Re:Islam Enlightened - first, what does shirk imply

[Guest guest]

I found this information extremely beneficial to me, so thank you

for sharing/showing it to me. Although with it brought up a few

questions and (unfortunately) hesitations. I will have to meditate

on this one first (to clear)- I will find the time later today to

read the next message. And, if necessary ask a few more questions

later.

 

Peace and blessings.

 

 

shriadishakti , " jagbir singh "

<adishakti_org> wrote:

>

> > shriadishakti , " Isha " <shanti442>

wrote:

> >

> > I read Islam Enlightened:

> > And yet, as a Sahaja Yogini with a SY Moslim husband; we still

find

> > we have issues when it comes to how to meditate together. He

feels

> > under the rules of the Hadiths and the Quran that some of

> > the " practices " in SY are Shirk.

> > He already started reading the website for SY practicing Moslims

> (al-

> > qiyamah)and he says he has more understanding and really liked

the

> > web site and will continue studying. But what are the rules of

> > etiquette when it comes to wearing her pendant and prasad during

> > pujas when she isn't physically present, calling out the

different

> > deities names, meditating with her picture and so on.

> > I don't have a problem with it of course because I've been in SY

> > since I was 4, but in any event, I don't know how to assure him

he

> > is not going against what was written by Allah by doing any of

> these

> > things.... or are we? I'm not well read on the Quran or the

Bible

> > for that matter. I just don't know what to tell him. I was too

> > young when SY was being established to really know from Her WHY

we

> > do these things. I simply say for vibrations and respect and

> that's

> > usually good enough for anyone else. I'm trying to educate

myself

> > now more then ever because we have children that need to know

these

> > things too - not out of habit but for the REASON. Does anyone

have

> > any suggestions?

>

>

> i think before answering it is better we SYs try to understand

what

> is regarded as " shirk " by Muslims:

>

>

> THE CATEGORIES OF SHIRK

>

> The study of Tawheed cannot be considered complete without a

careful

> analysis of its opposite, Shirk. Some mention of Shirk has already

> been made in the Tawheed page and examples of it have been given

to

> illustrate how Tawheed may be obliterated. However, in this Page

> Shirk will be looked at as a separate topic whose grave importance

> Allaah has attested to in the Qur'aan,

>

> " Surely Allaah will not forgive the association of partners

(Shirk)

> with Him, but He forgives (sins) less than that of whomever He

> wishes. " 1

>

> Because the sin of Shirk denies the very purpose of man's

creation,

> it is to God the gravest of sins; the unforgivable sin.

>

> Shirk literally means partnership, sharing or associating,2 but

> Islamically it refers to the act of assigning partners to Allaah

in

> whatever form it may take. The following analysis of Shirk is

> according to the three broad categories developed in the study of

> Tawheed. Hence, we will first look at the main ways in which Shirk

> can occur in the area of Ruboobeeyah (Lordship), then Asmaa was-

> Sifaat (Divine Names and Attributes) and finally in 'Ebaadah

> (Worship).

>

>

> Shirk in Ruboobeeyah

>

> This category of Shirk refers to either the belief that others

share

> Allaah's Lordship over creation as His equal or near equal, or to

the

> belief that there exists no Lord over creation at all. Most

religious

> systems fall into the first aspect of Shirk in Ruboobeeyah while

it

> is the philosophers and their man-made philosophies who tend to

fill

> the second aspect.

>

>

> (A) Shirk by Association

>

> Beliefs which fall under this sub-category are ones in which a

main

> God or Supreme Being over creation is recognized, however His

> dominion is shared by other lesser gods, spirits, mortals,

heavenly

> bodies or earthly objects. Such belief systems are commonly

referred

> to by theologians and philosophers as either monotheistic (having

one

> God) or polytheistic (having more than one God). According to

Islaam,

> all of these systems are polytheistic and many represent various

> degrees in the degeneration of divinely revealed religious systems

> all of which were originally based on Tawheed.

>

> Within Hinduism, the Supreme Being Brahman is conceived as in

> dwelling, all-pervading, unchangeable and eternal, the abstract

> impersonal Absolute, in which all things have their origin and

end.

> While the god Brahma is the personified creator of the universe

who

> forms a trinity with the preserver god, Vishnu and the destroyer

god,

> Shiva.3 Thus, Shirk in Ruboobeeyah is expressed in Hinduism by the

> delegation of God's creative, destructive and preservative powers

to

> other gods.

>

> Christian belief states that the one God reveals himself in the

three

> persons of Father, Son (Jesus Christ) and Holy Spirit. These three

> persons are nevertheless regarded as a unity, sharing

> one 'substance'.4 Prophet Jesus is elevated to divinity, sits on

the

> right hand of God and judges the world. The Holy Spirit, who in

the

> Hebrew Bible is the means by which God exercises his creative

power,

> in Christian thought becomes a part of the God-head. Paul made the

> Holy Spirit the alter ego of Christ, the guide and help of

> Christians, first manifesting itself on the day of Penecost.5

> Consequently, Shirk in Ruboobeeyah occurs in the Christian belief

> that Jesus and the Holy Spirit are God's partners in all of His

> dominion, in their belief that Jesus alone pronounces judgement on

> the world and in their belief that Christians are helped and

guided

> by the Holy Spirit.

>

> Zoroastrians (Parsis) conceive of God, Ahura Mazda, as being the

> creator of all that is good, and is alone worthy of absolute

worship.

> Fire is one of the seven creations of Ahura Mazda and is

considered

> his son or representative. But they also commit Shirk in

Ruboobeeyah

> by conceiving of evil, violence and death as being the creation of

> another god called Angra Mainyu whom they represent by the symbol

> darkness.6 Hence, God's sovereignty over all creation (i.e. His

> Ruboobeeyah) is shared with an evil spirit elevated to the level

of

> an opposing god due to man's desire to not attribute evil to God.

>

> In the Yoruba religion, followed by over 10 million people in West

> Africa (mainly Nigeria), there is one supreme God, Olorius (Lord

of

> Heaven) or Olodumare. Nevertheless, modern Yoruba religion is

> characterized by a multitude of Orisha worship, so that Yoruba

> religion appears as strict polytheism.7 Consequently, Yorubas

commit

> Shirk in Ruboobeeyah by turning over all of God's functions to

minor

> gods and spirits.

>

> The Zulus of South Africa believe in one God, Unkulunkulu, meaning

> the ancient, the first, the most revered one. The principal

specific

> titles for God are; Nkosi yaphezulu (Lord-of-the-Sky) and

> uMvelingqanqi (the first to appear). Their Supreme Being is

> represented as a male, who, along with the earth female, bring

forth

> the human world. Thunder and Lightening are in Zulu religion acts

of

> God, whereas sickness and other troubles in life may be caused by

the

> ancestors, the " Idlozi " or " abaphansi " (those under the earth).

The

> ancestors also protect the living, ask for food, are pleased with

> ritual and sacrifice, punish neglect and take possession of

fortune

> tellers (inyanga).8 Thus, Shirk in Ruboobeeyah takes place in the

> Zulu religion not only in their concept of the creation of the

human

> world but also their attribution of good and evil in human life to

> the work of ancestral spirits.

>

> Among some Muslim people, Shirk in Ruboobeeyah is manifested in

their

> belief that the souls of saints and other righteous humans can

affect

> the affairs of this world, even after their deaths. Their souls,

it

> is believed, can fulfill one's needs, remove calamities and aid

> whoever calls on them. Therefore, grave worshippers assign to

human

> souls the divine ability to cause events in this life which in

fact

> only Allaah can cause.

>

> Common among many Sufis (Muslim mystics) is the belief in " Rijaal

al-

> Ghayb " 9, chief of whom occupies the station called " Qutub " from

which

> the affairs of this world are governed.10

>

>

> (B) Shirk by Negation

>

> This sub-category represents the various philosophies and

ideologies

> which deny the existence of God either explicitly or implicitly.

That

> is, in some cases God's non-existence is stated (Atheism), while

in

> other cases His existence is claimed, but the way in which He is

> conceived actually denies His existence (Pantheism).

>

> There are a few ancient religious " systems " in which God does not

> exist, foremost among them is the system attributed to Gautama

> Buddha. Buddhism, a reformist movement in Hinduism opposed to the

> caste system, was founded in the 6th century BC during the same

> period as Jainism. During the 3rd century BC it became the state

> religion. Eventually it was assimilated by Hinduism, Buddha

himself

> becoming one of the Avatars (incarnations of God). It disappeared

> from India but became dominant in China and other Eastern nations.

> Hinayana Buddhism (400-250 BC), the earlier and more strict of the

> two interpretations of Buddhism which arose after Gautama Buddha's

> death, makes it clear that there is no God; hence the burden of

> salvation belongs to the individual alone.11 Thus, this ancient

> strain of Buddhism could be classified as an example of Shirk in

> Ruboobeeyah wherein God's existence is explicitly denied.

>

> Similarly in the teachings of Jainism as systematized by

Vardhamana,

> there is no God, but liberated souls achieve something of this

> status, having immortality and omniscience; and the religious

> community treats the liberated ones as though they were divine,

> building temples to them and venerating their images.12

>

> Another ancient example is that of the Pharaoh of Prophet Moses'

> time. Allaah mentioned in the Qur'aan that he negated the

existence

> of God and claimed to Moses and the people of Egypt that he,

Pharaoh,

> was the only true lord of all creation. Allaah quoted him as

saying

> to Moses, " If you chose a god besides me, I will surely imprison

> you " 13 and to the people, " He proclaimed, 'I am your Lord, the

Most

> High' " 14

>

> In the nineteenth and twentieth centuries a number of European

> philosophers asserted the non-existence of God in what became know

as

> the " death of God philosophy " . The German philosopher Philipp

> Mainlander (1841-1876) in his principal writing, The Philosophy of

> Redemption, 1876, states that the world begins with the death of

God,

> since God is a principle of unity shattered in the plurality of

the

> world and a principle of joy denied in the law of suffering which

> dominates the worid.15 In Prussia Friedrich Nietzsche (1844-1900)

> supported the idea of the " death of God " proposing that God was

> nothing more than a projection of man's uneasy conscience and that

> man was the bridge to the Superman.16 Jean Paul Sartre, a French

> philosopher of the twentieth century also echoed the " death of

God "

> thought. He claimed that God could not exist because He was a

> contradiction in terms. The idea of God, according to him, is a

> projection which man must make being what he is.17

>

> Darwin's (d. 1882) proposal that man was merely a glorified ape

was

> widely adopted in the theories of social scientists and

philosophers

> of the nineteenth century as it provided a " scientific " basis for

the

> non-existence of God. According to them religion evolved from

animism

> to monotheism along with man's supposed social evolution from an

> independent individual to a national state and his physical

evolution

> from ape to man.

>

> They attempt to escape the questions surrounding creation by

claiming

> that there was none and by attributing Allaah's attribute of being

> without beginning and end to matter which He has created. Present

day

> holders of this belief are the followers of Karl Marx, communists

and

> scientific socialists, who claim that the origin of everything in

> existence is matter in motion. They further claim that God is a

> figment of man's imagination created by the ruling classes to

justify

> their hereditary rule and divert the attention of the oppressed

> masses from the realities in which they live.

>

> An example of this form of Shirk among some Muslims is that of

many

> Sufis like Ibn 'Arabee who claim that only Allaah exists (All is

> Allaah, and Allaah is all). They deny the separate existence of

> Allaah and thereby in fact deny His existence. This idea was also

> expressed in the 17th century by the Dutch Jewish philosopher,

Baruch

> Spinoza, who claimed that God is the total of all parts of the

> universe including man.

>

>

> Shirk in al-Asmaa was-Sifaat

>

> Shirk in this category includes both the common pagan practice of

> giving Allaah the attributes of His creation as well as the act of

> giving created beings Allaah's names and attributes.

>

>

> (A) Shirk by Humanization

>

> In this aspect of Shirk in al-Asmaa was-Sifaat, Allaah is given

the

> form and qualities of human beings and animals. Due to man's

> superiority over animals, the human form is more commonly used by

> idolaters to represent God in creation. Consequently, the image of

> the Creator is often painted, moulded or carved in the shape of

human

> beings possessing the physical features of those who worship them.

> For example, Hindus and Buddhists worship countless idols in the

> likeness of Asian men and consider them manifestations of God in

> creation. Modern day Christian belief that Prophet Jesus was God

> incarnate; that the Creator became His creation, is another good

> example of this type of Shirk. There have been many so-called

great

> Christian painters like Michaelangelo (d. 1565), who painted

pictures

> of God as a naked old European man with long flowing white hair

and

> beard on the ceiling of the Sistine Chapel in the Vatican. These

> pictures have in turn, been held by the Christian world in the

> highest of esteem.

>

>

> (B) Shirk by Deification

>

> This form of Shirk in al-Asmaa was-Sifaat relates to cases where

> created beings or things are given or claim Allaah's names or His

> attributes. For example, it was the practice of the ancient Arabs

to

> worship idols whose names were derived from the names of Allaah.

> Their main three idols were: al-Laat taken from Allaah's name al-

> Elaah, al-'Uzza taken from al-'Azeez and al-Manaat taken from al-

> Mannaan. During the Prophet Muhammad's era there was also a false

> prophet in a region of Arabia called Yamaamah, who took the name

> Rahmaan which only belongs to Allaah.

>

> Among the Shi'ite sects is the Nusayreeyah of Syria, who believe

that

> the Prophet Muhammad's cousin and son-in-law, 'Alee ibn Abee

Taalib,

> was a manifestation of Allaah and give him many of Allaah's

> qualities. Among them is also the Ismai'ils also know as Agha

Khanis

> who consider their leader, the Agha Khan, to be God incarnate.

Also

> included in this category are the Druze of Lebanon who believe

that

> the Faatimid Caliph al-Haakim bi Amrillaah, was the last

> manifestation of Allaah among mankind.

>

> Claims of Sufis (muslim mystics) like al-Hallaaj that they have

> become one with God and as such exist as manifestations of the

> Creator within His creation may also be included in this aspect of

> Shirk in al-Asmaa was-sifaat. Modern-day spiritualists and mediums

> like Shirley Maclaine, J.Z. Knight, etc., often claim divinity for

> themselves as well as mankind in general. Einstein's Theory of

> Relativity (E = mc2, Energy is equal to mass times the square of

the

> speed of light) taught in all schools is in fact an expression of

> Shirk in al-Asmaa was-Sifaat. The theory states that energy can

> neither be created nor destroyed; it merely transforms into matter

> and vice versa. However, both matter and energy are created

entities

> and they both will be destroyed as Allaah clearly states:

>

> " Allaah is the creator of all things... " 18

>

> " Everything in (the world) will perish... " 19

>

> The theory also implies that mass and energy are eternal having no

> beginning or end since they are supposed to be uncreated and

> transform into each other. However, this attribute belongs only to

> Allaah who alone is without beginning or end.

>

> [MSA-USC Editor's note: Understand that the author is pointing out

a

> flaw in an informal part of the theory of relativity, that is,

that

> matter and energy are eternal. The author is not arguing against

the

> mathematical relationship between these two, but rather against

their

> independence from Allaah's all-encompassing power - both creative

and

> destructive.]

>

> Darwin's theory of evolution is also an attempt to explain the

> evolution of life and its forms from lifeless matter without the

> intervention of God. One of the leading Darwinists of this

century,

> Sir Aldous Huxley expressed this thought as follows:

>

> " Darwinism removed the whole idea of God as the creator of

organisms

> from the sphere of national discussion. " 20

>

>

> Shirk In al-'Ebaadah

>

> In this category of Shirk, acts of worship are directed to other

than

> God and the reward for worship is sought from the creation instead

of

> the Creator. As in the case of the previous categories, Shirk in

al-

> 'Ebaadah has two main aspects.

>

>

> (A) Ash-Shirk al-Akbar (Major Shirk):

>

> This form of Shirk occurs when any act of worship is directed to

> other than Allaah. It represents the most obvious form of idolatry

> which the prophets were specifically sent by Allaah to call the

> masses of mankind away from. This concept is supported by Allaah's

> statement in the Qur'aan:

>

> " Surely we have sent to every nation a messenger saying, worship

> Allaah and avoid Taaghoot (false gods) " 21

>

> Taaghoot actually means anything which is worshipped along with

> Allaah or instead of Allaah. For example, love is a form of

worship

> which, in its perfection, should only be directed to Allaah. In

> Islaam, the love of God is expressed by total obedience to Him. It

is

> not the type of love which man naturally feels toward creation;

> towards parents, children, food, etc. To direct that type of love

> towards God is to lower Him to the level of His creation which is

> Shirk in al-Asmaa was-Sifaat. Love which is worship is the total

> surrender of one's will to God. Consequently, Allaah told the

Prophet

> (saws) to tell the believers:

>

> " Say: If you love Allaah, follow me and Allaah will love you. " 22

>

> The Prophet (saws) also told his companions, " None of you is a

true

> believer until I become more beloved to him than his child, his

> father and the whole of mankind " .23 Love of the Prophet (saws) is

not

> based on his humanity but on the divine origin of his message.

Thus,

> like the love of Allaah, it is also expressed by total obedience

to

> his commands.

>

> Allaah said in the final revelation:

>

> " Whoever obeys the Messenger has obeyed Allaah, " 24

>

> and

>

> " Say: Obey Allaah and obey the Prophet... " 25

>

> If man allows the love of anything or anyone to come between

himself

> and Allaah, then he has worshipped that thing. In this way, money

can

> become one's god or even one's desires could become a god. The

> Prophet (saws) said, " The worshipper of the Dirham will always be

> miserable " 26 and Allaah said in the Qur'aan

>

> " Have you not seen the one who takes his desires as his god? " 27

>

> Much emphasis has been placed on the evils of Shirk in 'Ebaadah

> (worship) because it contradicts the very purpose of creation as

> expressed in Allaah's statement:

>

> " I have not created Jinn or mankind except for my worship. " 28

>

> Major Shirk represents the greatest act of rebellion against the

Lord

> of the Universe, and is thus the ultimate sin. It is a sin so

great

> that it virtually cancels out all good a person may do and

guarantees

> its perpetrator eternal damnation in Hell. Consequently, false

> religion is based primarily on this form of Shirk. All man-made

> systems in one way or another invite their followers to the

worship

> of creation. Christians are called upon to pray to a man, a

Prophet

> of God named Jesus, whom they claim to have been God incarnate.

> Catholics among Christians pray to Mary as the " mother of God " , to

> the angels like Michael who is honored on May 8 and September 29,

> Michaelmas Day, as St. Michael,29 as well as to human saints,

whether

> real or fictitious.

>

> Muslims whose acts of worship fall into this category of Shirk are

> those who pray to Prophet Muhammad (saws) or to mystics in the

Sufi

> hierarchy of saints believing that they can answer their prayers,

> though Allaah has clearly said in the Qur'aan:

>

> " Say: Think to yourselves, if Allaah's punishment came upon you or

> the Final Hour, would you then call on other than Allaah? (Reply)

if

> you are truthful. " 30

>

>

> (B) Ash-Shirk al-Asghar (Minor Shirk):

>

> Mabmood ibn Lubayd reported, " Allaah's messenger (saws) said: " The

> thing I fear for you the most is ash-Shirk al-Asghar (minor

shirk). "

> The companions asked " Oh! messenger of Allaah, what is minor

Shirk? "

> He replied " Ar-Riyaa (showing off), for verily Allaah will say on

the

> Day of Resurrection when people are receiving their rewards, 'Go

to

> those for whom you were showing off in the material world and see

if

> you can find any reward from them.' " 31

>

> Mahmood ibn Lubayd also said, " The Prophet (saws) came out and

> announced, 'O people, beware of secret Shirk!' The people

asked, 'O

> messenger of Allaah, what is secret Shirk?' He replied, 'When a

man

> gets up to pray and strives to beautify his prayer because people

are

> looking at him; that is secret Shirk.' " 32

>

>

> Ar-Riyaa

>

> Riyaa is the practise of performing any of the various forms of

> worship in order to be seen and praised by people. This sin

destroys

> all the benefits that lie in righteous deeds and brings on the one

> who commits it a serious punishment. It is particularly dangerous,

> because it is natural for man to desire and enjoy the praise of

his

> fellow men. Doing religious acts to impress people or in order to

be

> praised by them is, therefore, an evil which deserves man's utmost

> caution. This danger is really significant to the believers whose

> goal is to make all of the acts of their lives religious acts

> dedicated to God. In fact, the likelihood that knowledgable true

> believers would commit ash-Shirk al-Akbar is small, since its

> pitfalls are so obvious. But, for the true believer like everyone

> else, the chance of committing Riyaa is great because it is so

> hidden. It only involves the simple act of changing one's

intention.

> The motivating forces behind it are also very strong, since it

comes

> from man's inner nature. Ibn 'Abbaas alluded to this reality when

he

> said, " Shirk is more hidden than a black ant creeping on a black

> stone in the middle of a moonless night. " 33

>

> Thus, great care has to be taken to ensure that one's intentions

> begin pure and remain pure whenever righteous deeds are being

done.

> In order to ensure this, the saying of Allaah's name is enjoined

in

> Islaam before all acts of importance. A series of Du'aas (informal

> prayers) have also been prescribed by the Prophet (saws) before

and

> after all natural habits like eating, drinking, sleeping, sex, and

> even going to the toilet, in order to turn these everyday habits

into

> acts of worship and develop in Muslims a keen awareness of Allaah.

It

> is this awareness, called Taqwaa, which ultimately insures that

> intentions remain pure.

>

> The Prophet (saws) also provided protection against the inevitable

> acts of Shirk by teaching certain specific prayers which may be

said

> anytime. Abu Moosaa said, " One day Allaah's messenger delivered a

> sermon saying 'O people, fear Shirk for it is more hidden than the

> creeping of an ant.' Those whom Allaah wished asked, 'And how do

we

> avoid it when it is more hidden than the creeping of an ant, O

> Messenger of Allaah?' He replied, 'Say: Allaahumma Innaa na'oodhu

> bika an nushrika bika shay'an na'lamuh, wa nastaghfiruka limaa laa

> na'lamuh (O Allaah, we seek refuge in you from knowingly

committing

> shirk with you and we ask your forgiveness for what we do not know

> about).' " 34

>

> In the following chapters a more detailed look will be taken of

the

> most prominent areas in which Shirk in all its three aspects most

> commonly occurs.

>

> http://www.allaahuakbar.net/shirk/categories_of_shirk.htm

>

> Footnotes

> 1 Soorah an-Nisaa, 4:48.

>

> 2 The Hans Wehr Dictionary of Modern Written Arabic, p.468.

>

> 3 W.L. Reese, Dictionary of Philosophy and Religion, (New Jersey:

> Humanities Press, 1980), pp.66-67 and 586-7. See also John

Hinnells,

> Dictionary of Religions (England: Penguin Books, 1984) pp.67-8.

>

> 4 Dictionary of Religions, p.337.

>

> 5 Dictionary of Philosophy and Religion, p.231.

>

> 6 Dictionary of Religions, pp.361-2.

>

> 7 Dictionary of Religions, p.358.

>

> 8 Ibid., p. 363.

>

> 9 Literally, " men of the unseen world " . The world is supposed to

> endure due to the intercessions of a hierarchy of " averting "

Saints

> whose number are fixed, the place of one who dies being

immediately

> filled. (Shorter Encyclopedia of Islam, p.582).

>

> 10 Shorter Encyclopedia of Islam, pp.55.

>

> 11 Dictionary of Philosophy and Religion, p.72.

>

> 12 Dictionary of Philosophy and Religion, pp. 262-3.

>

> 13 Soorah ash-Shooraa, 26:29.

>

> 14 Soorah an-Naazi'aat, 79:24.

>

> 15 Dictionary of Philosophy and Religion, p.327.

>

> 16 Ibid., p.391.

>

> 17 Dictionary of Philosophy and Religion, pp.508-9.

>

> 18 Soorah az-Zumar, 39:62.

>

> 19 Soorah ar-Rahmaan, 55:26.

>

> 20 Quoted in Francis Hitching's, The Neck of the Giraffe, (New

York:

> Ticknor and Fields, 1982), p.254 from Tax and Callender, 1960,

> vol.111, p.45.

>

> 21 Soorah an-Nahl, 16:36.

>

> 22 Soorah Aal'Imraan, 3:31.

>

> 23 Reported by Anas and collected by al-Bukhaaree (Sahih Bukhari

> (English- Arabic), vol.1, p.20, no.13) and Muslim (Sahih Muslim

> (English Trans.), vol.1, p.31, no.71).

>

> 24 Soorah an-Nisaa, 4:80.

>

> 25 Soorah Aal'Imraan, 3:32.

>

> 26 Reported by al-Bukhaaree (Sahih Bukhari, (English-Arabic),

vol.8,

> p.296, no.443).

>

> 27 Soorah al-Furqaan, 25:43.

>

> 28 Soorah adh-Dhaariyaat, 51:56.

>

> 29 William Halsey (ed.), Colliers Encyclopedia, (U.S.A: Crowell-

> Collier Educational Foundation; 1970, vol.16, p.110.

>

> 30 Soorah al-An'aam, 6:40.

>

> 31 Reported by Ahmad. at-Tabaraanee and al-Bayhaqee in az-Zuhd.

See

> Tayseer al-'Azeez al-Hameed, p.118.

>

> 32 Collected by Ibn Khuzaymah.

>

> 33 Reported by Ibn Abee Haatim and quoted in Tayseer al-'Azeez al-

> Hameed, p. 587

>

> 34 Collected by Ahmad and at-Tabaraanee.