawful things and animals but will not eat pork. The Qur’an confirms this in no less than 4 different places:

In Surah Al-Baqarah chapter 2 verse 173

In Surah Al-Maidah chapter 5 verse 3

In Surah Al-Anam chapter 6 verse 145

In Surah Al-Nahl chapter 16 verse 115

"Forbidden to you for food are dead meat, blood, flesh of swine, and that on which hath been invoked the name of other than Allah".

(viii) They will not purify with grass like the Hindus but by means of sword they will fight their irreligious people.

(ix) They will be called musalmaan.

(x) They will be a meat-eating nation.

The eating of herbivorous animals is confirmed by the Qur’an in Surah Maidah, chapter 5 verse 1 and in Surah Muminun chapter 23 verse 21

3. According to Bhavishya Purana, Parv - III Khand 1 Adhay 3 Shloka 21-23:

"Corruption and persecution are found in seven sacred cities of Kashi, etc. India is inhabited by Rakshas, Shabor, Bhil and other foolish people. In the land of Malechhas, the followers of the Malechha dharma (Islam) are wise and brave people. All good qualities are found in Musalmaans and all sorts of vices have accumulated in the land of the Aryas. Islam will rule in India and its islands. Having known these facts, O Muni, glorify the name of thy lord".

The Qur’an confirms this in Surah Taubah chapter 9 verse 33 and in Surah Al Saff chapter 61 verse 9:

"It is He who hath sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion, even though the Pagans may detest (it)".

A similar message is given in Surah Fatah chapter 48 verses 28 ending with, "and enough is Allah as a witness".

---

II Prophet Muhammad (pbuh) Prophesised in Atharvaveda

1. In the 20th book of Atharvaveda Hymn 127 Some Suktas (chapters) are known as Kuntap Sukta. Kuntap means the consumer of misery and troubles. Thus meaning the message of peace and safety and if translated in Arabic means Islam.

Kuntap also means hidden glands in the abdomen. These mantras are called so probably because their true meaning was hidden and was to be revealed in future. Its hidden meaning is also connected with the navel or the middle point of this earth. Makkah is called the Ummul Qur’a the mother of the towns or the naval of the earth. In many revealed books it was the first house of Divine worship where God Almighty gave spiritual nourishment to the world. The Qur’an says in

Surah Ali-Imran chapter 3, verse 96:

"The first house (of worship) appointed for men was that at Bakkah (Makkah) full of blessings and of guidance and for all kinds of beings".

Thus Kuntap stands for Makkah or Bakkah.

Several people have translated these Kuntap Suktas like M. Bloomfield, Prof. Ralph Griffith, Pandit Rajaram, Pandit Khem Karan, etc.

The main points mentioned in the Kuntap Suktas i.e. in Atharvaveda book 20 Hymn 127 verses 1-13 are:

Mantra 1

He is Narashansah or the praised one (Muhammad). He is Kaurama: the prince of peace or the emigrant, who is safe, even amongst a host of 60,090 enemies.

b) Mantra 2

He is a camel-riding Rishi, whose chariot touches the heaven.

c) Mantra 3

He is Mamah Rishi who is given a hundred gold coins, ten chaplets (necklaces), three hundred good steeds and ten thousand cows.

d) Mantra 4

Vachyesv rebh. ‘Oh! ye who glorifies’.

(i) The Sanskrit word Narashansah means ‘the praised one’, which is the literal translation of the Arabic word Muhammad (pbuh).

The Sanskrit word Kaurama means ‘one who spreads and promotes peace’. The holy Prophet was the ‘Prince of Peace’ and he preached equality of human kind and universal brotherhood. Kaurama also means an emigrant. The Prophet migrated from Makkah to Madinah and was thus also an Emigrant.

(ii) He will be protected from 60,090 enemies, which was the population of Makkah. The Prophet would ride a camel. This clearly indicates that it cannot be an Indian Rishi, since it is forbidden for a Brahman to ride a camel according to the Sacred Books of the East, volume 25, Laws of Manu pg. 472. According to Manu Smirti chapter 11 verse 202, "A Brahman is prohibited from riding a camel or an ass and to bathe naked. He should purify himself by suppressing his breath".

(iii) (a) This mantra gave the Rishi's name as Mamah. No rishi in India or another Prophet had this name Mamah which is derived from Mah which means to esteem highly, or to revere, to exalt, etc. Some Sanskrit books give the Prophet’s name as ‘Mohammad’, but this word according to Sanskrit grammar can also be used in the bad sense. It is incorrect to apply grammar to an Arabic word. Actually shas the same meaning and somewhat similar pronunciation as the word Muhammad (pbuh).

(b) He is given 100 gold coins, which refers to the believers and the earlier companions of the Prophet during his turbulent Makkan life. Later on due to persecution they migrated from Makkah to Abysinia. Later when Prophet migrated to Madinah all of them joined him in Madinah.

(c) The 10 chaplets or necklaces were the 10 best companions of the Holy Prophet (pbuh) known as Ashra-Mubbashshira (10 bestowed with good news). These were foretold in this world of their salvation in the hereafter i.e. they were given the good news of entering paradise by the Prophet’s own lips and after naming each one he said "in Paradise". They were Abu Bakr, Umar, Uthman, Ali, Talha, Zubair, Abdur Rahman Ibn Auf, Saad bin Abi Waqqas, Saad bin Zaid and Abu Ubaidah (May Allah be well-pleased with all of them).

(d) The Sanskrit word Go is derived from Gaw which means ‘to go to war’. A cow is also called Go and is a symbol of war as well as peace. The 10,000 cows refer to the 10,000 companions who accompanied the Prophet (pbuh) when he entered Makkah during Fateh Makkah which was a unique victory in the history of mankind in which there was no blood shed. The 10,000 companions were pious and compassionate like cows and were at the same time strong and fierce and are described in the Holy Quran in Surah Fatah:

"Muhammad is the Messenger of Allah; and those who are with him are strong against unbelievers, (but) compassionate amongst each other."

[Al-Qur'an 48:29]

(iv) This mantra calls the Prophet as Rebh which means one who praises, which when translated into Arabic is Ahmed, which is another name for the Holy Prophet (pbuh).

2. Battle of the Allies described in the Vedas.

It is mentioned in Atharvaveda Book XX Hymn 21 verse 6, "Lord of the truthful! These liberators drink these feats of bravery and the inspiring songs gladdened thee in the field of battle. When thou renders vanquished without fight the ten thousand opponents of the praying one, the adoring one."

(i) This Prophecy of the Veda describes the well-known battle of Ahzab or the battle of the Allies during the time of Prophet Muhammed. The Prophet was victorious without an actual conflict which is mentioned in the Qur’an in Surah Ahzab:

"When the believers saw the confederate forces they said, "This is what Allah and His Messenger had promised us and Allah and His Messenger told us what was true." And it only added to their faith and their zeal in obedience."

[Al-Qur'an 33:22]

(ii) The Sanskrit word karo in the Mantra means the ‘praying one’ which when translated

into Arabic means ‘Ahmed’, the second name of Prophet Muhammed (pbuh).

iii) The 10,000 opponents mentioned in the Mantra were the enemies of the Prophet and the Muslims were only 3000 in number.

iv) The last words of the Mantra aprati ni bashayah means the defeat was given to the enemies without an actual fight.

3. The enemies’ defeat in the conquest of Makkah is mentioned in Atharvaveda book 20 Hymn 21 verse no 9:

"You have O Indra, overthrown 20 kings and 60,099 men with an outstripping Chariot wheel who came to fight the praised one or far famed (Muhammad) orphan."

i) The population of Makkah at the time of Prophet’s advent was nearly 60,000.

ii) There were several clans in Makkah each having its own chief. Totally there were about 20 chiefs to rule the population of Makkah.

iii) An Abandhu meaning a helpless man who was far-famed and ‘praised one’. Muhammad (pbuh) overcame his enemies with the help of God.

---

III Muhammad (pbuh) prophesised in the Rigveda

A similar prophecy is also found in Rigveda Book I, Hymn 53 verse 9:

The Sanskrit word used is Sushrama, which means praiseworthy or well praised which in Arabic means Muhammad (pbuh).

---

IV Muhummad (pbuh) is also prophesised in the Samveda

Prophet Muhammad (pbuh) is also prophesised in the Samveda Book II Hymn 6 verse 8:

"Ahmed acquired from his Lord the knowledge of eternal law. I received light from him just as from the sun." The Prophecy confirms:

i) The name of the Prophet as Ahmed since Ahmed is an Arabic name. Many translators misunderstood it to be Ahm at hi and translated the mantra as "I alone have acquired the real wisdom of my father".

ii) Prophet was given eternal law, i.e. the Shariah.

iii) The Rishi was enlightened by the Shariah of Prophet Muhammad. The Qur’an says in Surah Saba chapter 34 verse 28

"We have not sent thee but as a universal (Messenger) to men, giving them glad tidings and warning them (against sin), but most men understand not."

[Al-Qur'an 34:28]

How 100,000 Britons have chosen to become Muslim...

How 100,000 Britons have chosen to become Muslim... and average convert is 27-year-old white woman

By JACK DOYLE

• About 5,200 people in UK adopted faith last year alone

The number of Muslim converts in Britain has passed 100,000, fuelled by a surge in young white women adopting the Islamic faith.

The figure has almost doubled in ten years – with the average convert now a 27-year-old white woman fed up with British consumerism and immorality.

The numbers, revealed in a study by multi-faith group Faith Matters, have led to claims that the country is undergoing a process of ‘Islamification’.

The survey of converts revealed nearly two thirds were women, more than 70 per cent were white and the average age at conversion was just 27.

But the organisation’s report argued that most converts saw their religion as ‘perfectly compatible’ with living in Britain.

It said: ‘Converts do not represent a devious fifth column determined to undermine the Western way of life – this is a group of normal people united in their adherence to a religion which they, for the most part, see as perfectly compatible with Western life.’

Convert: Lauren Booth, the sister-in-law of former Prime Minister Tony Blair, attracted a lot of publicity when she announced she had adopted the Islamic faith last year

The report estimated around 5,200 men and women have adopted Islam over the past 12 months, including 1,400 in London. Nearly two-thirds were women, more than 70 per cent were white and the average age at conversion was 27.

In 2001, there were an estimated 60,000 Muslim converts in Britain. Since then, the country has seen the spread of violent Islamist extremism and terror plots, including the July 7 bombings. 

Converts who have turned to terror include Nicky Reilly, who tried to blow up a restaurant in Bristol with a nail bomb, shoe bomber Richard Reid and July 7 bomber Germaine Lindsay. 

But the report said the number of converts sucked into extremism represented a ‘very small minority’. 

The survey, conducted by Kevin Brice from Swansea University, asked converts for their views on the negative aspects of British culture.

They identified alcohol and drunkenness, a ‘lack of morality and sexual permissiveness’, and ‘unrestrained consumerism’.

More than one in four accepted there was a ‘natural conflict’ between being a devout Muslim and living in the UK. Nine out of ten women converts said their change of religion had led to them dressing more conservatively. More than half started wearing a head scarf and 5 per cent had worn the burka.

More than half also said they experienced difficulties after converting because of negative attitudes among their family.

Last year Lauren Booth, sister-in-law of former prime minister Tony Blair, attracted widespread publicity when she announced that she had converted to Islam.

Fiyaz Mughal, director of Faith Matters, said: ‘Conversion to Islam has been stigmatised by the media and wrongly associated with extremist ideologies and discriminatory cultural practices.’

Read more: http://www.dailymail.co.uk/news/article-1343954/100-000-Islam-converts-living-UK-White-women-keen-embrace-Muslim-faith.html#ixzz1AhHiPctC

British actress enchanted by Prophet's life

A British actress says she was motivated to convert to Islam especially when she started looking into the life of Prophet Mohammad (PBUH).

Myriam Francois-Cerrah says, “There were several things that were pivotal in leading to this change in me. One was looking into the Prophet Muhammad [PBUH]. I think he is one of the great misunderstood figures of history.” 

"My intellectual curiosity was sparked as a result of the backlash against my Muslims friends after 9/11 when I, like most people, was convinced that Islam was responsible for this atrocity. I wanted to understand why my friends would remain part of such a faith.“ 

“When I began looking into the faith, I realised how antithetical those terrorist actions are to the core message of Islam which enjoins peace, moderation and fairness. I then began to realise what was actually behind 9/11 was the distorted ideology of some political extremists, using Islam as a veneer to justify their actions." 

“Islam is about always having balance and I think the prophet's (PBUH) message was fundamentally about having balance and equilibrium in all that we do.” 

“The prophet's message was always that you repel bad with good that you always respond to evil with good and always remember that god loves justice so even when people are committing serious injustices against you, you have a moral responsibility and a moral obligation in front of god to always appall justice and never yourself transgress those limits.” 

She quotes a few favourite quotes by Prophet Mohammad (PBUH) such as 'Forgive him who wrongs you. Join him who cuts you off. Do good to him who does evil to you and speak the truth even if it be against yourself.'” 

“Islam's beauty really becomes to its own when it becomes manifest and it becomes manifest when you make it into a tool for the betterment of society, human kind and the world.” 

“The ideal from an Islamic perspective is for ethics to become lived ethics to become an applied body of values and not remain unfortunately as it often is cloistered in the mosque of somewhere which is some more divorced from reality.” 

Myriam Francois-Cerrah became popular when she was a child for acting in the 90's hit film 'Sense and Sensibility.' Now she is gaining more popularity for being one of a growing number of educated middle class female converts to Islam in Britain. 

What is the true meaning of shirk and what are its types?

Question:

I often read that “this action is major shirk” and “this is minor shirk”. Could you explain to me the difference between the two?.

Answer:

Praise be to Allaah.  

One of the most important obligations is to know the meaning of shirk, its seriousness and its different types, so that our Tawheed (belief in the Oneness of Allaah) and our Islam may be complete, and our faith may be sound. We say – And Allaah is the Source of strength and true guidance comes from Him: 

Know – may Allaah guide you – that the word shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another. It is said [in Arabic]: ashraka baynahuma (he joined them together) when he regarded them as two of equal status; or ashraka fi amrihi ghayrahu (he introduced another into his affair) when he made two people involved in it.

In terms of sharee’ah or Islamic terminology, shirk means ascribing a partner or rival to Allaah in Lordship (ruboobiyyah), worship or in His names and attributes. 

A rival is a peer or counterpart. Hence Allaah forbids setting up rivals with Him and he condemns those who take them (rivals) as gods instead of  or besides Allaah in many verses of the Qur’aan. Allaah says (interpretation of the meaning): 

“Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)”

[al-Baqarah 2:222] 

“And they set up rivals to Allaah, to mislead (men) from His path! Say: ‘Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!’”

[Ibraaheem 14:30] 

In the hadeeth it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies claiming that Allaah has a rival, will enter Hell.” 

Narrated by al-Bukhaari, 4497; Muslim, 92. 

The types of shirk: 

The texts of the Qur’aan and Sunnah indicate that shirk and the ascribing of rivals to Allaah sometimes puts a person beyond the pale of Islam and sometimes does not. Hence the scholars divided shirk into two types which they call shirk akbar (major shirk) and shirk asghar (minor shirk). There follows a brief description of each type: 

1 – Major shirk 

This means ascribing to someone other than Allaah something that belongs only to Allaah, such as Lordship (ruboobiyyah), divinity (uloohiyyah) and the divine names and attributes (al-asma’ wa’l-sifaat). 

This kind of shirk may sometimes be outward, such as the shirk of those who worship idols and graves, or the dead or absent. 

Or it may sometimes be hidden, such as those who put their trust in other gods besides Allaah, or the shirk and kufr of the hypocrites. For even though  their (hypocrites’) shirk puts them beyond the pale of Islam and means that they will abide  forever in Hell, it is a hidden shirk, because they make an outward display of Islam and conceal their kufr and shirk, so they are inwardly mushriks but not outwardly. 

Shirk may sometimes take the form of beliefs: 

Such as the belief that there is someone else who creates, gives life and death, reigns or controls the affairs of the universe along with Allaah. 

Or the belief that there is someone else who must be obeyed absolutely besides Allaah, so they follow him in regarding as permissible or forbidden whatever he wants, even if that goes against the religion of the Messengers. 

Or they may associate others with Allaah in love and veneration, by loving a created being as they love Allaah. This is the kind of shirk that Allaah does not forgive, and it is the shirk of which Allaah says (interpretation of the meaning): 

“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah”

[al-Baqarah 2:165] 

Or the belief that there are those who know the Unseen as well as Allaah. This is very common among some of the deviant sects such as the Raafidis (Shi’ah), extreme Sufis, and Baatinis (esoteric sects) in general. The Raafidis believe that their imams have knowledge of the unseen, and the Baatinis and Sufis believe similar things about their awliya’ (“saints”), and so on. It is also shirk to believe that there is someone who bestows mercy in a manner that is befitting only for Allaah, so he shows mercy as Allaah does and forgives sins and overlooks the bad deeds of his worshippers.  

Shirk may sometimes take the form of words: 

Such as those who make du’aa’ or pray to someone other than Allaah, or seek his help or seek refuge with him with regard to matters over which no one has control except Allaah, whether the person called upon is a Prophet, a wali (“saint”), an angel or a jinn, or some other created being. This is a kind of major shirk which puts one beyond the pale of Islam. 

Or such as those who make fun of religion or who liken Allaah to His creation, or say that there is another creator, provider or controller besides Allaah. All of these are major shirk and a grave sin that is not forgiven. 

Shirk may sometimes take the form of actions: 

Such as one who sacrifices, prays or prostrates to something other than Allaah, or who promulgates laws to replace the rulings of Allaah and makes that the law to which people are obliged to refer for judgement; or one who supports the kaafirs and helps them against the believers, and other acts that go against the basic meaning of faith and put the one who does them beyond the pale of Islam. We ask Allaah to keep us safe and sound. 

2 – Minor shirk 

This includes everything that may lead to major shirk, or which is described in the texts as being shirk, but does not reach the extent of being major shirk. 

This is usually of two types: 

1 – Being emotionally attached to some means which have no basis and  for which Allaah has not given permission, such as hanging up “hands”, turquoise beads etc on the grounds that they offer protection or that they ward off the evil eye. But Allaah has not made them the means of such protection, either according to sharee’ah or according to the laws of the universe.

[Translator’s note: the “hands” referred to are objects made of metal, pottery etc, usually blue or turquoise in colour, that some people hang up to ward off the evil eye, according to their mistaken belief] 

2 – Venerating some people or things in a way that does not go so far as ascribing lordship to them, such as swearing by something other than Allaah, or saying, “Were it not for Allaah and So and so,” etc. 

The scholars have stipulated guidelines to distinguish major shirk from minor shirk when shirk is mentioned in the texts of sharee’ah. These guidelines include the following: 

(i) – When the Prophet (peace and blessings of Allaah be upon him) states clearly that this action is minor shirk, such as in al-Musnad (27742) where it is narrated that Mahmoud ibn Labeed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allaah, what is minor shirk?” He said: “Showing off, for Allaah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951. 

(ii) – When the word shirk is used in the texts of the Qur’aan and Sunnah in the indefinite form [without the definite article al-]. This usually refers to minor shirk, and there are many examples of this, such as when the Prophet (peace and blessings of Allaah be upon him) said: “Incantations, amulets and love spells are shirk.” 

Narrated by Abu Dawood, 3883; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 331. 

What is meant by shirk here is minor shirk, not major shirk. 

Amulets are things that are hung on children such as turquoise beads and the like, which they claim will protect them from the evil eye. 

Love spells are something that they do, claiming that it will make a woman beloved to her husband and a man beloved to his wife. 

(iii) – If the Sahaabah understood from the texts of sharee’ah that what was meant by shirk here was minor shirk, not major. Undoubtedly the understanding of the Sahaabah carries weight, because they are the most knowledgeable of the people concerning the religion of Allaah, and the most knowledgeable as to the intent of the Lawgiver. For example, Abu Dawood (3910) narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three times, and there is no one among us but (will have some of that) but Allaah will rid him of it by means of tawakkul (putting his trust in Allaah). The words “there is no one among us…” are the words of Ibn Mas’ood, as was explained by the prominent scholars of hadeeth. This indicates that Ibn Mas’ood (may Allaah be pleased with him) understood that this was minor shirk, because he could not have said, “There is no one among us…” referring to major shirk. Moreover, major shirk cannot be eliminated by means of tawakkul, rather it is essential to repent therefrom. 

(iv) – If the Prophet (peace and blessings of Allaah be upon him) interpreted the words shirk or kufr in a manner which indicates that what is meant is a minor form thereof and not the major form. For example al-Bukhaari (1038) and Muslim (74) narrated from Zayd ibn Khaalid al-Juhani that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (peace and blessings of Allaah be upon him) finished, he turned to face the people and said to them: “Do you know what your Lord has said?” They said: “Allaah and his Messenger know best.” He said: “This morning one of My slaves became a believer in Me and one a disbeliever. As for him who said: ‘We have been given rain by the grace of Allaah and His mercy,’ that one is a believer in Me, a disbeliever in the stars; and as for him who said: ‘We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.’” 

The interpretation of the word kufr here is given in another report narrated from Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do you not know what your Lord said? ‘I do not send any blessing upon My slaves but a group among them become kaafirs thereby because they refer to the stars and attribute things to the stars. This explains that if a person attributes rainfall to the stars by believing that they caused it to fall – when in fact Allaah has not made the stars a means of causing rainfall – his kufr is a kind of ingratitude for the blessing of Allaah. It is well known that ingratitude for the blessing of Allaah is minor kufr. But if a person believes that the stars are controlling the universe and they are the ones that cause the rain to fall, then this is major shirk. 

Minor shirk may sometimes take the form of outward actions, such as wearing talismans, strings, amulets and the like, and other words and deeds. And sometimes it may be hidden, like a little bit of showing off. 

It may also take the form of beliefs: 

Such as the belief that something may be a cause of bringing benefit or warding off harm, when Allaah has not made it so; or believing that there is barakah (blessing) in a thing, when Allaah has not made it so. 

It sometimes takes the form of words: 

Such as when they said, “We have been given rain by such and such a star,” without believing that that the stars could independently cause rain to fall; or swearing by something other than Allaah, without believing in venerating the thing sworn by or regarding it as equal with Allaah; or saying, “Whatever Allaah wills and you will,” and so on. 

It sometimes takes the form of actions: 

Such as hanging up amulets or wearing a talisman or string to dispel or ward off calamity, because everyone who attribute powers to a thing when Allaah has not made it so either according to sharee’ah or according to the laws of the universe, has associated something with Allaah. This also applies to one who touches a thing seeking its barakah (blessing), when Allaah has not created any barakah in it, such as kissing the doors of the mosques, touching their thresholds, seeking healing from their dust, and other such actions. 

This is a brief look at the division of shirk into major and minor. We cannot go into great detail in this short answer. 

Conclusion: 

What the Muslim must do is to avoid shirk in both its minor and major forms. The greatest sin is shirk and transgression against the unique rights of Allaah, which are to be worshipped and obeyed alone, with no partner or associate. 

Hence Allaah has decreed that the mushrikeen will abide forever in Hell and has told us that He will not forgive them, and He has forbidden Paradise to them, as He says (interpretation of the meaning): 

“Verily, Allaah 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 Allaah in worship, he has indeed invented a tremendous sin”

[al-Nisa’ 4:48] 

“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers”

[al-Maa'idah 5:72] 

Every wise and religiously-committed person should fear shirk for himself and should turn to his Lord, asking Him to help him avoid shirk, as al-Khaleel [Ibraaheem – peace be upon him] said:  

“and keep me and my sons away from worshipping idols”

[Ibraaheem 14:35 – interpretation of the meaning] 

One of the salaf said: “Who can claim to be safe from this after Ibraaheem?” 

So the sincere believer’s fear of shirk should increase as should his desire for his for his Lord to keep him away from it, and he should say the great du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his companions when he said to them: “Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam (O Allaah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware).” 

Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3731 

The above refers to the difference between major and minor shirk, defining each and describing its types. 

With regard to the difference between them as far as the ruling is concerned: 

Major shirk puts a person beyond the pale of Islam, so the one who does that is judged to be out of Islam and to have apostatized therefrom, so he is a kaafir and an apostate. 

Minor shirk does not put a person beyond the pale of Islam, rather it may be done by a Muslim but he still remains in Islam; but the one who does that is in great danger because minor shirk is a major sin. Ibn Mas’ood (may Allaah be pleased with him) said: “If I were to swear by Allaah falsely, that is better for me than if I were to swear by something other than Him sincerely.” So he regarded swearing by something other than Allaah (which is minor shirk) as being worse than swearing by Allaah falsely, and it is well known that swearing by Allaah falsely is a major sin. 

We ask Allaah to make our hearts steadfast in adhering to His religion until we meet Him, and we seek refuge in His Might – may He be glorified – from going astray, for He is the Ever-Living Who never dies, but the jinn and mankind will die. And Allaah knows best and is most wise, and to Him is the final return of all.