A COMPILATION OF PAMPHLETS ON TAWHÎD

[Izhâr'ud Dîn]

A Compilation of Pamphlets on Tawhîd

Mu’allif (Author):

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb

Rahimahullâh

Table of Contents

Khutbat’ul Hâjah (The Sermon of Necessity)

The Muqaddimah (Preface)

The Life, Knowledgeable Characteristic, and Struggle of Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh

A Compilation of Pamphlets on Tawhîd

THE BENEFICIAL, IMPORTANT, AND PRECIOUS PAMPHLET

Tawhîd (Unification) and Its Types

Shirk (Polytheism) and Its Types

Kufr (Disbelief) and Its Types

Nifâq (Hypocrisy) and Its Types

An Additional Pamphlet Regarding the Types of Tawhîd

A PAMPHLET REGARDING THE TWO TYPES OF HYPOCRISY & THE CHARACTERISTICS OF THE HYPOCRITES

THE MEANING OF TÂGHÛT AND ITS MAIN TYPES

THE FOUNDATION OF COMPREHENSIVE WORSHIP TO ALLÂH ALONE

[Izhâr'ud Dîn]

خُطْبَةُ الْحَاجَةِ

إِنَّ الْحَمْدَ لِلّٰهِ، نَحْمَدُهُ، وَنَسْتَعِينُهُ، وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا، وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلٰهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنْتُمْ مُسْلِمُونَ.﴾ [آل عمران: 102]

﴿يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاءً وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللهَ كَانَ عَلَيْكُمْ رَقِيبًا.﴾ [النساء: 1]

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا.﴾ [الأحزاب: 71-70]

أَمَّا بَعْدُ: فَإِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ، وَكُلَّ ضَلاَلَةٍ فِي النَّارِ.

Khutbat’ul Hâjah (The Sermon of Necessity)

All praise is due to Allâh. We praise Him, seek His help, and seek His forgiveness. We seek refuge in Allâh from the evil within ourselves and the consequences of our evil deeds. Whoever Allâh guides, there is no one who can led him astray, and whoever Allâh leads astray, then there is no one who can guide him. I bear witness there is no -true- deity -worthy of worship- except Allâh, He is One and He has no partners, and I bear witness that Muhammad is His servant and His Rasûl (Messenger).

“O you who believe! Fear Allâh as He should be feared, and die not except as Muslims.” (Âl-i Imrân 3/102)

“O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear Allâh through Whom you demand your mutual (rights), and beware of severing the ties of kinship. Surely, Allâh is Ever an All-Watcher over you.” (an-Nisâ 4/1)

“O you who believe! Keep your duty to Allâh and fear Him, and speak the truth. He will set your deeds right and forgive your sins. And whoever obeys Allâh and His Messenger, has truly achieved a great triumph.” (al-Ahzâb 33/70-71)

Ammâ Ba’d (to Proceed):

Verily, the most truthful speech is the Kalâmullâh (Speech of Allâh), the best guidance is the guidance of Muhammad Sallallâhu Alayhi wa Sallam. The worst of affairs are the newly invented matters. Every newly invented matter is a Bid’ah (religious innovation), and every Bid’ah is a Dalâlah (misguidance), and every misguidance is in the Nâr (Hellfire).[1]

Footnotes:

1.

This Du'â (prayer) which Shaykh’ul Islâm Ibnu Taymiyyah Rahimahullâh accounted as “a knot between the Islâmic system and Îmân” (Ibnu Taymiyyah, Majmû’ul Fatâwâ, 14/223) which is known as “Khutbat’ul Hâjah (The Sermon of Necessity)” was recited by Rasûlullah Sallallâhu Alayhi wa Sallam during the beginning of his Jumu’ah Khutbah (Friday Sermon). Various portions of this renown Khutbah has been narrated with different wordings in an-Nasâ’î, Hadîth no: 3278; Muslim, Hadîth no: 868; Abû Dâwûd, Hadîth no: 2118; at-Tirmidhî, Hadîth no: 1105, and in other compilations of Hadîth.

[Izhâr'ud Dîn]

The Muqaddimah (Preface)

We praise our Rabb (Lord) who blessed us with His endless grace in preparing this book. This Book contains twenty-two exceptionally important pamphlets by Shaykh’ul Islâm, the Mujaddid Muhammad bin Abd’il Wahhâb Rahimahullâh wherein he briefly explains the Aqîdah of Tawhîd and one pamphlet by his grandson Abd’ur Rahmân bin Hasan Rahimahullâh, namely “The Conditions of La Ilaha Illallâh”. In short, this work amid your hands is a compilation of twenty-three pamphlets relating to the Aqîdah of Tawhîd and the Usûl (pl. of Asl; Fundamentals) of the Dîn.

In this work, which we have named “A Compilation of Pamphlets on Tawhîd”, we have strived to gather all the pamphlets by Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh regarding Tawhîd that are small, brief, systematic and easily understood, simple to memorize, and commonly taught to the beginner in the science of Tawhîd. We did not include long texts and those more advanced in Ilm. To sum up, this work intended for those who have newly started to study Tawhîd is designed as a curricular book regarding the Aqîdah of Tawhîd.

This compilation begins with the pamphlets related to I’tiqâdî terms followed by the pamphlets regarding the meaning of the Kalima’i Tawhîd and its conditions, then those related to the reality of Islâm and the things which nullify it, thereafter followed by pamphlets that explain numerated principles such as “al-Usûl’uth Thalâthah (The Three Fundamentals)” and “al-Qawâ’id’ul Arba’ah (The Four Principles)”, and finally, ends with a few pamphlets characterised as aid for the beginner.

Due to its simplicity and clear language used by the Mu’allif (author) alongside the profound Ilm (knowledge) contained in it, these pamphlets should be read and even memorized by everyone who desires to; learn Islâm and act upon it. These pamphlets carry lifesaving importance for those who have just started to learn the “Aqîdat’ut Tawhîd”, and situated as an entry and foundation to the science of Tawhîd. Meaning, a foundation must be built with these pamphlets prior to furthering in more comprehensive books regarding Aqîdah. As known the science of Tawhîd, which is the most honourable of sciences, is attained systematically as it is with every science, starting from what is easy moving towards that which is difficult.

The Ummah has embraced the pamphlets found in this book since the day they were written, and most of them have taken their place as basic texts in the curriculum of the organizations of those who study or claim to study in accordance to the Salafî Manhaj.

We have pursued the following methodology while preparing these pamphlets that have been translated and published in the English language in various locations and times:

1. Although we benefited from the present translations, we re-translated by comparing them with the Arabic sources. We would like to sadly declare that in general the translations done before were not very meticulous, even though these are very important texts in the field of Tawhîd, which is the reason for the creation of man. More often than not, the translation mistakes confuse the lay people, even those who claim to be literate and educated, and in some cases, cause grave errors in Aqîdah (creed) that leads to Kufr (disbelief) or deviation. For this reason, we strived to be very precise throughout the translations as much as we were able to.

2. We gave the volume and page numbers of the Arabic text in footnotes at the beginning of each pamphlet. In the “Annotations”, the first source given denotes the one we used in the translation. Mostly, as a source we used “ad-Durar’us Saniyyah” which contains the pamphlets of the Ulamâ (pl. of Âlim; scholars) of Najd and the compilation named “Muallafât’ush Shaykh Muhammad bin Abd’il Wahhâb” which contains books, pamphlets, and letters by Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh.

3. We added the original Arabic text and the translation of the pamphlets on mirroring pages in the book. We added the differences in Nusakh (pl. of Nuskhah; copies) in squared parenthesis.

4. We tried to do our best to verify the Takhrîj (sources) and Tahqîq (extraction) of the Ahâdîth (pl. of Hadîth; statements of the prophet) mentioned in the book. We added the Arabic of the Âyât (pl. of Âyah; verses of the Qur’ân) and Ahâdîth we mentioned in the “Annotations” sections.

5. We added a section named “Annotations” at the end of every pamphlet as to make the book easier to comprehend and to make it a knowledge-based work by adding explanations where needed.

After mentioning the content and description of this book, we would like to remind and warn the reader of some issues.

The first issue we would like to explain is regarding the importance and the value of this book. As we have mentioned above, the pamphlets in this compilation are regarding the Asl of the Dîn, meaning, this compilation is regarding the most basic aspects of the Aqîdah of Tawhîd, which without them one cannot enter the fold of Islâm. This means that these pamphlets have been prepared as an entrance to the science of Tawhîd. It is extremely difficult for a person who has not comprehended these pamphlets to comprehend other matters of Aqîdah.

This is why most of the pamphlets in this compilation, such as “al-Usûl’uth Thalâthah (The Three Principles)”, “al-Qawâ’id’ul Arba’ah (The Four Principles)”, and Nawâqidh’ul Islâm (the Nullifiers of Islâm) etc., have been embraced by the Ummah, and have been set as the most basic texts on learning Aqîdah by the Muwahhidûn residing in the four corners of the earth.

Today, “step-by-step” learning which is the method of learning in Islâm that is also in synchronization with the intellect, has been abandoned, and many people who get acquainted with the Dîn (religion) and decide that they will be living an Islâmic lifestyle do not start by studying and memorising such basic texts, but they start by getting associated with up-to-date debates on websites, social media, and amongst ones circle of friends.

It has became such that those who aren’t even able to comprehend the matters “La Ilaha Illallâh (there is no -true- deity -worthy of worship- except for Allâh)” encompasses; those who do not correctly know the meaning and contents of the terms Kufr (disbelief), Shirk (associating partners with Allâh), Tawhîd (the Oneness of Allâh), Ilah (deity), Ibâdah (worship), Tâghût, etc., have come to debate whether an act commonly performed today is Kufr/Shirk, or not!

The situation has become so dire that when a person who heatedly debates whether such and such actions are Kufr is asked, “So, what is Kufr?”, meaning, when he is asked regarding the meaning of the term “Kufr” which the debate revolves around, he is able to say, “I do not remember at the moment, I have to go and check!”

As seen, this originates from the warped perception of Da’wah in our era. This is because many Dâ’î (preacher)’s of our era are -by the Shaytân- deceived into not making Da’wah according to the Sunnah of all the Rusul which is to call to the Kalimah (utterance) of “La Ilaha Illallâh” itself, and guiding them to think about the meaning of this Kalimah. Instead, they cut corners by giving weight to a Da’wah that such and such action is Shirk or Kufr, and by this, they think that they present Tawhîd to people who do not know the meaning of Kalima-i Tawhîd by interlocking them around some shallow matters.

From this aspect, we hope that this compilation of ours will be a guide to the one who desires to learn Tawhîd and that it will direct them to the main issues they need to learn. We would like to re-emphasize that it is a condition for those who want to learn the Aqîdah of Tawhîd to read and comprehend the pamphlets found in this compilation, and if they can, they should even memorise them. Studying more advanced texts of Aqâ’id or reading the works of Ibnu Taymiyyah, Ibn’ul Qayyim, and other scholars Rahimahumullâh will bring no benefit to the one who has not comprehended these and similar texts of Aqîdah.

While on the topic, we would like to indicate that our aim in this compilation is not to publish just any work which carries the signature of Muhammad bin Abd’il Wahhâb Rahimahullâh. The reader should not treat this book as any work of the Ulamâ of the past.

Rather, these pamphlets are to be seen as a base resource which bring together the Adillah (pl. of Dalîl; evidences) found in the Qur’ân and the Sunnah regarding Aqîdad’ut Tawhîd (the Creed of Tawhîd), which is the sole purpose of creation. Also, if a person has not read these pamphlets until this day, they should set a base as a beginner by quickly recompensing this and then going onto reading more comprehensive books, such as “Kitâb’ut Tawhîd (the Book of Tawhîd)” which also belongs to the Shaykh Muhammad bin Abd’il Wahhâb Rahimahullâh and its significant explanations.

These pamphlets and their likes which have been adopted by the Ummah of Islâm for ages should be a base resource for the one who adopts Islâm instead of books, cassettes, and articles which contain various ideologies, mostly political based, and in complete disorder, which are taught in gatherings claimed to be Da’wah to Islâm by some contemporaries.

The other issue we want to mention here concerns those who are in opposition to and those who judge the Aqîdah of Tawhîd, the Manhaj of the Salaf’us Sâlihîn, and especially the Da’wah of Najd, founded by Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh, with prejudice. In such a way, that these pamphlets are the base resources for those who are curious regarding what Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh called to. This is because these pamphlets of the Shaykh Muhammad Rahimahullâh are the most important and famous pamphlets regarding his Aqîdah.

In conclusion, those who want to    express an opinion, regarding Shaykh Muhammad bin Abd’il Wahhâb Rahimahullâh and his Da’wah, must firstly take action in accordance to these and other works of the Shaykh Rahimahullâh. It should be known that those who do not do this and confine themselves to accusing the Shaykh Rahimahullâh and the other scholars of Najd, even by saying that he is an “English Agent” etc. -which are merely unbelievable factoid conspiracy theories- have nothing to do with Ilm (knowledge), seeking the truth, and truthfulness.

The Aqîdah of Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh is in this compilation. As the readers will see, every sentence Shaykh Muhammad Rahimahullâh states has a source from either the Qur’ân or the Sunnah, if not mostly from the scholars. Those who observe what has been written in these pamphlets with justice will not be able to find a single word from the speech of Shaykh Muhammad Rahimahullâh in opposition to “the Kitâb (book, i.e. the Qur’ân), the Sunnah, the Ijmâ (consensus) of the Salaf, and the fundamental principles which the Ahl’us Sunnah wa’l Jamâ’ah have agreed upon”. This is because the field of Aqîdah is a field that does not tolerate any mistake.

Shaykh Muhammad Rahimahullâh may have mistakes in matters related with acts, just as every person. However, those who go beyond this and claim that the Shaykh deviated in Aqîdah and fell into Bid’ah (innovations), and assert that he declined towards the deviated sects such as the Khawârij, Mu’tazilah, Mujassimmah etc. are obligated to prove this.

As we mentioned, this cannot be proven with statements uttered with assumptions, envy, and enmity. Rather, this can only be proved by taking action with the statements of Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh, and al-Hamdulillâh (all praise is due to Allâh), none of these accusations have been proved until this day. Nevertheless, we still recommend that those who want their hearts to be content to examine firstly the pamphlets in this compilation, and then his other works.

Certainly, here we are addressing only those who sincerely desire to find the truth, otherwise, we do not have anything to say except for “May Allâh guide him” to those who approach the matter while being obsessed with “a racist attitude”, “hostility towards the Arabs”, “fanaticism towards a Madhhab (school of thought) or a Tarîqah (religious order)”, and “prejudice according to a modernist and rationalist” etc.

This is what we have to say regarding this work of ours. We ask Allâh to make this work beneficial for us and all those whom it reaches both in the Dunyâ (worldly life) and the Âkhirah (hereafter). (Âmîn!)

Wa’l Hamdulillâhi Rabb’il Âlamîn (And all praise is due to Allâh, the Lord of the worlds).

The Translators

[Izhâr'ud Dîn]

The Life, Knowledgeable Characteristic, and Struggle of
Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh[1]

His Birth and Upbringing

The Shaykh Muhammed bin Abd’il Wahhâb bin Sulaymân bin Alî at-Tamimî Rahimahullâh was born in the year 1115H (1703 CE) at Uyaynah, a city of Najd in the Arabian Peninsula.

His father Abd’ul Wahhâb and grandfather Sulaymân were amongst the renowned knowledgeable individuals of the area of Najd, and thus were the source of Fatâwâ (religious verdicts) during their time. His grandfather, Sulaymân bin Alî lived during the era of the eminent Hanbalî Faqîh (jurist), Mansûr al-Bahûtî Rahimahullâh, author of Kashshaf’ul Qinâ, it is reported that they met in Makkah. In this manner, the Shaykh grew up in an environment occupied by Ilm.

His Shuyûkh (pl. of Shaykh; Teachers) and His Travels to Seek Ilm (Knowledge)

Shaykh Muhammad Rahimahullâh learned the Qur’ân and attained basic knowledge from his father. He memorized the Qur’ân before the age of ten. He mastered the Hanbalî Fiqh (jurisprudence) along with its Isnâd (chain of narration) to Imâm Ahmad Rahimahullâh from his father and grandfather. His father appointed him as the Imâm (leader) of Salâh (daily prayers), once he reached puberty. It is also reported his father would say, “I have learned many beneficial matters regarding the Ahkâm (pl. of Hukm; rulings) from him”.[2]

According to his grandson Shaykh Abd’ul Latîf Rahimahullâh, he had gone to the Haramayn (two sacred cities; Makkah and Madînah), gathered with the Shuyûkh of the area, attained Ijâzah (the grant of permission or authority) from some of them, and later went to the cities Basra and Ahsâ and took lessons from the Shuyûkh.

Shaykh Abd’ul Latîf bin Abd’ir Rahmân Rahimahullâh mentions the inclination of his grandfather, Shaykh Muhammad, to Tawhîd and taking the Qur’ân and Sunnah as his guide by abandoning blind following being influenced greatly by the Shaykh’ul Haramayn of his era, Muhammad Hayyât as-Sindî, whom he studied Hadîth from at Hijâz.[3]

His other grandson Shaykh Sulaymân bin Abdillâh Rahimahullâh mentioned names such as Alî Afandî ad-Dâghistânî, the author of the famous “Kashf’ul Khafâ” al-Ajlûnî, Abdullâh bin Ibrâhîm an-Najdî, and Abû’l Mawâhib al-Hanbalî amongst his teachers. He studied various books on Fiqh (jurisprudence), Hadîth, Sîrah (history), Lughah (the Arabic language), especially the nine basic Hadîth books from the mentioned scholars and others with their Sanad (Isnâd).

Also through his teacher Abdullâh bin Ibrâhîm an-Najdî, he had the honour of narrating some of the Ahâdîth (pl. of Hadîth) with their Isnâd reaching Rasûlullâh Sallallâhu Alayhi wa Sallam.[4]

His Students

Besides his sons Abdullâh, Husayn, and Ibrâhîm Rahimahumullâh; his grandson Abd’ur Rahmân bin Hasan Rahimahullâh; his companions in Da’wah such as Su’ûd bin Abd’ul Azîz Rahimahullâh are amongst his students from his close surrounding, other scholars such as Hamad bin Nâsir bin Uthmân Âl-i Mu’ammar, Abd’ul Azîz bin Husayn an-Nâsirî, Sa’îd bin Hijjî, and Husayn bin Ghannâm Rahimahumullâh were educated in his circle of knowledge.

His Works
Alongside his many works, the most famous ones are as follows:

“Kitâb’ut Tawhîd (The Book of Monotheism)”, “Kashf'ush Shubuhât (Removal of the Doubts)”, “Ma’na’t Tâghût (the Meaning of Tâghût)”, “al-Usûl’uth Thalâthah (The Three Fundamentals)”, “al-Qawâ’id’ul Arba’ah (The Four Principles)”, “ar-Risâlat’ul Mufîdah (the Beneficial, Important and Precious Pamphlet)”, “Mukhtasaru Sîrat’ir Rasûl (The Concise History of the Rasûl)”, “Âdab’ul Mashyi ila’s Salâh (the Manner of Walking Towards Prayer)”, “Mufîd’ul Mustafîd (Beneficial Benefeciary)”, “al-Jawâhir’ul Mudhiyyah (the Illuminating Gems)”, “Masâ’il’ul Jâhiliyyah (The Issues of the Era of Ignorance)”, and other short pamphlets regarding Aqîdah,

He also has authored many beneficial books such as “Fadhl’ul Islâm (The Superiority of Islâm)”, “Usûl’ul Îmân (The Foundation of Faith)”, “al-Kabâ’ir (the Major Sins)”, “Mukhtasar’ul Insâf wa’sh Sharh’il Kabîr”, and “Majmû’ul Hadîth alâ Abwâb’il Fiqh (A Compilation of Hadîth According to the Topics of Fiqh)”.

Most of the works by the Shaykh Muhammad Rahimahullâh have been gathered in “Majmû’u Muallafât’ish Shaykhi Muhammad bin Abd’il Wahhâb” in thirteen volumes. It is also possible to find many of his Rasâ’il (pamphlets) in “ad-Durar’us Saniyyah” in eleven volumes.

His Da'wah (Call)

The Shaykh Rahimahullâh began his Da’wah of Tawhîd in Basrah and because he had gained the enmity of some individuals, on a hot summer’s day, he had to leave the city on foot. After this, he went to Huraymilah; however, when there was an attempt for his assassination, he left the city.

Then he set off to Uyaynah and was under the Himâyah (protection) of Uthmân bin Mu’ammar, the Amîr of Uyaynah. In Uyaynah, events to destroy places of Shirk such as the tomb of Zayd Ibn’ul Khattâb Radiyallâhu Anh being demolished to begin with and the application of Rajm (stoning to death) to a female as the punishment of Zinâ (fornication) under the leadership of the Shaykh had terrified the enemies of Islâm, and finally, Uthmân bin Mu’aamar submitted to the repression and treachery and expelled the Shaykh from Uyaynah.

Leaving Uyaynah, the Shaykh Muhammad Rahimahullâh went to ad-Dir’iyyah in the year 1158H, and there he met Muhammad bin Su’ûd. Ibnu Su’ûd accepted the call of Tawhîd by the Shaykh and promised he would assist his Da’wah all the way. After such pact, they struggled together and did not part until death.

After this “alliance of sword and pen”, the Da’wah (call) of Tawhîd spread in waves, starting from the villages and towns, and ultimately along with the establishment of administration relying on the Aqîdah, the Salafî Da’wah which the Shaykh lead began to be heard everywhere.

His Death and Eulogy

After a life built upon “Ilm (knowledge), Amal (action), Da’wah (invitation) and Sabr (patience)”, the Shaykh Muhammad bin Abd’il Wahhâb Rahimahullâh died at the age of 92 in the year 1206H (1792 CE).

Following his death, scholars such as Imâm ash-Shawkânî (1250H/1834 CE) and Husayn bin Ghannâm (1225H/1811 CE), a scholar from among the Ulamâ (scholars) of Ahsâ, wrote odes for him.

Also, al-Amîr as-San’ânî the author of the renowned books such as “Subul’us Salâm” and “Tathîr’ul I’tiqâd” had written a Qasîdah (ode) praising him during his life time.

May Allâh Subhânahu have mercy upon Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb and all those Muwahhid scholars who had a hand in spreading the Call of Tawhîd, and may he destine us to benefit from their works. (Âmîn!)

1.	This short biography has been compiled from various sources, such as “Hayât’ush Shaykh Muhammad bin Abd’il Wahhâb” by Ismâ’îl al-Ansârî. For more information, refer back to the independent sections regarding the life of the Shaykh Rahimahullâh in: “Mashâhiru Ulamâ’in Najd” by Abd’ur Rahmân bin Abd’il Latîf, “Fath’ul Majîd Sharhu Kitâb’it Tawhîd” by Abd’ur Rahmân bin Hasan, and “al-A’lâm” by az-Ziriklî.
2.	Husayn bin Ghannâm, Rawdhat’ul Afkâr (Târikhu Najd), 1/209 (Dâr’uth Thulûthiyyah publications, Riyâdh 1431H).
3.	Abd’ul Latîf bin Abd’ir Rahmân, Misbâh’udh Dhalâm, 154-155 (published by Ismâ’îl bin Sa’d bin Atîq).
4.	Sulaymân bin Abdillâh, at-Tawdîh an Tawhîd’il Khallâq, p. 25, (Dâru Taybah publications, edition of 1404H).

[Izhâr'ud Dîn]

A Compilation of Pamphlets on Tawhîd

Shaykh'ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh

[Izhâr'ud Dîn]

اَلرِّسَالَةُ الْمُفِيدَةُ الْمُهِمَّةُ الْجَلِيلَةُ[1]

THE BENEFICIAL, IMPORTANT, AND PRECIOUS PAMPHLET

(REGARDING THE TERMS TAWHÎD, SHIRK, KUFR, AND NIFÂQ)[2]

1.

اَلدُّرَرُ السَّنِيَّةُ، 66/2-72.

2.

This pamphlet is found between pages 66-72 in the second volume of “ad-Durar’us Saniyyah”, which contains the pamphlets of the Ulamâ of Najd, compiled by Abd’ur Rahmân bin Qâsim. In addition, due to its benefit, even though it is not found in many of the wide-spread copies of the Risâlah, we have included a response given by the Shaykh Rahimahullâh to a question regarding the types of Tawhîd. The question and its answer can be found in the second volume of ad-Durar’us Saniyyah, pages 72-73.

[Izhâr'ud Dîn]

اَلرِّسَالَةُ الْمُفِيدَةُ الْمُهِمَّةُ الْجَلِيلَةُ

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ، وَبِهِ نَسْتَعِينُ. اَلْحَمْدُ لِلّٰهِ وَكَفَى، وَسَلاَمٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى. أَمَّا بَعْدُ:

فَاعْلَمْ رَحِمَكَ اللهُ؛

أَنَّ اللهَ تَعَالَى خَلَقَ الْخَلْقَ لِيَعْبُدُوهُ وَلاَ يُشْرِكُوا بِهِ شَيْئًا، قَالَ تَعَالَى:

﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلاَّ لِيَعْبُدُونِ.﴾ [الذاريات: 56]

وَالْعِبَادَةُ هِيَ: التَّوْحِيدُ لِأَنَّ الْخُصُومَةَ بَيْنَ الْأَنْبِيَاءِ وَالْأُمَمِ فِيهِ، كَمَا قَالَ تَعَالَى:

﴿وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللّٰهَ وَاجْتَنِبُوا الطَّاغُوتَ.﴾ [النحل: 36]

اَلتَّوْحِيدُ ثَلَاثَةُ اُصُولٍ:

1.   تَوْحِيدُ الرُّبُوبِيَّةِ،

2.   وَتَوْحِيدُ الْأُلُوهِيَّةِ،

3.   وَتَوْحِيدُ الذَّاتِ وَالْأَسْمَاءِ وَالصِّفَاتِ.

THE BENEFICIAL, IMPORTANT, AND PRECIOUS PAMPHLET

(REGARDING THE TERMS TAWHÎD, SHIRK, KUFR, AND NIFÂQ)

In the name of Allâh, the Most Gracious, the Most Merciful, from Him we seek help. All praise is due to Allâh, and this is sufficient (for praise). May peace be upon His slaves whom He has chosen.[1]

Ammâ Ba’d (to proceed):

TAWHÎD (UNIFICATION) AND ITS TYPES[2]

Know, may Allâhu Taâlâ have mercy upon you:

That Allâh created the creation to worship Him and so that they do not associate anything to Him.

Allâhu Taâlâ stated,

“I have not created the jinn and human beings except that they worship Me.” (adh-Dhâriyât 51/56)

Ibâdah (worship) is Tawhîd[3], since the dispute between the Anbiyâ (pl. of Nabî; Prophets) and their Ummah (people/nation) has always been regarding this.[4] Just as Allâhu Taâlâ stated,

“And verily, We have sent among every Ummah (nation) a Messenger (proclaiming), “Worship Allâh (Alone), and avoid (worshipping) the Tâghût.” (an-Nahl 16/36)

Tawhîd[5] is of three fundamentals:

1.   Tawhîd’ur Rubûbiyyah (Oneness of the Divine Lordship),

2.   Tawhîd’ul Ulûhiyyah (Oneness of the Divine nature, to single-out Allâh alone for worship),

3.   Tawhîd’ul Asmâ wa’s Sifât (Oneness/Uniqueness in the Divine Names and Attributes).[6]

اَلْأَصْلُ الْأَوَّلُ تَوْحِيدُ الرُّبُوبِيَّةِ

وَهُوَ: الَّذِي أَقَرَّ بِهِ الْمُشْرِكُونَ فِي زَمَنِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلاَ أَدْخَلَهُمْ فِي الْإِسْلاَمِ وَقَاتَلَهُمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَاسْتَحَلَّ دِمَاءَهُمْ وَأَمْوَالَهُمْ، وَهُوَ: تَوْحِيدُ اللهِ بِفِعْلِهِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللّٰهُ فَقُلْ أَفَلَا تَتَّقُونَ.﴾ [يونس: 31] وَقَوْلُهُ:

﴿قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ. سَيَقُولُونَ لِلّٰهِ قُلْ أَفَلاَ تَذَكَّرُونَ. قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ. سَيَقُولُونَ لِلّٰهِ قُلْ أَفَلاَ تَتَّقُونَ. قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلاَ يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ. سَيَقُولُونَ لِلّٰهِ قُلْ فَأَنَّى تُسْحَرُونَ.﴾ [المؤمنون: 84-89]

وَالْآيَاتُ عَلَى هَذَا كَثِيرَةٌ جِدًّا أَكْثَرُ مِنْ أَنْ تُحْصَرَ وَأَشْهَرُ مِنْ أَنْ تُذْكَرَ.

THE FIRST FUNDAMENTAL:[7]

Tawhîd’ur Rubûbiyyah[8]

(Oneness of the Divine Lordship)

The Mushrikûn (pl. Mushrik) during the era of Rasûlullâh Sallallâhu Alayhi wa Sallam accepted this type of Tawhîd[9], yet this did not enter them into Islâm. Rasûlullâh Sallallâhu Alayhi wa Sallam fought them and considered their blood and wealth Halâl (permissible). This (type of Tawhîd) is unifying Allâhu Taâlâ in His Fi’l (actions that are unique to Him; i.e. creating, providing, administrating the universe etc.). The evidence for this is the statement of Allâhu Taâlâ,

“Say, “Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs?” They will say, “Allâh.” Say, “Will you not then show piety (to Him)?” (Yûnus 10/31)

And His Taâlâ’s statement,

“Say, “To whom belongs the earth and whoever is in it, if you should know?” They will say, “To Allâh.” Say, “Then will you not take heed?” Say, “Who is the Lord of the seven heavens, and the Lord of the Great Throne?” They will say, “They (all) belong to Allah.” Say, “Then will you not fear Him? Say, “Who is it in whose hands is the governance of all things, who protects (all), but is not protected (of any), if you know?” They will say, “They (all) belong to Allâh.” Say, “Then how are you deluded?” (al-Mu’minûn 23/84-89)

The Âyât (pl. Âyah; verses of Qur’ân) in this regards are many; too many to summarize and well known to mention…

وَالْأَصْلُ الثَّانِي وَهُوَ تَوْحِيدُ الْأُلُوهِيَّةِ.

فَهُوَ الَّذِي وَقَعَ فِيهِ النِّزَاعُ فِي قَدِيمِ الدَّهْرِ وَحَدِيثِهِ، وَهُوَ تَوْحِيدُ اللهِ بِأَفْعَالِ الْعِبَادِ كَالدُّعَاءِ، وَالرَّجَاءِ، وَالْخَوْفِ، وَالْخَشْيَةِ، وَالْإِسْتِعَانَةِ، وَالْإِسْتِعَاذَةِ، وَالْمَحَبَّةِ، وَالْإِنَابَةِ، وَالنَّذْرِ، وَالذَّبْحِ، وَالرَّغْبَةِ، وَالرَّهْبَةِ، وَالْخُشُوعِ، وَالتَّذَلُّلِ، وَالتَّعْظِيمِ؛

فَدَلِيلُ الدُّعَاءِ قَوْلُهُ تَعَالَى:

﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ.﴾ اَلْآيَة [غافر: 60]

وَكُلُّ نَوْعٍ مِنْ هٰذِهِ الْأَنْوَاعِ عَلَيْهِ دَلِيلٌ مِنَ الْقُرْآنِ.

وَأَصْلُ الْعِبَادَةِ تَجْرِيدُ الْإِخْلاَصِ لِلّٰهِ تَعَالَى وَحْدَهُ، وَتَجْرِيدُ الْمُتَابَعَةِ لِلرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ تَعَالَى:

﴿وَأَنَّ الْمَسَاجِدَ لِلّٰهِ فَلاَ تَدْعُوا مَعَ اللّٰهِ أَحَدًا.﴾ [الجن: 18]

وَقَوْلُهُ تَعَالَى:

﴿فَآمِنُوا بِاللّٰهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّٰهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ.﴾ [الأعراف: 158] 

THE SECOND FUNDAMENTAL:

Tawhîd’ul Ulûhiyyah

(Oneness of the Divine nature, to single-out Allâh alone for worship)[10]

This (type of Tawhîd) is that which most of the struggle in the past and the present took place. It is the worshippers unifying Allâhu Taâlâ through their own actions, such as in ad-Du’â (supplication/worship), ar-Rajâ (hope), al-Khawf (fear), al-Khashyah (awe), al-Isti’ânah (seeking aid), al-Isti’âdhah (appeal for refuge), al-Mahabbah (love), al-Inâbah (penitence), an-Nadhr (vow), adh-Dhabh (sacrifice), ar-Raghbah (aspiration), al-Khushû (submissive humility), at-Tadhallul (submissiveness), and at-Ta’dhîm (glorification).

The evidence for ad-Du’â is the statement of Allâhu Taâlâ,

“And your Lord says, “Call upon Me; I will answer your (prayer)...” (Ghâfir 40/60)

For all of these types of Ibâdah (worship), there is an evidence in the Qur’ân.

The foundation of al-Ibâdah is to isolate al-Ikhlâs (sincerity) solely for Allâhu Taâlâ and to isolate adherence to the Rasûl (Messenger of Allâh) Sallallâhu Alayhi wa Sallam. Allâhu Taâlâ stated,

“And the Masâjid (pl. Masjid; places of worship) are only for Allâh, so pray (invoke/worship) not unto anyone along with Allâh.” (Jinn 72/18)

And the statement of Allâhu Taâlâ,

“…So believe in Allâh and His Rasûl (Muhammad), the Nabî (prophet) who can neither read nor write who believes in Allâh and His Words, and follow him so that you may be guided.” (al-A’râf 7/158);

﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لاَ إِلٰهَ إِلاَّ أَنَا فَاعْبُدُونِ.﴾ [الأنبياء: 25] وَقَوْلُهُ تَعَالَى:

﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ.﴾ [الرعد: 14] إلىَ قَولِهِ:

﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلَالٍ.﴾ [الرعد: 14]، وَقَوْلُهُ:

﴿ذٰلِكَ بِأَنَّ اللّٰهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ.﴾ اَلْآيَة [الحج: 62] وَقَوْلُهُ تَعَالَى:

﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا.﴾ [الحشر: 7] وَقَوْلُهُ تَعَالَى:

﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللّٰهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّٰهُ غَفُورٌ رَحِيمٌ.﴾ [آل عمران: 31]

“We never sent a messenger before you except that We revealed to him, “There is no -true- deity -worthy of worship- except Me, so worship Me (alone).” (al-Anbiyâ 21/25)

And His Taâlâ’s statement,

“For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way…”

Until His Taâlâ’s statement,

“And the invocation of the disbelievers are only in vain.” (ar-Ra’d 13/14)[11]

And His Taâlâ’s statement,

“That is because Allâh He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they invoke besides Him, it is al-Bâtil (the falsehood)…” (al-Hajj 22/62)

Moreover, His Taâlâ’s statement,

“And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it).” (al-Hashr 59/7)

And the statement of Allâhu Taâlâ,

“Say, “If you love Allah then follow me, Allâh will love you and forgive you of your sins. And Allah is al-Ghafûr (the Oft-Forgiving), ar-Rahîm (the Most Merciful).” (Âl-i Imrân 3/31)

اَلْأَصْلُ الثَّالِثُ وَهُوَ تَوْحِيدُ الذَّاتِ وَالْأَسَمَاءِ وَالصِّفَاتِ

كَمَا قَالَ تَعَالَى:

﴿قُلْ هُوَ اللّٰهُ أَحَدٌ. اَللّٰهُ الصَّمَدُ. لَمْ يَلِدْ وَلَمْ يُولَدْ. وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ.﴾ [سورة الإخلاص] وَقَوْلُهُ تَعَالَى:

﴿وَلِلّٰهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ.﴾ [الأعراف: 180] وَقَالَ تَعَالَى:

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.﴾ [الشورى: 11]

THE THIRD FUNDAMENTAL:

Tawhîd’udh Dhâti wa’l Asmâ’i wa’s Sifât

(Oneness/Uniqueness in the essence of Allâh, the Divine Names and Attributes)[12]

As Allâhu Taâlâ stated,

“Say, “He is Allâh, the One! Allâh, is as-Samad (The Self-Sufficient Master, Whom all creatures need). He has never had offspring, nor was He born. And there is none comparable unto Him.” (al-Ikhlâs 112/1-4)

And His Taâlâ’s statement,

“And al-Asmâ’ul Husnâ (the Most Beautiful Names) belong to Allâh, so invoke Him by them, and leave the company of those who deviate in His Names. They shall be recompensed for what they have been doing.” (al-A’râf 7/180)

Moreover, He Taâlâ stated,

“There is nothing like unto Him, and He is as-Samî (the All-Hearer), al-Basîr (the All-Seer).” (ash-Shûrâ 42/11)

ANNOTATIONS:

1.	It seems as the author Rahimahullâh has taken the following Âyah as a foundation for his proclamation in the opening, ﴿قُلِ الْحَمْدُ لِلّٰهِ وَسَلاَمٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى.﴾ [النمل: 59] “Say, “Praise is due to Allâh, and peace be on His slaves whom He has chosen!” (an-Naml 27/59)
2.	We added the headings such as “Tawhîd”, “Shirk”, “Kufr”, and “Nifâq” in consideration to simplify things for the reader.
3.	It was narrated by Imâm al-Baghawî Rahimahullâh that Ibnu Abbâs Radiyallâhu Anhuma stated, ”كَلُّ مَا وَرَدَ فِي الْقُرْآنِ مِنَ الْعِبَادَةِ فَمَعْنَاهَا التَّوْحِيدُ“. “The meaning of all that is mentioned in the Qur’an regarding Ibâdah is Tawhîd.” (Tafsîr’ul Baghawî, Dâr’u Tayba print, 1/71, Tafsîr of Sûrat’ul Baqarah Âyah 21) Also, with the Isnâd (chain of narration) that has reached him, Imâm at-Tâbarî narrated in his Tafsîr that Ibnu Abbâs Radiyallâhu Anhumâ explained ﴾اُعْبُدُوا رَبَّكُمْ﴿ “worship your Rabb (Lord)” in Sûrat’ul Baqarah Âyah 21 as وَحِّدُوا رَبَّكُمْ “Make Tawhîd of (unify) your Rabb (Lord)!” (Imâm at-Tâbarî, Tafsîr’ut Tâbarî, Ahmad Shâkir print, 1/362) Among the scholars who narrated this from Ibnu Abbâs Radiyallâhu Anhumâ, as-Suyûtî mentions the names of Ibnu Ishâq and Ibnu Abî Hâtim. (as-Suyûtî, ad-Durr’ul Manthûr fi’t Tafsîr bi’l Ma’sûr, 1/85)
4.	The implication here is Tawhîd (unification) in Ibâdah, meaning Tawhîd’ul Ulûhiyyah. Hence the struggle between the Anbiyâ and their Ummah was not in Tawhîd’ur Rubûbiyyah; it was not regarding the existence of Allâh nor about Allâh not having a partner in creating, or providing. On the contrary, it was about the unification of Allâh in Ibâdah, meaning Tawhîd’ul Ulûhiyyah. As known, except for those who stubbornly deny such as the likes of Pharaoh and Nimrod, most of the previous nations did not deny Allâh. Âyâh 36 of Surat’un Nahl mentioned by the Shaykh Rahimahullâh indicates this. This matter will be dealt with in detail in the following pages while describing the types of Tawhîd Inshâllâh.
5.	Linguistically, “Tawhîd” means “unification”. In the Sharî’ah, it means “to unify Allâhu Taâlâ in what is peculiar to Him and to deny them from any other”. As it will be explained in the following pages what is peculiar to Allâhu Taâlâ is “Lordship”, “Divinity”, and “the Divine Names and Attributes”.
6.	In his “al-Ibânah”, the Muhaddith (Hadîth scholar) Ibnu Battah al-Ukbarî Rahimahullâh (d. 387H) from amongst the Hanbalî jurists, while sticking to the order “Lordship”, “Divinity”, and “the Divine Names and Attributes”, stated the following regarding these types of Tawhîd, “… and this is because the basis of faith in Allâh that is obligatory upon the creation to believe in when confirming faith in Allâhu Taâlâ is in three things: 1.   The servant believes in His existence, so that this would serve to contradict the Maddhab (school of thought) of Ahl’ut Ta’tîl (people of denial) who do not recognize the existence of a Creator. [In many texts, the term “رَبَّانِيَّتَهُ”, meaning “His Rabbâniyyah (Lordship)” is used in place of “His existence”, although this term appears in the narration we have chosen to quote here. Translator.] 2.   That he believes in His Wahdâniyyah (Oneness), so that this would serve to contradict the Madhâhib (pl. Madhhab) of Ahl’us Shirk (polytheists/pagans), who recognize the Creator and associate others (as partners) with Him in worship. 3.   That he believes in Him as described by the Attributes which are not possible for Him to not be described with of Ilm (Knowledge), Qudrah (Power), Hikmah (Wisdom), and everything else that He described Himself with in His Book. For we know that many of those -who affirm in an absolute manner and unify Allâh- often deviate in His Sifât. His deviation in Allâh’s Sifât becomes something which damages his Tawhîd. For this reason, we find that Allâhu Taâlâ has addressed His servants by calling them to believe in every one of these three aspects and to have faith in them. When it comes to Him calling them to affirm His existence and Oneness, we are not going to mention it here due to the length and vastness of speech regarding it. This is also because the Jahmî claims he affirms both [Rubûbiyyah and Ulûhiyyah. Translator], whereas his denial of the Sifât nullifies his claim of both.” (Ibnu Battah al-Ukbarî, al-Ibânat’ul Kubrâ, 6/173)
7.	In the original script, this and the following two headings regarding the types of Tawhîd are actually sentences such as “The first foundation is Tawhîd’ur Rubûbiyyah…” However, we found it beneficial to present them in a heading structure in order to simplify it for the reader.
8.	In the English language, “Tawhîd’ur Rubûbiyyah” can be translated as “the Oneness of Allâhu Taâlâ in Divine Lordship”, i.e. affirming Allâhu Taâlâ as the sole Lord. “Rabb” is a word that comes from the root letters “ر - ب - ب” (in the Arabic language). It denotes the meanings “lord, master, educator, sovereign, administrator” etc. According to this, Tawhîd’ur Rubûbiyyah means affirming Allâhu Taâlâ as “the creator and administrator of the universe, the sole disposer over all creation”. This is in opposition to some Ghulât Sûfî (extremist mystics) and their likes, which attribute the authority of disposing to the Awliyâ (pl. Walî; saints), claim these Awliyâ come to the help of those in request, and answer the call of those who call upon them. Surely, all of these are beliefs that encompass taking those other than Allâh as Rabb.
9.	The affirmation of the Mushrikûn regarding Tawhîd’ur Rubûbiyyah is generally their acceptance of Allâhu Taâlâ as the sole creator, provider, and administrator of the affairs of the universe. Hence, this is the indication of the Âyât (pl. Âyah; sign, verse from the Qur’ân) mentioned by the Shaykh Rahimahullâh in evidence. Again, in another Âyah, Allâhu Taâlâ stated, ﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللّٰهِ إِلاَّ وَهُمْ مُشْرِكُونَ.﴾ [يوسف: 106] “And most of them believe not in Allâh without associating (other as partners) with Him!” (Yûsuf 12/106) According to what Ibnu Jarîr at-Tabarî narrated with its Isnâd, Ikrimah Rahimahullâh said in explanation to the point at issue, ”تَسْأَلُهُمْ مَنْ خَلَقَهُمْ وَمَنْ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَيَقُولُونَ: اللّٰهُ، فَذٰلِكَ إِيمَانُهُمْ بِاللّٰهِ، وَهُمْ يَعْبُدُونَ غَيْرَهُ“. “You ask them, ‘Who created them, and who created the heavens and the earth’, they say ‘Allâh’. This is their Îmân (belief) in Allâh while they worship other than Him.” Then he stated the following, ”يَعْلَمُونَ أَنَّهُ رَبُّهُمْ، وَأَنَّهُ خَلَقَهُمْ، وَهُمْ مُشْرِكُونَ بِهِ“. “They know that He is their Rabb and that He is the one who created them while they associate partners to Him.” Ibnu Jarîr quoted similar narrations from Ibnu Abbâs, Mujâhid, and others. (at-Tabarî, Tafsîr’ut Tabarî, Ahmad Shâkir print, 16/286+.) With this, it is established that the Mushrikûn accept Rubûbiyyah in the sense of Allâh being the Creator and that they do affirm this. However, they associate partners with Allâh in Ibâdah. Otherwise, it is not at issue that anyone from among the Mushrikûn accepts Tawhîd’ur Rubûbiyyah in the absolute sense. Hence, if they had truly unified Allâhu Taâlâ in His Rubûbiyyah, this would have necessitated them to unify Allâh in His Ulûhiyyah and making Du’â to a being other than Allâh, requesting aid and Shafâ’ah (intercession) from a being other than Allâh would have never been relevant for them. All of these are actions of Shirk in the Rubûbiyyah of Allâh because benefiting and causing harm are characteristics of Rubûbiyyah. Therefore, it is not possible for any Mushrik to truly affirm Tawhîd’ur Rubûbiyyah. All types of Tawhîd (Rubûbiyyah, Ulûhiyyah, and al-Asmâ wa’s Sifât) are pertinent to one another and necessitate one another. Scholars have made this allotment so that Tawhîd is understood accurately, otherwise, all types of Tawhîd denote to the same truth. The Shaykh Rahimahullâh stated that the Mushrikûn accept Tawhîd’ur Rubûbiyyah in order to clarify that if one is associating partners to Allâh in worship just like the Mushrikûn of today do, merely unifying Allâh in His creating and providing; it does not enter him into the fold of Islâm. Wallâhu A’lam!
10.	“Tawhîd’ul Ulûhiyyah” can be translated as “Oneness of the Divine nature, to single-out Allâh alone for worship” in the English language. The meaning of “Ilah” is “Ma’bûd; i.e. the worshipped one.” According to this, as Tawhîd’ul Ulûhiyyah means recognizing Allâhu Taâlâ as “the One and Only Deity worthy of worship”, it also signifies not associating any partners to Him in Ibâdah. Explanations regarding the term “Ilah” by Shaykh Muhammad Rahimahullâh will be given in the pages to come. Imâm al-Qurtubî Rahimahullâh stated the following regarding Ibâdah i.e., servitude, “The Asl (base) of Ibâdah is at-Tadhallul (submissiveness) and al-Khudû (subservience). The functions of the Sharî’ah (Islamic law) which abide the Mukallafûn (pl. Mukallaf; legally responsible) are called Ibâdah. This is because those who are Mukallaf observe and carry them out submissively and in servitude to Allâhu Taâlâ.” (Quoted by Shaykh Abd’ur Rahmân bin Hasan, Fath’ul Majîd, 14) Indeed, this meaning is found in the description given to the types of Ibâdah by the Shaykh Rahimahullâh. Fundamentally, each action that comprises lowering oneself, submissiveness, absolute obedience, unconditional love etc. in the position of perfection before a deity is Ibâdah. The Ibâdah mentioned here are the most prevalent types.
11.	The full text of the Âyah mentioned by the Shaykh is as follows, ﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلاَّ كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ.﴾ [الرعد: 14] “For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way. Their case is like the one who stretches forth his two hands towards water that it may reach his mouth, but it reaches it not. And the invocation of the disbelievers are only in vain.” (ar-Ra’d 13/14)
12.	The intent here is to unify Allâhu Taâlâ in His essence, divine names and attributes. Meaning, not to section the Dhât (Essence) of Allâh by attributing a spouse, child etc. to Him, isolating al-Asmâ wa’s Sifât (the divine names and attributes) only to Him without associating any partner to Him, and to accept and confirm al-Asmâ wa’s Sifât of Allâhu Taâlâ without resembling Him to His creation, with no “Ta’wîl (figurative interpretation)” nor “Tahrîf (distortion)”.

[Izhâr'ud Dîn]

وَاعْلَمْ أَنَّ ضِدَّ التَّوْحِيدِ الشِّرْكُ وَهُوَ ثَلاَثَةُ أَنْوَاعٍ:

1- شِرْكٌ أَكْبَرُ،

2- وَشِرْكٌ أَصْغَرُ،

3- وَشِرْكٌ خَفِيُّ.

SHIRK (POLYTHEISM) AND ITS TYPES

Know that the opposite of Tawhîd is Shirk (polytheism; the worship of others along with Allâh)[1] and Shirk is of three types:

1.   Ash-Shirk’ul Akbar (Major Polytheism),

2.   Ash-Shirk’ul Asghar (Minor Polytheism),

3.   Ash-Shirk’ul Khafî (Inconspicuous/Hidden Polytheism).

وَالدَّلِيلُ عَلَى الشِّرْكِ الْأَكْبَرِ قَوْلُهُ تَعَالَى:

﴿إِنَّ اللّٰهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا.﴾ [النساء: 116]

وَقَوْلُهُ تَعَالَى:

﴿وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللّٰهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ حَرَّمَ اللّٰهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ.﴾ [المائدة: 72]

وَهُوَ: أَرْبَعَةُ أَنْوَاعٍ.

اَلنَّوْعُ الْأَوَّلُ: شِرْكُ الدَّعْوَةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

1.   Ash-Shirk’ul Akbar (Major Polytheism)[2]

The evidence for ash-Shirk’ul Akbar is the statement of Allâhu Taâlâ,

“Indeed, Allâh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allâh has certainly gone far astray.” (an-Nisâ 4/116)

And the statement of Allâhu Taâlâ,

“The Masîh (Messiah) has said, “O Children of Isrâ’îl (Israel), worship Allâh, my Lord and your Lord.” Indeed, he who associates others with Allâh -Allâh has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.” (al-Mâ’idah 5/72)

Ash-Shirk’ul Akbar is of four types[3]:

a.   Shirk’ud Du’â (Polytheism in Supplication/Prayer)

The first type is Shirk’ud Du’â (invocation, supplication, or prayer to other deities besides Allâh), and the evidence for this is the statement of Allâhu Taâlâ,

﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللّٰهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ ۞ لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا فَسَوْفَ يَعْلَمُونَ.﴾ [العنكبوت: 65-66]

اَلنَّوْعُ الثَّانِي: شِرْكُ النِّيَّةِ، وَهِيَ: الْإِرَادَةُ وَالْقَصْدُ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لاَ يُبْخَسُونَ. أُولٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلاَّ النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ.﴾ [هود: 15-16]

اَلنَّوْعُ الثَّالِثُ: شِرْكُ الطَّاعَةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿اِتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللّٰهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلاَّ لِيَعْبُدُوا إِلٰهًا وَاحِدًا لَا إِلٰهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ.﴾ [التوبة: 31]

وَتَفْسِيرُهَا الَّذِي لاَ إِشْكَالَ فِيهِ، هُوَ طَاعَةُ الْعُلَمَاءِ وَالْعُبَّادِ فِي مَعْصِيَةِ اللهِ سُبْحَانَهُ، لاَ دُعَاؤُهُمْ إيَّاهُمْ، كَمَا فَسَّرَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، لِعَدِيِّ بْنِ حَاتِمٍ لَمَّا سَأَلَهُ، فَقَالَ: ”لَسْنَا نَعْبُدُهُمْ.“ فَذَكَرَ لَهُ أَنَّ عِبَادَتَهُمْ طَاعَتُهُمْ فِي الْمَعْصِيَةِ.

“So when they embark on a ship, they invoke Allâh, having their faith purely in Him. But when He saves them (and brings them) to the land, in no time they associate others with Him. Thus becoming ungrateful for what We gave them. Let them have some enjoyment, then they will soon come to know.” (al-Ankabût 29/65-66)

b.   Shirk’un Niyyah (Polytheism in Intention)[4]

The second type is Shirk’un Niyyah. Niyyah (Intention) is, Irâdah (purpose) and Qasd (determination), the evidence for this (Shirk’un Niyyah) is the statement of Allâhu Taâlâ,

“Whoever desires the life of this world and its adornments -We fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is nothing in the Hereafter but Fire and vain are the deeds they did therein and of no effect is that which they used to do.” (Hûd 11/15-16)

c.   Shirk’ut Tâ’ah (Polytheism in Rendering Obedience to any Authority against the Order of Allâh)

The third type is Shirk’ut Tâ’ah, and the evidence for this is the statement of Allâhu Taâlâ,

“They (the Jews and Christians) took their rabbis and their monks to be their lords besides Allâh, and (they also took as their Lord) al-Masîh (Messiah), son of Maryam (Mary), while they (Jews and Christians) were commanded to worship none but One Ilah, La Ilaha Illa Huwa (there is no -true- deity -worthy of worship- except He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him).” (at-Tawbah 9/31)

The Tafsîr (exegesis) of this Âyah that has no obscurity is their obedience to the Ulamâ (pl. Âlim; scholars) and Ubbâd (pl. Âbid; monks) in Ma’siyah (sin) to Allâh Subhânahu; it is not them supplicating to the Ulamâ and Ubbâd. Just like when Adiyy bin Hâtim Radiyallâhu Anh asked, “We do not worship them (i.e. Rabbis and Monks).” Rasûlullâh Sallallâhu Alayhi wa Sallam informed him in explanation that such worship is by obeying them in the matters of Ma’siyah (sin) to Allâh.[5]

اَلنَّوْعُ الرَّابِعُ: شِرْكُ الْمَحَبَّةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللّٰهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللّٰهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّٰهِ جَمِيعًا وَأَنَّ اللّٰهَ شَدِيدُ الْعَذَابِ.﴾ [البقرة: 165] إِلَى قَوْلِهِ:

﴿وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ.﴾ [البقرة: 167]

وَالنَّوْعُ الثَّانِي: شِرْكٌ أَصْغَرُ، وَهُوَ الرِّيَاءُ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحًا وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا.﴾ [الكهف: 110]

d.   Shirk’ul Mahabbah (Polytheism in Love)

The fourth type is Shirk’ul Mahabbah (showing the love which is due to Allâh Alone to others), and the evidence for this is the statement of Allâhu Taâlâ,

“And of mankind are some who take (for worship) others besides Allah as Andâd (pl. Nidd; rivals, equals, partners to Allâh), they love them as they love Allâh. But those who believe, love Allâh more (than anything else). If only those who do wrong could see, when they will see the torment that all power belongs to Allâh and that Allâh is Severe in punishment.” (al-Baqarah 2/165)

Until His Taâlâ’s statement,

“... and they will never get out of the Fire.”[6] (al-Baqarah 2/167)

2.   Ash-Shirk’ul Asghar (Minor Polytheism)[7]

The second type is ash-Shirk’ul Asghar, which is ar-Riyâ (showing off), and the evidence for this is the statement of Allâhu Taâlâ,

“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (al-Kahf 18/110)

وَالنَّوْعُ الثَّالِثُ: شِرْكٌ خَفِيٌّ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

«اَلشِّرْكُ فِي هَذِهِ الْأُمَّةِ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الصَّفَاةِ السَّوْدَاءِ فِي ظُلْمَةِ اللَّيْلِ»

وَكَفَّارَتُهُ قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

«اَللّٰهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ شَيْئًا وَأَنَا أَعْلَمُ وَأَسْتَغْفِرُكَ مِنَ الذَّنْبِ الَّذِي لاَ أَعْلَمُ». (اَلْبُخَارِيُّ: اَلْأَدَبُ الْمُفْرَدِ، 716.)

3. Ash-Shirk’ul Khafî (Inconspicuous/Hidden Polytheism)[8]

The third type is ash-Shirk’ul Khafî (Inconspicuous/Hidden Shirk), and the evidence for this is the statement of Rasûlullâh Sallallâhu Alayhi wa Sallam,

“Shirk in my Ummah (nation) is much more hidden than the pace of an ant crawling upon a black stone in the darkness of the night.”

The Kaffârah (expiation) for it (inconspicuous Shirk) is the statement of Rasûlullâh Sallallâhu Alayhi wa Sallam,

“O Allâh, I seek protection in You from ascribing partners to You knowingly and I seek forgiveness from You for those things which I do not know.”[9]

ANNOTATIONS:

1.	Linguistically, “Shirk” means “associating partners”. In the simplest form of explanation, in Islâm, it means “giving to another that which belongs to Allâhu Taâlâ”. Since Shirk is the opposite of Tawhîd, associating partners to Allâhu Taâlâ in His Rubûbiyyah, His Ulûhiyyah, and His Asmâ wa’s Sifât in opposition to the fundamentals of Tawhîd constitutes the foundation of Shirk.
2.	“Ash-Shirk’ul Akbar” causes one to exit the Dîn of Islâm and become Kâfir. The description of Shirk given above in annotation 1 pertains to “ash-Shirk’ul Akbar”.
3.	The types of ash-Shirk’ul Akbar mentioned under this heading are merely the most common types, otherwise, Shirk is not limited to these only.
4.	“Shirk’un Niyyah” is “the individual’s request of the Dunyâ (world) through righteous deeds that are supposed to be aimed at the Âkhirah (hereafter)”. “Ar-Riyâ”, meaning “worshipping to show off” is also in the scope of this. Just like the Munâfiq, when an individual performs righteous deeds for the sake of Dunyâ with no anticipation of the Âkhirah, this is in the form of “ash-Shirk’ul Akbar”. However, when a Muslim combines ar-Riyâ with some of his actions while believing in Allâhu Taâlâ and the Last Day, then it is called “ash-Shirk’ul Asghar”.
5.	At-Tirmidhî, Hadîth no: 3095; at-Tabarî, Tafsîr, 14/209-211, no: 16631-16634. Rasûlullâh Sallallâhu Alayhi wa Sallam was reciting the following Âyah, ﴿اِتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ.﴾ [التوبة: 31] “They (the Jews and Christians) took their rabbis and their monks to be their lords besides Allâh…” (at-Tawbah 9/31) When Adiyy bin Hâtim Radiyallâhu Anh asked Rasûlullâh stating, “We (Jews and Christians) do not worship them (i.e. the rabbis and the monks).” Rasûlullâh Sallallâhu Alayhi wa Sallam informed him, «أَلَيْسَ يُحَرِّمُونَ مَا أَحَلَّ اللهُ فَتُحَرِّمُونَهُ، وَيُحِلُّونَ مَا حَرَّمَ اللهُ فَتُحِلُّونَهُ؟ قَالَ: قُلْتُ: بَلَى. قَالَ: فَتِلْكَ عِبَادَتُهُمْ.» «“Don’t you make Harâm (impermissible) what Allâh made Halâl (permissible) when they (i.e. the rabbis and monks) made it Harâm, and don’t you make Halâl what Allâh made Harâm when they made it Halâl?” Adiyy Radiyallâhu Anh said: I said, “Yes indeed!” the Nabî Sallallâhu Alayhi wa Sallam said, “This is their worship.”» The wording belongs to at-Tabarî. In ad-Durr’ul Mansûr 4/174, as-Suyûtî mentions the names of Ibnu Sa’d, Abd bin Humayd, Ibn’ul Mundhir, Ibnu Abî Hâtim, at-Tabarânî, Abu’sh Shaykh, Ibnu Mardawayh, and al-Bayhaqî among the scholars who narrated this narration. As seen, the intent by obedience in Ma’siyah (sin) is acceptance of this ruling when they made the Harâm (impermissible) Halâl (permissible) and the Halâl Harâm. Otherwise, an individual who acts upon Ma’siyah having complied with another who commanded Ma’siyah due to this will not become Kâfir, but a sinner.
6.	The full translation of the Âyah mentioned by the Shaykh Rahimahullâh is as follows, ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللّٰهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللّٰهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّٰهِ جَمِيعًا وَأَنَّ اللّٰهَ شَدِيدُ الْعَذَابِ ۞ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ ۞ وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذٰلِكَ يُرِيهِمُ اللّٰهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ.﴾ [البقرة: 165-167] “And of mankind are some who take (for worship) others besides Allah as Andâd (pl. Nidd; rivals, equals, partners to Allâh), they love them as they love Allâh. But those who believe, love Allâh more (than anything else). If only those who do wrong could see, when they will see the torment that all power belongs to Allâh and that Allâh is Severe in punishment. When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say, “If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned us!” Thus, Allâh will show them their deeds as regrets for them. And they will never get out of the Fire.” (al-Baqarah 2/165-167)
7.	“Ash-Shirk’ul Asghar” is a type of Shirk that does not take one out from the fold of Islâm. In reality, actions of ash-Shirk’ul Asghar do not contain giving what is peculiar to Allâhu Taâlâ to another from the creation. However, in appearance, it gives the misapprehension of associating partnership between Allâhu Taâlâ and the creation. For instance the statement, “If Allâh and you will (such and such will happen).” Although it is not the intention of those who utter such statement to associate partners to Allâh, because the wording attributes requesting from Allâhu Taâlâ and the slave, it is connotative of Shirk. Similarly, although the one who shows off in his worship does not intend to worship other than Allâhu Taâlâ through Ta’dhîm, servitude etc. since he is looking for the pleasure of other than Allâhu Taâlâ, in appearance he outwardly causes it to seem as if he is associating partners with Allâhu Taâlâ in Ibâdah. For this reason, in the Nass (textual proofs), actions as such are called “ash-Shirk’ul Asghar i.e. minor polytheism”. The author Rahimahullâh’s definition of “ash-Shirk’ul Asghar” as “ar-Riyâ” is not to confine, rather it is to exemplify, meaning ar-Riyâ and that which is similar to it. Since in the Nass, such as those quoted above, many actions that do not exit one from the fold of Islam are named as Shirk. Wallâhu A’lam. Also with this, the intention of the author Rahimahullâh could also be to follow the Hadîth by sufficing with that which is mentioned in it. It has been narrated from Mahmûd bin Labîd Radiyallâhu Anh that Rasûlullâh Sallallâhu Alayhi wa Sallam said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ قَالُوا: وَمَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللهِ؟ قَالَ: الرِّيَاءُ.» «The thing I fear most for you is ash-Shirk’ul Asghar (minor polytheism). They (i.e., the Sahâbah) said, “What is ash-Shirk’ul Asghar O Rasûlullâh?” He Sallallâhu Alayhi wa Sallam said, “ar-Riyâ (showing off).”» (Ahmad, Musnad, 39/39)
8.	“Ash-Shirk’ul Khafî” is another name given to “ash-Shirk’ul Asghar (Minor Shirk)”, which does not take one out from the fold of Islâm. Thus, this is the implication of the Hadîth regarding seeking forgiveness from “ash-Shirk’ul Khafî”. There is no forgiveness for “ash-Shirk’ul Akbar (Major Shirk)” unless one repents from it. Thus, Allâhu Taâlâ stated, ﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ.﴾ [النساء: 84] “Indeed, Allâh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills.” (an-Nisâ 4/48) Ash-Shirk’ul Khafî is a name generally given to the types of Shirk not easy to determine, which people fall in without noticing, such as ar-Riyâ (showing off). In his Sunan, Ibnu Mâjah narrated the following: عَنْ أَبِي سَعِيدٍ، قَالَ: »خَرَجَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ نَتَذَاكَرُ الْمَسِيحَ الدَّجَّالَ، فَقَالَ: أَلاَ أُخْبِرُكُمْ بِمَا هُوَ أَخْوَفُ عَلَيْكُمْ عِنْدِي مِنَ الْمَسِيحِ الدَّجَّالِ؟ قَالَ: قُلْنَا: بَلَى، فَقَالَ: اَلشِّرْكُ الْخَفِيُّ، أَنْ يَقُومَ الرَّجُلُ يُصَلِّي، فَيُزَيِّنُ صَلاَتَهُ، لِمَا يَرَى مِنْ نَظَرِ رَجُلٍ«. It was narrated that Abû Sa’îd Radiyallâhu Anh said, «Rasûlullâh Sallallâhu Alayhi wa Sallam came out to us when we were discussing al-Masîh’ud Dajjâl (the False Messiah) and said, “Shall I not inform you of that which I fear more for you than al-Masîh’ud Dajjâl?” We said, “Of course!” He Sallallâhu Alayhi wa Sallam said, “It is ash-Shirk’ul Khafî (Inconspicuous/Hidden Shirk); for a man to stand to pray and beautify his Salâh (daily prayer) due to seeing a man looking at him.”» (Ibnu Mâjah, Hadîth 4204)
9.	As he does with most Ahâdîth (pl. Hadîth), the author Rahimahullâh has narrated this Hadîth by content and not verbatim. This particular Hadîth has many narrations and witnesses. As quoted in “al-Adab’ul Mufrad” by al-Bukhârî, the narration by Abû Bakr Radiyallâhu Anh reads as follows, حَدَّثَنَا عَبَّاسٌ النَّرْسِيُّ، قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ، قَالَ: حَدَّثَنَا لَيْثٌ، قَالَ: أَخْبَرَنِي رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ، قَالَ: سَمِعْتُ مَعْقِلَ بْنَ يَسَارٍ، يَقُولُ: »اِنْطَلَقْتُ مَعَ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللهُ عَنْهُ، إِلَى النَّبِيِّ فَقَالَ: يَا أَبَا بَكْرٍ، لَلشِّرْكُ فِيكُمْ أَخْفَى مِنْ دَبِيبِ النَّمْلِ، فَقَالَ أَبُو بَكْرٍ: وَهَلِ الشِّرْكُ إِلاَّ مَنْ جَعَلَ مَعَ اللهِ إِلَهًا آخَرَ؟ فَقَالَ النَّبِيُّ: وَالَّذِي نَفْسِي بِيَدِهِ، لَلشِّرْكُ أَخْفَى مِنْ دَبِيبِ النَّمْلِ، أَلاَ أَدُلُّكَ عَلَى شَيْءٍ إِذَا قُلْتَهُ ذَهَبَ عَنْكَ قَلِيلُهُ وَكَثِيرُهُ؟ قَالَ: قُلِ: اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا لاَ أَعْلَمُ.» After narrating the Isnâd, Ma’qil bin Yasâr Radiyallâhu Anh stated, «We went to the Nabî Sallallâhu Alayhi wa Sallam with Abû Bakr as-Siddîq Radiyallâhu Anh. The Nabî Sallallâhu Alayhi wa Sallam said, “O Abû Bakr! Amongst you, Shirk is more hidden than the crawling of an ant.” Upon hearing this, Abû Bakr Radiyallâhu Anh said, “Is Shirk something other than taking another deity with Allâh?” The Nabî Sallallâhu Alayhi wa Sallam said, “By the One whose Hand my soul is in! Verily, Shirk is more hidden then the crawling of an ant. Should I not show you such a Du’â (supplication) that if you recite it, you will be free from minor and major Shirk.” He Sallallâhu Alayhi wa Sallam said, “Say: O Allâh, I seek protection in You from ascribing partners to You knowingly, and I seek forgiveness from You for those things which I do not know.» (al-Bukhârî, al-Adab’ul Mufrad, Hadîth no: 716)

[Izhâr'ud Dîn]

وَالْكُفْرُ: كُفْرَانٌ؛

كُفْرٌ يُخْرِجُ مِنَ الْمِلَّةِ، وَهُوَ: خَمْسَةُ أَنْوَاعٍ.

اَلنَّوْعُ الْأَوَّلُ كُفْرُ التَّكْذِيبِ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّٰهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ.﴾ [العنكبوت: 68]

اَلنَّوْعُ الثَّانِي: كُفْرُ الْإِسْتِكْبَارِ وَالْإِبَاءِ مَعَ التَّصْدِيقِ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ:

﴿وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ.﴾ [البقرة: 34]

KUFR (DISBELIEF) AND ITS TYPES[1]

Kufr is of two types:

1.   Al-Kufr’ul Akbar (Major Disbelief)

Kufr (disbelief), which excludes one completely from the Millah (i.e., the nation of Islâm), is of five types[2]:

a.   Kufr’ut Takdhîb (Disbelief by Denial & Rejection)

The first type is Kufr’ut Takdhîb (Disbelief by Denial and Rejection), and its evidence is the statement of Allâhu Taâlâ,

“And who is more unjust than he who invents a lie against Allâh or denies the truth when it comes to him? Is there not a dwelling in Hell for the Kâfirûn (disbelievers)?” (al-Ankabût 29/68)

b.   Kufr’ul Istikbâri wa’l Ibâ’i ma’at Tasdîq (Disbelief by Pride & Rejection with Affirmation)

The second type is Kufr’ul Istikbâri wa’l Ibâ’i ma’at Tasdîq (Disbelief by Pride and Rejection with Affirmation), and its evidence is the statement of Allâhu Taâlâ,

“And (remember) when We said to the angels, “Prostrate yourselves before Âdam.” And they prostrated except iblîs (satan), he refused and was proud and was one of the disbelievers (disobedient to Allâh).” (al-Baqarah 2/34)

اَلنَّوْعُ الثَّالِثُ: كُفْرُ الشَّكِّ وَهُوَ: كُفْرُ الظَّنِّ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا. وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا. قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلاً.﴾ [الكهف: 35-37]

اَلنَّوْعُ الرَّابِعُ: كُفْرُ الْإِعْرَاضِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ.﴾ [الأحقاف: 3]

اَلنَّوْعُ الْخَامِسُ: كُفْرُ النِّفَاقِ، اَلدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿ذٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لاَ يَفْقَهُونَ.﴾ [المنافقون: 3]

c.   Kufr’ush Shakk (Disbelief by Doubt)

The third type is Kufr’ush Shakk (Disbelief by Doubt) and it is Kufr’udh Dhan (Disbelief by Lacking Conviction), and its evidence is the statement of Allâhu Taâlâ,

“And he entered his garden while he was unjust to himself. He said, “I do not think that this will ever perish. And I do not think the Hour will occur. And even if I should be brought back to my Rabb, I will surely find better than this as a return.” His companion said to him while he was conversing with him, “Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you (as) a man?” (al-Kahf 18/35-37)

d.   Kufr’ul I’râdh (Disbelief by Turning away from the Truth)

The fourth type is Kufr’ul I’râdh (Disbelief by Turning away from the Truth) and its evidence is the statement of Allâhu Taâlâ,

“But those who disbelieve turn away from what they were warned of.” (al-Ahqâf 46/3)

e.   Kufr’un Nifâq (Disbelief by Hypocrisy)

The fifth type is Kufr’un Nifâq (Disbelief by Hypocrisy), and its evidence is the statement of Allâhu Taâlâ,

“That is because they believed, then disbelieved, therefore their hearts were sealed, so they understand not.” (al-Munâfiqûn 63/3)

وَكُفْرٌ أَصْغَرُ لاَ يُخْرِجُ مِنَ الْمِلِّةِ، وَهُوَ: كُفْرُ النِّعْمَةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَضَرَبَ اللّٰهُ مَثَلاً قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللّٰهِ فَأَذَاقَهَا اللّٰهُ.﴾ اَلْآيَة [النحل: 112] وَقَوْلُهُ:

﴿إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ.﴾ [إبراهيم: 34]

2.   Al-Kufr’ul Asghar (Minor Disbelief)[3]

Al-Kufr’ul Asghar (Minor Disbelief) does not exclude one from the Millah (i.e., nation of Islâm), and it is Kufr’un Ni’mah (Disbelief Manifesting itself in Ungratefulness for Allâh's Blessings or Favors). Its evidence is the statement of Allâhu Taâlâ,

“And Allah puts forward the example of a town, that dwelt secure and well content; its provision coming to it in abundance from every place; but it (its people) denied the Favours of Allâh (with ungratefulness). So Allâh made it taste [the extreme of hunger (famine) and fear, because of that which they used to do].[4]” (an-Nahl 16/112)

And His statement,

“… Verily! Man is indeed Dhalûm (an extreme wrong-doer), Kaffâr (an extreme ingrate disbeliever).” (Ibrâhîm 14/34)[5][/size]

ANNOTATIONS:

1.	Râghib al-Isfahânî describes the term “Kufr” in the following manner: Linguistically, “Kufr” means to cover/conceal something. Because the night covers the people, it is described as “Kâfir”. The farmers are also called “Kâfir” since they cover/conceal the earth with seeds. (…) “Kufr’un Ni’mah” or “Kufrân’un Ni’mah” means covering/concealing blessings/favors through lack of appreciation. (…) Allâhu Taâlâ stated the following, ﴿وَاشْكُرُوا لِي وَلاَ تَكْفُرُونِ.﴾ [البقرة: 152] “… and be grateful to Me (for My countless favours/blessings on you) and never be ungrateful to Me” (al-Baqarah 2/152) The concise quotation from Râghib al-Isfahânî ends here. (Râghib al-Isfahânî, Al-Mufradât, article “ك - ف - ر”) In his Tafsîr regarding the 6th Âyah of Sûrat’ul Baqarah, Imâm al-Qurtubî explains “Kufr” to be “the opposite of Îmân”. (al-Qurtubî, Tafsîr, 1/183) Regarding this in Lisân'ul Arab in summary, mentioned is the following, “Kufr; is the opposite of Îmân. It is said, “We have Îmân (belief) in Allâh and we have rejected the Tâghût.” Then Kâfir means the one who does not have Îmân (belief), the one who rejects. The word Takfîr is derived from the same root and it means to attribute one to Kufr.” (For more information, refer to: Ibnu Mandhûr, Lisân’ul Arab, 5/144+ Dâr’u Sâdir, Beirut, 1414H/1994) In this case, in the view of the Sharî’ah, the one who does not have an acceptable Îmân is a Kâfir. Since Kufr is the opposite of Îmân, it is important to put emphasis on the term Îmân. Again, in the same work by Ibnu Mandhûr, he mentions the definition the Lugât scholar (Grammarian/Language) az-Zajjâj gives to Îmân is as follows, “Îmân is to manifest al-Khudhû (submission) and al-Qabûl (acceptance to the Sharî’ah and that which the Nabî Sallallâhu Alayhi wa Sallam brought, and having I’tiqâd (belief) in this and confirming it with the heart.” (see Lisân’ul Arab, 13/23) Since Kufr is the opposite of Îmân, according to this description, Kufr is not submitting to the Sharî’ah and rejecting anything from the Sharî’ah. Because Îmân is confirmation with the heart, affirmation with speech, and acting with the limbs, Kufr, which is the opposite of Îmân, can sometimes be with the heart and this is called “I’tiqâdî Kufr”; it can sometimes be with speech and this is called “Qawlî Kufr”; and sometimes it can be with actions and this is called “Amalî Kufr”. In short, Kufr is not confined to rejection by the heart, rather it is in the scope of every belief, speech, and action that is unimaginable to emanate from a Mu’min (believer). Herewith, the foundation base of Îmân and Kufr is the heart. The source of Kufr speech and actions which occur in ones actions is the unbelief of the heart and its opposite, meaning emanating Kufr speech and action while having Îmân in one’s heart is an impossible thing that can never be imagined unless in a situation of Ikrâh (coercion).
2.	The above-mentioned description of Kufr is the description of Kufr’ul Akbar (Major Disbelief). The types mentioned are not to confine Kufr to five, but to point out the most prevalently committed major types. Besides, in their books, the scholars have mentioned other types of Kufr such as “Kufr’ul Jahâlah (Disbelief of Ignorance)”.
3.	Linguistically, the term “Kufr” is “to cover, conceal, hide, being ungrateful etc.” For this reason, in a number of Nass (textual proof), actions which do not take one out of the fold of Islâm have been named Kufr, either in regard to this meaning or in the meaning of the branches of Kufr. These actions -which are attributed as “al-Kufr’ul Asghar (Minor Disbelief)”- do not contradict the bases of Îmân, and sometimes can emanate from the Mu’min. As in the following Hadîth narrated by Muslim: «سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ.» «Defaming a Muslim is Fusûq (evildoing), and fighting him is Kufr.» (Muslim, Hadîth no: 64)
4.	The author Rahimahullâh did not quote the section in parenthesis. We found it suitable to add it so that it may help the reader to understand the Âyah better.
5.	In translation, the full text of the Âyah reads as follows, ﴿وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا نِعْمَتَ اللهِ لاَ تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ.﴾ [إبراهيم: 34] “And He gave you of all that you asked for, and if you count the Blessings of Allâh, you will never be able to count them. Verily! Man is indeed Dhalûm (an extreme wrong-doer), Kaffâr (an extreme ingrate disbeliever).” (Ibrâhîm 14/34)

[Izhâr'ud Dîn]

وَأَمَّا النِّفَاقُ فَهُوَ نَوْعَانِ:

1- نِفَاقٌ اِعْتِقَادِيٌّ

2- وَنِفَاقٌ عَمَلِيٌّ.

فَأَمَّا الْإِعْتِقَادِيُّ فَهُوَ سِتَّةُ أَنْوَاعٍ:

أ- تَكْذِيبُ الرَّسُولِ،

ب- أَوْ تَكْذِيبُ بَعْضِ مَا جَاءَ بِهِ الرَّسُولُ،

ج-أَوْ بُغْضُ الرَّسُولِ،

د- أَوْ بُغْضُ مَا جَاءَ بِهِ الرَّسُولُ،

ه- أَوِ الْمَسَرَّةُ بِانْخِفَاضِ دِينِ الرَّسُولِ،

و- أَوِ الْكَرَاهِيَّةُ لِانْتِصَارِ دِينِ الرَّسُولِ.

فَهٰذِهِ الْأَنْوَاعُ السِّتَّةُ صَاحِبُهَا مِنْ أَهْلِ الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ؛ نَعُوذُ بِاللهِ مِنَ الشِّقَاقِ وَالنِّفَاقِ.

NIFÂQ (HYPOCRISY) AND ITS TYPES

When it comes to an-Nifâq (Hypocrisy)[1], it is of two types:

1.   I’tiqâdî Nifâq (Hypocrisy in Belief), and

2.   Amalî Nifâq (Hypocrisy in Actions/Deeds).

1.   I’tiqâdî Nifâq (Hypocrisy in Belief)

When it comes to the I’tiqadî, it is of six types:

a.   Belying the Rasûl (messenger), or

b.   Belying some of what the Rasûl brought, or

c.   Hating the Rasûl, or

d.   Hating what the Rasûl brought, or

e.   Rejoicing at the downfall of the Dîn (religion) of the Rasûl, or

f.   Disliking the Dîn of the Rasûl being victorious.

These are the six types (of Hypocrisy) that make its possessor from those in the lowest depths of an-Nâr (the Fire, i.e., Hell).

We seek refuge in Allâh from Shiqâq (separating) and Nifâq (hypocrisy).[2]

وَأَمَّا النِّفَاقُ الْعَمَلِيُّ فَهُوَ خَمْسَةُ أَنْوَاعٍ:

أ- إِذَا حَدَّثَ كَذَبَ،

ب- وَإِذَا خَاصَمَ فَجَرَ،

ج- وَإِذَا عَاهَدَ غَدَرَ،

د- وَإِذَا ائْتُمِنَ خَانَ،

ه- وَإِذَا وَعَدَ أَخْلَفَ.

وَاللهُ سُبْحَانُهُ وَتَعَالَى أَعْلَمُ، وَصَلَّى اللهُ عَلَى سَيِّدِنَا مُحَمَّدٍ، وَعَلَى آلِهِ وَصَحْبِهِ، وَسَلَّمَ تَسْلِيمًا كَثِيرًا.

2.   Amalî Nifâq (Hypocrisy in Actions/Deeds)

When it comes to the Amalî Nifâq[3], it is of five types:

a.   When he speaks, he lies;

b.   When he disputes, he resorts to obscene speech;

c.   When he makes a promise, he breaks it;

d.   When he is entrusted, he betrays the trust; and

e.   When he makes an agreement, he proves treacherous.[4]

Allâh Subhânahu wa Taâlâ knows best!.. May peace and abundant salutations be upon our Sayyid (master) Muhammad, his family (especially his family, and then upon his entire nation), and his Ashâb (companions). (Âmîn!)

ANNOTATIONS:

1.	It is mentioned in Lisân’ul Arab, ““Nifâq (hypocrisy)” is the name of the action done by the Munâfiq; entering Islâm from one angle and leaving it in another. It is derived from the word “Nâfiqâ”, meaning “the hole of a Jerboa”. It is “Nâfaqa” in the past tense form, “Yunâfiqu” in the future/present tense form and “Munâfaqah” and “Nifâq” in the verbal noun form. Although the term Nifâq is a known term in Arabic, its usage denoting the meaning of “manifesting Îmân while concealing Kufr” is peculiar to Islâm, and previously has never been used in this particular meaning in Arabic. (Ibnu Mandhûr, Lisân’ul Arab, concisely from 10/359)
2.	Those who perform actions as such are in reality Munâfıq and Kâfir. Allâhu Taâlâ stated, إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا. “Verily, the Munâfiqûn (hypocrites) will be in the lowest depths of the Fire - and never will you find for them a helper.” (an-Nisâ 4/145)
3.	Not everyone who performs these actions of Nifâq will become Kâfir. However, because these are actions usually performed by the pure Munâfiqûn, they have been referenced as actions performed by/signs of the Munâfiqûn.
4.	The Shaykh Rahimahullâh, collectively points out the characteristics of the Munâfiqûn mentioned in various Ahâdîth. While four characteristics are mentioned in some of the relevant Ahâdîth, three are mentioned in others. The sources for these Ahâdîth -with various wordings- are as follows: al-Bukhârî, Hadîth no: 34; Muslim, Hadîth no: 106; at-Tirmidhî, Hadîth no: 2632 and others.

[Izhâr'ud Dîn]

[أَنْوَاعُ التَّوْحِيدِ]

وَسُئِلَ أَيْضًا: رَحِمَهُ اللهُ تَعَالَى، عَنْ تَوْحِيدِ الرُّبُوبِيَّةِ، وَتَوْحِيدِ الْأُلُوهِيَّةِ، وَتَوْحِيدِ الصِّفَاتِ؟

فَأَجَابَ: تَوْحِيدُ الرُّبُوبِيَّةِ: هُوَ الَّذِي أَقَرَّ بِهِ الْكُفَّارُ، كَمَا فِي قَوْلِهِ تَعَالَى:

﴿قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللّٰهُ فَقُلْ أَفَلاَ تَتَّقُونَ.﴾ [یونس:31 ]

وَأَمَّا تَوْحِيدُ الْأُلُوهِيَّةِ، فَهُوَ: إِخْلاَصُ الْعِبَادَةِ لِلّٰهِ وَحْدَهُ مِنْ جَمِيعِ الْخَلْقِ، لِأَنَّ الْإِلٰهَ فِي كَلاَمِ الْعَرَبِ، هُو الَّذِي يُقْصَدُ لِلْعِبَادَةِ، وَكَانُوا يَقُولُونَ: إِنَّ اللهَ هُوَ إِلٰهُ الْآلِهَةِ، لٰكِنَّ يَجْعَلُونَ مَعَهُ آلِهَةً أُخْرَى، مِثْلُ الصَّالِحِينَ، وَالْمَلاَئِكَةِ، وَغَيْرِهِمِ؛ يَقُولُونَ: إِنَّ اللهَ يَرْضَى هٰذَا، وَيشْفَعُونَ لَنَا عِنْدَهُ.

[TYPES OF TAWHÎD]

AN ADDITIONAL PAMPHLET REGARDING
TAWHÎD’UR RUBÛBİYYAH,
TAWHÎD’UL ULÛHİYYAH, AND
TAWHÎD(’UL ASMÂ WA’S) SIFÂT

Shaykh’ul Islâm Mujaddid Muhammad bin Abd’il Wahhâb Rahimahullâhu Taâlâ was asked regarding Tawhîd’ur Rubûbiyyah, Tawhîd’ul Ulûhiyyah, and Tawhîd’us Sifât. He replied,

“Tawhîd’ur Rubûbiyyah is that which the Kuffâr affirm. As it is in the statement of Allâhu Taâlâ,

“Say, “Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs?” They will say, “Allâh.” Say, “Will you not then show piety (to Him)?” (Yûnus 10/31)

When it comes to Tawhîd’ul Ulûhiyyah; it is specifying Ibâdah (worship) to Allâh apart from all of the creation. Since the term, “al-Ilah” in the speech of the Arab is the one whom worship is directed to. In addition, they (the Mushrikûn) used to say, “Allâh is the Ilah (deity) of the al-Âlihah (pl. Ilâh; deities).”

However, they were adopting other (fake) deities with Him, such as the likes of the Sâlihûn (righteous), the Malâ’ikah (angels), and others. They were saying, “Allâh is pleased with this (worship) and they (the fake deities) will be intercede for us in His presence.”

فَإِذَا عَرَفْتَ هٰذَا مَعْرِفَةً جَيِّدَةً، تَبَيَّنَ لَكَ غُرْبَةُ الدِّينِ.

وَقَدِ اسْتَدَلَّ عَلَيْهِمْ سُبْحَانَهُ بِإِقْرَارِهِمْ بِتَوْحِيدِ الرُّبُوبِيَّةِ، عَلَى بُطْلاَنِ مَذْهَبِهِمِ، لِأَنَّهُ إِذَا كَانَ هُوَ الْمُدَبِّرُ وَحْدَهُ، وَجَمِيعُ مَنْ سِوَاهُ لاَ يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ، فَكَيْفَ يَدْعُونَهُ وَيَدْعُونَ مَعَهُ غَيْرَهُ، مَعَ إِقْرَارِهِمِ بِهٰذَا.

وَأَمَّا تَوْحِيدُ الصِّفَاتِ: فَلاَ يَسْتَقِيمُ تَوْحِيدُ الرُّبُوبِيَّةِ وَلاَ تَوْحِيدُ الْأُلُوهِيَّةِ، إِلاَّ بِالْإِقْرَارِ بِالصِّفَاتِ، لٰكِنَّ الْكُفَّارَ أَعْقَلُ مِمَّنْ أَنْكَرَ الصِّفَاتِ، وَاللهُ أَعْلَمُ.

Once you have accurately understood this, the strangeness of the Dîn will become evident for you.

Allâh Subhânahu deducted against them regarding the crookedness of their Madhhab (way, religion) with their affirmation of Tawhîd’ur Rubûbiyyah. This is because if He is the sole Mudabbir (the Disposer) and all of those other than Him do not own even the weight of an atom, while they affirm this, how could they direct their Du’â (worship) to Allâh and direct their Du’â to another along with Him?

When it comes to Tawhîd’us Sifât; neither Tawhîd’ur Rubûbiyyah nor Tawhîd’ul Ulûhiyyah will be upright except with the affirmation of the Sifât. However, the Kuffâr (in the past) are more intelligent than those (contemporaries) who reject the Sifât.[1] Wallâhu A’lam! (And Allâh knows best)!..

ANNOTATIONS:

1.	This is because the Mushrikûn of the past would affirm what the deniers of Sifât reject today from many of the Sifât of Allâhu Taâlâ, such as Allâhu Taâlâ being above the heavens. Wallâhu A’lam!

[Izhâr'ud Dîn]

رِسَالَةٌ فيِ النِّفَاقِ بِقِسْمَيْهِ وصِفَاتِ الْمُنَافِقِينَ[1]

A PAMPHLET REGARDING THE TWO TYPES OF HYPOCRISY
& THE CHARACTERISTICS OF THE HYPOCRITES[2]

1.	اَلْجَوَاهِرُ الْمُضِيَّةُ، 12-14 (فِي: مَجْمُوعَةِ الرَّسَائِلِ وَالْمَسَائِلِ النَّجْدِيَّةِ، 12/4-14).
2.	Al-Jawâhir’ul Mudhiyyah, 12-14 (inside Majmû’at’ur Rasâ’il wa’l Masâ’il’in Najdiyyah, 4/12-14); also ad-Durar’us Saniyyah, 1/190-193.

[Izhâr'ud Dîn]

رِسَالَةٌ فيِ النِّفَاقِ بِقِسْمَيْهِ وصِفَاتِ الْمُنَافِقِينَ

اَلنِّفَاقُ الْأَكْبَرُ وَالْأَصْغَرُ

قَالَ: أَسْكَنَهُ اللهُ الْفِرْدَوْسَ الْأَعْلَى:

اِعْلَمْ رَحِمَكَ اللهُ أَنَّ اللهَ تَعَالَى مُنْذُ بَعَثَ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَعَزَّهُ بِالْهِجْرَةِ وَالنَّصْرِ صَارَ النَّاسُ ثَلاَثَةَ أَقْسَامٍ:

1- قِسْمٌ مُؤْمِنُونَ، وَهُمُ الَّذِينَ آمَنُوا بِهِ ظَاهِرًا وَبَاطِنًا،

2- وَقِسْمٌ كُفَّارٌ، وَهُمُ الَّذِينَ أَظْهَرُوا الْكُفْرَ بِهِ،

3- وَقِسْمٌ مُنَافِقُونَ، وَهُمُ الَّذِينَ آمَنُوا بِهِ ظَاهِرًا لاَ بَاطِنًا.

وَلِهٰذَا افْتَتَحَ اللهُ سُورَةَ الْبَقَرَةِ بِأَرْبَعِ آيَاتٍ فِي صِفَةِ الْمُؤْمِنِينَ، وَآيَتَيْنِ فِي صِفَةِ الْكَافِرِينَ، وَثَلاَثَ عَشْرَةَ فِي صِفَةِ الْمُنَافِقِينَ، وَكُلُّ وَاحِدٍ مِنَ الْإِيمَانِ وَالْكُفْرِ وَالنِّفَاقِ لَهُ دَعَائِمُ وَشُعَبُ كَمَا دَلَّ عَلَيْهِ الْكِتَابُ وَالسُّنَّةُ، وَكَمَا فَسَّرَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ فِي الْحَدِيثِ الْمَأْثُورِ عَنْهُ،

A PAMPHLET REGARDING
THE TWO TYPES OF NIFÂQ (HYPOCRISY)
AND THE CHARACTERISTICS OF THE MUNÂFIQÛN
(PL. OF MUNÂFIQ; HYPOCRITES)

Shaykh Muhammad bin Abd’il Wahhâb, may Allâh place him into al-Firdaws’ul A’lâ (the Higher Paradise), stated,

“May Allâh have mercy upon you, know that since Allâhu Taâlâ sent Muhammad Sallallâhu Alayhi wa Sallam and honoured him with Hijrah (migration) and victory, the people have become three groups:

1.   A Group of Mu’minûn (pl. of Mu’min; believers): these are those who believed in Muhammad Sallallâhu Alayhi wa Sallam both in the Dhâhir and the Bâtin (externally and internally).

2.   A Group of Kuffâr (pl. of Kâfir; disbelievers): these are those who openly manifest their rejection of Muhammad Sallallâhu Alayhi wa Sallam.

3.   A Group of Munâfiqûn: Those who externally (seem to) believe in Muhammad Sallallâhu Alayhi wa Sallam while they don’t believe in him inwardly (in their inner world).

This is why Allâhu Taâlâ opened Sûrat’ul Baqarah with four verses regarding the descriptions of the Mu’minûn, two verses regarding the descriptions of the Kuffâr, and thirteen verses regarding the descriptions of the Munâfiqûn. Every single one from Îmân, Kufr, and Nifâq have pillars and divisions, as the Qur’ân and the Sunnah have denoted, and just as Alî bin Abî Tâlib Radiyallâhu Anh explained it in the Hadîth narrated from him.

 

فَمِنَ النِّفَاقِ مَا هُوَ نِفَاقٌ أَكْبَرُ وَيَكُونُ صَاحِبُهُ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ كَنِفَاقِ عَبْدِ اللهِ بْنِ أُبَيٍّ وَغَيْرِهِ، مِثْلَ أنْ يُظْهِرَ تَكْذِيبَ الرَّسُولِ أَوْ جُحُودَ بَعْضِ مَا جَاءَ بِهِ أَوْ بُغْضَهُ أَوْ عَدَمَ اعْتِقَادِ وُجُوبِ اتِّبَاعِهِ، أَوِ الْمَسَرَّةَ بِانْخِفَاضِ دِينِهِ، أَوِ الْمَسَاءَةَ بِظُهُورِ دِينِهِ، وَنَحْوَ ذٰلِكَ مِمَّا لاَ يَكُونُ صَاحِبُهُ إِلاَّ عَدُوًّا لِلّٰهِ وَرَسُولِهِ.

وَهٰذَا الْقَدْرُ مَوْجُودٌ فِي زَمَنِ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَمَا زَالَ بَعْدَهُ أَكْثَرَ مِنْ عَهْدِهِ. لِكَوْنِ مُوجِبَاتِ الْإِيمَانِ عَلَى عَهْدِهِ أَقْوَى، فَإِذَا كَانَتْ مَعَ قُوَّتِهَا وَالنِّفَاقُ مَوْجُودٌ فَوُجُودُهُ فِيمَا دُونَ ذٰلِكَ أَوْلَى بِهِ.

وَهٰذَا ضَرْبُ النِّفَاقِ الْأَكْبَرِ وَالْعِيَاذُ بِاللهِ.

وَأَمَّا النِّفَاقُ الْأَصْغَرُ فَهُوَ نِفَاقُ الْأَعْمَالِ وَنْحَوِهَا، مِثْلُ أَنْ يَكْذِبَ إِذَا حَدَّثَ وَيُخْلِفَ إِذَا وَعَدَ، أَوْ يَخُونَ إِذَا ائْتُمِنَ. لِلْحَدِيثِ الْمَشْهُورِ عَنْهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ:

«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَانَ، وَإِنْ صَلَّى وَصَامَ، وَزَعَمَ أَنَّهُ مُسْلِمٌ.» (مُسْلِمٌ: 59.)

From the types of Nifâq is an-Nifâq’ul Akbar (Major Hypocrisy), and its perpetrators will be in the lowest depths of an-Nâr (the fire i.e., Hell-fire)[1], like the Nifâq of Abdullâh bin Ubayy and others. To manifest belying the Rasûl, rejecting some of what the Rasûl came with, hating the Rasûl, lacking the belief of the necessity of following the Rasûl, rejoicing at the downfall of the Dîn (religion) of the Rasûl, or feeling sad at the victories of his Dîn, and so on are traits that can only be found in an enemy of Allâh and His Rasûl Sallallâhu Alayhi wa Sallam.

These traits were present at the time of the Rasûl Sallallâhu Alayhi wa Sallam, and increased greatly after his time. This is because the requirements of Îmân were stronger in his time. If Nifâq was still present (in that era) while the requirements of Îmân were stronger, it is more befitting for the existence of Nifâq in a later era wherein Îmân is weaker.

This is a type of an-Nifâq’ul Akbar (The Major Hypocrisy). We seek refuge in Allâh (from this).

When it comes to an-Nifâq’ul Asghar, it is the Nifâq in al-A’mâl (pl. Amal i.e., deeds) and its likes, such as to lie while speaking, to prove treacherous when he makes an agreement, or to betray when entrusted. This is because of the famous Hadîth narrated from him [mentioned in the Sahîhayn (i.e., the two Sahîh; Sahîh’ul Bukhârî and Sahîh Muslim)][2], Rasûlullâh Sallallâhu Alayhi wa Sallam stated,

«The signs of the Munâfiq are three: when he speaks, he lies; when he makes an agreement, he proves treacherous; and when he is entrusted, he betrays, even if he offers the Salâh (daily obligatory prayers), fasts, and claims that he is a Muslim.»[3]

صِفَاتُ الْمُنَافِقِينَ

وَمِنْ هٰذَا الْبَابِ الْإِعْرَاضُ عَنِ الْجِهَادِ، فَإِنَّهُ مِنْ خِصَالِ الْمُنَافِقِينَ لِقَوْلِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

«مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ نَفْسَهُ بِالْغَزْوِ، مَاتَ عَلَى شُعْبَةٍ مِنَ النِّفَاقِ» (مُسْلِمٌ: 1910.) رَوَاهُ مُسْلِمٌ.

وَقَدْ أَنْزَلَ اللهُ سُورَةَ بَرَاءَةٍ الَّتِي تُسَمَّى الْفَاضِحَةُ لِأَنَّهَا فَضَحَتِ الْمُنَافِقِينَ كَمَا قَالَهُ ابْنُ عَبَّاسٍ رَضِيَ اللهُ عَنْهُ قَالَ ”هِيَ الْفَاضِحَةُ، مَا زَالَتْ تَنْزِلُ (وَمِنْهُمْ، وَمِنْهُمْ) حَتَّى ظَنُّوا أَنْ لاَ يَبْقَى أَحَدٌ إِلاَّ ذُكِرَ فِيهَا.“

وَعَنِ الْمِقْدَادِ بْنِ الْأَسْوَدِ قَالَ: ”هِيَ سُورَةُ الْبَحُوثِ لِأَنَّهَا بَحَثَتْ عَنْ سَرَائِرِ الْمُنَافِقِينَ.“

وَقَالَ قَتَادَةُ: ”هِيَ الْمُثِيرَةُ لِأَنَّهَا أَثَارَتْ مَخَازِيَ الْمُنَافِقِينَ. “

وَهٰذِهِ السُّورَةُ نَزَلَتْ فِي آخِرِ مَغَازِي رُسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ غَزْوَةِ تَبُوكِ، وَقَدْ أَعَزَّ اللهُ الْإِسْلاَمَ وَأَظْهَرَهُ فَكَشَفَ فِيهَا عَنْ أَحْوَالِ الْمُنَافِقِينَ، وَوَصَفَهُمْ فِيهَا بِالْجُبْنِ وَالْبُخْلِ. فَأَمَّا الْجُبْنُ فَهُوَ تَرْكُ الْجِهَادِ، وَأَمَّا الْبُخْلُ فَهُوَ عَنِ النَّفَقَةِ فِي سَبِيلِ اللهِ.

The Characteristics of the Munâfiqûn

Turning away from Jihâd (striving/fighting in the cause/path of Allâh) is also from this category, since it is from the traits of the Munâfiqûn, because Rasûlullâh Sallallâhu Alayhi wa Sallam stated,

«Whoever dies without having fought or thought of fighting (did not aspire to fight in the path of Allâh) has died upon a branch of Nifâq.» Narrated by Muslim.[4]

Allâh revealed the Sûrah Barâ’ah (at-Tawbah), called “al-Fâdihah (the Exposer)” because it exposed the Munâfiqûn, as Ibnu Abbâs Radiyallâhu Anh said,

“It is al-Fâdihah (the Exposer); it continued to reveal as “And from amongst them, from amongst them” until the people began to think that nobody will be left (unexposed) except that he is mentioned in it.”[5]

Al-Miqdâd Ibn’ul Aswad Radiyallâhu Anh said,

“It is Sûrat’ul Bahûth (The Chapter on Probing), since it probes into the secrets of the Munâfiqûn.”[6]

Qatâdah Rahimahullâh said,

“It is al-Muthîrah (the revealer), since it brought forth the shame of the Munafiqûn.”[7]

This Sûrah was revealed on the final (military) campaign of Rasûlullâh Sallallâhu Alayhi wa Sallam on the day of the Tabûk Expedition. Allâhu Taâlâ had honoured and enlightened Islâm. He exposed in this battle the condition of the Munâfiqûn and described them with cowardliness and miserliness. As for cowardliness: it is abandoning Jihâd, and as for miserliness: it is regarding spending in the cause/path of Allâh.

وَقَالَ تَعَالَى:

﴿وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللّٰهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ.﴾ [آل عمران: 180] اَلْآيَة. وَقَالَ:

﴿وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلاَّ مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَى فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللهِ.﴾ [الانفال: 16] اَلْآيَة.

فَأَمَّا وَصْفُهُمْ فِيهَا بِالْجُبْنِ وَالْفَزَعِ فَقَدْ قَالَ تَعَالَى:

﴿وَيَحْلِفُونَ بِاللهِ إِنَّهُمْ لَمِنْكُمْ وَمَا هُمْ مِنْكُمْ وَلٰكِنَّهُمْ قَوْمٌ يَفْرَقُونَ. لَوْ يَجِدُونَ مَلْجَأً.﴾ [التوبة: 56–57] يَلْجَئُونَ إِلَيْهِ مِثْلَ الْمَعَاقِلِ وَالْحُصُونِ،

﴿أَوْ مَغَارَاتٍ﴾ [التوبة: 57] يَغُورُونَ فِيهَا كَمَا يَغُورُ الْمَاءُ،

﴿أَوْ مُدَّخَلاً﴾ [التوبة: 57] وَهُوَ الَّذِي يُتَكَلَّفُ الدُّخُولُ إِلَيْهِ وَلَوْ بِكُلْفَةٍ وَمَشَقَّةٍ،

﴿لَوَلَّوْا إِلَيْهِ﴾ [التوبة: 57] عَنِ الْجِهَادِ،

﴿وَهُمْ يَجْمَحُونَ﴾ [التوبة: 57] أَيْ: يُسْرِعُونَ إِسْرَاعًا لاَ يَرُدُّهُمْ شَيْءٌ كَالْفَرَسِ الْجَمُوحِ الَّذِي إِذَا حَمَلَ لَمْ يَرُدَّهُ اللِّجَامُ.

Allâhu Taâlâ stated,

“And let not those who covetously withhold of that which Allâh has bestowed on them of His Bounty (Wealth) think that it is good for them. Nay, it will be worse for them…” (Âl-i Imrân 3/180)

In addition, He Taâlâ stated,

“And whoever turns his back to them on such a day -unless it be a stratagem of war, or to retreat to a troop (of his own)- he indeed has drawn upon himself wrath from Allâh…” (al-Anfâl 8/16)

As for Allâhu Taâlâ characterizing them with cowardice and being terrified in this expedition, He Taâlâ stated,

“And they take an oath by Allâh that they are truly of you while they are not of you, but they are a people who are terrified. If they could find a refuge…” (at-Tawbah 9/56-57), meaning, they would take refuge in places such as fortresses and shelters.

“… or caves…” (at-Tawbah 9/57), meaning, they would seep away (hide) in them as water seeps away.

“… or any place to enter…” (at-Tawbah 9/57), meaning, these are places which are difficult to enter, even if it would be with difficulty and hardship;

“…they would turn to it…” (at-Tawbah 9/57), meaning, (they would escape therein) from Jihâd.

“… while they run heedlessly…” (at-Tawbah 9/57), meaning, they would run a running that nothing can turn them back, just like a running horse which cannot be turned back once its bridled when it carries weight.[8]

وَقَدْ قَالَ تَعَالَى:

﴿إنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللهِ أُولٰئِكَ هُمُ الصَّادِقُونَ.﴾ [الحجرات: 15]

فَحَصَرَ الْمُؤْمِنِينَ فِيمَنْ آمَنَ وَجَاهَدَ وَقَالَ تَعَالَى:

﴿لاَ يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللهِ وَالْيَوْمِ الآخِرِ.﴾ [التوبة: 44] اَلْآيَتَيْن.

فَهٰذَا إِخْبَارٌ مِنَ اللهِ أَنَّ الْمُؤْمِنَ لاَ يَسْتَأْذِنُ فِي تَرْكِ الْجِهَادِ وَإِنَّمَا يَسْتَأْذِنُ الَّذِينَ لاَ يُؤْمِنُونَ بِاللهِ، فَكَيْفَ بِالتَّارِكِ مِنْ غَيْرِ اسْتِئْذَانٍ؟

وَقَالَ فِي وَصْفِهِمْ بِالشُّحِّ:

﴿وَمَا مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ.﴾ [التوبة: 54] إِلَى قَوْلِهِ: ﴿وَلاَ يُنْفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ.﴾ [التوبة: 54]

فَإِذَا كَانَ هٰذَا ذَمُّ اللهِ تَبَارَكَ وَتَعَالَى لِمَنْ أَنْفَقَ وَهُوَ كَارِهٌ، فَكَيْفَ بِمَنْ تَرَكَ النَّفَقَةَ رَأْسًا.

Allâhu Taâlâ stated:

“The believers are only the ones who have believed in Allâh and His Rasûl and then doubt not but strive with their wealth and their lives in the cause of Allâh; they are the ones who are truthful.” (al-Hujurât 49/15)

Allâhu Taâlâ has restricted the Mu’minûn to those have Îmân and those who do Jihâd. Allâhu Taâlâ said,

“Those who believe in Allâh and the Last Day would not ask you permission to be exempted…” (at-Tawbah 9/44)

This[9] (and the two Âyât which follow it) is a notification from Allâh that a Mu’min (Believer) does not seek permission (to be exempted) to abandon Jihâd, for only those who do not have Îmân  seek permission to be exempted. If this is the case, what is the situation of those who abandon Jihâd without permission?

Allâhu Taâlâ has said regarding their characteristic of stinginess,

“And nothing prevents their contributions from being accepted from them…” (at-Tawbah 9/54) until His statement,

“… and that they do not contribute other than in a state of unwillingness.” (at-Tawbah 9/54)[10]

If this is the criticism of Allâh Tabâraka wa Taâlâ about those who contribute unwillingly; how about those who refuse to contribute from the beginning?

وَقَدْ أَخْبَرَ أَنَّ الْمُنَافِقِينَ لمَاَّ قَرُبُوا مِنَ الْمَدِينَةِ؛ تَارَةً يَقُولُونَ لِلْمُؤْمِنِينَ:

هٰذَا الَّذِي جَرَى عَلَيْنَا بِشُؤْمِكُمْ، فَأَنْتُمُ الَّذِينَ دَعَوْتُمُ النَّاسَ إِلَى هٰذَا الدِّينَ وَقَاتَلْتُمْ عَلَيْهِ وَخَالَفْتُمُوهُمْ. وَتَارَةً يَقُولُونَ:

أَنْتُمُ الَّذِينَ أَشَرْتُمْ عَلَيْنَا بِالْمُقَامِ هُنَا وَإِلاَّ لَوْ كُنَّا قَدْ سَافَرْنَا، مَا أَصَابَنَا هٰذَا. وَتَارَةً يَقُولُونَ:

أَنْتُمْ مَعَ قِلَّتِكُمْ وَضَعْفِكُمْ تُرِيدُونَ أَنْ تَكْسِرُوا الْعَدُوَّ وَقَدْ غَرَّكُمْ دِينكُمْ.

وَتَارَةً يَقُولُونَ: أَنْتُمْ مَجَانِينُ لاَ عَقْلَ لَكُمْ تُرِيدُونَ أَنْ تُهْلِكُوا أَنْفُسَكُمْ وَتُهْلِكُوا النَّاسَ مَعَكُمْ.

وَتَارَةً يَقُولُونَ أَنْوَاعًا مِنَ الْكَلاَمِ الْمُؤْذِيِّ، فَأَخْبَرَ اللهُ عَنْهُمْ بِقَوْلِهِ عَزَّ وَجَلَّ:

﴿يَحْسَبُونَ الأَحْزَابَ لَمْ يَذْهَبُوا وَإِنْ يَأْتِ الأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُمْ بَادُونَ فِي الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنْبَائِكُمْ وَلَوْ كَانُوا فِيكُمْ مَا قَاتَلُوا إِلاَّ قَلِيلاً.﴾ [الأحزاب: 20]

Allâhu Taâlâ has also informed that when the Munâfiqûn came close to Madînah, they sometimes say regarding the Mu’minûn,

“This has befallen us because of your misfortune. You called the people to this Dîn. You fought and opposed them due to this Dîn.”

Sometimes, they would say,

“You indicated that we stay here, however, if we had traveled with you, this would not have stricken us.”

Sometimes, they would say,

“You want to disperse your enemies although you are little in number and weak. Your Dîn has deluded you.”

Sometimes, they would say,

“You are out of intellect and absent-minded. You want to destroy yourselves and those people with you.”

Sometimes they would say similar words, which are evil. Allâh Azza wa Jalla has informed about them with His following statement,

“They think that the Confederates have not yet withdrawn, and if the Confederates should come (again), they would wish they were in the deserts (wandering) among the Bedouins, seeking news about you (from a far place); and if they (happen) to be among you, they would not fight but little.” (al-Ahzâb 33/20)

فَوَصَفَهُمْ تَبَارَكَ وَتَعَالَى بِثَلَاثَةِ أَوْصَافٍ:

اَلْأَوَّلُ: أَنَّهُمْ لِخَوْفِهِمْ يَحْسَبُونَ الْأَحْزَابَ لَمْ يَنْصَرِفُوا عَنِ الْبَلَدِ وَهٰذَا حَالُ الْجَبَانِ الَّذِي فِي قَلْبِهِ مَرَضٌ، فَإِنَّ قَلْبَهُ يُبَادِرُ إِلَى تَصْدِيقِ الْخَبَرِ الْمَخُوفِ وَتَكْذِيبِ خَبَرِ الْأَمْنِ.

اَلْوَصْفُ الثَّانِي: أَنَّ الْأَحْزَابَ إِذَا جَاؤُا تَمَنَّوْا أَنْ لاَ يَكُونُوا بَيْنَكُمْ بَلْ فِي الْبَادِيَةِ بَيْنَ الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنْبَائِكُمْ: إِيشْ خَبَرُ الْمَدِينَةِ؟ وَإِيشْ خَبَرُ النَّاسِ؟

اَلْوَصْفُ الثَّالِثُ: أَنَّ الْأَحْزَابَ إِذَا أَتَوْا، وَهُمْ فِيكُمْ لَمْ يُقَاتِلُوا إِلاَّ قَلِيلاً. وَهٰذِهِ الصِّفَاتُ الثَّلاَثُ مُنْطَبِقَةٌ عَلَى كَثِيرٍ مِنَ النَّاسِ.

Allâh Tabâraka wa Taâlâ has characterized them with three characteristics:

The First Characteristic: Due to their fear [them being terrified of the Confederates][11], they think the Confederates have not (yet) withdrawn from the city; this is the condition of the coward who has disease in his heart, for the hearts of such people are embarked upon confirming the frightening news and belying the news of trust.

The Second Characteristic: When the Confederates come, they would wish that they were not amongst you, rather they wish that they were in the desert among the Bedouins, inquiring (from afar) about your news asking, “What news is there regarding Madînah, what is the situation of the people?”

The Third Characteristic: When the Confederates came while they are amongst you, they would not fight except for a little.

These three characteristics suit most of the people.”

ANNOTATIONS

1.	Thus, Allâhu Taâlâ stated, ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ.﴾ [النساء: 145] “Verily, the Munâfiqûn (hypocrites) will be in the lowest depths of the Fire…” (an-Nisâ 4/145)
2.	The addition in parenthesis is found in ad-Durar’us Saniyyah.
3.	Muslim, Hadîth 59; narrated from Abû Hurayrah Radiyallâhu Anh.
4.	With similar wording, Muslim, Hadîth 1910; narrated from Abû Hurayrah Radiyallâhu Anh.
5.	With similar wording, al-Bukhârî, Hadîth 4882; Muslim, Hadîth 3031.
6.	When Miqdâd Radiyallâhu Anh was asked why he went out for Jihâd although he was in a difficult situation, the response he gave to the questioners was recorded in many sources as, ”أَتَتْ عَلَيْنَا سُورَةُ الْبَحُوثِ ﴿اِنْفِرُوا خِفَافًا وَثِقَالاً.﴾ [التوبة: 41] “. “Sûrat’ul Bahûth (The Chapter on Probing), came to us. (Then recited the following Âyah) “March forth whether it is easy or difficult for you!..” (at-Tawbah 9/41)” At-Tabarî Rahimahullâh and Ibnu Abî Hâtim Rahimahullâh made Takhrîj (extraction) of this narration in the exegesis of this Âyah.
7.	It is narrated that Qatâdah Rahimahullâh stated, ”كَانَتْ هٰذِهِ السُّورَةُ تُسَمَّى:الْفَاضِحَةُ -فَاضِحَةُ الْمُنَافِقِينَ- وَكَانَ يُقَالُ لَهَا: الْمُثِيرَةُ -أَنْبَأَتْ بِمَثَالِبِهِمْ وَعَوْرَاتِهِمْ-“. “This Sûrah was named “al-Fâdihah (the Exposer)”: it exposed the Munâfiqûn. It was also called “al-Muthîrah (the revealer)”: it informed their faults and their defects.” Ibnu Abî Hâtim Rahimahullâh, related this narration in the explanation of the following Âyah “Say: “(Go ahead and) mock! But certainly Allâh will bring to light all that you fear.” (at-Tawbah 9/64)”
8.	The verses in full read, ﴿وَيَحْلِفُونَ بِاللّٰهِ إِنَّهُمْ لَمِنكُمْ وَمَا هُم مِّنكُمْ وَلٰـكِنَّهُمْ قَوْمٌ يَفْرَقُونَ لَوْ يَجِدُونَ مَلْجَأً أَوْ مَغَارَاتٍ أَوْ مُدَّخَلاً لَّوَلَّوْاْ إِلَيْهِ وَهُمْ يَجْمَحُونَ.﴾ [التوبة: 56-57] “And they take an oath by Allâh that they are truly of you while they are not of you, but they are a people who are terrified. If they could find a refuge or caves or any place to enter, they would turn to it while they run heedlessly.” (at-Tawbah 9/56-57)
9.	The two verses in full read, ﴿لاَ يَسْتَأْذِنُكَ الَّذِينَ يُؤْمِنُونَ بِاللّٰهِ وَالْيَوْمِ الْآخِرِ أَن يُجَاهِدُواْ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ وَاللّٰهُ عَلِيمٌ بِالْمُتَّقِينَ ۞ إِنَّمَا يَسْتَأْذِنُكَ الَّذِينَ لاَ يُؤْمِنُونَ بِاللّٰهِ وَالْيَوْمِ الْآخِرِ وَارْتَابَتْ قُلُوبُهُمْ فَهُمْ فِي رَيْبِهِمْ يَتَرَدَّدُونَ.﴾ [التوبة: 45-44] “Those who believe in Allâh and the Last Day would not ask you permission to be exempted from fighting with their wealth and their lives, and Allâh is Knowing of al-Muttaqûn (the pious). It is only those who believe not in Allâh and the Last Day and whose hearts are in doubt that ask you permission (to be exempted from fighting). So in their doubts they waver.” (at-Tawbah 9/44-45)
10.	The Âyah in full is as follows, ﴿وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلاَّ أَنَّهُمْ كَفَرُواْ بِاللّٰهِ وَبِرَسُولِهِ وَلاَ يَأْتُونَ الصَّلاَةَ إِلاَّ وَهُمْ كُسَالَى وَلاَ يُنفِقُونَ إِلاَّ وَهُمْ كَارِهُونَ.﴾ [التوبة: 54] “And nothing prevents their contributions from being accepted from them except that they disbelieved in Allâh and in His Rasûl (Messenger Muhammad); and they do not come to the Salâh (daily prayers) other than in a state of laziness; and that they do not contribute other than in a state of unwillingness.” (at-Tawbah 9/54)
11.	The addition in parenthesis is found in ad-Durar’us Saniyyah, in place of the phrase “their fear”.

[Izhâr'ud Dîn]

مَعْنَى الطَّاغُوتِ وَرُؤُسُ أَنْوَاعِهِ[1]

THE MEANING OF TÂGHÛT AND ITS MAIN TYPES[2]

1.

مُؤَلَّفَاتُ الشَّيْخِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ، 376/1-378.

2.

This Pamphlet before you is given this title in the 1st volume of the compilation of Shaykh Rahimahullâh’s works named, “Mu’allafât’ush Shaykh Muhammad bin Abd’il Wahhâb”, between the pages 376-378. This is the copy we used in our translation. It was also mentioned in the 1st volume of “ad-Durar’us Saniyyah” between the pages 161-163 without a title. There isn’t any major difference to mention between the copies.

[Izhâr'ud Dîn]

مَعْنَى الطَّاغُوتِ وَرُؤُسُ أَنْوَاعِهِ

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ، اِعْلَمْ رَحِمَكَ اللّٰهُ تَعَالَى

أَنَّ أَوَّلَ مَا فَرَضَ اللّٰهُ عَلَى ابْنِ آدَمَ اَلْكُفْرُ بِالطَّاغُوتِ وَالْإِيمَانُ بِاللّٰهِ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللّٰهَ وَاجْتَنِبُوا الطَّاغُوتَ.﴾ [النحل: 36]

فَأَمَّا صِفَةُ الْكُفْرِ بِالطَّاغُوتِ فَهُوَ

- أَنْ تَعْتَقِدَ بُطْلاَنَ عِبَادَةِ غَيْرِ اللّٰهِ،

-  وَتَتْرُكَهَا،

-  وَتُبْغِضَهَا،

-  وتُكَفِّرَ أَهْلَهَا،

-  وَتُعَادِيَهُمْ.

THE MEANING OF TÂGHÛT AND ITS MAIN TYPES

In the name of Allâh, the Most Gracious, the Most Merciful,

May Allâhu Taâlâ have mercy upon you, know that the first thing Allâhu Taâlâ made Fardh (obligatory) upon the son of Âdam (i.e., mankind) is rejecting the Tâghût and having Îmân in Allâh, and the evidence is Allâhu Taâlâ’s statement,

“And verily, We have sent among every Ummah (nation) a Messenger (proclaiming), “Worship Allâh (Alone), and avoid (worshipping) the Tâghût.”” (an-Nahl 16/36)

The Description of Rejecting the Tâghût

When it comes to the Description of Rejecting the Tâghût it is,

- That you believe worshipping other than Allâhu Taâlâ is vain,

- That you abandon worshipping other than Allâhu Taâlâ,

- That you have Bughdh (hatred) towards worshipping other than Allâhu Taâlâ,

- That you declare Takfîr upon those who worship other than Allâhu Taâlâ, and

- That you have enmity towards them.

وَأَمَّا مَعْنَى الْإِيمَانِ بِاللّٰهِ:

-  فَهُوَ أَنْ تَعْتَقِدَ أَنَّ اللّٰهَ هُوَ الْإِلٰهُ الْمَعْبُودُ وَحْدَهُ دُونَ مَنْ سِوَاهُ،

-  وَتُخْلِصَ جَمِيعَ أَنْوَاعِ الْعِبَادَةِ كُلِّهَا لِلّٰهِ،

-  وَتَنْفِيَهَا عَنْ كُلِّ مَعْبُودٍ سِوَاهُ،

-  وَتُحِبَّ أَهْلَ الْإِخْلاَصِ وَتُوَالِيَهُمْ،

-  وَتُبْغِضَ أَهْلَ الشِّرْكِ،

-  وَتُعَادِيَهُمْ.

وَهٰذِهِ مِلَّةُ إِبْرَاهِيمَ الَّتِي سَفِهَ نَفْسَهُ مَنْ رَغِبَ عَنْهَا، وَهٰذِهِ هِيَ الْأُسْوَةُ الَّتِي أَخْبَرَ اللّٰهُ بِهَا فِي قَوْلِهِ:

﴿قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللّٰهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّى تُؤْمِنُوا بِاللّٰهِ وَحْدَهُ.﴾ [الممتحنة: 4]

The Meaning of Having Îmân in Allâhu Taâlâ

When it comes to the Meaning of Having Îmân in Allâhu Taâlâ, it is,

- That you believe that Allâh is the Ilâh who is worshipped (and deserves to be worshipped) - alone, apart from everything else besides Him-

- That you make all types of worship sincerely for Allâhu Taâlâ alone,

- That you negate worship from everything worshipped besides Him,

- That you love the Ahl’ul Ikhlâs (people of sincerity),

- That you befriend them,

- That you have Bughdh (hatred) towards the Ahl’ush Shirk (people of Shirk), and

- That you have enmity towards them.

This is the Millah (religion) of Ibrâhîm Alayh’is Salâm which those who turn away from it only fool themselves.[1] And this is the excellent example that Allâhu Taâlâ informs us of in His statement,

“Indeed there has been an excellent example for you in Ibrâhîm and those with him, when they said to their people, “Verily, we are free from you and whatever you worship besides Allâh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allâh Alone.” (al-Mumtahinah 60/4)

وَالطَّاغُوتُ عَامٌ، فَكُلُّ مَا عُبِدَ مِنْ دُونِ اللهِ، وَرَضِيَ بِالْعِبَادَةِ مِنْ مَعْبُودٍ أَوْ مَتْبُوعٍ أَوْ مُطَاعٍ فِي غَيْرِ طَاعَةِ اللهِ وَرَسُولِهِ، فَهُوَ طَاغُوتٌ.

وَالطَّوَاغِيتُ كَثِيرَةٌ وَرُؤُسُهُمْ خَمْسَةٌ:

اَلْأَوَّلُ: اَلشَّيْطَانُ الدَّاعِي إِلَى عِبَادَةِ غَيْرِ اللهِ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَنْ لاَ تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ.﴾ [يس: 60]

اَلثَّانِي: اَلْحَاكِمُ الْجَائِرُ الْمُغَيِّرُ لِأَحْكَامِ اللهِ تَعَالَى، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلاَلاً بَعِيدًا.﴾ [النساء: 60]

اَلثَّالِثُ: اَلَّذِي يَحْكُمُ بِغَيْرِ مَا أَنْزَلَ اللهُ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللّٰهُ فَأُولٰئِكَ هُمُ الْكَافِرُونَ.﴾ [المائدة: 44]

Tâghût is general (regarding everything that is worshipped besides Allâh). According to this, everything that is worshipped besides Allâhu Taâlâ and is pleased with being worshipped, whether it is a Ma’bûd (that which is worshipped), someone followed, or someone obeyed in the absence of obedience to Allâhu Taâlâ and His Rasûl is a Tâghût.[2]

The Tawâghît (pl. of Tâghût) are numerous, and their main types are five:

1.   The Shaytân, the caller to worship other than Allâhu Taâlâ. And the evidence is the statement of Allâhu Taâlâ,

“Did I not ordain for you, O Children of Âdam, that you should not worship shaytân (satan). Verily, he is a clear enemy to you.” (Yâ-Sîn 36/60)[3]

2.   The tyrant ruler who changes the rulings of Allâhu Taâlâ. And the evidence is the statement of Allâhu Taâlâ,

“Have you not seen those who claim that they believe in what was revealed to you and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Tâghût while they have been ordered to reject them? But shaytân (satan) wishes to lead them far astray.” (an-Nisâ 4/60)[4]

3.   The one who judges with other than what Allâhu Taâlâ has revealed. And the evidence is statement of Allâhu Taâlâ,

“And whosoever does not judge by what Allâh has revealed; such are the Kâfirûn (disbelievers).” (al-Mâ’idah 5/44)[5]

اَلرَّابِعُ: اَلَّذِي يَدَّعِي عِلْمَ الْغَيْبِ مِنْ دُونِ اللهِ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿عَالِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا. إِلاَّ مَنِ ارْتَضَى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا.﴾ [الجن: 27-26] وَقَالَ تَعَالَى:

﴿وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُبِينٍ.﴾ [الأنعام: 59]

اَلخَامِسُ: اَلَّذِي يُعْبَدُ مِنْ دُونِ اللهِ وَهُوَ رَاضٍ بِالْعِبَادَةِ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلٰهٌ مِنْ دُونِهِ فَذٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذٰلِكَ نَجْزِي الظَّالِمِينَ.﴾ [الأنبياء: 29]

وَاعْلَمْ أَنَّ الْإِنْسَانَ مَا يَصِيرُ مُؤْمِنًا بِاللهِ إِلاَّ بِالْكُفْرِ بِالطَّاغُوتِ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿لاَ إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللّٰهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انْفِصَامَ لَهَا وَاللّٰهُ سَمِيعٌ عَلِيمٌ.﴾ [البقرة: 256]

4.   The one who claims the knowledge of al-Ghayb (the Unseen), apart from Allâh. And the evidence is the statement of Allâhu Taâlâ,

“He is the Knower of the Ghayb (Unseen), and He does not disclose His Ghayb to anyone. Except to a Rasûl (Messenger) whom He has chosen, where after He appoints guards who go before him and behind him.” (al-Jinn 72/26-27)

And He Taâlâ stated,

“And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darkness of the earth and no moist or dry (thing) but that it is (written) in an evident book.” (al-An’âm 6/59)[6]

5.   The one who is worshiped other than Allâhu Taâlâ, while being pleased with being worshipped. And the evidence is the statement of Allâhu Taâlâ,

“And if any of them should say, “Verily, I am an Ilah (Deity) besides Him”- that one We would recompense with Jahannam (Hell). Thus do We recompense the Dhalimûn (wrongdoers).” (al-Anbiyâ 21/29)[7]

And know that a person will never become a believer in Allâhu Taâlâ except by rejecting the Tâghût, and the evidence is statement of Allâhu Taâlâ,

“There is no compulsion in the Dîn (religion). Ar-Rushd (the right path) has become clear from al-Ghayy (the wrong path).[8] So whoever disbelieves in the Tâghût and believes in Allâh has grasped the unbreakable Urwat’ul Wuthqâ (firmest handhold). And Allâh is as-Sâmi (Hearing) and al-Alîm (Knowing).” (al-Baqarah 2/256)

اَلرُّشْدُ دِينُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّم،

وَالْغَيُّ دِينُ أَبِي جَهْلٍ،

وَالْعُرْوَةُ الْوُثْقَى شَهَادَةُ أَنْ لاَ إِلٰهَ إِلاَّ اللهُ،

وَهِيَ مُتَضَمِّنَةٌ لِلنَّفْيِ وَالْإِثْبَاتِ؛

تَنْفِي جَمِيعَ أَنْوَاعِ الْعِبَادَةِ عَنْ غَيْرِ اللهِ تَعَالَى،

 وتُثْبِتُ جَمِيعَ أَنْوَاعِ الْعِبَادَةِ كُلِّهَا لِلّٰهِ وَحْدَهُ لاَ شَرِيكَ لَهُ.

Ar-Rushd (the right path) is: the Dîn (religion) of Muhammad Sallallâhu Alayhi wa Sallam.

Al-Ghayy (the wrong path) is: the Dîn of Abû Jahl.

Al-Urwat’ul Wuthqâ[9] (the firmest handhold) is: the testimony of Lâ Ilaha Illallâh (there is no -true- deity -worthy of worship- except Allâh).

Lâ Ilaha Illallâh consists of an-Nafy (negation) and al-Ithbât (affirmation).

It {Lâ Ilaha} negates all types of worship from those worshiped besides Allâhu Taâlâ, and

{Illallâh} affirms all types of worship completely for Allâh alone, who has no partners.

ANNOTATIONS

1.	The Mu’allif Rahimahullâh points out the following Âyah, ﴿وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ.﴾ [البقرة: 130] “Whoever turns away from “the Religion of Ibrâhîm (i.e., Islamic Monotheism)” except him who befools himself? Truly, We chose him in the Dunyâ (worldly life) and verily, in the Âkhirah (Hereafter) he will be among the Sâlihûn (pl. Sâlih; righteous).” (al-Baqarah 2/130)
2.	Imâm Mâlik Rahimahullâh and others from the Mufassirûn (scholars of Qur’ânic Exegeses) said, “Tâghût is that which is worshipped other than Allâh.” Ibnu Wahb, the student of Imam Mâlik, narrated this in his book “al-Jâmi fî Tafsîr’il Qur’ân (2/135, 270)”. It was mentioned in ad-Durr’ul Manthûr (2/22), in the Tafsîr of the Âyah al-Baqarah 2/256, that Ibnu Abî Hâtim Rahimahullâh narrated this as well. Also, an-Nawawî Rahimahullâh said, “Al-Layth, Abû Ubaydah, al-Kisâî, and the majority of the scholars of Lughah (the Grammarians) said, “Taghût is everything which is worshipped other than Allahu Taâlâ.”” (an-Nawawî, Sharhu Sahîh Muslim, 3/18)
3.	Umar Ibn’ul Khattâb Radiyallâhu Anh said, “Tâghût is the Shaytân.” This was narrated with the sequence of Ta’lîq (omission of the chain of narration) in Sahîh’ul Bukhârî, the book of Tafsîr, in the Âyah an-Nisâ 4/43. Al-Hâfidh Ibnu Hajar Rahimahullâh narrated that this Isnâd (chain) is “Qawiyy (strong).” (Ibnu Hajar, Fath’ul Bârî, 8/252) Also, in his Tafsîr no: 5834-5835, at-Tabarî, narrated this  narration and, Ibnu Kathîr has extracted it in his Tafsîr, page: 1/523, regarding the Âyah al-Baqarah 2/256. Likewise, in ad-Durr’ul Manthûr, it is mentioned that al-Firyâbî and Sa’îd bin Mansûr have also narrated this. (as-Suyûtî, ad-Durr’ul Manthûr, 2/22)
4.	Mujâhid said regarding Tâghût, ”اَلشَّيْطَانُ فِي صُورَةِ الْإِنْسَانِ يَتَحَاكَمُونَ إِلَيْهِ وَهُوَ صَاحِبُ أَمْرَهُمْ“. “(Tâghût is) the Shaytân in the shape of a man whom the people come to for judgement between them while he controls their affairs.” (as-Suyûtî has made mention of this in ad-Durr’ul Manthûr 2/22, and he has attributed it to Ibnu Jarîr, Ibnu Mundhir, and Ibnu Abî Hâtim.)
5.	The separate classification by the Shaykh Rahimahullâh of the Tâghût who changes the laws of Allâh and the Tâghût who governs with other than what Allâh has revealed must be pondered upon. Hence, while changing the laws and rulings of Allâh, altering them, making up new laws (Tashrî) in opposition with the laws of Allâh is a different type of Kufr and a different type of being Tâghût, governing with the new Mubaddal (altered) false laws is another type of Kufr and being a Tâghût. Each one of these are Shirk and Kufr. To solve problems by recognizing/seeking judgement of the courts of the Tâghût, who use and rule by the man-made (made-up) laws, as the legal authority is another type of Kufr. With this, three types of Shirk is exposed regarding ruling and Tashrî (law-making): The First: The Shirk of Tashrî. The Second: The Shirk of governing with the Kufr laws. The Third: The Shirk of seeking judgment from the laws of the Tâghût… All of these necessitated each other and are related. Ponder over this…
6.	In the same manner, Ikrimah said that the soothsayers (those who claim to know the Ghayb) are also Tâghût. It is narrated with the sequence of Ta’lîq (omission of the chain of narration) in Sahîh’ul Bukhârî, Kitâb’ut Tafsîr, regarding the Âyah an-Nisâ 4/43. As-Suyûtî, has ascribed this narration to Ibnu Abî Hâtim. As-Suyûtî also narrated from Abû Âliyah the view that the Tâghût are the magicians -while attributing it to Ibnu Jarîr at-Tabarî-, which pretty much carries the same meaning. (as-Suyûtî, ad-Durr’ul Manthûr, 2/22) Wallâhu A’lam!
7.	After mentioning the statements of the scholars regarding Tâghût, Abâ Butayn an-Najdî Rahimahullâh said, “According to the deduction from the statements of the scholars Rahimahumullâh; the name Tâghût comprises everything which is known as a Ma’bûd other than Allâh and all of the leaders of Dalâlah (deviation) who call to it and make it is seem good. It also comprises of all of those who are set by the people to judge with the rulings of Jâhiliyyah, which are in opposition to the laws of Allâhu Taâlâ and His Rasûl Sallallâhu Alayhi wa Sallam. It also comprises the soothsayers, magicians, the custodians of the idols (and places of idol-worshipping; i.e., shrines), those who invite people to worship the ones in the graves and others and those who make up false stories which mislead the ignorant people, deluding them that “the ones in the graves and its likes carry out the needs of those who turn towards him and directs (their worship) to him, and that he will do such-and-such”, which is false in reality or from the acts of the shayâtîn (pl. shaytân; devils). (They do this) so that they may delude the people that the one who is in the grave and its likes carry out the needs of those who directs (their worship) to him, consequently making them get caught in ash-Shirk’ul Akbar and its tributary. The origin of all of these types and the greatest of them all is the shaytân: this is the greatest Tâghût. And Allâh Subhânahu wa Taâlâ knows best.” (ad-Durar’us Saniyyah, 2/301-302)
8.	Although the Mu’allif Rahimahullâh gave room in the text to explain the meaning of “Rushd” and “Ghayy”, he only mentioned the latter part of the Âyah. In order to complete the subject, we also gave room in the text for the former part of the Âyah.
9.	Refer to the explanation mentioned in the beginning of the pamphlet “The Tafsîr of Kalimat’ut Tawhîd (Explanation of the Statement of Tawhîd)”.

[Izhâr'ud Dîn]

اَلْأَصْلُ الْجَامِعُ لِعِبَادَةِ اللّٰهِ وَحْدَهُ[1]

THE FOUNDATION OF COMPREHENSIVE WORSHIP TO ALLÂH ALONE[2]

1.	مُؤَلَّفَاتُ الشَّيْخِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ، 379/1-381.
2.	Mu’allafât’ush Shaykh, 1/379-381; ad-Durar’us Saniyyah, 1/155-158. Although in other sources, this is a pamphlet on its own, in ad-Durar’us Saniyyah it is found in continuation of another pamphlet.

[Izhâr'ud Dîn]

اَلْأَصْلُ الْجَامِعُ لِعِبَادَةِ اللهِ وَحْدَهُ

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

فَإِنْ قِيلَ: فَمَا الْجَامِعُ لِعِبَادَةِ اللهِ وَحْدَهُ؟ قُلْتُ: طَاعَتُهُ بِامْتِثَالِ أَوَامِرِهِ وَاجْتِنَابِ نَوَاهِيهِ.

فَإِنْ قِيلَ: فَمَا أَنَوَاعُ الْعِبَادَةِ الَّتِي لاَ تَصْلُحُ إِلاَّ لِلّٰهِ تَعَالَى؟ قُلْتُ: مِنْ أَنْوَاعِهَا: اَلدُّعَاءُ وَالاِسْتِعَانَةُ وَالاِسْتِغَاثَةُ، وَذَبْحُ الْقُرْبَانِ، وَالنَّذْرُ، وَالْخَوْفُ، وَالرَّجَاءُ، وَالتَّوَكُّلُ، وَالْإِنَابَةُ، وَالْمَحَبَّةُ، وَالْخَشْيَةُ، وَالرَّغْبَةُ وَالرَّهْبَةُ، وَالتَّأَلُّهُ، وَالرُّكُوعُ، وَالسُّجُودُ، وَالْخُشُوعُ، وَالتَّذَلُّلُ، وَالتَّعْظِيمُ الَّذِي هُوَ مِنْ خَصَائِصِ الْإِلٰهِيَّةِ.

وَدَلِيلُ الدُّعَاءِ قَوْلُهُ تَعَالَى:

﴿وَأَنَّ الْمَسَاجِدَ لِلّٰهِ فَلاَ تَدْعُوا مَعَ اللّٰهِ أَحَدًا.﴾ [الجن:18]

وَقَوْلُهُ تَعَالَى:

﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ.﴾ إِلَى قَوْلِهِ: ﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ.﴾ [الرعد: 14]

THE FOUNDATION OF COMPREHENSIVE WORSHIP TO ALLÂH ALONE

In the name of Allâh, the Most Gracious, the Most Merciful.

If it is said, “What is the foundation of comprehensive worship to Allâh alone?” I would have said, “Obeying Allâhu Taâlâ through abiding by His commands and refraining from what He has forbidden”.

If it is said, “What are the types of Ibâdah (worship) which are not allowed to be directed to any other besides Allâh?” I would have said,

“Amongst the types of Ibâdah which are specific to al-Ilâhiyyah (Divinity) are: ad-Du’â (supplication/worship), al-Isti’ânah (seeking aid), al-Istighâthah (seeking rescue), Dhabh’ul Qurbân (sacrificing an animal), an-Nadhr (vowing), al-Khawf (fear), ar-Rajâ (hope), at-Tawakkul (reliance), al-Inâbah (penitence), al-Mahabbah (love), al-Khashyah (awe), ar-Raghbah (aspiration), ar-Rahbah (apprehensive fear), at-Ta’alluh (exaltation, deification), ar-Rukû (bowing), as-Sujûd (prostration), al-Khushû (submissive humility), at-Tadhallul (submissiveness), and at-Ta’dhîm (glorification).

The evidence for ad-Du’â (supplication, being a type of Ibâdah) is His Taâlâ’s statement,

“And the Masâjid (pl. Masjid; places of worship) are only for Allâh, so pray (invoke/worship) not unto anyone along with Allâh.” (al-Jinn 72/18)

And His Taâlâ’s statement,

“For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way…” (ar-Ra’d 13/14)

Until His Taâlâ’s statement,

وَدَلِيلُ الاِسْتِعَانَةِ قَوْلُهُ تَعَالَى:

﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ.﴾ [الفاتحة: 4]

وَدَلِيلُ الاِسْتِغَاثَةِ قَوْلُهُ تَعَالَى:

﴿إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ.﴾ [الأنفال: 9]

وَدَلِيلُ الْذَّبْحِ قَوْلُهُ تَعَالَى:

﴿قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلّٰهِ رَبِّ الْعَالَمِينَ. لاَ شَرِيكَ لَهُ وَبِذٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ.﴾ [الأنعام: 162-163] وَدَلِيلُ النَّذْرِ قَوْلُهُ تَعَالَى:

﴿يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا.﴾ [الإنسان: 7]

وَدَلِيلُ الْخَوْفِ قَوْلُهُ تَعَالَى:

﴿إِنَّمَا ذٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ.﴾ [آل عمران: 175]

وَدَلِيلُ الرَّجَاءِ قَوْلُهُ تَعَالَى:

“And the invocation of the disbelievers are only in vain.” (ar-Ra’d 13/14)[1]

The evidence for al-Isti’ânah (seeking aid, being a type of Ibâdah) is the statement of Allâhu Taâlâ,

“You (Alone) we worship, and You (Alone) we ask for help.” (al-Fâtihah 1/4)

The evidence for al-Istighâthah (seeking rescue, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“(Remember,) when you sought help from your Lord, and He answered you…” (al-Anfâl 8/9)

The evidence for ad-Dhabh (sacrifice, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“Say: “Truly, my prayer, my sacrifice, my life and my death are (all) for Allâh, the Lord of the Âlamîn (Cherisher of the Worlds i.e. mankind, Jinns and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims.” (al-An’âm 6/162-163)

The evidence for an-Nadhr (vowing, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“They (are those who) fulfill (their) vows, and they fear a Day whose evil will be widespread.” (al-Insân 76/7)

The evidence for al-Khawf (fear, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“That is only shaytân (satan) who frightens (you) of his supporters. So fear them not, but fear Me, if you are (truly) believers.” (Âl-i Imrân 3/175)

The evidence for ar-Rajâ (hope, being a type of Ibâdah) is the statement Allâhu Taâlâ,[/size]

﴿فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحًا وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا.﴾ [الكهف: 110]

وَدَلِيلُ التَّوَكُّلِ قَوْلُهُ تَعَالَى:

﴿وَعَلَى اللّٰهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ.﴾ [المائدة: 23]

وَدَلِيلُ الْإِنَابَةِ قَوْلُهُ تَعَالَى:

﴿وَأَنِيبُوا إِلَى رَبِّكُمْ وَأَسْلِمُوا لَهُ.﴾ [الزمر: 54]

وَدَلِيلُ الْمَحَبَّةِ قَوْلُهُ تَعَالَى:

﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللّٰهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللّٰهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ.﴾ [البقرة: 165]

وَدَلِيلُ الْخَشْيَةِ قَوْلُهُ تَعَالَى:

﴿فَلاَ تَخْشَوُا النَّاسَ وَاخْشَوْنِ.﴾ [المائدة: 44]

وَدَلِيلُ الرَّغْبَةِ وَالرَّهْبَةِ قَوْلُهُ تَعَالَى:

“… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (al-Kahf 18/110)

The evidence for at-Tawakkul (reliance, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“… and put your trust in Allâh if you are indeed believers.” (al-Mâ’idah 5/23)

The evidence for al-Inâbah (penitence, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“And return in penitence to your Lord and submit to Him…” (az-Zumar 39/54)

The evidence for al-Mahabbah (love, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“And of mankind are some who take (for worship) others besides Allah as Andâd (pl. Nidd; rivals, equals, partners to Allâh), they love them as they love Allâh. But those who believe, love Allâh more (than anything else)…” (al-Baqarah 2/165)

The evidence for al-Khashyah (awe, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“So do not have awe of the people but have awe of Me!” (al-Mâ’idah 5/44)

The evidence for ar-Raghbah (aspiration) and ar-Rahbah (apprehensive fear, being types of Ibâdah) is the statement Allâhu Taâlâ,

﴿إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ.﴾ [الأنبياء: 90]

وَدَلِيلُ التَّأَلُّهِ قَوْلُهُ تَعَالَى:

﴿وَإِلٰهُكُمْ إِلٰهٌ وَاحِدٌ لاَ إِلٰهَ إِلاَّ هُوَ الرَّحْمٰنُ الرَّحِيمُ.﴾ [البقرة: 163]

وَدَلِيلُ الرُّكُوعِ وَالسُّجُودِ قَوْلُهُ تَعَالَى:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ.﴾ [الحج: 77]

وَدَلِيلُ الُخشُوعِ قَوْلُهُ تَعَالَى:

﴿وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللّٰهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلّٰهِ لاَ يَشْتَرُونَ بِآيَاتِ اللّٰهِ ثَمَنًا قَلِيلاً.﴾ [آل عمران: 199] اَلْآيَة وَنَحْوُهُا.

فَمَنْ صَرَفَ شَيْئًا مِنْ هٰذِهِ الْأَنْوَاعِ لِغَيْرِ اللّٰهِ تَعَالَى فَقَدْ أَشْرَكَ بِاللهِ غَيْرَهُ.

“… Verily, they used to hasten to good deeds and supplicate Us in aspiration and apprehensive fear, and they were to Us humbly submissive.” (al-Anbiyâ 21/90)

The evidence for at-Ta’alluh (exaltation, deification, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“And your Ilâh (deity) is One Ilâh (i.e. Allâh). Lâ ilâha illâ Huwa (there is no –true- deity -worthy of worship- except He), ar-Rahmân (the Most Gracious), ar-Rahîm (the Most Merciful).” (al-Baqarah 2/163)

The evidence for ar-Rukû (bowing) and as-Sujûd (prostration, being types of Ibâdah) is the statement Allâhu Taâlâ,

“O you who believe! Bow down, prostrate yourselves, worship your Lord, and do good so that you may be successful.” (al-Hajj 22/77)

The evidence for al-Khushû (submissive humility, being a type of Ibâdah) is the statement Allâhu Taâlâ,

“And there are, certainly, among the Ahl’ul Kitâb (People of the Book i.e. Jews and Christians), those who believe in Allâh, in the revelation to you, and in the revelation to them; bowing in submissive humility to Allâh: They will not sell the verses of Allâh for a little price!” (Âl-i Imrân 3/199) This Âyah and its likes…

Whoever directs anything from these Ibâdah to other than Allâhu Taâlâ, then he has associated a partner with Allâh.”

فَإِنْ قِيلَ: فَمَا أَجَلُّ أَمْرٍ أَمَرَ اللهُ بِهِ؟ قِيلَ: تَوْحِيدُهُ بِالْعِبَادَةِ، وَقَدْ تَقَدَّمَ بَيَانُهُ. وَأَعْظَمُ نَهْيٍ نَهَى اللهُ عَنْهُ: الشِّرْكُ بِهِ، وَهُوَ: أَنْ يَدْعُوَ مَعَ اللهِ غَيْرَهُ، أَوْ يَقْصِدَهُ بِغَيْرِ ذٰلِكَ مِنْ أَنْوَاعِ الْعِبَادَةِ. فَمَنْ صَرَفَ شَيْئًا مِنْ أَنْوَاعِ الْعِبَادَةِ لِغَيْرِ اللهِ تَعَالَى فَقَدِ اتَّخَذَهُ رَبًّا وَإِلٰهًا، وَأَشْرَكَ مَعَ اللهِ غَيْرَهُ، أَوْ يَقْصِدُهُ بِغَيْرِ ذٰلِكَ مِنْ أَنْوَاعِ الْعِبَادَةِ. وَقَدْ تَقَدَّمَ مِنَ الْآيَاتِ مَا يَدُلُّ عَلَى أَنَّ هٰذَا هُوَ الشِّرْكُ الَّذِي نَهَى اللهُ عَنْهُ، وَأَنْكَرَهُ عَلَى الْمُشْرِكِينَ.

وَقَدْ قَالَ تَعَالَى:

﴿إِنَّ اللّٰهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا.﴾ [النساء: 116] وَقَالَ تَعَالَى:

﴿إِنَّهُ مَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ حَرَّمَ اللّٰهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ.﴾ [المائدة: 72]

وَاللهُ أَعْلَمُ.

If it is said, “What is the greatest of commands Allâh commanded with?” it is said,

“It is unifying Allâhu Taâlâ in Ibâdah (directing Ibâdah only to Him), as explained above. And the greatest prohibition which Allâhu Taâlâ prohibited from is Shirk (associating partners) to Him. And Shirk is, calling upon (worshipping) others alongside Allâhu Taâlâ or directing other than this (Ibâdah) from the types of Ibâdah to other than Him Taâlâ. Whoever directs anything from the types of the Ibâdah to other than Allâhu Taâlâ has taken it (the thing that he directed his Ibâdah to) as a Rabb and an Ilah (other than Allâh) has associated another as a partner with Allâh. Directing other than this from the types of Ibâdah to other than Him Taâlâ (is also the same)[2]. The Âyât (verses) which provide evidence that this is the Shirk which Allâhu Taâlâ prohibited from and condemned the Mushrikûn for were mentioned above.

Allâhu Taâlâ said,

“Indeed, Allâh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allâh has certainly gone far astray.” (an-Nisâ 4/116)

And Allâhu Taâlâ also said,

“Indeed, he who associates others with Allâh -Allâh has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.” (al-Mâ’idah 5/72)

Wallâhu A’lam (And Allâh knows best)!..”[3]

ANNOTATIONS:

1.	The Âyah reads in full, ﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلاَّ كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ.﴾ [الرعد: 14] “For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way. Their case is like the one who stretches forth his two hands towards water that it may reach his mouth, but it reaches it not. And the invocation of the disbelievers are only in vain.” (ar-Ra’d 13/14)
2.	The Muhaqqiq (verifier) of “Mu’allafât’ush Shaykh” makes mention of the repetition in the last paragraph being a mistake made by those who wrote out the pamphlet, since it does not fit the flow of the text. However, we did translate it in order to keep loyal to the text.
3.	In the copy found in ad-Durar’us Saniyyah, after the Âyah al-Mâ’idah 5/72, the pamphlet ends with Salawât (sending salutations) to Rasûlullâh Sallallâhu Alayhi wa Sallam, “وَ صَلَّى اللهُ عَلَى مُحَمَّدٍ”. “May Allâh’s Peace be upon Muhammad (Âmîn)!..”