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363<br />

<strong>The</strong> <strong>Life</strong>, <strong>Teachings</strong> <strong>and</strong> <strong>Influence</strong> <strong>of</strong> <strong>Muhammad</strong> ibn Abdul-Wahhaab<br />

Hanifah’s explicit statement prohibiting such a supplication, said, “It<br />

is not allowed to ask by invoking His creation. This is because none <strong>of</strong><br />

the creation have a right over Him. This is not allowed by agreement<br />

[<strong>of</strong> the scholars].” 1<br />

Ibn Aqeel, one <strong>of</strong> the leading Hanbali Imams <strong>of</strong> the sixth<br />

century Hijri, stated,<br />

When the obligations became difficult upon the ignorant <strong>and</strong><br />

<strong>com</strong>moners, they left the affairs <strong>of</strong> the Shareeah for affairs that<br />

they set up for themselves… In my view, they are disbelievers due<br />

to such acts. [<strong>The</strong>se acts include] venerating <strong>and</strong> honoring graves<br />

in ways prohibited by the Shareeah, such as putting lamps over<br />

them, lighting them, <strong>and</strong> addressing the deceased with their needs,<br />

writing their prayers, saying, ‘O leader so <strong>and</strong> so, do such <strong>and</strong> such<br />

for me,’ taking the soil for blessings, pouring perfume over the<br />

graves, travelling to visit them… 2<br />

A contemporary writer, <strong>Muhammad</strong> al-Khamees, has done a<br />

study <strong>of</strong> the four schools <strong>of</strong> fiqh <strong>and</strong> their view <strong>of</strong> shirk. In these<br />

works, he delineated what the schools considered shirk <strong>and</strong> what are<br />

the means that lead to shirk, which are consequently forbidden by<br />

those schools. For each <strong>of</strong> the acts <strong>of</strong> shirk or means to shirk, he gives<br />

detailed references to st<strong>and</strong>ard books <strong>of</strong> fiqh in each school. For the<br />

sake <strong>of</strong> brevity, his conclusions shall simply be summarized in table<br />

form. 3 (Note that al-Khamees at no point claimed a consensus within<br />

these schools but he did present references to the most authoritative<br />

works within each school that provide these conclusions. Also note<br />

that many <strong>of</strong> the topics are mentioned in explicit authentic hadith.<br />

Hence, it is not surprising to find clear agreement on those issues.<br />

Note also that not all <strong>of</strong> the topics that al-Khamees discussed are<br />

presented in this table.)<br />

1 Quoted in Saabiq, p. 339.<br />

2 Quoted in ibn Ghannaam, vol. 1, p. 47.<br />

3 Based on <strong>Muhammad</strong> al-Khamees, Bayaan al-Shirk wa Wasaailuhu ind<br />

Ulamaa al-Hanafiyyah (Riyadh: Daar al-Watan, 1413 A.H.), pp. 27-31; al-<br />

Khamees, al-Maalikiyyah, pp. 27-40; <strong>Muhammad</strong> al-Khamees, Bayaan al-Shirk<br />

wa Wasaailuhu ind Ulamaa al-Shafi’iyyah (Riyadh: Daar al-Watan, 1413 A.H.),<br />

pp. 29-43; <strong>Muhammad</strong> al-Khamees, Bayaan al-Shirk wa Wasaailuhu ind<br />

Ulamaa al-Hanaabilah (Riyadh: Daar al-Watan, 1413 A.H.), pp. 27-33. Note<br />

that not all the topics mentioned by al-Khamees in the pages referenced herein<br />

are listed in the table.

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