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

[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 Allâhu Taâlâ. 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 Ta’âlâ,

“…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 Ta’âlâ’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 Ta’âlâ’s statement,

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

And His Ta’âlâ’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 Ta’âlâ’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 Ta’âlâ,

“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 Ta’âlâ 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 Ta’âlâ’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 Ta’âlâ 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 Ta’âlâ’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)