Definition of Minor Shirk:

Scholars coined various definitions of minor Shirk. It was said that minor Shirk refers to whatever leads to major Shirk and was a means to commit it. [147] See: ((Al-Qawl Al-Sadeed Sharh Kitaab A-Tawheed)) by Al-Sa‘dee (p. 54). It was also said that it refers to whatever is referred to as Shirk in religious texts and is a means leading to major Shirk. [148] See: ((Haashiyat Kitaab Al-Tawheed)) by Ibn Qaasim (p. 51), ((Majmoo’ Fataawa of Ibn Baaz)) (3/289). Another definition reads: “It means holding equals to Allah in the form of worship, or in the words of the tongue. Shirk related to the form of worship is referred to, in Islamic terminology, as ‘ostentation’. As for Shirk in the spoken words, then these are expressions that would indicate equating between Allah and others like saying, ‘What Allah wills and what you will’ … and ‘Abd Al-Haarith (slave of the earth cultivator) and the like.” [149] See: ((Madkhal ila Diraasat Al-‘Aqeedah)) by Al-Brayakaan (p.: 126)

It was also said that there is no specific definition of minor Shirk and its meaning is merely clarified by listing its examples, because it has no fixed definition given the great number and diversity of its forms and types. [150] See: ((Madaarij Al-Saalikeen)) by Ibn Al-Qayyim (1/352), ((Al-‘Aqeedah Fee Allah)) by ‘Umar Sulaymaan Al-Ashqar (p.: 266), ((Al-Shirk Fee Al-Qadeem wa Al-Hadeeth)) by Aboo Bakr Muhammad Zakariya (1/167) ).

Ruling on Minor Shirk:
Minor shirk is forbidden, and it is rather the gravest major sin, second only to major Shirk. [151] See: ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 515), ((Fataawa of the Standing Committee)) (1/341). The scholars of Ahlus-Sunnah Wal-Jamaa‘ah agreed that whoever commits minor Shirk does not become a non-Muslim (out of the fold of Islam) and will not abide in Hellfire perpetually. [152] See: ((Shaykh ‘Abdul Rahmaan bin Sa‘di and Juhooduh Fee Tawdeeh Al-‘Aqeedah)) by ‘Abdul Razzaaq Al-‘Abbaad (p.: 187). However, this Shirk invalidates one’s good deed and render it worthless, and the doer may be punished if the relevant act is obligatory. Thus, he would be just like the one who did not perform the act to begin with and therefore would be punished for not complying with the divine command in this regard. It may also be a means leading to major Shirk, which takes the doer out of the fold of Islam. [153] See: ((Al-Jawaab Al-Kaafi)) by Ibn Al-Qayyim (p. 132), ((Al-Qawl Al-Sadeed Fee Sharh Kitaab Al-Tawheed)) by Al-Sa‘dee (p. 54), ((Al-Shirk Fee Al-Qadeem wa Al-Hadeeth)) by Aboo Bakr Muhammad Zakaariyya (1/173). ).

Warnings against Shirk have been mentioned in the Quran and the Sunnah:

Examples of these warnings in the Quran are the following:
1.   Allah, Most High, says (interpretation of meaning): Say, "I am only a man like you, to whom has been revealed that your god is one God. So, whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." Quran 18:110 The general indication of the ayah comprises both major and minor Shirk.

2.   Allah, Most High, says (interpretation of meaning): So do not attribute to Allah equals while you know that there is nothing similar to Him. Quran 2:22. The ayah refers to major Shirk, but some of the early Muslim generation, like Ibn ‘Abbaas (may Allah be pleased with him) for instance, used it as evidence in reference to minor Shirk, because both acts involve associating partners with Allah. [154] See: ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 508). It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said about Allah’s Statement So do not attribute to Allah equals: “The word equals here indicates (minor) Shirk, which is more hidden than the track of a black ant over a black stone in a dark night. Examples of this type of Shirk are saying, ‘By Allah and by your life, O so-and-so,’ and ‘Had it not been for the dog, the thieves would have attacked us,’ or ‘Had it not been for the ducks in the house, the thieves would have entered,’ and also saying, ‘Whatever Allah wills and you will,’ or ‘Had it not been for Allah and so-and-so (I would not have succeeded),’ and the like. All these statements involve Shirk! [155] It was cited by Ibn Aboo Haatim in his Tafseer (1/62).

Below are examples of the warnings against this type of Shirk in the Sunnah:
It was narrated on the authority of Mahmood ibn Labeed (may Allah be pleased with him) that the Prophet ? said: “The peril that I fear most for you is minor Shirk.” They said: “What is minor Shirk, O Prophet of Allah?” He ? said: “Ostentation! On the Day of Judgment, Allah shall hold people accountable for their deeds, He will tell them to: ‘Go to those for whom you performed these good deeds to impress them and gain their praise; see if they will reward you for them!’” [156] It was compiled by Ahmad (23630) with this very wording, and Al-Bayhaqi in “Shu‘ab Al-Imaan” (6831).  It was classified as Saheeh (authentic) by Ibn Baaz in “Majmoo’ Al-Fataawa” (2/29) and Al-Albaanee in “Saheeh Al-Jaami’” (1555), and Shu‘ayb Al-Arnaa’oot judged it Hasan in his revision of “Musnad Ahmad” (23630), and Ibn Hajar judged its chain of transmission Hasan in Buloogh Al-Maraam” (440), and Al-Munthiri classified it as Hasan in “Al-Targheeb wa Al-Tarheeb” (1/52), and Al-‘Iraaqi judged the narrators in its chain of narration as trustworthy in “Takhreej Al-Ihyaa’” (3/361), and Al-Haythami said in “Majma‘ Al-Zawaa’id” (1/107): ‘Its reporters have been approved by Al-Bukhaaree.’

The difference between major and minor Shirk:
There are several differences between major and minor Shirk, including the following ones:
1.   Allah, Exalted be He, does not forgive major Shirk unless the doer repents of it. As for minor Shirk, scholars held different opinions in this regard; some maintained that whoever commits minor Shirk is subject to the Will of Allah (i.e., if Allah wills, He will pardon him and admit him to Paradise without prior punishment, or he will be punished in Hellfire for it). It is also said that if the doer dies (before repentance), Allah will inevitably punish him for it, but he will not abide in Hellfire eternally.
2.   Major Shirk invalidates all one’s good deeds and renders them worthless, but minor Shirk renders only the good deeds it accompanied void and worthless according to the preponderant opinion in this regard.
3.   Major Shirk takes the doer out of the fold of Islam, but minor Shirk does not take the doer out of the fold of Islam. The perpetrators of minor Shirk are considered and treated as Muslims; it is allowable for them to marry Muslims, animal sacrifices offered by them are deemed lawful for consumption, their family inherit from them, and they inherit from their family (according to what is laid down by the Sharee’ah); and when they die, Muslims should perform the Funeral Prayer for them and bury them in Muslim graveyards.
4.   A perpetrator of major Shirk shall abide in Hellfire everlastingly, but a perpetrator of minor Shirk shall not stay in Hellfire eternally, were they to enter it.
5.   Major Shirk renders the doer’s life and wealth violable (takes them out of the fold of Islam), but minor Shirk does not. The perpetrator of minor Shirk is rather considered a Muslim, despite the imperfection of his faith. [157] See: ((Al-Jawaab Al-Kaafi)) by Ibn Al-Qayyim (p.: 132), ((Kalimat Al-Ikhlaas wa Tahqeeq Ma‘naaha)) by Ibn Rajab (p. 23 - 25), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 521). ), ((Majmoo’ Fataawa Ibn Baaz)) (1/48), ((Al-Qawl Al-Mufeed ‘ala Kitaab Al-Tawheed)) by Ibn ‘Uthaymeen (1/114) (1/206) ((Fataawa of the Standing Committee)) (1/344). ((Al-Madkhal Li-Diraasat Al-‘Aqeedah Al-Islaamiyyah)) by Al-Brayakaan (p. 127).


Sections of minor Shirk:
Preface:
Scholars highlighted different categories of minor Shirk. The chosen opinion is that it is divided into three categories:

1-   Minor Shirk committed by the heart
2-   Minor Shirk committed by the body
3-   Minor Shirk committed by the tongue

Examples of minor Shirk in worshipful acts performed by the heart
An example of minor Shirk in worshipful acts performed by the heart is ostentation.

Ostentation means to perform good deeds in public to show off or perfect their performance particularly to win people’s praise and admiration so that they would think highly of them. [158] See: ((Ihyaa’ ‘Uloom AL-Deen)) by Al-Ghazaali (3/275), ((Maqaasid Al-Ri‘aayah Li-Huqooq Allah ‘Aza wa Jalla or Mukhtasar Ri‘aayat Al-Muhaasabi)) by Al-‘Izz ibn ‘Abdul Salaam (p.: 55), ((Al-Muwafaqaat)) by Al-Shaatibi (2) 353), ((Al-Zawaajir)) by Ibn Hajar Al-Haytami (1/62).  Whoever devotes an act of worship to Allah, Exalted be He, and simultaneously intended to win people’s praise and admiration, has associated partners with Allah in this act of worship. However, if someone performs an act of worship solely to win people’s praise and admiration (sheer ostentation), he is in great danger and some scholars even held that he has fallen into hypocrisy and Shirk that takes the doer out of the fold of Islam. [159] See: ((Al-Ashbaah and Al-Nathaa’ir)) by Ibn Nujaym (p.: 33), ((Ma‘aarij Al-Qabool)) by Haafiz Al-Hakami (2/493)

Allah, Most High, says (interpretation of meaning): O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth only to be seen by the people and does not believe in Allah and the Last Day… Quran 2:264 He also Says (interpretation of meaning): Indeed, the hypocrites think to deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing themselves to the people and not remembering Allah except a little. Quran 4:142

It was narrated on the authority of Jundub ibn ‘Abdullah Al-Bajali (may Allah be pleased with him) that the Prophet ? said: “He who (performs worshipful acts and) seeks to be heard of (i.e., win people’s praise and admiration thereby), Allah will make him heard of (i.e., publicly disgrace him), and he who (performs worshipful acts and) wants to be seen (i.e., makes a hypocritical display of his good deeds), Allah will expose him (i.e., expose his real motives and make a display of him).” [160] Narrated by Al-Bukhaaree (no. 6499), and Muslim (no. 2987) with this wording.

In this hadeeth, the Prophet ? informed us that whoever ostentatiously performs good deeds to win people’s praise and admiration, Allah will expose his real intentions and disclose what he has concealed, unveiling his inner character and corrupt intention to people in this worldly life or in the Hereafter. It may also mean that Allah shall allow his good deeds to be publicized and made known to people in this worldly life (as desired) and then punish him for them in the Hereafter. Allah, The Almighty, does not accept any act of worship unless it is exclusively devoted to Him, and whoever ostentatiously performs worshipful acts as such has fallen into minor Shirk. [161] See: ((Zaad Al-‘Ibaad)) (p. 85)

There are many manifestations of ostentation, including the following ones:
1-   Ostentation when performing good deeds or acts of worship, like prolonging the bowing and prostration in the prayer (particularly to impress the beholders and win their praise).
2-   Ostentation by sayings, like the case when someone displays religious evidence and proofs to show off his abundant religious knowledge so that people would hold him in high regard as a great scholar, or like the case when someone beautifies his recitation of the Quran in front of people to impress them and win their admiration.
3-   Ostentation by means of outer appearance and attire, to show off one’s righteousness and asceticism.

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “The first person to be held accountable on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward, and Allah will remind him of the blessings He had bestowed upon him and he will acknowledge them. Then Allah will ask him: ‘What did you do to express gratitude to Me for these blessings?’ The man will reply: ‘I fought in Your Cause till I was martyred.’ Allah will say: ‘You have lied. You fought so that people might call you courageous; and they have done so.’ He will be then commanded to be dragged on his face and thrown into Hellfire. Next, a man who had acquired and imparted knowledge and read the Quran will be brought forward, Allah will remind him of the blessings He had bestowed upon him, and he will acknowledge them. Then He will ask him: ‘What did you do to express gratitude to Me for these blessings?’ The man will reply: ‘I acquired knowledge and taught it, and I read the Quran for Your sake.’ Allah will say to him: ‘You have lied. You acquired knowledge so that people might call you a learned (scholar), and you read the Quran so that they might call you a reciter, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into Hellfire. Next, a man, whom Allah had made affluent and blessed with abundant wealth, will be brought forward, and Allah will remind him of the blessings He had bestowed upon him, and the man will acknowledge them. He will ask him: ‘What did you do to express gratitude to Me for these blessings?’ The man will reply: ‘I did not neglect any of the ways You liked wealth to be spent generously for Your sake.’ Allah will say to him: ‘You have lied. You did it so that people might call you generous, and they have done so.’ He will be commanded to be dragged on his face and thrown into Hellfire.” [162] Narrated by Muslim (no. 1905)

Aboo Daawood Al-Sijistaanee said: (Ostentation is similar to Shirk, or it is its foundation and starting point). [163] See: ((Majmoo’ Al-Fataawa)) by Ibn Taymiyyah (18/162).  

Al-Sa’dee said: “Know that the ruling on ostentation requires further delineation. If the ostentatious person’s intention is to perform a good deed to show off and win people’s praise and admiration, and he continues to hold onto this corrupt intention, his deed is declared invalid and worthless. Such act falls under the category of minor Shirk, and it is feared that it may lead to major Shirk!

If the ostentatious person’s intention is to please Allah, Exalted be He, and show off at the same time and he did not give up such ostentation, the apparent indication of the relevant religious texts is that such deed is considered void and worthless. However, a person may perform such good deed exclusively for the sake of Allah but falls into ostentation while performing it; if he repels such urges to give in to ostentation and rectifies his intention to devote the deed exclusively to Allah, there is no harm in that (and his good deed will not become void and worthless). However, if he dwells on such ostentation and gives in to it, his good deed will become imperfect (defective), and the doer’s faith and sincerity of his intention would be undermined in proportion to the ostentation harbored in his heart.

Ostentation is a grave affliction, and it needs serious counteractive measures to strive against the (evil enjoining) self and train it on adhering to Ikhlaas (i.e., sincere devotion of deeds and intentions exclusively to Allah) and repelling ostentation and evil thoughts, while seeking the help of Allah to repel them, and aspiring to His guidance to perfect one’s faith and establish Tawheed. [164] See: ((Al-Qawl Al-Sadeed)) (p. 129).

An example of minor Shirk in worship committed by the heart is performing good deeds and worshipful acts to obtain worldly gains
It means that a person performs an act of worship to secure a worldly benefit in return.
This can be divided into many categories, the most important of which are the following ones:

1-   Performing an act of worship exclusively to obtain worldly gains and benefits.
Examples of this category are performing Hajj (pilgrimage) merely to earn wealth, partaking in Jihaad only for the sake of the spoils, and seeking Islamic knowledge for the sake of obtaining a certificate and having a job, and performing all this not for the sake of Allah, and earning His rewards does not occur to them.
This category is considered a prohibited act, a major sin, a form of minor Shirk, and it renders that particular act of worship void and worthless.
2-   Devoting worship to Allah and seeking to obtain worldly gains at the same time:
An example of this category is performing Hajj for the sake of Allah and for trade purposes as well, fighting for the sake of Allah and to obtain worldly gains at the same time, fasting for the sake of Allah and for treatment purposes as well; performing ablution for prayer and to cool off his body, and seeking knowledges for the sake of Allah and to get a job. This is more likely permissible, because the reported warnings in this regard were against performing acts of worship exclusively to obtain worldly gains and because Allah prescribed immediate worldly benefits for many acts of worship. Allah, Most High, says (interpretation of meaning): And whoever fears Allah - He will make for him a way out * And will provide for him from where he does not expect. Quran 65:2-3 He also Says (interpretation of meaning): And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.* He will send rain from the sky upon you in continuing showers * And give you increase in wealth and children and provide for you gardens and provide for you rivers. Quran 71:10-12

There are much textual evidence to the same vein, and they indicate that it is permissible to devote an act of worship to Allah and seek these worldly benefits at the same time. These worldly benefits were mentioned in the relevant texts to urge Muslims to perform those acts of worship. Therefore, an act of worship is not rendered void and worthless in this case, however, the rewards are diminished in proportion to the accompanying aspiration to worldly gains by which the doer’s intention is marred. [165] See: “Al-Jaami’ Li-Ahkaam Al-Quran” by Al-Qurtubee (5/180), “Mukhtasar Minhaaj Al-Qaasideen” by Ibn Qudamah (p. 367), “Tayseer Al-‘Azeez Al-Hameed” by Sulaymaan Aal Al-Shaykh (p.: 461), ( (Al-Qawl Al-Mufeed) by Ibn ‘Uthaymeen (2/136), ((Tasheel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 375).

An example of minor Shirk in worship performed by the heart is reliance on the Asbaab (means and causes)

Asbaab refer to the causes or means employed to obtain what is desired or ward off what is feared in this worldly life or the Hereafter. The means and causes that have been proven beneficial by the religion or sound experience should be utilized along with the due reliance on Allah, The Almighty, while believing that they are mere means that are only effective by the Will of Allah; if He wills it, they will be effective, otherwise He will render them ineffective.

If a person relies entirely on the permissible Asbaab, while believing that Allah is the One who can benefit and harm him, he has fallen in minor Shirk. However, if he relied entirely on the permissible Asbaab, while believing that they can benefit (or harm) him besides Allah, he has fallen into major Shirk. A believer is commanded to avail himself of the available Asbaab and utilize them, while relying on Allah, The Creator of such means and causes, The One and Only God. He Says (interpretation of meaning): … and upon Allah the believers should rely. Quran 3:122

Some scholars said: (Reliance mainly on the Asbaab involves Shirk and undermines Tawheed, and denying their effect implies deficiency in the mind, and giving them up, in their totality, involves discrediting the Sharee’ah. [166] See Majmoo‘ Al-Fataawa by Ibn Taymiyyah 8\70 A manifestation of Shirk in this regard is to believe in false Asbaab. For instance, if a person believes that any given thing can independently influence (benefit or harm) him without the Will of Allah, he has fallen into major Shirk, just like the case with idol-worshippers and grave-worshipers who believe that the idols and dead people can benefit and harm by themselves. If a person believes that Allah decreed that something should produce certain effects and it is contrary to reality, it is considered an act of minor Shirk. [167] See: ((Majmoo’ Al-Fataawa)) by Ibn Taymiyyah (1/137), ((Al-Madkhal)) by Ibn Al-Haajj (2/111), “Sharh Al-Tahaawiyah” by Ibn Aboo Al-‘Izz (2/351), “Al-Qawl Al-Mufeed” )) by Ibn Uthaymeen (1/183), ((Tas-heel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 381).
An example of minor Shirk in worshipful acts performed by the Heart is Tatayyur (superstitious belief in evil omens)
Tatayyur means superstitious belief in bad omens when one hears certain sounds or words, sees certain objects, or with regard to certain times. An example of Tatayyur upon seeing an object is believing in evil omen when seeing a certain bird, like an owl and a crow.

One example of Tatayyur upon hearing certain sounds or words is when someone pursuing a matter hears someone saying to another person, ‘You are a loser,’ or ‘You are doomed,’ he sees in it an evil omen and gives up his pursuit.

One example of Tatayyur about certain times is the belief that certain days, months, or years are signs of evil omen. These times are neither seen nor heard, but people may still regard them as signs of evil portents.

Tatayyur contradicts Tawheed from two respects:

First: a person who regards something as an evil omen, refrains from relying on Allah, Exalted be He, and relies on other than Him.

Second: such person holds unfounded beliefs, which are rather mere illusion and figments of imagination.

The person falling into Tatayyur has one of two cases:

First: a person may give in to such urges (of Tatayyur) and give up his pursuit or action (because of the purported evil omen).

Second: he may carry on with his pursuit or action, but become overwhelmed by anxiety, illusion, and gloominess, fearing of the supposed evil effects, and this is less grave than the first scenario.

However, both scenarios imply the imperfection of Tawheed. It is incumbent on a Muslim to rely on Allah, Exalted be He, carry on with his pursuits while having good faith in Allah. [168] See: ((Al-Qawl Al-Mufeed)) by Ibn ‘Uthaymeen (1/559) Allah, Most High, says (interpretation of meaning): And whoever relies upon Allah - then He is sufficient for him. Quran 65: 3  Undoubtedly, Islam came to eliminate the false beliefs held by people in the pre-Islamic era, to repel the illusions and fantasies that tamper with the minds, and Tatayyur was one of the pre-Islamic practices that were eradicated by Islam. Indeed, whatever befalls the slaves of Allah was not going to miss them and whatever has missed them and they failed to obtain was not meant for them in the first place and could not have befallen them. All calamities that befall, such as drought, destruction of crops and plants, or adversities that befall people such as diseases, pain, poverty, and death, have been preordained and written in Al-Lawh Al-Mahfooth (the Preserved Tablet) before the creation of Man. Allah, Exalted be He, (interpretation of meaning): No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being — indeed that, for Allah, is easy. Quran 57:22

It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “Tiyarah (superstitious belief in bad omen) is Shirk!” [169] It was reported by Aboo Daawood (3910), Al-Tirmithi (1614), Ibn Maajah (3538), and Ahmad (3687) as part of a longer narration. Al-Tirmithi said: “It is Hasan Saheeh.” It was classified as Saheeh by Ibn Hibbaan in his Saheeh (6122), Ibn Al-’Arabee in ‘Aaridat Al-Ahwathi (4/108), Ibn Daqeeq Al-‘Eed in Al-Iqtiraah (125), and Ibn Al-Qayyim in A‘laam Al-Muwaqi‘een (4/333), Al-Albaanee in “Saheeh Sunan Aboo Daawood” (3910), Al-Waadi’i in “Al-Saheeh Al-Musnad” (876), and Al-Tahaawi said in “Sharh Ma’aani Al-Athaar” (4/312): “This meaning has been proven by Mutawaatir (collectively contiguous) reports.” As can be noted, the Prophet ? judged Tatayyur as an act of Shirk because those who believe in bad omens believe that these objects can benefit or harm them, were they to act according to such belief, as if they have associated partners with Allah, The Exalted. Moreover, it involves attaching the heart to other than Allah, and it was also one of the practices of the polytheists. The fact that such practice involves having ill thoughts about Allah is enough to declare it a heinous act. A believer is enjoined to have good faith in Allah, Exalted be He, exclusively rely on Him, and attach his heart to Him alone. [170] See: ((Zaad Al-‘Ibaad)) (p.: 82)

Ibn Rajab said: (Tatayyur is one of the practices of the polytheists and disbelievers, and Allah, The Almighty, mentioned it in the Quran when recording the accounts on the people of Pharaoh, the people of Prophet Saalih, and the people of the village to which He sent the three messengers (recorded in the Quran) …). [171] See: ((Lataa’if Al-Ma’aarif)) (p. 71).

Examples of minor Shirk in deeds
An example of minor Shirk in deeds is the polytheistic Ruqyah (unprescribed incantation)

Ruqyah (Incantation) means words that are recited as a means to relieve or repel the afflictions. [172] See: ((Al-Nihaayah)) by Ibn Al-Atheer (2/254), ((Al-Misbaah Al-Muneer)) by Al-Fayoomi (1/236), ((Fat-h Al-Baari)) by Ibn Hajar (10/195), ((‘Umdat Al-Qaari)) Al-‘Ayni (21/262). Ruqyah are called ‘Azaa’im, which originally refer to exorcisms performed to expel the Jinn, and it is said: “An exorcist spellbinds the Jinn (forces it out of the body of the possessed person by means of a spell), in a similar manner a disease is expelled from the body (by remedy).” See: ((Lisaan Al-‘Arab)) by Ibn Manthoor (12/400). The permissible Ruqyah is the one that includes the reported Athkaar (pl. of Allah’s remembrance (Thikr) expressions of remembrance of Allah) and supplications, from the Quran, or what is authentically recorded in the Sunnah, or other permissible supplications that a person recites himself, or having someone else recite over him, seeking refuge with Allah from all evils, and asking Him to ward them off before they occur, or relieve him of them after they befall. The recitation of these Athkaar and supplications is often accompanied by expectoration. The reciter of the Ruqyah may expectorate on the body of the afflicted person or in his own hands and rub them against the afflicted person’s body, or wipe over the places of pain, if any. He may also recite the Ruqyah over some water and offer it to the afflicted person to drink it or pour it over his body. Some write the Ruqyah with saffron or something else on a piece of paper or a bowl, wash it with water, and then offer it to the afflicted person to drink it.

Scholars unanimously agreed on the permissibility of the Sharee’ah-approved Ruqyah in general.
Ibn Hajar said: (Scholars unanimously agreed on the permissibility of reciting Ruqyah when three conditions are met: 1) the Ruqyah must be done with the words of Allah (Quran) or His Names and Attributes, 2) it must be recited in Arabic or intelligible words in another language, and 3) one must believe that the Ruqyah does not have an (independent) influence in and of itself, but is rather effective with the Will of Allah.” [173] See: ((Fat-h Al-Baari)) (10/195).
In addition, the Ruqyah must not be recited by a sorcerer, or someone accused of sorcery.

If these conditions are met, the Ruqyah is recommended and it is one of the greatest means of protection and healing, Allah willing.

Evidence:

It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: When the Messenger of Allah ? went to bed, he used to recite Surat Al-Ikhlaas (no. 112), Surat Al-Falaq (no. 113) and Surat Al-Naas (no. 114) and then blow into his palms and pass them over his face and whatever he could reach of his body. When he ? fell ill, he used to order me to do the same for him. [174] Narrated by Al-Bukhaaree (no. 5748)

It was narrated on the authority of Jaabir ibn ‘Abdullah (may Allah be pleased with him) that a scorpion stung a man while we were sitting with the Messenger of Allah ?. A man said: “O Messenger of Allah; may I employ incantation for curing the sting of the scorpion, whereupon he ? said: “He who amongst you is capable of employing it to benefit his brother then he should do so” [175] Narrated by Muslim (no. 2199)

Ibn Hajar said: (All incantations that lead to Shirk are prohibited, and the ones with unintelligible meanings there is no safeguard that it doesn’t constitute or lead to Shirk and therefore should be avoided as a precaution.” [176] See Fat-h Al-Baari 10\195

The evidence on the prohibition of all polytheistic incantations:

‘Awf ibn Maalik Al-Ashja’i (may Allah be pleased with him) said: “In the pre-Islamic period, we used incantations, and we asked the Prophet ?: ‘What do you think of it?’ He ? said: “Recite these incantations first to me (to decide on their permissibility). There is no harm in the use of incantations as long as they involve no Shirk.” [177] Narrated by Muslim (no. 2200)

As for what is called Al-Nushrah, Ibn Al-Atheer said about it: (Al-Nushrah is a kind of incantation and treatment (through magical spells) that was used to cure whoever was feared to have been afflicted by Jinn possession. It was given this name because it was used to relieve and expel the disease from the body, as the Arabic verb Nashara denotes.” [178] See: ((Al-Nihaya fi Gharib al-Hadith wa'l-Athar)) (5/54)

What is meant here is undoing magic spells, and it can be done by two ways:

First: the recitation of the reported supplications and Sharee’ah-approved Ruqyah from the Quran and the Sunnah, and this is permissible.

Second: the use of sorcery, and this is forbidden. It is even considered an act of minor disbelief. The one using the Nushrah draws closer to Satan by doing what he likes to relieve the afflicted person of the magic spell.
Ibn Mas‘ood said: (Allah has not made your cure in what He has deemed forbidden for you). [179] It was narrated by Al-Bukhaaree with the chain of narrators is omitted and using the verb (Sama‘a, meaning hear) in the active form before the Hadeeth (no. 5614), and it was also narrated by Al-Tabaraani (9/403) (9716), and Al-Haakim (7509). It was classified as Saheeh by Al-Albaanee in “Ghaayat Al-Maraam” (30), and Ibn Hajar mentioned in “Al-Talkhees Al-Habeer” (4/1397) that it was reported through authentic chains of narrations, and Al-Haythami said in “Majma’ Al-Zawaa’id” (5/89): “The Hadeeth's reporters have been approved by Al-Bukhaaree.” Muhammad Ibn ‘Abd Al-Haadi said in Al-Muharrir (440): “It was narrated by Al-Bukhaaree on the authority of Umm Salamah, with a Muttasil (connected) chain of narration that reaches back to the Prophet ?.

Undoing magic spells by means of sorcery is the work of the devil, which is prohibited, and cannot be a source of cure. In principle, it is impermissible to expect the work of the devil to be a cure because it is forbidden to use what is prohibited for medicinal purpose. It cannot be argued that this is a necessity (and necessities overrule prohibition, i.e., permits what is ordinarily forbidden) because at times of necessity, we should avail ourselves of whatever yields real benefit and sorcery is of no real benefit to eliminate that necessity. Deeming it allowable to use sorcery for treatment implies deeming it permissible to learn and practice, and this give ample room for the sorcerers to cast their spells on people so that they would resort to them later on for treatment. Thus, this would involve empowering the sorcerers and foster their evil and corruption, although sorcery and witchcraft are punishable by death as per the Sharee’ah. [180] See: ((Ma‘aalim Al-Sunan)) by Al-Khattaabee (4/220), ((Al-Mughni)) by Ibn Qudamah (12/304), ((I‘laam Al-Muwaqi‘een Fee ‘an Rabb Al-‘Aalameen)) by Ibn Al-Qayyim (6/558), ((Tayseer Al-‘Aziz Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 356), ((Adwhaa Al-Bayaan)) by Al-Shinqeeti (4/57), ((Majmoo‘ Fataawa of Ibn Baaz)) (3/280), ((Majmoo‘ Fataawa wa Rasaa’il Ibn Al-‘Uthaymeen)) (2) /177), ((Al-Madkhal Li-Diraasit Al-‘Aqeedah Al-Islaamiyyah)) by Ibraaheem Al-Brayakaan (p.: 145).

Another example of minor Shirk in deeds is the use of polytheistic amulets
An amulet refers to an object that is attached to the sick, children, animals, or the like, to ward off or relieve afflictions. [181] See: ((Al-Tamheed)) by Ibn ‘Abd Al-Bar (17/162), ((Sharh Al-Sunnah)) by Al-Baghawee (12/158), ((Al-Nihaayah)) by Ibn Al-Atheer (1/197), ((Tafseer Al-Qurtubee)) ( 10/320).

‘Alee Al-Qaari said: (Amulets are the spells that contain incantations used in the pre-Islamic period, including the names of the devils and words with unknown meanings. It was also said that amulets were the beads used by Arabs in the pre-Islamic era who attached them to their children to protect themselves from evil eye, according to their claims. Islam forbade such practices because nothing can benefit or harm besides Allah, The Almighty. [182] See: ((Miraqaat Al-Mafaateeh)) (7/2803)

Muhammad Haamid Al-Faqee said: (In origin, the meaning of the Arabic word ‘Qilaadah’ (necklace) is the jewelry and ornaments that women wear around their necks, while the word ‘Habl’ (rope) means the lead rope tied around an animal’s neck to guide it. This is similar to the images of monkeys and the like that some people hang in their cars nowadays, the iron shoes of donkeys or horses hung at the doors of houses and shops, and spikes of wheat, and the like. All of these practices were borrowed from the pre-Islamic period, and they are strictly forbidden in Islam, and may even amount to major Shirk if the doer believes that these objects can benefit or harm him.” [183] See: ((Fat-h Al-Majeed)) (1/230), Footnote

It was narrated on the authority of ‘Uqbah ibn ‘Aamir Al-Juhani (may Allah be pleased with him) that when a group of 10 men came to the Prophet ?, he only accepted the oath of allegiance from nine of them and withheld accepting the pledge of the tenth. They asked, “O Messenger of Allah, why did you accept the oath of allegiance from the nine of us and refuse this man’s oath?” The Prophet ? answered: “He is wearing an amulet.” The man then put his hand in his cloak, brought out the amulet, and broke it. Thereupon, the Prophet ? accepted his oath of allegiance, and said: “Whoever wears an amulet has committed Shirk.” [184] Narrated by Ahmad (no. 17422), Al-Tabaraani (17/319) (no. 885), and Al-Haakim (no. 7513). It was classified as Saheeh by Al-Albaanee in “Saheeh Al-Jaami’” (6394), and its chain of transmission was graded as Qawwiy (strong) by Shu‘ayb Al-Arnaa’oot in his revision of “Musnad Ahmad” (17422), and its narrators were judged as trustworthy by Al-Munthiri in “Al-Targheeb wa Al-Tarheeb” (4/239), and Al-Haythami in “Majma’” Al-Zawaa’id” (5/106), and Ibn Baaz said in “Al-Fawaa’id Al-‘Ilmiyyah min Al-Duroos Al-Baaziyyah” (3/165): Its chain of narration is acceptable.

Whoever wears such amulets, believing them to be effective means in benefiting or harming him, or that they are means to repel the evil eye, this act falls under the category of minor Shirk. However, if someone believes that they can benefit or harm him, in and off themselves, besides Allah, this falls under the category of major Shirk.

It should be noted that this Hadeeth applies to the amulets that do not include ayaat of the Quran and the like, such as bones, talismans, and similar objects. If the amulets contain ayaat of the Quran or Allah’s remembrance (Thikr), the righteous predecessors held different opinions as far as the relevant Sharee’ah ruling is concerned. Some of them permitted these amulets to seek blessings and refuge in the Names of Allah, and using them as Ruqyah for the sick, provided that they are hung up in a place where they would be treated with respect. Others held that it is prohibited to use such amulets even if they contained ayaat of the Quran to eliminate the means leading to Shirk and acting upon the general indication of this Hadeeth and other relevant ones.” [185] See: ((Zaad Al-‘Ibaad)) (p.: 81)

Examples of minor Shirk in verbal worshipful acts
Subsection One: Examples of minor Shirk in verbal worship: Swearing by other than Allah

Swearing an oath means emphatically asserting that something is true or factual by mentioning a Name or Attribute of Allah, The Almighty, and its wording starts with one of the oath particles. [186] See: “Rawdat Al-Taalibeen and ‘Umdat Al-Mufteen” by Al-Nawawee (11/3), “Fat-h Al-Baari” by Ibn Hajar (11/516), “Al-Qawl Al-Mufeed” by Ibn ‘Uthaymeen (2/213).  The Arabs used to swear by their ancestors or gods and other objects of worship and veneration in the pre-Islamic era. Swearing by something implies veneration, and therefore Allah, Exalted be He, commanded us in His Book to swear only by His Name. He Says (interpretation of meaning): …and let them both swear by Allah. Quran 5:106-107 It is impermissible to swear by other than Allah, Exalted be He, because veneration is the due and exclusive right of Allah, and none should be held equal to Him in this regard. Whoever swears by other than Allah, be it a Prophet or a Wali, the Ka‘bah or anything else, has committed a grave sin and has fallen into Shirk.
If the one making the oath merely associated other than Allah in his oath in terms of the wording of the oath only (i.e., he does not intend venerating other than Allah), it is considered minor Shirk. However, if he intends by his oath to venerate the created being, by whose name he swore, in the same manner he venerates Allah, Exalted be He, as many of those who swear by the close allies of Allah and scholars, whether they are alive or dead. Rather their veneration of these close allies of Allah and scholars may even deter them from swearing to a lie by their names, although they may swear falsely by the Name of Allah! This is an act of major Shirk that takes the doer out of the fold of Islam, because the doer holds these people in higher regard and venerates them more than he venerates Allah and fears them more than he fears Him! [187] See: ((Mushkil Al-Athaar)) by Al-Tahawi (2/297-299), ((Rawdat Al-Taalibeen and ‘Umdat Al-Mufteen)) by Al-Nawawee (11/6), ((Madaarij Al-Salikeen)) by Ibn al-Qayyim (1/352), ((Ma’tiyat Al-Amaan min Hanth Al-Aymaan) by Ibn Al-‘Imaad A-Hanbali (p.: 83-84), ((Fat-h A-Majeed)) by ‘Abd Al-Rahmaan ibn Hasan Aal Al Al-Shaykh (2/275), ((Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen)) (2/215-221).

It was narrated on the authority of Sa‘d ibn ‘Ubaydah (may Allah be pleased with him) that Ibn ‘Umar (may Allah be pleased with him) heard a man swearing, “No, by the Ka‘bah!” Ibn ‘Umar (may Allah be pleased with him) said to him: “I heard the Prophet ? say: ‘Whoever swears by other than Allah has fallen into Shirk.’” [188] It was narrated by Aboo Daawood (3251) with this wording, Al-Tirmithi (1535), and Ahmad (6072). It was classified as Saheeh by Ibn Hibbaan in his Saheeh (4358), Al-Haakim according to the conditions stipulated by Al-Bukhaaree and Muslim in Al-Mustadrak (7814), and Ibn Taymiyyah in Al-Mustadrak ‘ala Majmoo’ Fataawa by Ibn Qaasim (1/28), and Ibn Al-Qayyim in ((Al-Waabil Al-Sayyib)) (189), Al-Albaanee in “Saheeh Sunan Aboo Daawood” (3251), and Al-Thahabi said in “Al-Kabeer” (229): Its chain of transmission meets the conditions stipulated by Muslim.  Moreover, it was reported on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “He who takes an oath in the course of which he says: ‘By the Laat and ‘Uzza,’ let him say, ‘None is worthy of worship but Allah.’” [189] Narrated by Al-Bukhaaree (4860) with this very wording, and Muslim (1647).

In this hadeeth, the Prophet ? underlined what a person should do if he mistakenly swore by other than Allah. He ? instructed a person who swears by the Laat or ‘Uzza, the two idols worshipped by Arabs in the pre-Islamic era, to correct his slip of the tongue by saying, ‘None is worthy of worship but Allah, Exalted be He,’ since he has associated them with Allah in terms of veneration. This is because swearing by someone or something implies veneration, which is the exclusive right of Allah. No created being should be held as equal to Him in this regard. Therefore, he ? commanded the person who swears by other than Allah to say, ‘None is worthy of worship but Allah (i.e., confess the testimony of faith anew).’ [190] See Zaad Al-‘Ibaad p. 88

Ibn ‘Abd Al-Barr said: (It is not permissible to swear by other than Allah, Exalted be He, regarding any matter and in any given situation, and this is an agreed-upon ruling.” [191] See ((Al-Tamheed)) (14/366).
Husayn ibn Ghannam Al-Maaliki said: “Whoever swears by other than Allah out of absolute veneration, his disbelief is unanimously agreed upon by Muslims, and if this was not his intention, it is considered an act of minor Kufr.” [192] See: ((Al-‘Iqd Al-Thameen Fee Sharh Ahadeeth Usool Al-Deen)) (p.: 116).

An example of minor Shirk in verbal worshipful act is associating a created being with Allah, Exalted be He, using the conjunctive particle (Waaw)
It was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him) that a man said to the Prophet ?: “Whatever Allah wills and you will.” Thereupon, he ? said: “You have held an equal to Allah by saying so! Rather, say, ‘What Allah alone wills.’” [193] It was compiled by Al-Nasaa’i in “Al-Sunan Al-Kubra” (10825), and Ahmad (3247) both with the wording: ((You have held … with Allah)), and Ibn Maajah (2117) with the same wording, and Al-Tabaraani (12/244) (13005) with this very wording. Al-Albaanee said in ((Saheeh Sunan Ibn Maajah)) (2117): “It is Hasan Saheeh.’ It was classified as Saheeh by Ibn Al-Qayyim in “Madaarij Al-Saalikeen” (1/602), and by Ibn Baaz in “Majmoo’ Al-Fataawa” (2/28), and it was judged as Saheeh by Shu‘ayb Al-Arnaa’oot in his revision of Musnad Ahmad (3247), and its chain of narration was judged authentic by Ahmad Shaakir in his revision of “Musnad Ahmad” (5/85), and Al-‘Iraaqi classified it as Hasan in “Takhreej Al-Ihyaa’” (3/200), and Ibn ‘Udayy said in “Al-Kaamil fee Al-Du‘afaa’” (2/140): ‘It is Saalih (acceptable).’ Al-Busayri said in “Misbaah Al-Zujaajah (1/363): ‘Its chain of transmission included Al-‘Ajlah ibn ‘Abdullah and scholars of Hadeeth held different opinions regarding his trustworthiness, but the rest of its narrators are trustworthy.’
Ibn ‘Uthaymeen said: (It is inferred from the Hadeeth that ... venerating the Prophet ? with words that imply holding him equal to the Creator, is an act of Shirk. If the speaker believes that he ? is equal to Allah, Exalted be He, he has fallen into major Shirk, and if he does not believe that then it is an act of minor Shirk.” [194] See: ((Al-Qawl Al-Mufeed)) (2/230)
It was narrated on the authority of Huthayfah (may Allah be pleased with him) that the Prophet ? said: “Do not say: ‘What Allah wills and so-and-so wills,’ and rather say, ‘What Allah wills and then what so-and-so wills.’” [195] It was reported by Aboo Daawood (4980), Al-Nasaa’i in “Al-Sunan Al-Kubra” (10821), and Ahmad (23347). Al-Haakim classified it as Saheeh in “Al-Fusool Al-Mufeedah” by Salaah Al-Deen Al-‘Alaa’i (83), Ibn Baaz in “Majmoo’ Al-Fataawa” (2/28), Al-Albaanee in “Saheeh Sunan Aboo Daawood” (4980), and Shu‘ayb Al-Arnaa’oot in his revision of ((Sunan Aboo Daawood)) (4980), and its chain of transmission was judged as authentic by Al-Nawawee in “Al-Athkaar” (444), and Al-‘Iraaqi in “Takhreej Al-Ihyaa’” (3/200). Al-Thahabi said in ((Al-Muhaththab)) (3/1144): ‘Its chain of transmission is Saalih (acceptable).’

Ibn Battaal said: (It is impermissible for us to say: ‘What Allah Wills and you will,’ because the use of the conjunctive particle ‘waw (i.e., and)’ here implies that both wills are held as equal ... Rather, it is deemed permissible to use the conjunctive particle ‘Thumma (then)’ instead of ‘waw’, because the Will of Allah takes precedence over that of His creation. Allah, Most High, says (interpretation of meaning): And you do not will except that Allah wills - Lord of the worlds. Quran 81:29 This is entailed by the due reverence of Allah (and proper conduct of oneself towards Him).” [196] See: ((Sharh Saheeh Al-Bukhaaree)) by Ibn Battaal (6/106).

Haafith Al-Hakamee said: (Another example in this regard is saying, ‘Had it not been for Allah and so-and-so;’ this falls under the category of minor Shirk. It is rather permissible to say, ‘Had it not been for Allah and then so-and-so.’” [197] See: ((Ma’aarij Al-Qabool)) (2/497), ((Al-Qawl Al-Mufeed)) by Ibn ‘Uthaymeen (2/228).

Another example of minor Shirk in verbal worshipful acts is seeking rain from the Anwaa’ (rain stars/constellations)

The Anwaa’, is the plural of Naw’, which refers to (rain) stars or constellations. The formal star calendar consists of twenty-eight asterisms or Anwaa’, such as the Pleiades, Pisces, and others.

Al-Baghawee said: (Anwaa’ refers to the twenty-eight lunar mansions, or stations of the Moon; the simultaneous setting of one star or constellation every thirteen nights in the west at the break of dawn and the rising of another across of it in the east, and so on until the year ends by the end of the twenty-eighth. Linguistically, the word Naw’ denotes rising, and the term was used in this context to reflect the simultaneous setting of one star or constellation in the west and the rising of another in the east. The Arabs used to believe that the rising of a star and the setting of another essentially indicated rainfall, and therefore they primarily used them as markers of rain, attributing rain to the rising and setting of stars, and saying, ‘We have been blessed with rain due to such-and-such Naw’!’ [198] See: ((Sharh Al-Sunnah)) (4/420).

Seeking rain from the Anwaa’ means to ask the stars or constellation to cause rain or attributing the rainfall to the stars as people in the pre-Islamic era claimed. Whenever it rains at the time of the rising or setting of a specific star, they attributed rain to that star, saying, ‘We were blessed with rain because of such-and-such Naw’,’ or ‘This rain was caused by the Pleiades,’ and the like. [199] See: ((Al-Tamheed)) by Ibn ‘Abd Al-Barr (16/287-288), ((Sharh Al-Sunnah)) by Al-Baghawee (4/420), ((Al-Nihaayah)) (5/122), ((Jaami‘ Al-Usool)) ( 11/577- 578) both by Ibn Al-Atheer, ((Sharh Al-Nawawee ‘ala Muslim)) (2/61).

Seeking rain from the Anwaa’ can be divided into two categories:

The first category: Attributing rain to the stars, believing that they are the cause of rain, independently without the Will and Action of Allah, The Almighty, and this is an act of major Shirk according to the consensus of scholars.

The second category: Attributing rain to the Anwaa’, believing that Allah decreed that that particular star should be a direct cause for the natural phenomenon of rain. This falls under the category of minor Shirk because it involves believing in a false natural cause; and Allah did not render stars a natural causal agent for rain. In fact, they have nothing to do with rainfall, but Allah, Exalted be He, rather decreed that rainfall should customarily coincide with the time of the rising or setting of some stars. [200] See: ((Al-Furoo’)) by Ibn Mufleeh (3/234), ((Al-Qawl Al-Mufeed)) by Ibn ‘Uthaymeen (2/18), ((Tasheel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 430).

Below are textual evidence proving the prohibition of seeking rain from the Anwaa’:

Zayd ibn Khaalid Al-Juhani (may Allah be pleased with him) said: “The Prophet ? led us in the Fajr prayer at Hudaybiyyah after a rainy night. On completion of the prayer, he ? faced the people and said, "Do you know what your Lord has said?" People replied, "Allah and His Messenger know better!" He ? said, "Allah has said, ‘This morning, some of My slaves remained as true believers and some became disbelievers; whoever said that rain was caused by the Blessings and the Mercy of Allah is a believer in Me, a disbeliever in the stars, and whoever said that it rained because of such-and-such Naw’ (star) is a disbeliever in Me, a believer in the stars.'” [201] Narrated by Al-Bukhaaree (no. 1038), Muslim (no. 71) with this very wording.

Ibn ‘Abd Al-Barr said: (As for what His Saying, ‘This morning, some of My slaves remained as true believers and some became disbelievers,’ it denotes two meanings, in my opinion:

First, the one who believes that that star is the cause of rainfall and the formation of rain clouds, instead of Allah, Exalted be He, this is sheer disbelief. He must be urged to repent of such a false belief, and then killed (for apostasy if he defiantly refused), because he has rejected Islam and disbelieved in the Quran (by doing so).

Second, he may believe that Allah, Exalted be He, rendered the star a causal agent for rain as He has preordained according to His Foreknowledge. This even though it may be seen permitted from one aspect, but it also involves ingratitude to Allah for His blessings and ignorance of His wisdom, because He alone causes rain to fall whenever He wills; it may happen to fall at the time of the rising or setting of such-and-such star and at the time of the rising or setting of another star at other times. He may also decree that no rain should fall at the time of the rising or setting of stars. All this comes to pass by the Will and Power of Allah, Exalted be He, and has nothing to do with the stars.” [202] See: ((Al-Tamheed)) (16/286).
If a Muslim says: “It rained because of such-and-such star,” and intends that Allah caused the rain to fall at the time of the rising or setting of that particular star, while believing that the star has no (independent) effect in and off itself nor that it is a direct cause of rainfall, scholars held different opinions regarding the ruling on such statement.
Among those who argued that it is forbidden was Sulaymaan ibn ‘Abdullah Aal Al-Shaykh [203] See: ((Tayseer Al-‘Azeez Al-Hameed)) (p. 395). . Al-Nawawee [204] See: ((Sharh Al-Nawawee ‘ala Muslim)) (2/60). , on the other hand, was one of the scholars who held that it is disliked, and Al-Baghawee was one of those who maintained that it is allowable. [205] See: ((Sharh Al-Sunnah)) (4/421).
Therefore, it is becoming of a Muslim to refrain from uttering such statements and rather use different clear wordings that eliminate any potential illusion, such as saying: (It rained by the Grace and Mercy of Allah), or (Allah caused rain to fall at the time of the rising or setting of such-and-such star), or (It rained at the time of the rising or setting of such-and-such star), using similar unambiguous and clear-cut wordings. [206] See: ((Al-Mufhim Lima Ushkila min Talkhees Saheeh Muslim)) by Aboo Al-‘Abbaas Al-Qurtubee (1/259), ((Majmoo’ Fataawa Ibn Baaz)) (13/63), ((Tas-heel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p. : 433)