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The Impact of The Christians’ Polytheism (شرك) on The Islamic Nation by Shaykh Farkous

September 23, 2010

بسم اللہ الرحمن الرحیم
The impact of the Christians’ polytheism (شرك) on the Muslim community is very evident. Amongst the most dangerous pretensions that influenced the Sufis and the worshipers of Al-Jahmiyah sect is the pantheism that we have already talked about; this idea of the falsified Christianity dictates that Allah is incarnated in the Messiah. Some Sufi extremists and their alike pretend that Allah, the Truth, has chosen human bodies where He, by His Lordship, incarnates. He removes the human meaning to these bodies, which are chosen to be the beloved of Allah, they will be the choice of His obedience and His service, they will be adorned with His guidance, and their position is elevated and honored in comparison to His other creatures[12].

What Al-Hallâj sings, illustrates well this matter, in saying:

Glory to the one who manifested person,

The penetrating secret of his divine direction.

Then, in the universe, is visible,

In the shape of eating and drinking.

Even seen by his creation,

As the eyebrow sees the other![13].

Similar to their polytheism, what happened to many sects affiliated to Islam who are mistaken by what learned people find inside their heart by the effect of the faith in Allah, of His knowledge, His Light and His Guidance. The adepts of these sects end to believe that these blessings are Allah Himself[14].

The effect of the falsified Christianity on the Muslim community is an undeniable factor; the proof is the existence, in the nations of Islam, of the doctrine of the personality cult or the overestimation of the Prophets, in the beloved of Allah and righteous people. With the Sufis, Ar-Râfidhah and Al-Jahmiyah and their alike who have exaggerated in the Messenger صلّى الله عليه وآله وسلّم esteem, and the Shiites have exaggerated in the person of Ali Ibn Abi Tâlib رضي الله عنه and other personalities less important. Therefore, they have exaggerated in their glorification and they have elevated them from servants and worshipers position to the worshiped one. The Prophet صلّى الله عليه وآله وسلّم said: “Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a slave. So, call me Allah’s Slave and Apostle”[15]. The Prophet صلّى الله عليه وآله وسلّم also said: “Beware of exaggeration in matter of religion. Verily, those before you, have perished because of the religious exaggeration”[16].

It is also found out in these sects and others, of those who stay by the graves and consider them as places of worship. Whereas, the Prophet صلّى الله عليه وآله وسلّم said: “Verily, those of the earlier generations used to take the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship. I forbid you to do so”[17]. He صلّى الله عليه وآله وسلّم also said: “The most evil people are those who remain alive when the Doomed Hour comes, and those who take graves as places of worship”[18].

Also, among the aspects of influence, the Christians’ pretension that the Messiah is a light[19]. Likewise, some of the Sufis pretend that the Prophet صلّى الله عليه وآله وسلّم is a light of Allah’s Light. In this way, they exaggerate in his glorification. Besides, it is almost usual to find in the church the picture of the Messiah, Mary, Georges and Peter; and most of them pray for the pictures and worship them apart from Allah. Likewise, some Sufis and tombs worshipers put the picture of their Sheikhs right in the direction of the Ka ̀ba (destination of prayer) to bend and prostrate themselves before them. They take these pictures with them or hang them on the wall imploring a cure or a blessing. In fact, it is reported in the Sahîh (authentic narration of Al-Bukhâri) that `Âisha رضي الله عنها narrated that Um Salama رضي الله عنها mentioned a church she had seen in Abyssinia in which there were pictures. She told the Prophet صلّى الله عليه وآله وسلّم about it, who commented: “If any religious or pious man dies amongst those people, they would build a place of worship at his grave and make these pictures in it. They are the worst creatures in the sight of Allah”[20]. Among other aspects of influence, the Christian spiritual leaders are granted the power to legislate, whereas this power is exclusively reserved to the Lord عزّ وجلّ. In this way, Christians have worshiped these leaders by obeying them while they made the lawful illicit and the illicit lawful. According to `Adiy Ibn Hâtim رضي الله عنه who heard the Prophet صلّى الله عليه وآله وسلّم reading this verse:

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابا مِّن دُونِ اللهِ

The meaning of the verse:
﴾They (Jews and Christians) too their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah)…﴿ [At-Tauba (The Repentance): 31], I told him then: “We did not worship them”, he said: “Did not they forbid what Allah permitted and you forbade it, too? And did not they permit what Allah forbade and you permitted it, too?” I answered: “Yes, It was the case”, he said: “Hence, that is their worship”[21].

The character of this influence, also, appears clearly on stubbornness blind followers of their schools and their own scholars, even if they are preaching in opposition with the texts of the revelation. This issue is visible in some Muslim countries where the power to legislate, to change, and to modify in matter of religion is granted to the parliament and the rulers, not even wondering if these legislated texts are in accordance with the prescriptions and the texts of the Revelation.

As we can find Christian influence on the Sufis at the level of notions, such as monasticism, renunciation of the world, hermitage, giving up with marriage and the purification of the soul by torturing the body with firm and harsh exercises. Moreover, organizing trips around the country, imitating the monks in their sermons, in their exercises and their spiritual retreats[22].

What have been presented above are the most important effects of Christian polytheism on the Muslim community. In fact, the Prophet صلّى الله عليه وآله وسلّم was telling the truth: “You will follow the wrong ways of your predecessors so completely and literally that if they should go into the hole of a mastigure, you too will go there”. We said: “O Allah’s Apostle! Do you mean the Jews and the Christians?”. He replied: “Whom else?”[23].

Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet صلّى الله عليه وآله وسلّم, his Family, his Companions and Brothers till the Day of Resurrection.

[12] See: “Madhâhir Al-Inhirâfât Al- ̀Aqadiyya” by Idrîs (1/76).

[13] See: “Talbîs Iblîs” by Ibn Al-Jauzî (224).

[14] See: “Hidayat Al-Hayâra” of Ibn Al-Qayyim (182).

[15] Reported by Al-Bukharî, chapter of “The hadiths of the Prophets” (hadith 3445), Ahmad (hadith 156) and Al-Humaydi in his “Musnad” (hadith 30), from the hadith of `Umar Ibn Al-Khattâb رضي الله عنه.

[16] Reported by An-Nasâ’́i, chapter of “The rituals of haj” (hadith 3070), Ibn Mâjah, chapter of “The rituals” (hadith 3144), Ahmad (hadith 3305), Al-Bayhaqi (hadith 9806) and Ibn Al-Jârûd in “Al-Muntaqa” (473) from the hadith of Ibn ̀Abbâs رضي الله عنهما. It is authenticated by Al-Albâni, in his book “The pilgrimage of the Prophet صلّى الله عليه وآله وسلّم” (p.78), and in “As-Silsila As-Sahîha (5/177).

[17] Reported by Muslim, chapter of “The mosques” (hadith 1216), from the hadith of Jundub رضي الله عنه.

[18] Reported by Al-Bukharî, chapter of “Afflictions” (hadith 7067), Ahmad (hadith 3921), from the hadith of Abd `Allah Ibn Mas`ûd رضي الله عنه.

[19] See: “Majmû ̀ Al-Fatâwa” of Ibn Taymiyya (2/316-317).

[20] Reported by Al-Bukhâr, chapter of (The prayer) (hadith 434), Muslim, chapter of “The mosques” (hadith 1209), An-Nasâ’i, chapter of “The mosques” (hadith 712), Ahmad (hadith 24984) and Al-Bayhaqi (hadith 7471), from the hadith of ̀Ấisha رضي الله عنها.

[21] Reported by At-Tirmidhi, chapter of (Interpretation) (hadith 3095), Al-Bayhaqi, in “As-Sunan Al-Kubra” (10/115-2). Ibn Taymiyya judged it Hassan (good) in his book “Al-Îmân” (p.64) and Al-Albâni in “Sahîh Sunan At-Tirmidi” (3/247).

[22] See the example of “Ihyâ’ `Ulûm Ad-Dîn” of El-Ghazâli. It presents the Sufis aspiration to benefit from the priests practices. The author’s book was full of narrations attributed to Jesus – عليه السلام –. See: “Ihyâ’ `Ulûm Ad-Dîn” (1/266-3/343).

[23] Reported by Al-Bukhâri, chapter of “Holding Fast to the Koran and the Sunna (hadith 7320), Muslim, chapter of “Knowledge” (hadith 6952) and Ahmad (hadith 12120), from the hadith of Abu Sa ̀îd Al-Khudri رضي الله عنه.

Source: Shaykh Ferkous’s Website

  1. Indeed knowledge of the straight path and the path of the evildoers from the disbelievers and innovators is a means to keep one away from indulging in the practices of the kuffaar or likening them.

    Indeed with Allah lies all success.

    • SubhanAllah, to be honest with you, I always wondered about these things when I was little. People would talk about Prophet being noor and likes and I would ask myself a question that how is it possible. Alhamdulillah, after reading the of books of the people of sunnah, it made me clear that all these practices are the practices of the people of innovation.

      May Allah keep us from the fitnah of shaitan, ameen.

  2. Ibn Muhammad Al Bakistani permalink

    FYI Abu Musa, the pages numbers for the other article you were inquiring about are viii and ix. Its in the preface of the book in the part titled “Methodology of this book.” The Arabic text is probably available online.

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