Love for the Holy Prophet صلی الله عليه وآله وسلم is actual imaan. One who doesn’t have love for the Holy Prophet, infact doesn’t really have imaan. May Allah ta’ala give us the utmost love for our Holy Prophet صلی الله عليه وآله وسلم
May Allah reward you for your love, reverence, and praise for the Prophet ﷺ . Thank you for subscribing and for spotting the milestone 🙂. I hope you enjoy the content and find it useful.
Subhanallah! I've watched the entire video and I'm impressed by the quality of your speech. I would love to have seen the ayah "wa rafa'na laka dhikrak" as part of your argumentation to make it clear that it's impossible for us to praise him more than Allah has praised him. Also, some examples of how the companions didn't even let a drop of water fell on the ground when the Beloved of Allah performed ablution to show how they loved and revered him. In any case, this video is a valuable contribution to the spread of the love of the Best of Creation. And it says a lot that this is the first video you published on your channel. May Allah bless your channel for it. And may He accept your endeavors and our listening and watching of your video.
@@hashimnaushahi Jazanka Allahu khayran. As you have rightly pointed out, there is just so much more to say from the Qur'an, Sunna, and history in support of the arguments of the video. May Allah reward you for your love for the Prophet ﷺ.
It’s always a pleasure watching, listening and learning from such esteemed academic. Dr. Fatoohi’s insight is refreshing. Thank you for posting this video and hoping for more valuable gems like this video in the future. Loved your presentation and discussion on Blogging Theology channel about the crucifixion of Jesus (PBUH). Salaam
One of the most beautiful videos on youtube indeed. Sir i salute your effort for spreading love of Holy Prophet peace be upon him. This video counters beautifully the false narrative of taking care when it comes to praising and love of Most Magnificent and Beautiful of all creations, our Prophet peace be upon him. Once again thanks a lot for you effort, may Allah kareem bless you for it. Ameen Much Love❤ From Pakistan.
There’s only one limit to the love of the Holy Prophet صلی الله عليه وآله وسلم and that is the limit of calling him God or the son of God. And no muslim can even think of that.
The unbelievers want to remove the love of the Holy Prophet صلی الله عليه وآله وسلم From our hearts. InshaAllah they will never succeed in it. We will sacrifice ourselves and our children for you O RasoolAllah صلی الله عليك وعلى آلك وسلم
Assalamualaikum, I'm still wondering why mostly for muslim in indonesia and I believe almost every muslim all over the world also same saying Sallalu Alaihi Wasallam everytime prophet muhammad saw mentioned and the other prophets Alaihis Salam, I was receive some explaination but it not makes me sattisfied referring to some Surah on Qur'an and some Hadist. At some verses of Qur'an mentioned That Allah and the angel was not specific mentioned Name of the prophet for the Shollu and Salam and the other verse told that muslim didn't make different to all the prophet, also if referring to Hadist prophet muhammad said the same not to make difference of prophet and rosul and should recite Shollu and Salam for the prophet everytime there name mentioned, but the shollu sample that was recrite by prophets Muhammad SAW it's like what always we recrite at tassyahud in Shalat (except 1 imam mahzab) without mentioning Prophet Ibrahim AS. despite the number of Nabi and Rosul that very alot. So base to my understanding Why should be Alaihi Salam for the rest of prophet but not Shalallahu Alaihi Wasallam for All ?. Ah love that Ali Imran 31
If I understood the question correctly, then the answer is that the Qur’an explicitly commands the Muslims to send blessing and peace on the Prophet, “Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, send blessings upon him and salute him with a (befitting) salutation (al-Aḥzāb 33:56). Muslims can also send blessings and peace on other prophets. In fact, it is not uncommon for Muslims, when mentioning a certain prophet, to say something like, “On him and on our prophet blessings and peace”.
@@louay.fatoohi Barakallah, I'm totally agree but here in Indonesia that "not uncommon" can lead long argue only because of the Alaihi Salam and Sallalahu Ailaihi wa Sallam, Deeply appreciate for the answer Akhi, can't wait to watch your works ahead May Allah bless you and your family, Jazzakumulloh Khair
Firstly i would like to say great presentation on this topic of love for the prophet ﷺ. I think what the scholars, who warns against excessive praise for the prophet ﷺ, warn against is ascribing for him certain abilities and powers that he ﷺ does not have. For example the famous poem in praise of the Prophet ﷺ if not the most famous, qaseedah burdah, which contains clear verses of shirk associated with the prophet ﷺ. Among the most prominent verses for which this poem has been criticised are the following: 1. O noblest of creation, I have no one but you to turn to except you when major calamity strikes. 2. This world and the Hereafter are part of what you control, and part of your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen. 3. If he ﷺ were to perform miracles commensurate with his real status, his name would bring dead people back to life. and there is more lines of this qaseedah (poem) that could be subject to criticism, but I have chosen just some of that and it is sufficient to make the point, which is that we should beware of this qaseedah of praise for the prophet ﷺ and realise that it contains blatant exaggeration, kufr and heresy in the guise of praise for him ﷺ So this qaseedah shows that we can fall into exaggeration and heresy if we do not put some limit in praising him ﷺ, if we leave the praise with no limit, like qaseedah burdah, we will fall into clear disbelief. May Allah protect us from kufr, apparent and hidden. Ameen
Thank you for watching the video. The supposed danger of shirk when it comes to the Prophet ﷺ is refuted by the Qur'an, Sunna, and history. This is what I show in this video. It is simply baseless. There is no justification for those false claims. The logic that accuses seeking help from the Prophet ﷺ of being shirk can be equally applied to show just about everything everyone does is shirk because we have to seek help from people and things, not only by praying directly to Allah. Seeking help from a doctor, rather than from Allah, would be shirk; seeking work from someone, instead of praying to Allah for money, would be shirk; seeking food from a supermarket, instead of asking Allah for food, would be shirk; watching a video to learn, instead of praying to Allah for knowledge, would be shirk…etc. This is the level of absurdity we are talking about. The typical counterargument is this: But the case in question is about seeking help from a dead person. This counterargument is also false. The definition of shirk has nothing to do with the state of life, wealth, health, physique…etc of the thing/person whose help is being sought. Shirk means believing that there is a god other than Allah, regardless of whether the subject of deification is an idol made of stone, a dead or living human being, a bird, an angel…etc. That's what shirk is. Seeking help from Allah’s servants and creation is how every living creature lives! There is much more that could be said, but the above is more than sufficient.
seeking help from the creation while they are alive and able, two conditions , الاستعانة بالحي والحاضر فيما يقدر عليه being alive and their ability to help us is not considered shirk. So seeking help from a doctor who is alive and is able to help to the best of his ability, while we believe in our heart that Allaah is the one who truly cures, isn't shirk. But if we believe that the doctor is truly the one who cures, that would be shirk. الاستغاثة برسول الله وبكل مخلوق حال حياته فيما يقدر عليه....يجوز. Seeking assistance (isti'aanah) from the messenger ﷺ and all creation when they're alive and ABLE to do it, is permissible. The sahabah used to ask for assistance from him ﷺ while he was ALIVE for all the affairs pertaining to the dunyah and the afterlife. وإن استنصروكم في الدين فعليكم النصر {الأنفال:72} "...But if they seek your help in religion, it is your duty to help them." (Surah Anfal:72) The hadith of uwais Al Qarni (رضي الله عنه) ...when the prophet ﷺ told Umar (رضي الله عنه) if you are able to meet uwais, to ask him to make istighfaar (repentance) for you. Umar (رضي الله عنه) met uwais while he was ALIVE and he made istighfaar for him, being alive and able to do it. For example from the the quran in surah qasaas ayah 15, the isrealite man asked musa (alayhi salam) for help (isti'aanah) against his enemy, and musa (alayhi salaam) helped him. فاستغاثه الذي من شيعته على الذي من عدوه {القصص:15} Showing that seeking isti'aanah (assistance, help) is only from someone who is alive and can, able to help you. Everything else you mentioned that could be shirk e.g. buying food from the supermarket instead of asking Allah, going to work for money instead of asking Allah, seeking knowledge etc, they are all actions that we are encouraged to do in the quran and sunnah, to obtain provisions and knowledge and to seek it sincerely for the pleasure of Allaah. It becomes a form of shirk if we ascribe our intention and seeking the pleasure of these things to other than Allaah. Seeking knowledge for other than Allaah becomes lesser shirk (riyah) if one was to show off with it, obtaining money from work becomes a form of shirk if money becomes his/her ultimate focus and ilaah. Etc. And Shirk has EVERYTHING to do with a person being ALIVE or DEAD and the ABILITY of this person to do it as I highlighted above with the hadith and verses from quran. الشرك في الاصطلاح هو: تسوية الله بغيره في ربوبيته أو إلهيته أو أسمائه وصفاته The correct islamic definition of shirk means ascribing a partner or rival to Allah in his Lordship (rububiyyah), worship (ulohiyyah) or in His names and attributes. It can also mean تسويته بشيءٍ من خصائص الله: كالدعاء، والخوف، والرجاء، والتوكل، ونحو ذلك Ascribing partners to Allaah in things that are exclusive to him, like Dua, fear, hope, trust etc So the poem Qaseedah burdah, in praise of the Prophet ﷺ, states that the mention of his name ﷺ can bring dead people back to life. Is that not Ascribing to him ﷺ something that only Allah Exclusively does? bring life and death? Doesn't this verse of the poem go against Allah's rububiyyah? His Lordship? And also the verse in the burdah states about the prophet ﷺ, "This world and the Hereafter are part of what you control and part of your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen." Is this verse not giving control of the world and Hereafter to him ﷺ when it is Allaah who Exclusively is the disposer of affairs and controls this life and the next? This verse in the poem clearly goes against Allah's rububiyyah (Lordship) and his knowledge. وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لا يَعْلَمُهَا إِلا هُوَ ( الأنعام: 59) "And with Him are the keys of the ghaib (all that is hidden) NONE knows them but He." (An'aam:59) According to the correct definition of shirk, there is clearly shirk in the poem of Qaseedah burdah if we were to examine it properly.
@@ruqiaahmed9454 You are detailing the classical methodology developed by certain scholars that is used to defend the obsession with convincing Muslims that shirk is so close to practices that the Qur’an itself instructed them to do. I have already dealt in the video with some of the bases and assumptions of this methodology so I am not going to repeat them here. I would like to add only a couple of points: - The definition of shirk you are quoting is a novelty that has no foundations in the Qur’an and Sunna. In the Qur’an, seeking the help of anyone other than Allah, whether dead or not, is shirk. When this is taken together with other verses, which is how the Qur’an must be interpreted, the meaning becomes clear and simple: attributing divinity to anyone other than Allah is shirk. - Linking shirk to life and death is a novelty. Let me give you an example. Jesus (PBUH) is accepted by most Muslims to be alive. Is it OK to pray to him as a human being, not as a god? I am guessing that your answer would in the negative. I also presume that the argument would be something like, “but he cannot hear us…etc”. This is just an example to show how “shirk” has become a bespoke monster of a concept whose increasing details are driven by a threat that never existed. Unfortunately, some Muslim scholars have focused on growing and developing the concept of shirk despite what the Qur’an says, not on its basis. - “Ascribing partners to Allaah in things that are exclusive to him, like Dua, fear, hope, trust etc”. This is another false claim that shows how focusing on developing the concept of shirk beyond what it is in the two sources of Islam is misguided and dangerous. I will ignore the all-encompassing “etc” to only pick on “fear” and “hope”. They are easier to show the problem. Such feelings and thoughts are experienced by every Muslim. The early Muslims experienced them. This is in the Qur’an itself! It is the qualifier that is missing from your statement that is at the heart of this novel and false “Science of Shirk”. Unfortunately, accusing Muslims of shirk and potential shirk has become an industry. I have already covered quite a lot of ground in the video and added a couple of things here. There is much more to say but I won’t dedicate more time to this. Positive contributions to Muslims and Islamic knowledge is what we need, not obsessive fighting against an imagined enemy, let alone accusing our own sisters and brothers of being complicit with that enemy.
Ahle Sunnat Wal jammah zindabad ❤
Fantastic video!
Thank you, Paul! Glad that you liked it.
Love for the Holy Prophet
صلی الله عليه وآله وسلم
is actual imaan. One who doesn’t have love for the Holy Prophet, infact doesn’t really have imaan. May Allah ta’ala give us the utmost love for our Holy Prophet
صلی الله عليه وآله وسلم
الصلوة والسلام عليك يا سيدي يا مولاي يا رسول الله ❤
وعلى آلك واصحابك يا سيدي يا مولاي يا حبيب الله ❤
I became your thousandth subscriber just by the title of this video. And I know I'm going to enjoy the content. :)
May Allah reward you for your love, reverence, and praise for the Prophet ﷺ .
Thank you for subscribing and for spotting the milestone 🙂. I hope you enjoy the content and find it useful.
Subhanallah! I've watched the entire video and I'm impressed by the quality of your speech.
I would love to have seen the ayah "wa rafa'na laka dhikrak" as part of your argumentation to make it clear that it's impossible for us to praise him more than Allah has praised him. Also, some examples of how the companions didn't even let a drop of water fell on the ground when the Beloved of Allah performed ablution to show how they loved and revered him.
In any case, this video is a valuable contribution to the spread of the love of the Best of Creation. And it says a lot that this is the first video you published on your channel. May Allah bless your channel for it. And may He accept your endeavors and our listening and watching of your video.
@@hashimnaushahi Jazanka Allahu khayran. As you have rightly pointed out, there is just so much more to say from the Qur'an, Sunna, and history in support of the arguments of the video. May Allah reward you for your love for the Prophet ﷺ.
اللهم صل وسلم على سيدنا محمد وعلى آله وصحبه أجمعين
The importance of the love of the prophet pbuh needs more attention and this type of detailed approach. Thank you we appreciate it ❤
Glad you liked it.
أحبك في الله 💙
It’s always a pleasure watching, listening and learning from such esteemed academic. Dr. Fatoohi’s insight is refreshing. Thank you for posting this video and hoping for more valuable gems like this video in the future. Loved your presentation and discussion on Blogging Theology channel about the crucifixion of Jesus (PBUH).
Salaam
Thank you for your kind words.
نتمنى لك التوفيق والنجاح الدائم ان شاء الله
One of the most beautiful videos on youtube indeed. Sir i salute your effort for spreading love of Holy Prophet peace be upon him. This video counters beautifully the false narrative of taking care when it comes to praising and love of Most Magnificent and Beautiful of all creations, our Prophet peace be upon him.
Once again thanks a lot for you effort, may Allah kareem bless you for it. Ameen
Much Love❤ From Pakistan.
Thank you. I am delighted you liked it. Please share it with others who are interested in the subject.
جزاك اللهُ خيرا 💐
May Allah ta’ala and the Holy Prophet
صلی الله عليه وآله وسلم
be pleased with you.
صلى الله تعالى عليه وسلم. وجزاك خيرا مثله.
There’s only one limit to the love of the Holy Prophet
صلی الله عليه وآله وسلم
and that is the limit of calling him God or the son of God. And no muslim can even think of that.
Thanks for the dedication.
wonderful video , بارك الله لك و فيك و عليك و على من حولك
Thank you
The unbelievers want to remove the love of the Holy Prophet صلی الله عليه وآله وسلم
From our hearts. InshaAllah they will never succeed in it.
We will sacrifice ourselves and our children for you O RasoolAllah
صلی الله عليك وعلى آلك وسلم
❤ And What are your views about Imam Ahmad Raza Khan❤
Assalamualaikum, I'm still wondering why mostly for muslim in indonesia and I believe almost every muslim all over the world also same saying Sallalu Alaihi Wasallam everytime prophet muhammad saw mentioned and the other prophets Alaihis Salam, I was receive some explaination but it not makes me sattisfied referring to some Surah on Qur'an and some Hadist. At some verses of Qur'an mentioned That Allah and the angel was not specific mentioned Name of the prophet for the Shollu and Salam and the other verse told that muslim didn't make different to all the prophet, also if referring to Hadist prophet muhammad said the same not to make difference of prophet and rosul and should recite Shollu and Salam for the prophet everytime there name mentioned, but the shollu sample that was recrite by prophets Muhammad SAW it's like what always we recrite at tassyahud in Shalat (except 1 imam mahzab) without mentioning Prophet Ibrahim AS. despite the number of Nabi and Rosul that very alot. So base to my understanding Why should be Alaihi Salam for the rest of prophet but not Shalallahu Alaihi Wasallam for All ?. Ah love that Ali Imran 31
If I understood the question correctly, then the answer is that the Qur’an explicitly commands the Muslims to send blessing and peace on the Prophet, “Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, send blessings upon him and salute him with a (befitting) salutation (al-Aḥzāb 33:56).
Muslims can also send blessings and peace on other prophets. In fact, it is not uncommon for Muslims, when mentioning a certain prophet, to say something like, “On him and on our prophet blessings and peace”.
@@louay.fatoohi Barakallah, I'm totally agree but here in Indonesia that "not uncommon" can lead long argue only because of the Alaihi Salam and Sallalahu Ailaihi wa Sallam, Deeply appreciate for the answer Akhi, can't wait to watch your works ahead May Allah bless you and your family, Jazzakumulloh Khair
@@quranmemorized Wajazaka kharan
Firstly i would like to say great presentation on this topic of love for the prophet ﷺ.
I think what the scholars, who warns against excessive praise for the prophet ﷺ, warn against is ascribing for him certain abilities and powers that he ﷺ does not have. For example the famous poem in praise of the Prophet ﷺ if not the most famous, qaseedah burdah, which contains clear verses of shirk associated with the prophet ﷺ.
Among the most prominent verses for which this poem has been criticised are the following:
1. O noblest of creation, I have no one but you to turn to except you when major calamity strikes.
2. This world and the Hereafter are part of what you control, and part of your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen.
3. If he ﷺ were to perform miracles commensurate with his real status, his name would bring dead people back to life.
and there is more lines of this qaseedah (poem) that could be subject to criticism, but I have chosen just some of that and it is sufficient to make the point, which is that we should beware of this qaseedah of praise for the prophet ﷺ and realise that it contains blatant exaggeration, kufr and heresy in the guise of praise for him ﷺ
So this qaseedah shows that we can fall into exaggeration and heresy if we do not put some limit in praising him ﷺ, if we leave the praise with no limit, like qaseedah burdah, we will fall into clear disbelief. May Allah protect us from kufr, apparent and hidden. Ameen
Thank you for watching the video.
The supposed danger of shirk when it comes to the Prophet ﷺ is refuted by the Qur'an, Sunna, and history. This is what I show in this video. It is simply baseless. There is no justification for those false claims.
The logic that accuses seeking help from the Prophet ﷺ of being shirk can be equally applied to show just about everything everyone does is shirk because we have to seek help from people and things, not only by praying directly to Allah. Seeking help from a doctor, rather than from Allah, would be shirk; seeking work from someone, instead of praying to Allah for money, would be shirk; seeking food from a supermarket, instead of asking Allah for food, would be shirk; watching a video to learn, instead of praying to Allah for knowledge, would be shirk…etc. This is the level of absurdity we are talking about.
The typical counterargument is this: But the case in question is about seeking help from a dead person. This counterargument is also false. The definition of shirk has nothing to do with the state of life, wealth, health, physique…etc of the thing/person whose help is being sought. Shirk means believing that there is a god other than Allah, regardless of whether the subject of deification is an idol made of stone, a dead or living human being, a bird, an angel…etc. That's what shirk is. Seeking help from Allah’s servants and creation is how every living creature lives!
There is much more that could be said, but the above is more than sufficient.
seeking help from the creation while they are alive and able, two conditions , الاستعانة بالحي والحاضر فيما يقدر عليه being alive and their ability to help us is not considered shirk. So seeking help from a doctor who is alive and is able to help to the best of his ability, while we believe in our heart that Allaah is the one who truly cures, isn't shirk. But if we believe that the doctor is truly the one who cures, that would be shirk.
الاستغاثة برسول الله وبكل مخلوق حال حياته فيما يقدر عليه....يجوز.
Seeking assistance (isti'aanah) from the messenger ﷺ and all creation when they're alive and ABLE to do it, is permissible. The sahabah used to ask for assistance from him ﷺ while he was ALIVE for all the affairs pertaining to the dunyah and the afterlife.
وإن استنصروكم في الدين فعليكم النصر {الأنفال:72}
"...But if they seek your help in religion, it is your duty to help them." (Surah Anfal:72)
The hadith of uwais Al Qarni (رضي الله عنه) ...when the prophet ﷺ told Umar (رضي الله عنه) if you are able to meet uwais, to ask him to make istighfaar (repentance) for you. Umar (رضي الله عنه) met uwais while he was ALIVE and he made istighfaar for him, being alive and able to do it.
For example from the the quran in surah qasaas ayah 15, the isrealite man asked musa (alayhi salam) for help (isti'aanah) against his enemy, and musa (alayhi salaam) helped him.
فاستغاثه الذي من شيعته على الذي من عدوه {القصص:15}
Showing that seeking isti'aanah (assistance, help) is only from someone who is alive and can, able to help you.
Everything else you mentioned that could be shirk e.g. buying food from the supermarket instead of asking Allah, going to work for money instead of asking Allah, seeking knowledge etc, they are all actions that we are encouraged to do in the quran and sunnah, to obtain provisions and knowledge and to seek it sincerely for the pleasure of Allaah. It becomes a form of shirk if we ascribe our intention and seeking the pleasure of these things to other than Allaah. Seeking knowledge for other than Allaah becomes lesser shirk (riyah) if one was to show off with it, obtaining money from work becomes a form of shirk if money becomes his/her ultimate focus and ilaah. Etc.
And Shirk has EVERYTHING to do with a person being ALIVE or DEAD and the ABILITY of this person to do it as I highlighted above with the hadith and verses from quran.
الشرك في الاصطلاح هو: تسوية الله بغيره في ربوبيته أو إلهيته أو أسمائه وصفاته
The correct islamic definition of shirk means ascribing a partner or rival to Allah in his Lordship (rububiyyah), worship (ulohiyyah) or in His names and attributes.
It can also mean
تسويته بشيءٍ من خصائص الله: كالدعاء، والخوف، والرجاء، والتوكل، ونحو ذلك
Ascribing partners to Allaah in things that are exclusive to him, like Dua, fear, hope, trust etc
So the poem Qaseedah burdah, in praise of the Prophet ﷺ, states that the mention of his name ﷺ can bring dead people back to life. Is that not Ascribing to him ﷺ something that only Allah Exclusively does? bring life and death? Doesn't this verse of the poem go against Allah's rububiyyah? His Lordship?
And also the verse in the burdah states about the prophet ﷺ, "This world and the Hereafter are part of what you control and part of your knowledge is the knowledge of al-Lawh al-Mahfooz and the Pen."
Is this verse not giving control of the world and Hereafter to him ﷺ when it is Allaah who Exclusively is the disposer of affairs and controls this life and the next? This verse in the poem clearly goes against Allah's rububiyyah (Lordship) and his knowledge.
وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لا يَعْلَمُهَا إِلا هُوَ ( الأنعام: 59)
"And with Him are the keys of the ghaib (all that is hidden) NONE knows them but He." (An'aam:59)
According to the correct definition of shirk, there is clearly shirk in the poem of Qaseedah burdah if we were to examine it properly.
@@ruqiaahmed9454 You are detailing the classical methodology developed by certain scholars that is used to defend the obsession with convincing Muslims that shirk is so close to practices that the Qur’an itself instructed them to do. I have already dealt in the video with some of the bases and assumptions of this methodology so I am not going to repeat them here.
I would like to add only a couple of points:
- The definition of shirk you are quoting is a novelty that has no foundations in the Qur’an and Sunna. In the Qur’an, seeking the help of anyone other than Allah, whether dead or not, is shirk. When this is taken together with other verses, which is how the Qur’an must be interpreted, the meaning becomes clear and simple: attributing divinity to anyone other than Allah is shirk.
- Linking shirk to life and death is a novelty. Let me give you an example. Jesus (PBUH) is accepted by most Muslims to be alive. Is it OK to pray to him as a human being, not as a god? I am guessing that your answer would in the negative. I also presume that the argument would be something like, “but he cannot hear us…etc”. This is just an example to show how “shirk” has become a bespoke monster of a concept whose increasing details are driven by a threat that never existed. Unfortunately, some Muslim scholars have focused on growing and developing the concept of shirk despite what the Qur’an says, not on its basis.
- “Ascribing partners to Allaah in things that are exclusive to him, like Dua, fear, hope, trust etc”. This is another false claim that shows how focusing on developing the concept of shirk beyond what it is in the two sources of Islam is misguided and dangerous. I will ignore the all-encompassing “etc” to only pick on “fear” and “hope”. They are easier to show the problem. Such feelings and thoughts are experienced by every Muslim. The early Muslims experienced them. This is in the Qur’an itself! It is the qualifier that is missing from your statement that is at the heart of this novel and false “Science of Shirk”.
Unfortunately, accusing Muslims of shirk and potential shirk has become an industry.
I have already covered quite a lot of ground in the video and added a couple of things here. There is much more to say but I won’t dedicate more time to this. Positive contributions to Muslims and Islamic knowledge is what we need, not obsessive fighting against an imagined enemy, let alone accusing our own sisters and brothers of being complicit with that enemy.