The ruling on those who fall into Major Shirk out of ignorance before the establishment of the proof
And as for supplicating to its inhabitants (the inhabitants of the graves) and seeking deliverance from them and asking them to fulfill one’s needs and to remove difficulties and likewise supplicating to the Ghaibeen from the jinn and mankind and the Angels, then it is shirk exiting from the Religion. And whoever’s state this is; then verily it is not permissible to pray behind him, and who dies and is like this, then verily he is not to be washed and not to be prayed over and not to be buried in the graveyards of the Muslims, and his fate is entering the Hellfire and staying in it.
As Allah, the Mighty and Majestic says:
{Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong doers) there are no helpers.} [Surah al-Ma’idah: 5:72]
And this is the ruling of the one upon whom the proof has been established.
As for the one upon it hasn’t been established, and lives in places where Islam is not known except to be exaggeration with the Saliheen and seeking deliverance from them and calling upon them - being deceived by so-called scholars who beautify for the people this falsehood and keep silent about their Shirk and their worshiping other than Allah - then this one his outer is Kufr and is treated in this life (in the dunya) with the treatment of the one upon whom the proof has been established. So he is not to be prayed behind, nor is he to be prayed over when he dies, and he is not to be supplicated for and Hajj is not to be made on his behalf. And his affair in the Hereafter is up to Allah, due to him being from the people of al-Fataraat (Ahlul-Fatrah) whom the messages haven’t reached. And they will be tested on the Day of Judgement. And after the test, they end up in Paradise or in the Hellfire.
[Further in the treatise, the shaykh, may Allah preserve him, writes:]
And what has been mentioned in this treatise by way of distinction between the one upon whom the proof has been established and the one upon whom the proof has not been established is the basis. And any speech, audible or written, coming from me from which the opposite of this is understood is not to be resorted to. Rather, resort is to what has been mentioned in this treatise by way of detail.
Shaykh 'Abdul-Muhsin bin Hamad al-'Abbaad, may Allah preserve him
Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
Published on Salafi-Dawah.com.
Reference: Excerpt from the treatise ‘The Clarification and Explanation regarding the Ruling of seeking deliverance from the dead and Ghaibeen’
Source: www.al-abbaad.com - Book number 46 [الإيضاح والتبيين لحكم الاستغاثة بالأموات والغائبين]
As Allah, the Mighty and Majestic says:
{Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong doers) there are no helpers.} [Surah al-Ma’idah: 5:72]
And this is the ruling of the one upon whom the proof has been established.
As for the one upon it hasn’t been established, and lives in places where Islam is not known except to be exaggeration with the Saliheen and seeking deliverance from them and calling upon them - being deceived by so-called scholars who beautify for the people this falsehood and keep silent about their Shirk and their worshiping other than Allah - then this one his outer is Kufr and is treated in this life (in the dunya) with the treatment of the one upon whom the proof has been established. So he is not to be prayed behind, nor is he to be prayed over when he dies, and he is not to be supplicated for and Hajj is not to be made on his behalf. And his affair in the Hereafter is up to Allah, due to him being from the people of al-Fataraat (Ahlul-Fatrah) whom the messages haven’t reached. And they will be tested on the Day of Judgement. And after the test, they end up in Paradise or in the Hellfire.
[Further in the treatise, the shaykh, may Allah preserve him, writes:]
And what has been mentioned in this treatise by way of distinction between the one upon whom the proof has been established and the one upon whom the proof has not been established is the basis. And any speech, audible or written, coming from me from which the opposite of this is understood is not to be resorted to. Rather, resort is to what has been mentioned in this treatise by way of detail.
Shaykh 'Abdul-Muhsin bin Hamad al-'Abbaad, may Allah preserve him
Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
Published on Salafi-Dawah.com.
Reference: Excerpt from the treatise ‘The Clarification and Explanation regarding the Ruling of seeking deliverance from the dead and Ghaibeen’
Source: www.al-abbaad.com - Book number 46 [الإيضاح والتبيين لحكم الاستغاثة بالأموات والغائبين]
وأما دعاء أصحابها والاستغاثة بهم وسؤالهم قضاء الحاجات وكشف الكربات وكذا دعاء الغائبين من الجن والإنس والملائكة فهو شرك مخرج من الملّة، ومن كانت هذه حاله فإنه لا يجوز أن يصلَّى وراءه، ومن مات وهو كذلك فإنه لا يُغسَّل ولا يُصلَّى عليه ولا يُدفن في مقابر المسلمين ومآله إلى دخول النار والخلود فيها؛ كما قال الله: انه من يشرك بالله فقد حرم الله عليه الجنة وماواه النار وما للظالمين من انصار. وهذا حكم من قامت عليه الحجة، أما من لم تقم عليه وعاش في بلاد لا يعرف الإسلام إلا أنه الغلو في الصالحين والاستغاثة بهم ودعاؤهم مغتراً بأشباه العلماء الذين يزينون للناس هذا الباطل ويسكتون على شركهم وعبادتهم غير الله فهذا ظاهره الكفر ويُعامَل في الدنيا معاملة من قامت عليه الحجة فلا يُصلَّى وراءه ولا يُصلَّى عليه إذا مات ولا يُدعى له ولا يُحج عنه، وأمره في الآخرة إلى الله لكونه من جنس أهل الفترات الذين لم تبلغهم الرسالات وهم يمتحنون يوم القيامة، وبعد الامتحان ينتهون إلى الجنة أو إلى النار
وما جاء في هذه الرسالة من التفصيل بين من قامت عليه الحجة ومن لم تقم عليه هو المعتمد ، وأي كلام مسموع أو مقروء جاء عني يُفهم منه خلاف ذلك لا يُعوَّل عليه ، وإنما التعويل على ما جاء في هذه الرسالة من التفصيل
وما جاء في هذه الرسالة من التفصيل بين من قامت عليه الحجة ومن لم تقم عليه هو المعتمد ، وأي كلام مسموع أو مقروء جاء عني يُفهم منه خلاف ذلك لا يُعوَّل عليه ، وإنما التعويل على ما جاء في هذه الرسالة من التفصيل