Explanation of the Four Fundamental Principles of Shirk

Qawaid Ul Arba

Introduction

Praise be to Allah , we praise Him, seek His help, and ask His forgiveness. We seek refuge in Allah from the evils of our own selves and from the bad consequences of our actions. Whoever Allah guides, none can mislead him, and whoever He leaves astray, none can guide him. I bear witness that there is no deity worthy of worship except Allah, alone with no partner, and I bear witness that Muhammad is His servant and messenger. To proceed: the best speech is the Book of Allah, and the best guidance is the guidance of Muhammad (peace and blessings of Allah be upon him), and the worst of matters are the newly invented ones, for every innovation is misguidance, and every misguidance leads to the fire. Allah, the Exalted and Glorious, has said: Know that there is no deity except Allah, and seek forgiveness for your sins and for the believing men and women.

Respected mothers and sisters, by the grace of Allah, today we are reading this book to recognize Allah, the Lord of all the worlds, and to gain the knowledge of His religion, with correct understanding in terms of creed, faith, and righteous actions. Among all the blessings, the greatest blessing is the religion of Allah. If a person attains this blessing, whether or not they gain the worldly blessings, they are successful. The worldly blessings are temporary and perishable, but the blessing of Allah’s religion brings success in both this world and the hereafter. Therefore, attending gatherings, religious lessons, Islamic courses, and reading Islamic books is a great blessing, and not everyone is granted this by Allah. Taking time out from work and responsibilities, and sacrificing comfort to read an Islamic book, is a form of striving and cannot happen without Allah's assistance.

There are a few fundamental things to keep in mind regarding this book. This is not an all complete book on Islam where we finish one book and it ends; rather, this is a continuous process, insha'Allah. The goal is to thoroughly understand the books before us, going through them word by word, seeking to truly benefit from the knowledge left behind by our predecessors. This has always been the method of scholars: taking one book and studying it in detail, word by word, so that both the teacher and the students can fully comprehend it. The benefit of this method is that students acquire complete understanding of the subject.

This book is the transcribed lectures of Shaykh Abu Zaid Zameer (Allah protect him) where he explained this beneficial book in a beautiful way.

In general, when people seek knowledge without proper guidance, they may start one book and leave it halfway, then move on to another book, resulting in fragmented knowledge. For true knowledge, depth and consistency are essential. It is better for a person to deeply understand one matter than to superficially know many things. Whether it is in matters of belief, rulings, Quranic interpretation, or principles of tafsir (exegesis), hadith, or jurisprudence, scholars have written numerous books on these topics. Benefiting from these books is a source of happiness for us, and not reading them is a form of loss.

However, many of these books are not yet translated and are often found in Arabic, which means they are mostly read by those with knowledge of the language. Since these books contain profound knowledge, it is necessary for a student to study them under the guidance of scholars or teachers. If someone reads them alone, they may skim through without grasping the deeper meanings. But if there is someone to explain and clarify, it helps the student reach the depths of knowledge. Therefore, it has always been the practice among the scholars to take a book and explain it thoroughly. This method is common among Arab scholars, but unfortunately, it is less frequent among us.

Hence this is a happy occasion that you are beginning to read this explanation of one of the authentic books of knowledge. May Allah bless this initiative, make it a source of goodness and blessings for all of us, and grant success to to us. The books that is going to be explained is Al-Qawa'id Al-Arba' by Shaykh Al-Islam Muhammad ibn Abd Al-Wahhab (may Allah have mercy on him).

This book by Shaykh al-Islam Muhammad ibn Abd al-Wahhab (may Allah have mercy on him) is related to matters of creed (Aqeedah). It addresses four fundamental principles concerning monotheism (Tawheed) and polytheism (Shirk), which are essential for us to know. This book is not lengthy; rather, it is a very concise work. Therefore, it was selected as the first book to be explained, to avoid starting with something too long, as most students desire knowledge but are eager to finish the books quickly. Many people often ask in various courses when the course will end and how long it will last. That is why we have chosen this very brief book.

Many books have been written by scholars, primarily on matters of creed, as well as on legal rulings, such as those related to purification, prayer, fasting, and other religious obligations. Likewise, there are books on self-purification, addressing ethics and manners in life. Scholars have written concise books on these subjects as well. After this, we may study one of those books, such as *'Umdat al-Ahkam* or *Kitab al-Shihab* in ethics, or selected hadith from *Riyad as-Salihin*. Similarly, we may study selected verses from the Quran to learn how to interpret the Quran in the methodology of the Salaf (the pious predecessors) or understand how scholars have explained hadith, word by word. These will be the upcoming courses, insha'Allah.

This book is for those who sincerely want to gain deep knowledge of creed and rulings. Both Muslims men and women will benefit from this book. During the time of the Prophet (peace and blessings of Allah be upon him), there was a special focus on women’s education. A focus of educating Muslim women can be seen as a revival of a Sunnah. Women came to the Prophet (peace and blessings of Allah be upon him) and said, O Messenger of Allah, the men take all your time, so please set a day for us to learn from you. This initiative is a revival of that Sunnah, and reviving the recognition of Allah's oneness through it is a great blessing for us.

Online courses has its drawbacks. The devil whispers into the hearts, making one think, Why go through the trouble when I can just sit at home and listen online? Today, with mobile phones and the internet, everything is easily accessible. Many people may start an online course with enthusiasm, but eventually, only a few might remain.

Knowledge requires one to make an effort and come to it. Walking toward knowledge is rewarding, and through striving, one develops respect for it. This is the practice of the Salaf: they used to travel to seek knowledge. Knowledge will not come to you; you have to go to it. Therefore, enduring a little difficulty for the sake of learning helps cultivate appreciation for it. Today, everything, including food and drink, can be ordered and delivered to our homes through services like Amazon. Many people have become accustomed to convenience. Remember, convenience weakens both knowledge and faith. Striving brings guidance. Allah, the Lord of the Worlds, says in the Quran: And those who strive in Our cause, We will surely guide them to Our paths. Surely, those who strive in our cause, strive on our path and make efforts, Allah will guide them to His ways and bestow upon them His guidance. From this verse, we understand that guidance is granted according to the effort. It is Allah’s principle that the more a person endures hardships for the sake of faith, the more knowledge they seek through difficulty, and the more they exert effort in following the religion, the more Allah grants them guidance in proportion to their struggle.

Do not let excuses stop you from reading this book—whether it is the children bothering you, coming home from school, or needing to arrange lunch for your husband. There are always many reasons, but remember that you attend weddings and walimas, you go shopping, and you visit guests, sometimes traveling far distances. We cannot deceive ourselves, nor can we deceive Allah, though we might deceive others.

Therefore, do not allow any excuse to become an obstacle. Endure a little hardship for the sake of the faith. This hardship will, in fact, make the difficulties of the hereafter easier for us. Walking for the sake of knowledge is a great blessing. The Prophet (peace and blessings of Allah be upon him) said: Whoever treads a path seeking knowledge, Allah makes the path to Paradise easy for them. Walking in search of knowledge is akin to walking the path to Paradise, and through this journey, Allah facilitates the way to Paradise. The path to Paradise is not easy. There are obstacles like the devil, one’s ego, society, diseases, financial struggles, and expectations. But if a person does not abandon their efforts for faith and knowledge, even amidst these challenges, Allah will ease those challenges and make the path to Paradise easier for them.

Thus, remember that enduring a bit of hardship, even if you feel it is difficult due to various factors, the seeking of knowledge is a means of honor. Do we not endure difficulties for worldly matters? We move to different cities, join various social gatherings, and participate in numerous activities. If we cannot bear this little hardship for Allah’s sake, then we should reflect on our faith and our dedication to the religion. Striving for Allah’s cause is an honor for a person. It earns them a rank with Allah, and it also increases the respect for faith in their heart.

This is why we must strive for the sake of the faith. One more question related to this book iss: what is the purpose and end result of reading this book? Some think that after completing this book, they would stand up and start giving speeches, insha'Allah. Remember, this book is not intended to make you a preacher. The purpose of this book is for us to truly understand the correct creed and comprehend the religion. When you truly understand, the ability to speak will come naturally. Remember, people fear speaking, and fear arises from ignorance. If a person does not know, they fear; but when they gain knowledge, their fear decreases. With a little courage, speaking becomes easier.

However, if a person lacks knowledge, they will cause harm instead of benefit in society. Such a person might say things that are not based on knowledge, leading themselves and others astray. Therefore, proper knowledge instills courage and confidence in a person, enabling them to guide others with sincerity and clarity. We hope that as you read this book properly, and as you study the material carefully and attentively, you will naturally develop the capacity to explain the religion to others. However, if we do not pay attention and think that we will just sit and read like a machine and come out ready at the end, it does not work like that. One must put in effort, memorize verses and hadith, read the lessons repeatedly, take notes, and ask scholars for clarification where needed.

Eventually, through practice, one develops the skill to speak, just like a child learning to talk for the first time. When the child first starts speaking he or she doesn’t speak clearly, over time, with more practice, speaking becomes easier. Similarly, once you possess true knowledge, speaking may not be easy today, but it will be tomorrow. Remember, just like a vessel that is filled with water, once it is full, the water begins to overflow. When the vessel is full, it spills over. Similarly, when a person has sufficient knowledge on any subject, it becomes very easy to speak. They will speak with clarity in front of others. However, if there is no knowledge, then speaking brings no benefit, and often a person refrains from speaking.

So, after completing this course, we hope with Allah’s grace that when you find yourself in gatherings, it will become easy for you to present the truth. But remember, the purpose here is not to turn us into public speakers. A person becomes a speaker through their abilities, and that is a result of continuous learning and knowledge acquisition. It’s not something that can be easily taught. We are not reading this book to become speakers who stand before people, attracting their admiration or being regarded with awe.

Keep in mind, a person who seeks knowledge with sincerity, Allah increases their knowledge. Indeed, seeking knowledge with the intention of benefiting others is a good thing, but seeking knowledge for fame or to attain a prominent position among people destroys the blessings of that knowledge. That is why Imam Bukhari (may Allah have mercy on him) included the first hadith in his Sahih: Indeed, actions are based on intentions, and everyone will have what they intended. Actions are judged by intentions, and each person will receive what they intended.

These are some fundamental points. Insha'Allah, as more matters come up, you will be given further guidance. If you have any further questions or doubts, feel free to ask through your questions. With Allah’s guidance, we are beginning this book, and we pray that He continues to grant us the ability to benefit from this journey of knowledge.

The book we will be studying is The Four Principles (Al-Qawa'id Al-Arba'). This book discusses four principles of Tawhid (monotheism) and shirk (polytheism), which are essential for every Muslim to know. It was written by Shaykh Al-Islam Muhammad ibn Abd al-Wahhab (may Allah have mercy on him). You may already be familiar with him. He was a great scholar of the 12th century Hijri, born in 1115 AH and passed away in 1206 AH. He played a pivotal role in purifying the Arabian Peninsula from shirk and establishing Tawhid.

In his time, the Arabian Peninsula, particularly Saudi Arabia, was steeped in shirk. People were even worshipping trees and graves. Over time, there was a decline, and corruption crept in. Through the efforts of this great scholar, Allah removed shirk from the land and re-established Tawhid, just as it was in the time of the Prophet Muhammad (peace and blessings of Allah be upon him). Today, the influence of Tawhid and the eradication of shirk that we see in Saudi Arabia are largely due to his work. He worked alongside the local rulers to remove shirk and its manifestations from the land. Shrines were leveled, and graves that had become objects of worship were destroyed with the help of the rulers. The land was established on the principles of Tawhid, and to this day, with Allah's grace, it remains so.

This great scholar's efforts are often misunderstood and controversial, especially by those who favor shirk. Obviously, those who favor polytheistic practices do not like him. It is natural that when someone speaks the truth, those rooted in falsehood become their enemies and oppose them. He authored many well-known books, such as Kitab Al-Tawhid (The Book of Monotheism), Al-Usul Al-Thalatha (The Three Fundamental Principles), Masa'il Al-Jahiliyah (The Issues of Ignorance), Tafsir Surah Al-Fatiha, and many others.

Shaykh's books are concise yet very beneficial, especially because he provides evidence for every point he mentions. He would make a statement, then back it up with proof. His style was to present everything with evidence, and he wrote his books in very comprehensive language. Kashf Al-Shubuhat (The Removal of Doubts) is another famous book in which he addresses the doubts raised by those who practice shirk (polytheism) and grave worship, refuting their arguments one by one. Over time, more of his books need to be studied by a student of knowledge, including Masa'il Al-Jahiliyah which is a highly beneficial book. There are many other books like Kitab Al-Tawhid, a magnificent and very beneficial book on the topic of monotheism. Since it is a large book, we will, Insha'Allah, attempt to complete it in the future. For now, let’s start with the book at hand.

Chapter 1

With Allah's guidance , we begin this study.

SHAYKH AL-ISLAM MUHAMMAD ibn Abd Al-Wahhab (may Allah have mercy on him) begins with Bismillah Al-Rahman Al-Rahim (In the name of Allah, the Most Gracious, the Most Merciful). He starts in the name of Allah, following the command of Allah and the Sunnah of the Prophet (peace and blessings of Allah be upon him). When Allah revealed the Quran, He placed Bismillah Al-Rahman Al-Rahim at the beginning of every Surah. The meaning is, In the name of Allah, the Most Gracious (Al-Rahman), the Most Merciful (Al-Rahim).

Al-Rahman refers to Allah's mercy upon all creation, while Al-Rahim refers to His mercy specifically for the believers in the Hereafter. Al-Rahman is a description of Allah's inherent attribute of mercy, and Al-Rahim is His active mercy, which manifests in His actions. Allah is merciful by nature, and He also actively shows mercy to His servants. Even when there were no creatures upon whom to show mercy, Allah was still merciful by nature. When He created the servants, He showed them mercy.

Allah is the Rahman (the Merciful), and He is also the Raheem (the Merciful in action). Sometimes a person is generous by nature but does not always give. Allah, however, is not like that. He is both inherently merciful and also merciful in action. He shows mercy to all creation, even to the sinners when they repent, and sometimes forgives them due to their good deeds or purely out of His grace and kindness.

It is Allah's mercy that He gave us religion, sent His Prophets, revealed the scriptures, and provides us with rain, allows crops to grow, and gives us health and well-being. He has granted us sound bodies and made the earth suitable for us to live on. All of this is due to Allah's mercy. Furthermore, just as He has arranged the blessings of this world, He has also prepared the blessings of the Hereafter, which are even greater than the ones in this world.

These things are all evidence of Allah's mercy and teach us that a person should always remain hopeful in Allah because He is merciful. Shaykh began his book with Bismillah Al-Rahman Al-Rahim, following the tradition of the Prophet (peace and blessings of Allah be upon him), who would write Bismillah Al-Rahman Al-Rahim at the beginning of his letters when writing to kings or others.

The Sunnah is that when the Prophet of Allah (peace and blessings of Allah be upon him) would write letters to kings or anyone else, he would begin the letter with Bismillah Al-Rahman Al-Rahim (In the name of Allah, the Most Gracious, the Most Merciful). This is the etiquette, that when writing a letter, it should start with Bismillah Al-Rahman Al-Rahim.

Similarly, if you observe, in the letter of Prophet Solomon (peace be upon him), as mentioned in Surah An-Naml, Allah also mentioned this in the Quran, where Bismillah Al-Rahman Al-Rahim was written at the beginning of Solomon's letter to the Queen of Sheba. This shows that letters and messages should start with Bismillah Al-Rahman Al-Rahim.

In the same way, Allah Himself began His chapters with Bismillah Al-Rahman Al-Rahim, as the Quran is a message from Allah. Allah has placed Bismillah Al-Rahman Al-Rahim at the start of each Surah, because each Surah is a complete message from Allah. Therefore, the honorable Shaykh has also started his letter to the student with Bismillah Al-Rahman Al-Rahim.

This is the first point of etiquette, and scholars generally write this at the beginning of their books. The Shaykh has not written a lengthy introduction for this; his book consists of five sections. The first section is the preface, in which he mentioned some basic points about Tawhid (monotheism) and its importance, explaining how essential it is to understand Tawhid, and how great a blessing it is.

In the first preface, he mentioned these points about Tawheed and Shirk (associating partners with Allah). After that, he discussed four principles. The first principle he explained is that the polytheists of Arabia believed in Allah's Lordship (Rububiyat). They did not outright deny Allah. The second principle he mentioned is that their polytheism was a type of shirk related to intercession. They did not associate partners with Allah by denying Him altogether; rather, they used intermediaries like idols to worship and reach Allah. Their shirk was a form of tawassul (intercession), where they made idols their means to approach Allah.

The third principle he explained was the nature of their shirk, describing what kind of shirk they practiced and whom they worshipped. They worshipped idols, trees, saints, and angels, among other things. He elaborated on the different types of shirk they engaged in.

Despite the variety of shirk, the Prophet (peace and blessings of Allah be upon him) did not differentiate between them; he declared all forms of shirk to be the same. Just as alcohol comes in different forms, but the intoxication is the same, changing its name or form does not change its ruling—alcohol remains alcohol, and it remains forbidden.

The fourth principle he mentioned deals with the behavior of polytheists, both in the past and the present. He explained that in the time of the Prophet (peace and blessings of Allah be upon him), the polytheists would only commit shirk during times of ease and comfort, but when they were in distress, they would call upon Allah alone. However, today, many so-called Muslims, who recite the Kalimah, unfortunately not only commit shirk during times of ease, but also during times of hardship. They call upon tombs, idols, and other entities for protection and seek help from things other than Allah, even in times of distress.

Many people today, due to a lack of knowledge, even in distressful situations, continue to call upon beings other than Allah, such as saints or other objects, believing that these will solve their problems. Thus, unlike the polytheists of the past, who would turn to Allah in times of hardship, today's so-called Muslims turn to others besides Allah, even in their most difficult times.

In times of hardship, just as the polytheists used to call upon Allah, today, many who recite the Kalimah, due to a lack of knowledge, also call upon others besides Allah in times of distress. They rely on saints and other entities. In this regard, the author, the honorable Shaykh, has tried to explain that people committed shirk (polytheism) in the past, but today, many people, due to a lack of knowledge, are involved in even worse forms of shirk.

These four points are extremely important, and the Shaykh has tried to explain them in detail with evidence. In summary, the book is structured in this way, and it is a very concise book that can be easily read and understood. However, the beauty of it is that we should try to understand each statement of the honorable Shaykh, so that we can fully comprehend the entire book. If we have understood it well, then we can teach it to our children, family members, or, if Allah has given us a larger circle of influence, to our friends and companions. If we teach it properly, it could become a means for us to gradually open a new path for education. But we should not rush into it; a person should be well-grounded before teaching others.

When Imam Malik and Ahmad bin Hanbal wrote their books, they took permission from nearly seventy scholars before making it common knowledge and teaching it. After all the scholars gave them permission, they started teaching it. This is the correct way in Dawah (inviting others to the faith). Sometimes, we don't seek advice from others and act purely out of enthusiasm. Enthusiasm is a good thing, but capability is very important. Therefore, Allah has said, Above every knowledgeable person is one more knowledgeable.

It is important for us to have a guide under whose supervision we can serve the religion. Sometimes, out of enthusiasm, a person starts preaching and teaching, but when tested, it becomes clear that they don't know even the basic matters. Many times, they end up teaching people incorrect things, and the sin of that also falls upon them.

The Prophet (peace and blessings of Allah be upon him) said in a Hadith, Whoever gives a fatwa without knowledge, the sin of that will be upon the one who gave the fatwa. Imam Ibn Majah has narrated this Hadith. If a person gives a fatwa without knowledge and tells someone something without proper understanding—be it about belief, prayer, or ablution—or interprets the Quran or Hadith incorrectly, then the sin of acting upon that incorrect information will be upon the one who gave the fatwa.

In other words, if someone teaches ten people something incorrect, and they act upon it thinking it is Sunnah, the sin will not fall upon them, but upon the one who misguided them. Why should a person carry the sins of others onto their record of deeds?

Therefore, one must acquire deep knowledge. When one has thoroughly understood the subject, then they can focus on teaching others. Remember, only the one who knows how to swim should try to save a drowning person. If the one trying to help doesn't know how to swim, they will not only fail to save the other person but will also drown themselves. So, while sympathy for others is a good thing, it must be accompanied by knowledge.

A person who treats others must know how to treat them, or they could harm the person. Similarly, a person without knowledge of the religion could cause harm, not only in this world but also in the Hereafter. Therefore, the purpose of seeking deep knowledge is to understand religious matters thoroughly.

IN ANY CASE, MOVING forward, the respected Sheikh states in his introduction writes:

As'alullāh al-Karīm Rabb al-'Arsh al-'Aẓīm (I ask Allah, the Generous, the Lord of the Great Throne). He begins by asking Allah for the following: I ask Allah, the Generous, the Lord of the Great Throne, that He may take care of you in this world and the hereafter, and that He may make you blessed wherever you may be, and that He makes you among those who, when given something, express gratitude, and when tested with a trial, remain patient, and when they commit a sin, seek forgiveness. Then he says, For these three things are the signs of happiness and success.

This is the first part of the book, and you will see it mentioned in your notes as well, where there is an asterisk or star symbol. This part is complete, and after this explanation, you will receive it fully. This is what the respected Sheikh has stated here, and now we will try to translate and understand each phrase.

The Sheikh says, As'alullāh al-Karīm Rabb al-'Arsh al-'Aẓīm, which means: I ask Allah, the Generous, the Lord of the Great Throne. Here, he is asking Allah, the Generous Lord, who possesses the Great Throne, to take care of you, the student, both in this world and in the hereafter, to become your protector, your guardian, and your caretaker.

Then he says, wa an yaj'alaka mubārakan ayna mā kunt, which means: And I pray that He makes you blessed wherever you may be. I pray that Allah makes you a source of blessings.

wa an yaj'alaka mimman idhā u'ṭiya shakara, and I pray to Allah that He makes you a person who, when given something, shows gratitude.

wa idhā ibtuliya ṣabara, and I also pray that when tested with difficulties, you show patience.

wa idhā adhnaba istaghfara, and when you commit a sin, you seek forgiveness from Allah.

He then concludes by saying, fa inna hā'ulā'i thalāth 'unwān al-sa'āda—For these three characteristics are the signs of happiness and success.

These three qualities—gratitude when given something, patience in the face of trials, and seeking forgiveness after committing a sin—are the signs of happiness and success. If a person possesses these three qualities, they will be successful both in this world and in the hereafter.

This is the complete statement that the Sheikh has made as his first phrase or sentence. Let's try to understand it. The first thing the Sheikh mentions is As'alullāh al-Karīm—"I