Original book by

Explanation by
Shaikhul-Islam Muhammad ibn Abdul-Wahhab
Shaikh Salih ibn Fawzan ibn Abdullah al-Fawzan
(d.1206 AH)
Member of the Permanent Committee of Major Scholars
Translated by Shawana A. Aziz
SHIRK
Four Foundations of
-' .'..' -:
'..' '. -'.~..
Published by
Quran Sunnah Educational Programs
www.qsep.com
Foreword......................................................................................................................01
Text of the Book..........................................................................................................03
Explanation of the Book...........................................................................................09
Dua (supplication) of the Author for the reader..............................................11
Allah has created you for His worship................................................................18
......................................................22
The necessity of understanding Shirk................................................................26
First Foundation of Shirk........................................................................................28
The disbelievers, whom the Messenger fought, affirmed (Tawheed of
Allah's Lordship) that Allah is the Creator and Disposer of all affairs,
yet their affirmation did not enter them into Islam (why?)
Second ..................................................................................................32
The mushrikeen, who were called mushrikeen (i.e., disbelievers) by
Allah and were declared to be eternally abiding in Hell, did not
commit Shirk in Allah's Lordship. They did not claim that their lords
create and provide with Allah or they benefit or harm, or run the
affairs alongside Allah but they did take their deities as intercessors
Shafaa'ah (intercession) and its Types.............................................................34
The necessity of understanding Tawheed
Foundation
CONTENTS
Third ......................................................................................................38
Allah's Messenger came to a people who differed in their object of
worship; some worshiped the Angels while others worshiped the
Prophets and pious, also there were those who worshiped stones and
trees and some worshiped the sun and the moon, but the Prophet did
not differentiate between them - rather he considered all of them to
be mushrikeen
Fourth ....................................................................................................56
The mushrikeen (those who commit shirk) of our time are worse in
Shirk than the previous generations because the former generations
committed Shirk during times of ease but they would become sincere
during difficult times unlike the mushrikeen of today, whose Shirk is
continuous; at times of ease and hardship.
Foundation
Foundation
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FOREWORD
by Shaikh Salih ibn Fawzan ibn Abdullah al-Fawzan
Bismillah ar-Rahman ar-Raheem
All praise is due to Allah, and may the peace and
blessings of Allah be upon our Prophet Muhammad, his family
and his companions.
This is an explanation of, 'al-Qawaaid al-'Arba'a' written
by Shaikhul-Islam, al-Mujaddid (the reviver), Muhammad ibn
Abdul Wahhab (rahimahullah).
As I couldn't find any explanation for this treatise, I
decided to write one myself, in accordance with my capability
and ability. May Allah forgive my shortcomings.
- 01 - - 01 -
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TEXT OF THE
BOOK
by Shaikhul-Islam, al-Mujaddid,
(rahimahullah)
Muhammad ibn Abdul-Wahhab
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Bismillah ar-Rahman ar-Raheem
I askAllah, the Most Merciful, Lordof the Great Throne totake care of
(protect) youinthis worldandthe Hereafter, andtomake youblessed
wherever you be, and to make you amongst those who are grateful
when provided, those who are patient when tested and those who
repent when they fall into sin - for, these are the three signs of
happiness.
Know, mayAllahguide youtoHis obedience, that Haneefiyah
is the religion of Ibraheem; that you worship Allah making the
religion purely for Him. Allah says, I (Allah) created not the Jinn and
humans except that they should worship Me (Alone). [Soorah adh-
Dhariyaat (51): 56]
So, if you have acknowledged that Allah has created you for
His worship then knowthat the worship is not called worship unless
it is accompanied by Tawheed, just like Salaat cannot be called Salaat
except withpurification.
If you recognize that when Shirk enters worship, it corrupts
the worship, destroys all actions, and the doer is doomed to eternal
fire, then you will (also) realize what is the most important matter for
you(tolearn).
It is to learn this issue (i.e., Tawheed and Shirk) so that Allah
purifies you fromthis snare of Shirk. "Verily, Allah forgives not Shirk
(i.e., associating partners with Him in worship), but He forgives
except that (anything else) to whomHe pleases." [Soorah an-Nisa (4):
48]
Knowing Shirk comprises of knowing four principles that
Allahhas mentionedinHis Book;
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TheFirstFoundation
TheSecondFoundation
The disbelievers, whomthe Messenger fought, affirmed that Allah is
the Creator and Disposer of all affairs, yet their affirmation did not
enter themintoIslamandthe proof of that is the Sayingof Allah, Say,
'Whoprovides for youfromthe sky andfromthe earth? Or whoowns
your hearing and sight? And Who brings out the living fromthe dead
and brings out the dead from the living? And who disposes the
affairs? Theywill say, 'Allah.' [SoorahYunus (10): 31]
They (the Arab pagans) said, We do not call upon them and turn
towards them except to seek nearness and intercession (with
Allah).
The proof of (the fact that they sought) nearness with Allah
is, Those who take awliya besides Him (say), 'We worship them
only that they may bring us near to Allah.' Verily, Allah will judge
between them concerning that wherein they differ. Truly, Allah
guides not him who is a liar, and a disbeliever. [Soorah az-Zumar
(39): 3]
Shafa'ah(intercession) is of two kinds,
(i) The ForbiddenShafa'ahand
(ii) The AffirmedShafa'ah.
The forbidden Shafa'ah is the one that is sought from other than
Allah concerning a matter which only Allah is able to do and the
proof is the Saying of Allah, O you who believe, Spend of that with
which We have provided for you, before a Day comes when there
will be no bargaining, nor friendship, nor intercession. And it is the
disbelievers who are the Dhalimoon (wrongdoers, etc.) [Soorah al-
Baqarah(2): 254]
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The affirmed Shafa'ah is that which is sought from Allah, and the
intercessor is honored with the intercession and the one on behalf
of whom the intercession is sought is someone whose deeds and
speech are pleasing to Allah, (all of these conditions should be
fulfilled) after Allah has given the Permission for intercession as
Allah says, Who is he that can intercede with Him except with His
Permission?... [Soorahal-Baqarah(2): 255]
Allah's Messenger came to a people who differed in their object of
worship; some worshiped the Angels while others worshiped the
Prophets and pious, also there were those who worshiped stones
and trees and some worshiped the sun and the moon, but the
Prophet did not differentiate between them. The proof is the Saying
of Allah, "Fight them until there is no more Fitnah (i.e., Shirk) until
the religion (worship) will all be for Allah Alone." [Soorah al-Anfal
(8): 39]
The proof of the sun and the moon is, From among His
signs are the night and the day, and the sun and the moon. Do not
prostrate to the sunor the moon [SoorahFussilat (41): 37]
The proof of the Angels is the Saying of Allah, Nor would
he order you to take Angels and Prophets for lords (god). Would he
order you to disbelieve after you have submitted to Allah's Will?
[Soorahaali-Imran(3): 80]
The proof of the Prophets is the Saying of Allah, "When
Allah will say (on the Day of Resurrection), 'O Eesa (Jesus), son of
Maryam (Mary)! Did you say unto men, 'Worship me and my
mother as two gods besides Allah?' He will say, 'Glory be to You! It
was not for me to say what I had no right (to say). Had I said such a
thing, You would surely have known it. You know what is in my
inner-self though I do not know what is in Yours, truly, You, only
You, are the All-Knower of all that is hidden and unseen.'" [Soorah
al-Maidah(5): 116]
TheThirdFoundation
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The proof of the Saliheen (righteous) is the saying of Allah,
Those whom they call upon desire (for themselves) means of
access to their Lord (Allah), as to which of them should be the
nearest and they hope for His Mercy and fear His Torment.
[Soorahal-Isra (17): 57]
The proof of stones and trees is the Saying of Allah, Have
you considered al-Laat and al-Uzza. And Manaat, and the other
third? [Soorahan-Najm(53): 19-20]
The hadeeth of Abu Waaqid al-Laythee who said, 'We
departed with the Prophet to Hunain and we had recently left
Kufr. The mushrikeen used to have a tree which they used to devote
themselves to and hang their weapons upon, they used to call it,
'Dhaat Anwaat.' We passed by a tree and said, 'O Messenger of
Allah, appoint for us a Dhaat Anwat like they have a Dhaat Anwat.'
He said, 'Allahu Akbar, Allahu Akbar! By the One is whose Hand is
my soul, these are the ways. The like of what you have said is like
what Bani Israeel said to Moosa, 'Make for us a god as they have
gods.' He said, 'Verily, you are an ignorant people.' [Soorah al-A'raaf
(7): 138] [at-Tirmidhee]
The mushrikeen (those who commit shirk) of our time are worse in
Shirk than the previous generations because the former
generations committed Shirk during times of ease but they
would become sincere during difficult times unlike the
mushrikeen of today, whose Shirk is continuous at
times of ease and hardship. Proof is the Saying of
Allah, When they embark on a ship they invoke
Allah making their faith pure for Him only, but
when He brings them safely to land, behold,
they give a share of their worship to others.
[Soorahal-Ankaboot (29): 65]
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TheFourthFoundation
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EXPLANATION
OF THE
BOOK
by Shaikh Salih ibn Fawzan ibn Abdullah
al-Fawzan (hafidhahullah)
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I ask Allah, the Most Merciful, Lord of the Great
Throne to take care of (protect) you in this world
and the Hereafter, and to make you blessed
wherever you be, and to make you amongst
those who are grateful when provided, those
who are patient when tested and those who
repent when they fall into sin - for, these are the
three signs of happiness.
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
This treatise, 'al-Qawaaid al-'Arba'a' (The Four Foundations)
authored by Shaikhul-Islam Muhammad ibn Abdul Wahhab
(rahimahullah) is an independent book, but it can be (studied as) a
continuation of the book, 'Thalathatul-Usool' (The Three Principles
by Shaikhul-Islam Muhammad ibn Abdul-Wahhab) because it is
necessary for the students to understand (the subjects explained in)
it.
'Qawaaid' (principles) is the plural of, 'Qa'ida' (principle).
Principle is the foundationfromwhichbranchoff numerous issues.
The primary subject of the four foundations mentioned by
the Shaikhis the understanding of TawheedandShirk.
So, what is the foundation of Tawheed and what is the
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principle of Shirk? Many people are confused in these two issues;
they have beenmisguided concerning the meaning of Tawheed and
Shirk - eachone explaining it according to his desires.
It is obligatory to return to the Book and the Sunnah in
order to learn these principles so that our principles are correct,
sound and deduced from the Book of Allah and the Sunnah of His
Messenger especially these two great issues; TawheedandShirk.
Shaikh (Muhammad ibn Abdul-Wahhab) has not
mentioned these principles fromhimself or fromhis thinking - as is
the way of many misguided people. The Shaikh has deduced these
principles fromthe Book of Allah and the Sunnah of the Messenger
andhis seerah(biography).
If you understand these principles, then it will become easy
for you to understand Tawheed with which Allah sent His
Messengers and revealed His Books and (it will also become easy
for you to) know Shirk - from which Allah has warned against, and
explainedits dangers andharms inthis worldandthe Hereafter.
This (i.e., Aqeedah) is an important issue. It is more
obligatory for you (to learn and understand Aqeedah) than
knowing the rulings of prayer, charity, other acts of worship and
other issues of the religion because this is the foremost and
fundamental issue, since Salaat, Zakaat, Hajj and other acts of
worship are not correct if they are not based upon the foundation
of the correct Aqeedah(beliefs) whichis pure Tawheedof Allah.
Shaikh (Muhammad ibn Abdul-Wahhab) has preceded
these four principles with a great foreword which contains
supplication for the student of knowledge and caution for what he
is about to discuss.
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The Shaikh(MuhammadibnAbdul-Wahhab) wrote, "I ask Allah, the
Most Merciful, Lord of the great Throne to take care of (protect)
youinthis worldandthe Hereafter,
This is a great introduction; it contains supplication by the shaikh
for every student of knowledge who is studying Aqeedah (faith)
intending by it to reach the truth, and to avoid misguidance and
Shirk. One needs Allah to take care of him in this world and the
Hereafter. (Because) if Allah takes care of him, it is impossible for
misguidance to reach him, neither in his religion nor in his worldly
affairs.
Allah says, Allah is the Wali (Protector or Guardian) of those who
believe. He brings them out from darkness into light. But as for
those who disbelieve, their Auliya (supporters and helpers) are
Taghut [false deities and false leaders, etc.], they bring them out
fromlight into darkness. [Soorahal-Baqarah(2): 257]
So, when Allah takes care of you, He will take you out of
darkness the darkness of Shirk, Kufr, doubts and heresy into
light; the light of Eeman (faith), beneficial knowledge, and
righteous deeds, That is because Allah is the Maula (Lord, Master,
Helper, Protector, etc.) of those who believe, and the
disbelievers have no Maula (lord, master, helper,
protector, etc.). [SoorahMuhammad(47): 11]
So when Allah takes care of you with His
Support and His Guidance in this world and the
Hereafter, then you will achieve happiness
after whichthere will be no misery ever.
In this world, Allah will take care of you by
guiding youto the correct Manhaj (path).
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In the Hereafter, he will take care of you by entering you
into His Paradise for eternity, where there is no fear, sickness,
misery, old age or calamities. This is the Support of Allah for His
believing slave inthis worldandthe Hereafter.
Shaikh (Muhammad ibn Abdul-Wahhab) wrote, (I ask Allah) to
bless youwherever youare.
When Allah blesses you wherever you are, this is the
greatest achievement, (because) Allah blesses your life, your
provision, your knowledge, your work and your offspring.
Wherever you go, the blessings accompany you. This is a great
Favor fromAllah.
Shaikh (Muhammad ibn Abdul-Wahhab) wrote, '(I ask Allah) to
make youamongst those who are grateful whenprovided.'
(The Shaikh supplicates to Allah for making the student His
grateful slave) as opposed to the (one, who is) ungrateful and proud
when given because many people commit Kufr (i.e., Kufr of
ungratefulness), anddeny the bounties that are givento them. They
squander the bounties (given to them) in disobedience to Allah and
so, the bounties become a cause of their misery.
As for the one, who is grateful, Allah increases his bounties,
(Remember) when your Lord proclaimed, "If you give thanks (by
accepting Faith and worshipping none but Allah), I will give you
more (of My Blessings), but if you are thankless (i.e. disbelievers),
verily! My Punishment is indeedsevere. [SoorahIbraheem(14): 7]
(thus) Allah increases His bounties and Favors for those
who are grateful. So, if you wish for more bounties, then you should
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thank Allah and if you wish for a decrease in you bounties, then
commit Kufr (i.e., Kufr of ungratefulness).
Shaikh (Muhammad ibn Abdul-Wahhab) wrote, (I ask Allah to
make youamongst) those who are patient whentested.
Allah tests His slaves; He tests them with hardships,
calamities, enemies, disbelievers and hypocrites, (and at such
times, the slaves) need patience, optimism (i.e., not giving up hope
in Allah) and not despairing from the Mercy of Allah. They need
steadfastness in their religion; not wavering and not giving into
afflictions. They should keep steadfast upon their religion and be
patient uponthe hardships they face along the course of calamities.
This is contrary to the one who, when tested becomes sad,
angry and despairs from the Mercy of Allah, and so, he is made to
face more tests and trials. The Messenger of Allah said, Verily,
when Allah loves a people, He tests them. So whoever is pleased
then he has Pleasure (of Allah), and whoever is displeased has His
displeasure. [At-Tirmidhee], The greatest of the people to be
tested are the Prophet, then those most like them, then those most
like them. [At-Tirmidhee]
The Messengers were tested, the siddiqun (truthful)
were tested, the martyrs were tested and the believing
slaves of Allah were tested but they were all patient
except the hypocrites, Allah says about them,
Among mankind is he who worships Allah as it
were, upon the very edge (i.e. in doubt); if
good befalls him, he is content therewith;
but if a trial befalls him, he turns back on
his face (i.e. reverts back to disbelief).
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(thus), He looses both this world and the Hereafter. That is the
evident loss. [Soorahal-Hajj (22): 11]
So, the world is not always comfort, luxury, enjoyment,
pleasure and success. Allah alternates these things among the
slaves. The Sahabah were the best of the Ummah, so what trials and
tests didthey face?
Allah says, If a wound (and killing) has touched you, be
sure a similar wound (and killing) has touched the others. And so
are the days (good and not so good), We give to men by turns, that
Allah may test those who believe, and that He may take martyrs
fromamong you. [Soorahaal-Imran(3): 140]
So, the slave should calmdown (knowing) that trials are not
for him alone; even the awliya (righteous slaves) of Allah were
afflicted. One should therefore, keep patient and wait for relief
fromAllah. Andthe (good) result is for those who fear Allah.
The Shaikh (Muhammad ibn Abdul-Wahhab) wrote, (I ask Allah to
make youamongst) those who repent whenthey fall into sin.
One who commits sins and does not seek forgiveness but
persists in sinning, is a miserable person and Allah's Refuge is
sought but as for the believing slave, whenever he falls into sin, he
hastens to make repentance, (Allah says,) Those who, when they
have committed Fahishah (illegal sexual activity, etc.,) or wronged
themselves with evil, remember Allah and ask forgiveness for their
sins; - and none can forgive sins but Allah - and do not persist in
what (wrong) they have done, while they know. [Soorah aali-Imran
(3): 135]
Allah accepts only the repentance of those who do evil in
ignorance and foolishness and repent soon afterwards; it is they to
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whom Allah will forgive and Allah is Ever All-Knower, All-Wise.
[Soorahan-Nisaa (4): 17]
and repent soon afterwards. means whenever they fall
into sin, they repent. No one is free from sins but all praise is for
Allah, Who has opened the door to repentance. So, it is required
from the slave that whenever he sins, he should hasten to repent.
But if he does not repent anddoes not seek forgiveness thenthis is a
signof misery; sucha personmight despair fromthe Mercy of Allah
and the Shaytan might come to him and say, 'There is no
forgiveness for you.'
These three issues are the core of happiness;
(a) whenhe is given, he is grateful,
(b) whenhe is tested, he is patient and,
(c) if he falls into sin, he seeks forgiveness.
Whosoever is given all these three characteristics, he has achieved
happiness and whosoever is deprived of these three matters or any
of them thenhe is miserable.
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Know, may Allah guide you to His obedience,
that Haneefiyah is the religion of Ibraheem; that
you worship Allah making the religion purely for
Him. Allah says, I (Allah) created not the Jinn
and humans except that they should worship Me
(Alone). [Soorah adh-Dhariyaat (51): 56]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
Know, may Allah guide you, this is a supplication from Shaikh
(Muhammad ibn Abdul Wahhab rahimahullah), and it is required
fromthe teacher tosupplicate for the student insucha way.
His obedience means compliance with His Commands and
refrainingfromHis Prohibitions.
(Know) that Haneefiyahis the religionof Ibraheem;
Allah commanded our Prophet to followthe religion of Ibraheem ,
He said, We have inspired you (OMuhammad saying), "Followthe
religion of Ibraheem Hanifa and he was not of the Mushrikoon
(polytheist, idolaters, disbelievers, etc.). [Soorahan-Nahl (16): 123]
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Haneefiyahis the religionof Haneef, andIbraheem is the Haneef.
Haneef is the one who accepts Allah and rejects everyone
else. He accepts Allah with his heart, deeds, intentions and goals all
of it for Allahalone.
Allahhas orderedus tofollowthe religionof Ibraheem(inHis
Saying), Strive hard in Allah's Cause as you ought to strive. He has
chosen you and has not laid upon you in religion any hardship. It is
the religionof your father, Ibraheem. [Soorahal-Hajj (22): 78]
The religion of Allah is to worship Allah making the religion
purely for Him, and this is Haneefiyyah. (therefore,) the Shaikh did
not say (that the meaning of Haneefiyahis to), worshipAllah, rather
He said, making the religion sincerely for Him which means
refraining from Shirk, because if worship is corrupted with Shirk,
thenthe worshipis nullified.
So, there is no worship unless it is free frommajor and minor
Shirk as Allah, the Exalted, said, They were commanded not, but that
they should worship Allah, and worship none but Him Alone
[Soorahal-Bayyinah(98): 5]
Allah has commanded all the creation with this kind
worship (i.e., worship free from shirk) as He says, I did
not create the Jinn and mankind except that they
should worship Me (Alone). [Soorah adh-Dhariyat
(51): 56] The meaning of, 'worship Me' (in this
verse) is 'tosingle Me out inworship.'
The wisdom behind creating the
creation is that they worship Allah making
the religion purely for Him, (but) from
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them are those who fulfill (the wisdom) and there are those who do
not fulfill (the wisdom) yet, the wisdombehindtheir creationis this.
So, he who worships other than Allah opposes the wisdom
behind his creation, and (by this) he opposes the Command and
Legislation(of Allah).
Ibraheem is the father of all the Messengers who were
sent after him, so all of them are from his offspring and therefore,
Allah said, We bestowed on him (i.e., Ibraheem), Ishaque and
Yaqoob, and ordained among his offspring Prophet-hood and the
Book (i.e. Tawrah, Injeel, Qur'aan), and We granted himhis reward in
this world, and verily, in the Hereafter he is indeed among the
righteous. [Soorahal-Ankabut (29): 27]
So all of themare fromBani Israel, the offspring of Ibraheem
- except Muhammad because he is fromthe progeny of Isma'eel
. So all the Prophets are the children of Ibraheem as an honor
for him.
Allah has (also) made Ibraheem an Imam for the people,
meaning an example, He said (to him), 'Verily, I am going to make
you an Imam for mankind. [Soorah al-Baqarah (2): 124] i.e., an
example, Verily, Ibraheemwas an Ummah. [Soorah an-Nahl
(16): 120] meaninganexample tobe followed.
Allah has commanded all the creation with it
(i.e., to worship Allah alone) as He said, Verily, I did
not create Jinn and mankind except to worship
Me (Alone). [Soorahadh-Dhariyaat (51): 56]
So, Ibraheemcalled the people to the
worship of Allah (Alone) as did all the other
Prophets. All the Prophets called to
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worshiping Allah and to abandoning the worship of others, as Allah
said, Verily, We have sent among every Ummah, a Messenger
(proclaiming), 'Worship Allah (Alone), and avoid Taghoot (all false
deities). [Soorahan-Nahl (16): 36]
As for the laws (Sharee'ah); i.e., the Commandment and the
Prohibitions, the Halaal and the Haraam, these differed from nation
tonationaccordingtothe requirements (of the people of that nation).
Allah legislated a Sharee'ah (a set of laws), then abrogated it
withanother Sharee'ahuntil there arrivedthe Sharee'ahof Islam, and
with it all the previous Sharaa'eh (pl. of Sharee'ah) were abrogated
and only this Sharee'ah (of Islam) remained to be followed until the
establishment of the Dayof Judgement.
But the basis of all the religions of the Prophet was Tawheed;
(this foundation) was never abrogated and will never be abrogated.
Their religion is one and it is Islam meaning sincerity to Allah
through(practicing) Tawheed.
(So) their laws differedbut TawheedandAqeedah(have been
the same) - since Adam until the last Prophet all of themcalledto
the Tawheedof AllahandHis worship.
Worship of Allah means following the Sharee'ah of Allah at
all times, and if one Sharee'ah is abrogated, it becomes obligatory to
follow the abrogating Sharee'ah this is worship. Acting upon the
abrogatedSharee'ahis not worshipingAllah.
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So, if you have acknowledged that Allah has
created you for His worship then know that the
worship is not called worship unless it is
accompanied by Tawheed, just like Salaat cannot
be called Salaat except with purification.
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
So, if you have acknowledged that Allah has created you for
His worship. meaning from this verse, Verily, I did not create Jinn
and mankind except to worship Me (Alone). [Soorah ad-Dhariyaat
(51): 56]
You being fromamongst mankind are included in this verse,
and you know (from this verse) that Allah did not create you for
amusement, nor for mere eatinganddrinking, roamingandjoking.
Allah created you for His worship and He subjected all the
things to assist you in His worship because neither can you live, nor
can you worship Allah except with these things. Allah has subjected
these things to you so that you worship Him, not so that you become
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- 22 -
pleased with them, get comfortable and rejoice, lead a self-indulged,
immoral life and commit sins, eating and drinking whatever pleases
you. Such(life) is for animals.
As for humans, Allah has created them for a very great
purpose and wisdom. Allah says, Verily, I did not create Jinn and
mankind except to worship Me (Alone). I seek not any provision from
them nor do I ask that they should feed Me. [Soorah adh-Dhariyaat
(51): 56]
Allah did not create you so that you earn for Him, and not so
that you gather wealth for Him as do the children of Adam; i.e., they
hire employees togather profits for them.
Allah is not in need of this, and Allah is in no need of the
creation, and therefore, He said, I seek not any provision fromthem
nor do I ask that they should feed Me. [Soorah adh-Dhariyaat (51):
56]
Allah, the Exalted, feeds (His creation) and does need to be
fed, He is innoneedof provision, andHe is innoneedof anythingand
is innoneedof your worship.
If you were to disbelieve in Him, you would not have
decreased anything from the dominion of Allah. Rather, you are in
needof Himandinneedof the worship.
It is from His mercy that He has commanded
you to worship Himfor your own benefit because if
you worship Him, He will honor you with
recompense and reward. So, worship is a cause of
Allah honoring you in this world and the
Hereafter. So, whois the one whobenefits fromthe
worship? The beneficiary is the worshiper himself,
whereas Allahis innoneedof His creation.
- 23 -
If you knowthat Allah created you for His worship, (then knowthat)
worship is not correct and pleasing to Allah unless it satisfies two
conditions. If either of the conditions is not fulfilled, the worship is
nullified.
First condition: (the worship should be performed) solely for Allah's
Sake without Shirk. If Shirk was to make way into the worship, then it
is nullified just like purification which is nullified by impurity.
Similarly, if you worship Allah, and then commit Shirk, your worship
is nullified.
Second condition: Following the Messenger. Any act that was not
taught by the Messenger is false and rejected because it is an
innovation. The Prophet said, "Whosoever performs an act which
we have not commanded, it is rejected." [Saheeh Muslim] and in
another narration, Whosoever introduces in this affair of ours that
whichis not fromit, will have it rejected. [Agreedupon]
So, the worship has to conformto what the Messenger came
with, andnot people's desires, intentions andaims.
If there is no proof fromthe Shree'ah for the act, then it is an
innovation. It does not benefit the doer. Rather it harms himbecause
it is a sinevenif one thinks that it will take himcloser toAllah.
So, it is necessaryfor the worshiptoconformtothese twoconditions;
(i) Ikhlas (sincerityinworshipingAllah) and
(ii) followingthe Messenger.
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- 24 -
(These two conditions have to be fulfilled) so that the worship is
correct and beneficial to the doer, because if it includes Shirk, the
worship is nullified and if it is an innovation that has no proof from
the Sharee'ah, thentooit is nullified.
Without these two conditions, worship is of no benefit
because it is against what Allah has legislated. Allah does not accept
any act except what He has legislated in His Book upon the tongue of
His Messenger .
So, there is no one fromamongst the creation who is obliged
to be followed except the Messenger. Everybody other than the
Prophet is to be followed and obeyed only if he is following the
Messenger.
If he opposes the Messenger, then there is no obedience to
him. Allah says, "Obey Allah and obey the Messenger; and those of
youwhoare inauthority." [Soorahan-Nisa (4): 59]
"those who are in authority" (mentioned in this verse) are the
rulers and scholars. If they follow Allah, then it is required to obey
them. However, if they oppose the Command of Allah, then there is
no obedience to them in that issue because there is no one
who is to be followed independently (blindly) except the
Messenger. Everybody is to be followed if they follow
the Messenger. This is the correct worship.
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If you recognize that when Shirk enters worship,
it corrupts the worship, destroys all actions, and
the doer is doomed to eternal fire, then you will
(also) realize what is the most important matter
for you (to learn).
It is to learn this issue (i.e., Tawheed and Shirk)
so that Allah purifies you from this snare of
Shirk. "Verily, Allah forgives not Shirk (i.e.,
associating partners with Him in worship), but
He forgives except that (anything else) to whom
He pleases." [Soorah an-Nisa (4): 48]
Knowing Shirk comprises of knowing four
principles that Allah has mentioned in His Book,
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
Since you have understood that Tawheed is to single out Allah for
one's worship, it is required from you to understand Shirk, because
he who does not knowsomething falls into it. It is thus, necessary for
you to know the types of Shirk in order to avoid it, because Allah
warned against Shirk and said, "Verily, Allah forgives not Shirk, but
He forgives except that (anything else) to whomHe pleases." [Soorah
an-Nisa (4): 48]
by Shaikh Salih ibn Fawzan al-Fawzan
- 26 -
The danger of Shirk is that it forbids one from Paradise,
"Verily, whosoever sets up partners in worship with Allah, then Allah
has forbidden Paradise for him, and the Fire will be his abode."
[Soorahal-Maidah(5): 72]
This is a great danger. It is required for you to understand it
before any other danger because Shirk misguides intellect and
understanding. It is required to know the meaning of Shirk from the
Bookandthe Sunnah.
Allah has not warned us against anything except that He has
explained it to us and He has not commanded us with anything
except that He explained it to the people. So, Allah would not forbid
Shirk and not explain it. Rather, Allah has clearly explained it in the
Qur'an, andthe Messenger has explicitly clarifiedit inthe Sunnah. So,
if we want to knowwhat Shirk is, we have to return back to the Book
andthe Sunnahandnot refer tothe speechof soandso.
- 27 -
- 28 -
FOUNDATI ON
FI RST
The disbelievers, whomthe Messenger fought, affirmed
(Tawheed of Allah's Lordship) that Allah is the Creator
and Disposer of all affairs, yet their affirmation did not
enter theminto Islamand the proof of that is the Saying
of Allah, Say, 'Who provides for you from the sky and
from the earth? Or Who owns your hearing and sight?
And Who brings out the living fromthe dead and brings
out the dead from the living? And Who disposes the
affairs? Theywill say, 'Allah.' [SoorahYunus (10): 31]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
- 29 -
The First Foundation: The disbelievers whom the Messenger fought
affirmed Tawheed ar-Rububiyah (Oneness of Allah's Lordship), yet
their affirmation of Tawheed ar-Rububiyah did not enter them into
Islamanddidnot sanctifytheir bloodor wealth.
This proves that Tawheed is not just the affirmation of
Rububiyah (Allah's Lordship), and Shirk is not just the Shirk in
Rububiyah (Allah's Lordship). Rather there has never been anyone
who committed Shirk in Allah's Lordship except some strange
amongst the creation. Otherwise, all the nations affirmed Tawheed
ar-Rububiyah(Allah's Lordship).
(The definition of) Tawheed ar-Rububiyah (Oneness of
Allah's Lordship) is affirming that Allah is the Creator, the Provider,
by Shaikh Salih ibn Fawzan al-Fawzan
- 30 -
the One who gives life and causes death and the Sustainer. In brief,
Tawheedar-Rububiyahis tosingle out AllahinHis Actions.
No one fromthe creation claimed that there is someone else
who creates, provides or gives life and causes death alongside Allah.
Rather, the disbelievers used to affirm that Allah is the Creator, the
Provider, the One Who gives live and causes death and the Sustainer.
Allah says, If you ask them (i.e., the disbelievers), 'Who has created
the heavens and the earth?' They will say, 'Allah.' [Soorah Luqman
(31): 25]
Say, Who is (the) Lord of the seven heavens, and (the) Lord
of the Great Throne?' They will say, 'Allah.' [Soorah al-Mu'minoon
(23): 86-87]
Read the last verses of Soorah al-Mu'minoon, you will find
that the disbelievers used to affirm Tawheed ar-Rububiyah and
similarly Allah Says in Soorah Yunus, Say (to the disbelievers), 'Who
provides for you fromthe sky and fromthe earth? Or who owns your
hearing and sight? And Who brings out the living fromthe dead and
brings out the dead from the living? And who disposes the affairs?
They will say, 'Allah.' [Soorah Yunus (10): 31] So the disbelievers
affirmedTawheedar-Rububiyah.
Tawheed is thus, NOTjust the affirmationof Tawheed
ar-Rububiyah as the scholars of Kalaam (philosophers)
claim. They claimthat Tawheed is the affirmation that
Allah is the Creator, the Provider, the One who gives
life and death. They say, 'He is One in His Self and
there is no division to Him, He is One in His
Attributes and there is nothing like Him, He is
One in His Actions and there is no partner
withHim.
- 31 -
This (definition of Tawheed by the scholars of Kalaam) is (in
fact, only a part of Tawheed, i.e.,) Tawheed ar-Rububiyah(and not the
complete Tawheed).
Refer to any book from the books of the scholars of Kalaam
youwill findthat theydonot gobeyondTawheedar-Rububiyah.
Tawheed ar-Rububiyah is not the Tawheed with which Allah
sent the Messengers, and affirmation of Tawheed ar-Rububiyah
alone does not benefit the individual because (of the fact that) the
disbelievers and the leaders of disbelief affirmed Tawheed ar-
Rububiyah, but it didnot bring themout of disbelief anddidnot enter
themintoIslam. So, it is a great mistake (todefine Tawheedinthe way
of the scholars of Kalaam).
Hence, whosoever believes this (i.e., Tawheed is limited only
to Tawheed ar-Rububiyah), has not believed anything more than
what AbuJahl andAbuLahabbelievedin.
Today some educators stopat the affirmationof Tawheed ar-
Rububiyah, and do not even touch (the subject of) Tawheed al-
Uluhiyyah. This is a great wrong (and injustice) with regards to the
issue of Tawheed.
Theyalso(wrongly) define Shirkinthese words, Shirkis that
you believe that someone creates with Allah or provides alongside
Him.
We say (in response to them), 'This is the saying of Abu Jahl
and Abu Lahab. They did not believe that someone creates with Allah
or provides with Allah. Rather they affirmed that Allah is the Creator,
the Provider, the One whogives life anddeath.'
- 32 -
SECOND
They (the Arab pagans) said, 'We do not call upon them
(i.e., false gods) and turn towards them except to seek
nearness andintercession(withAllah).
The proof of (the fact that they sought)
nearness with Allah is, Those who take awliya besides
Him (say), 'We worship them only that they may bring
us near to Allah.' Verily, Allah will judge between them
concerning that wherein they differ. Truly, Allah guides
not him who is a liar, and a disbeliever.
[Soorahaz-Zumar (39): 3]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
- 33 -
FOUNDATI ON
So, the mushrikeen, who were called mushrikeen (i.e., disbelievers)
by Allah and were declared to be eternally abiding in Hell, did not
commit Shirk in Allah's Lordship. Rather, they committed Shirk in
Allah's worship. They did not claim that their lords create and
provide with Allah or they benefit or harm, or run the affairs
alongside Allah but they did take their deities as intercessors as Allah
says about them, they worship besides Allah things that hurt them
not, nor profit them, and they say, 'These are our intercessors with
Allah.' [SoorahYunus (10): 18]
by Shaikh Salih ibn Fawzan al-Fawzan
- 34 -
things that hurt themnot, nor profit them,
(It is known from this part of the verse that) The mushrikeen
acknowledged that those whom they worshiped did not benefit or
harm. Rather, they took them as intercessors, i.e., intermediaries
before Allah, in order to fulfill their needs. So they sacrificed and
vowedfor them.
The mushrikeen did not worship their deities believing that
they create, provide, benefit or harm. Rather they merely believed
that their deities intercede and make Shafa'ah for them with Allah.
This was the belief of the disbelievers.
If you were to debate with the grave worshippers of today,
they too repeat the justification of the Arab pagans word-for-word
saying, 'I know that this wali or righteous man does not harm or
benefit, but he is a righteous person and I want himto intercede with
Allahonmybehalf.'
Shafa'ahcanbe of twokinds;
(a) the Legitimate Shafa'ahand
(b) the Illegitimate Shafa'ah
The Legitimate Shafa'ahis the one whichfulfils twoconditions;
i) The Shafa'ahmust be sought withthe Permissionof Allah
ii) The individual on behalf of whomthe Shafa'ah is sought should be
fromthe people of Tawheed, i.e., he may be sinful but he must be a
Muwahhid(i.e., a firmbeliever inTawheed).
If either of the two conditions is not fulfilled, the Shafa'ah
becomes illegitimate.
- 35 -
Allah says, Who is it that can intercede with Him except with His
Permission... [Soorahal-Baqarah(2): 255]
They cannot intercede except for him with whom He is
pleasedwith... [Soorahal-Anbiya (21): 28]
So, those on behalf of whom the Shafa'ah is sought must be
Muwahhideen although they are sinful. But as for the disbelievers
and the mushrikeen (those who associate partners with Allah), they
do not benefit from the Shafa'ah of the intercessors, There will be
neither friend, nor any intercessor for the Dhalimoon (polytheist,
wrongdoers, etc.). [SoorahGhafir (40): 18]
So, these people heard about Shafa'ah and did not
understand its meaning. They (thus) began seeking it from these
people without the Permissionof Allah.
Moreover, it was sought for the mushrikeen, the one whowill
not benefit from the Shafa'ah. They are unaware of the meaning of
the Legitimate Shafa'ahandthe Illegitimate Shafa'ah.
- 36 -
Shafa'ah is of two kinds, the forbidden
Shafa'ah and the affirmed Shafa'ah.
The forbidden Shafa'ah is the one that is
sought from other than Allah concerning a
matter which only Allah is able to do and the
proof is the Saying of Allah.
O you who believe, Spend of that with
which We have provided for you, before a Day
comes when there will be no bargaining, nor
friendship, nor intercession. And it is the
disbeliever who are the Dhalimoon (wrongdoers,
etc.) [Soorah al-Baqarah (2): 254]
The affirmed Shafa'ah is that which is
sought from Allah, and the intercessor is honored
with the intercession and the one on behalf of
whom the intercession is sought is someone
whose deeds and speech are pleasing to Allah,
(all of these conditions should be fulfilled) after
Allah has given the Permission for intercession
as Allah says, Who is he that can intercede with
Him except with His Permission?... [Soorah al-
Baqarah (2): 255]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
- 37 -
Shafaa'ahhas conditions andlimitations, it is not absolute:
Shafaa'ah that is forbidden by Allah is the Shafa'ah without
the Permission of Allah. No one intercedes with Allah without His
Permission. The best of the creation, and the last of all the Prophets,
Muhammad when he wants to intercede for those who are
standing on the Day of Judgement, he will fall in prostration before
His Lord, invoke Him, praise Him, and he will remain in the
prostration until it is said to him, 'Raise your head, speak and you
shall be heard, intercede and your intercession will be accepted.
[Saheeh al-Bukharee] So, the Messenger does not intercede except
after PermissionfromAllah.
The affirmedShafa'ahis that whichis sought onbehalf of the
people of Tawheed, so the mushrik does not benefit from the
Shafa'ah. The one who seeks nearness to the graves, andvows for the
graves is the mushrikwhodoes not benefit fromthe intercession.
In summary, the forbidden Shafa'ah is the one that is sought
without the Permission of Allah or is sought on behalf of a mushrik.
The affirmed Shifa'ah is the one that is sought with the Permission of
Allahandonbehalf of the people of Tawheed.
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by Shaikh Salih ibn Fawzan al-Fawzan
- 38 -
THI RD
Allah's Messenger came to a people who differed in
their object of worship; some worshiped the Angels
while others worshiped the Prophets and pious, also
there were those who worshiped stones and trees and
some worshiped the sun and the moon, but the Prophet
didnot differentiate betweenthem.
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
- 39 -
FOUNDATI ON
The Third Foundation is that the Messenger was sent to a
people, who were mushrikeen, amongst them were those who
worshiped Angels, and those who worshiped the sun and the moon
whilst others worshipedthe awliya andrighteous.
It is from the evil of Shirk that its doers cannot unite upon
any matter, as opposed to the Muwahhideen, whose Lord is One,
Are many different lords (gods) better or Allah, the One, the
Irresistible? That which you worship Allah besides Him are names
whichyouhave named(forged) [SoorahYusuf (12): 39-40]
So, fromthe negative aspects of Shirkandits futilityis that its
people differ in their objects of worship, they cannot unite under any
regulation because they do not follow any rule. They follow their
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by Shaikh Salih ibn Fawzan al-Fawzan
- 40 -
desires, and propaganda of those who misguide others and so their
differences increase.
Allah puts forth a similitude: a (slave) man belonging to
many partners disputing with one another, and a (slave) man
belongingentirelytoone master. Are those twoequal incomparison?
All the praises and thanks be to Allah! But most of them know not."
[Soorahaz-Zumar (39): 29]
So, he whoworships Allahalone is like a slave whoserves one
persononly, who is pleasedwithhim. The servant knows his master's
aspirationanddemands, andis pleasedtoserve him.
But the mushrik is like the one who has numerous masters.
He does not knowwhomto please; each one has his desire and each
one has his own demand and each one has his own interest. Each one
wants that the slave comes to him and therefore, Allah said, Allah
puts forth a similitude: a (slave) man belonging to many partners
disputing with one another. [Soorah az-Zumar (39): 29] meaning he
is ownedbymanypeople, andhe does not knowwhomtoplease.
So, this similitude mentioned by Allah is that of a mushrik
anda muwahhid.
The mushrikeen differ in their worships, and the
Messenger fought them and did not differentiate
between them. He fought the idol worshipers, the
Jews and the Christians, he fought the fire-
worshipers, he fought all the mushrikeen, he also
fought those who worshiped Angels, and also
those who worshiped the Awliya and the
righteous, he didnot differentiate betweenthem.
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- 41 -
In the above principle, is a refutation of those who say, 'He who
worships idols is not like the one who worship a righteous man or an
Angel, because the former worships stones and trees, he worships
inanimate objects whereas the latter worships a pious person, and a
wali of Allahis not like the idol.'
By this (false justification) they seek (to prove) that the ruling
concerning a grave-worshiper today is different from (the ruling
concerning) those who worshiped the idols. So he (who worships the
engraved) should not be declared a disbeliever, and this act of his
should not be considered an act of Shirk and it should not be
permissible tofight him.
We say that the Prophet did not differentiate between
them, rather he considered all of them to be mushrikeen and he
permitted fighting them. There were those who worshiped Eesa
and Eesa is a Prophet of Allah, yet he fought them. The Jews
worshiped Uzair, who was from their Prophets or their righteous
men, the Prophet fought them, he did not differentiate between
them.
(Consequently) There is no distinction with regards to Shirk,
whether one worships a righteous person or an idol or stones or
trees, because (the definition of) shirk is, 'worshiping other than
Allah, whoever it might be.' Therefore Allah says, "Worship Allah and
donot associate anything(Shai'a) withHim." [Soorahan-Nisa (4): 36]
The word ''Shai'a (i.e., anything)" is mentioned in the context
of negation and it comprises everything, it includes everyone who is
made an associate with Allah; Angels, Prophets, righteous, pious,
stones andtrees.
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- 42 -
The proof is the Saying of Allah, "Fight them
until there is no more Fitnah (i.e., Shirk) until the
religion (worship) will all be for Allah Alone."
[Soorah al-Anfal (8): 39]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
i.e., proof of fighting the mushrikeenwithout differentiating between
themonaccount of their object of worship,
"Fight them this is general for all the mushrikeen, without
any exception, then He said, until there is no more Fitnah. Fitnah is
Shirk, i.e., until there remains no Shirk, and this is general which
includes any form of Shirk, whether Shirk with regards to Awliya,
righteous, stones, trees, sunor moon.
until the religion(worship) will all be for AllahAlone means
all the worship will be for Allah, there is no share in it for anyone,
whoever it might be.
So there is no difference between Shirk with regards to the
Awliya andthe righteous, or trees, or Shaytan, or anythingelse.
by Shaikh Salih ibn Fawzan al-Fawzan
- 43 -
The proof of the sun and the moon is, From
among His signs are the night and the day, and
the sun and the moon. Do not prostrate to the
sun or the moon [Soorah Fussilat (41): 37]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
This (verse) proves that there were those who prostrated to the sun
and the moon, and for this reason, the Prophet prohibited Salaat
during sunrise and sunset. We are forbidden to pray at these two
timings in order to close the door to shirk because there are those
who prostrate before the sun during sunrise and sunset. Even if the
prayer is directed towards Allah, we are forbidden from praying at
these timings, because praying at these timings is an imitation of the
mushrikeen and therefore, we are forbidden from it in order to
block the means that might lead to any formof Shirk. The Messenger
came with the prohibition of Shirk and forbidding all means that
might leadtoit.
r
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by Shaikh Salih ibn Fawzan al-Fawzan
- 44 -
The proof of the Angels is the Saying of Allah,
Nor would he order you to take Angels and
Prophets for lords (god). Would he order you to
disbelieve after you have submitted to Allh's
Will? [Soorah aali-Imran (3): 80]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
This proves that there were those who worshiped the Angels and the
Prophets, and that is Shirk and the grave-worshipers of today say,
'those who worship the Angels, Prophets and righteous are not
disbelievers.!!
by Shaikh Salih ibn Fawzan al-Fawzan
- 45 -
The proof of the Prophets is, "when Allah will
say (on the Day of Resurrection), 'O Eesa son of
Maryam! Did you say unto men, 'Worship me
and my mother as two gods besides Allah?' He
will say, 'Glory be to You! It was not for me to
say what I had no right (to say). Had I said such
a thing, You would surely have known it. You
know what is in my inner-self though I do not
know what is in Yours..." [Soorah al-
Maidah (5): 116]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
In this (verse) is a proof that worshiping the Prophets is Shirk, just
like worshipingthe idols is Shirk.
Init is a refutationof those grave-worshipers whodifferentiate inthis
matter, and say that Shirk is only the worship of the idols. According
to them, he who worships the Awliya and righteous men is not the
same as the one who worships the idols, and they deny any similarity
between them, and they claim that Shirk is limited to the worship of
the idols only. This is clearlya misconceptionfromtwoaspects;
i) Allah has condemned all (including those who worship the Awliya
andrighteous) inthe Quranandhe commandedfightingthem.
ii) The Prophet did not differentiate between the worshiper of idol
anda worshiper of Angel or a worshiper of a righteous man.
by Shaikh Salih ibn Fawzan al-Fawzan
- 46 -
The proof of the Saliheen is the saying of Allah,
Those whom they call upon desire (for
themselves) means of access to their Lord
(Allah), as to which of them should be the
nearest and they hope for His Mercy and fear
His Torment. [Soorah al-Isra (17): 57]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
Proof of the saliheen means proof that there are those who worship
the righteous frommankindis the Sayingof Allah, Those whomthey
call upon, desire (for themselves) means of access to their Lord
(Allah), as to which of them should be the nearest and they hope for
His Mercyandfear His Torment. [Soorahal-Isra (17): 57]
It is said that this verse was revealed concerning those who
worshiped Eesa, his mother and Uzair. So, Allah informed them that
Eesa, his mother Maryam and Uzair are all slaves of Allah, they seek
nearness to Allah and hope for His Mercy and fear His Torment. So,
they are slaves, who are in need of Allah, poor before Allah, they
supplicate to Allah, seek waseelah (nearness) to Allah through His
obedience.
by Shaikh Salih ibn Fawzan al-Fawzan
- 47 -
desire (for themselves) means of access to their Lord (Allah),
meaning, nearness to him through His obedience and His worship.
This proves that they are not deserving of worship because they are
human who are in need of Allah, who call upon Allah, desire His
Mercy, and fear His Torment, and whosoever is such does not
deserve tobe worshipedwithAllah.
It is also said that these verses were revealed concerning
some of the mushrikeen, who worshiped a group of Jinn. The Jinn
accepted Islam and those who worshiped them were unaware of
their submissiontoIslam.
So, the Jinn began to seek nearness to Allah through
obedience and desire His Mercy and fear His Torment. So they are
slaves whoare inneedof Allah, whodonot deserve tobe worshiped.
Whichever of the two incidents is intended in the verse, it
proves that it is not permissible to worship the righteous, whether
they be from the Prophets, Siddiqeen, Awliya or Saliheen. It is not
permissible to worship thembecause they are all slaves of Allah and
inneedof Him sohowcantheybe worshipedwithAllah?
The (correct) meaning of Waseelah is obedience and (seeking)
nearness (to Allah). Linguistically, it means, 'the thing that leads you
tothe goal.'
So, that which leads you to the Pleasure of Allah and His
Paradise is a WaseelahtoAllah, andthis is the prescribedwaseelahin
the verse, 'seek the means of approach to Him.' [Soorah al-Maidah
(5): 35]
Those who misinterpret (the Qur'anic verses) say, 'Waseelah
is to make an intermediary between you and Allah from the
righteous, pious andthe engravedinorder totake youcloser toAllah,
- 48 -
(this is just like the sayingof the Arabpagans mentionedinthe verse),
"We worshipthemonly that they may bringus near toAllah." [Soorah
az-Zumar (39): 3]
So the meaning of waseelah according to these deviants is
that you make an intermediary between you and Allah in order to
introduce you to Allah, convey your needs to Him, and inform Him
about you, as if Allahdoes not knowor He is stingy, whodoes not give
unless intermediaries request from Him - Glorified be Allah from
what theysay.
They therefore, shed doubts in the hearts of the people and
(misinterpret verses of the Quran) and say that Allah says, those
whomthey call upon desire (for themselves) means of access to their
Lord. [Soorahal-Israa (17): 57]
They allege that this verse proves that it is legislated to take
intermediaries from the creation to Allah because in this verse Allah
has praised those who do so. And in another verse, Allah says, Oyou
who believe, Do your duty to Allah and fear Him. Seek the means of
approach to Him, and strive hard in His Cause as much as you can
[Soorahal-Maida (5): 35]
They argue, 'Allah has commanded us to take a Waseelah to
Himandthe meaningof Waseelahhere is intermediaries.
So, this is howtheymisrepresent the words.
(Our reply is that) the Waseelah prescribed in the Quran and the
Sunnah is obedience that takes one closer to Allah, and seeking
nearness to Him through His Names and Attributes. This is the
prescribedTawassul.
As for Tawassul (or Waseelah) through the creation, it is the
prohibited form of Waseelah and it constitutes Shirk that was used
- 49 -
by the mushrikeen, (Allah said about them), "They worship besides
Allah things that hurt themnot, nor profit them, and they say, "These
are our intercessors with Allah." [Soorah Yunus (10): 18] "those who
take Awliya (protectors and helpers) besides Him(say), "We worship
them only that they may bring us near to Allah." [Soorah az-Zumar
(39): 3]
This (act of seeking Waseelah through the creation is thus) the exact
same Shirk of those who came before, even if the later ones call it
Waseelah.
It is still the exact same shirk and it is not the prescribed
Waseelah because Allah has never ever made shirk a means of
approach (Waseelah) to Him, rather shirk causes separation from
Allah. Verily, whosoever sets up partners in worship with Allah, then
Allah has forbidden Paradise for him, and the Fire will be his abode.
And for the dhalimoon (polytheists and wrongdoers) there are no
helpers. [Soorahal-Maida (5): 72]
So, how can Shirk be made a Waseelah to Allah. Glorified be
Allahfromwhat theysay.
The verse (17): 57 is a proof that there are mushrikeen who
worship the righteous, because Allah has explained that and He
explained that those whom they worship they are themselves poor
slaves of Allah, they seek means of waseelah to Allah. Meaning they
seek nearness through obedience, (as for) which of them should be
the nearest. meaning they compete with each other in worshiping
Allah due to their poverty before Allah and need for Allah. they hope
for His Mercyandfear His Torment. So, whosoever is such, thenhe is
not deserving of being made a deity who is invoked and worshiped
withAllah.
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The proof of stones and trees is the Saying of
Allah, Have you considered al-Laat and al-Uzza.
And Manaat, and the other third? [Soorah an-
Najm (53): 19-20]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
In this (verse) is a proof that there are mushrikeen who worship the
stones and trees. His Saying, Have you considered is a rhetoric
question, which means inform Me. And it is from the aspect of
rejectionandrebuke.
'Laat' - without a shaddah on the letter Ta - is the name of an idol in
Taa'if. It was a sculptured rock that was built upon a building. It was
covered with curtains resembling the Ka'bah and around it was a
courtyardwitha custodian.
The disbelievers used to worship it instead of Allah and it
belonged to Thaqeef (a tribe) and other tribes who were with them,
theyveneratedthis rock.
by Shaikh Salih ibn Fawzan al-Fawzan
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Laat' witha Shaddahon'Ta' is the name of a personwho twists. It is
the name of a righteous man who used to twist gruel and feed the
pilgrims. When this man died, they built a building upon his grave
and hung curtains on it, and began worshiping it instead of Allah
this is Laat.
Al-Uzza is a kind of tree in a date canyon between Makkah
and Taaif, around it were buildings and curtains and custodians. In it
were Shayateen who used to speak to the people. The ignorant used
to think that the trees were themselves talking to them or it was the
building built by themthat was talking to them although it were the
Shayateen talking to them in order misguide them from the path of
Allah. This idol belonged to the Quraysh and the people of Makkah
andthose aroundthem.
Manaat was a big rock which was in a place near mount
Qudayd between Makkah and Madinah. It was venerated by the
Khuza'ah, Aws and Khazraj. They used to wear their Ihraam on their
waytoHajj, andtheyusedtoworshipit insteadof Allah.
These were the three biggest idols of the Arabs. Allah said,
Have you considered al-Laat and al-Uzza. And al-Manaat, meaning
did they enrich you? Did they benefit you? Did they give you victory?
Did they create you, provide for you, give you life and death? What
did you find with them? This (formof rhetoric question is) a rejection
of (their action) and an admonition to the minds so that it returns to
its senses. Verily, these are rocks and trees and there is no benefit or
harminthem. Theyare merelya creation(of Allah).
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When Islam arrived and the Messenger conquered
Makkah, he sent MugheerahibnShu'bahand AbuSufyanibnHarb to
Laat in Taaif and they both demolished it upon the orders of Allah's
Messenger.
The Prophet sent Khalid ibn Waleed to Uzza. Khalid
demolished it, chopped off the trees and killed the female jinn that
usedtospeaktothe people andmisguide them.
The Prophet sent Ali ibn Abi Talib to Manat and Ali
demolishedit completely.
So if these idols could not save themselves, how could they
save its people and its worshipers, Have you considered al-Laat and
al-Uzza. And Manaat, Where are they now? Did they benefit you?
Could they save themselves fromthe soldiers of Allah or the army of
the Muwahhideed(believers inTawheed)?
In this is a proof that there were those who worshipped the
trees and stones, rather these were the three biggest idols, which
Allahwipedout fromexistence andit didnot evendefendits own-self
or benefit its people. The Messenger of Allah fought them but their
idols could not save them. So, by this the Shaikh proved that there
were those whoworshipedthe rocks andthe trees.
Subhan Allah! Intelligent humans worshiping
inanimate trees and rocks, which have no intelligence,
motionor life! Where is the intelligence of the people?
Far removedis Allahfromwhat theysay.
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The hadeeth of Abu Waaqid al-Laythee who said, 'We
departed with the Prophet to Hunain and we had
recently left Kufr. The mushrikeen used to have a
tree which they used to devote themselves to and
hang their weapons upon, they used to call it, 'Dhaat
Anwaat.' We passed by a tree and said, 'O Messenger
of Allah, appoint for us a Dhaat Anwat like they have
a Dhaat Anwat.' He said, 'Allahu Akbar, Allahu Akbar!
By the One is whose Hand is my soul, these are the
ways. The like of what you have said is like what
Bani Israeel said to Moosa, 'Make for us a god as
they have gods.' He said, 'Verily, you are an ignorant
people.' [Soorah al-A'raaf (7): 138] [at-Tirmidhee]
r
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
Abu Waaqid al-Laythee was amongst those who accepted Islam
eight years after Hijrah.
Dhaat Anwaat: Anwaat is the plural of 'nawt' and it means hanging
i.e., something upon which things are hung. The disbelievers used to
hangtheir weapons onit for blessing.
Some Sahabah who had recently accepted Islam and had not
understoodTawheedcompletelysaid, 'OMessenger of Allah, appoint
for us a Dhaat Anwat like theyhave a Dhaat Anwat.'
This is the evil of blind-following and imitating. This is the
t
by Shaikh Salih ibn Fawzan al-Fawzan
- 54 -
greatest ordeal, The Messenger was astonished upon this (request of
his Sahabah) and said, 'Allahu Akbar! Allahu Akbar! Allah Akbar!'
Allah's Messenger used to praise Allah
whenever he likedsomethingor he was amazed.
(The Prophet then said) 'These are the ways' i.e., (these are
the) path that are followed by the people, some following the other.
The reasonthat leadyouto this (i.e., asking for Dhaat Anwaat which
is anact of Shirk) is followingthe paths of those whocame before you
and imitating the mushrikeen. You have said the like of what Bani
Israeel saidtoMoosa.
When Moosa crossed the sea with Bani Israel and Allah
drowned their enemies while they were looking. They passed by
some mushrikeen who had occupied themselves with their idols, so
they said to Moosa, Make for us a god as they have gods. He said,
Verily, youare anignorant people. [Soorahal-A'raaf (7): 138]
Moosa rejected their saying and said, Verily, these people
will be destroyedfor that whichthey engage in. [Soorahal-A'raaf (7):
139] i.e., (that whichtheyare engagedinof) evil andfalsehood.
all that they are doing is in vain. [Soorah al-A'raaf (7): 139]
because it is Shirk, He (Moosa) said, 'Should I seek for you a god
other than Allah, while He has given you superiority over the
Aalameen.
So, Moosa rejectedtheir saying like our Prophet rejected
the saying of his Sahabah but neither the people of Moosa nor
the Companions of the Messenger commit Shirk because when
Bani Israel made this statement, they did not associate (partners with
Allah) because they did not act upon it. Similarly, although the
Sahabah asked for Shirk , i.e., Dhaat Anwaat, Allah saved them; they
stepped back after they had been forbidden. (So) They had made this
or he would say, 'Subhan
Allah!'
u
t r
u
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- 55 -
statement out of ignorance and not intentionally; and when they
were informed that it is Shirk they ceased and did not continue. If
theyhadcontinued, theywouldhave committedShirkwithAllah.
So, the verse is a proof that there were people whoworshiped
the trees, because these mushrikeen had taken Dhaat Anwat (for
worship). The Sahabah, in whose hearts knowledge was not firmly
grounded, tried to imitate them, but Allah saved them through His
Messenger. So, it is evident that there were people who sought
blessings from trees and made Ukoof, which means to stay (in a
place) for a periodof time inorder toseeknearness toit.
So, this incident explains great issues;
a) The danger of being ignorant of Tawheed. He who does not know
Tawheed, he is likely to fall into Shirk without realizing it. So, it is
required to understand Tawheed and learn what opposes it, i.e.,
Shirk. One should learn these two issues so thoroughly that he
acquires enough knowledge that can take him out of his
ignorance especially at times when he sees other people
committingShirk, andhe might consider it tobe the truthbecause
of his ignorance. So ignorance is dangerous, especially inissues of
Aqeedah.
b) This Hadeethexplains the danger of imitating the mushrikeenthat
it might lead to Shirk. The Prophet said, Whosoever imitates a
people is one of them. [Abu Dawood] so, it is not permissible to
imitate the mushrikeen.
c) Seekingblessings fromthe rocks, trees andbuildings is Shirk- even
if it is given a different name. It is Shirk because it is seeking
blessing from other than Allah such as rocks, trees, graves and
tombs It is Shirk, evenif it is givena different name.
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FOURTH
The mushrikeen (those who commit shirk) of our time
are worse in Shirk than the previous generations
because the former generations committed Shirk
during times of ease but they would become sincere
during difficult times unlike the mushrikeen of today,
whose Shirk is continuous; at times of ease and
hardship. Proof is the Saying of Allah, When they
embark on a ship they invoke Allah making their faith
pure for Him only, but when He brings
them safely to land, behold, they give a
share of their worship to others.
[Soorahal-Ankaboot (29): 65]
The author
Shaikh Muhammad ibn Abdul Wahhab writes,
- 57 -
FOUNDATI ON
The fourth and the last foundation is that the mushrikeen of our time
are worse in Shirk than those amongst whomthe Prophet was sent
and the cause of this is obvious; Allah informed us that the previous
mushrikeen would become sincere to Allah when the situations
became difficult for them. They would not invoke anyone other than
Allahbecause of their knowledge that no one can save themfromthe
hardships except Allahas He said, Whenharmtouches youuponthe
sea, those that you call upon besides Him vanish from you except
Him (Allah Alone). But when He brings you safely to land, you turn
away(fromHim). [Soorahal-Isra (17): 67]
In another verse, (Allah says) When a wave covers themlike
shades, they invoke Allah, making their religion purely for Him.
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by Shaikh Salih ibn Fawzan al-Fawzan
- 58 -
[Soorah Luqman (31): 32] meaning making their supplications
purelyfor Allah.
But when He brings themsafely to land, behold, they give a
share of their worshiptoother. [Soorahal-Ankaboout (29): 65]
So, those who came before committed Shirk in times of ease;
calling upon the idols, rocks and trees. But when they fell into
hardship and came close to destruction, they did not invoke their
idols, trees, rocks or any other creation. Rather, they invoked Allah
alone. So, if no one could expel their hardship except Allah, then how
couldtheyinvoke others at times of ease?
As for the mushrikeen of the present, meaning those who
came later from the Ummah of Muhammad , their Shirk is
continuous during times of ease and hardship. They are never
sincere to Allah, not even during times of hardship. Rather, whenever
their affairs become difficult for them, their Shirk becomes even
more severe and also their calling upon al-Hasan, al-Hussain, Abdul-
Qadir, ar-Rifa'ee andothers this is somethingwell-known.
Their astonishing stories of the sea have been narrated,
when their matters become difficult for them, they start to shout out
the names of the Awliya and the Saliheen and call upon them for
relief instead of Allah because the callers of falsehood and
misguidance tell them, 'We will save youfromthe sea. If youare faced
with any hardship, shout our names and we will rescue you,' as is
narrated about the Masahaikh(pl. of Shaikh) of the Sufi ways. Read, if
you wish, 'Tabaqaat ash-Sha'rawi.' In it is what causes the skin to
shiver they call these incidents Karamaat (miracles) of the Awliya.
They rescue the people fromthe sea. He extends his hands to the sea
and carries the whole ship and brings it to the shore, and even his
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sleeves remaindry, and(there are many) other fables (of this sort). So,
the Shirk of the present mushrikeen is continuous during times of
ease and hardship, and so they are worse than the mushrikeen of the
old.
Shaikh Muhammad ibn Abdul Wahhab also wrote in his
book, Kashfush-Shubhat, another reason (as to why the mushrikeen
of today are worse, he wrote), 'the previous generations worshiped
righteous people from the Angels, Prophets and Awliya, whereas
these (mushrikeen of today) worship the most deviant people and
they acknowledge this (fact). Those whomthey call, 'Aqtaab' (pillars)
and 'Aghwaath' (helpers) (pl. of Ghawth)' do not pray or fast, they
commit adultery, sodomy and disgraceful deeds because they claim
that they are free from the restrictions of Halaal and Haraam, and
that these restrictions are for the commonmasses only.
Those who revere them acknowledge that their leaders do
not pray or fast and they commit disgraceful deeds, and despite their
knowledge, they worship the vilest people like, al-Hallaj, al-Arabee,
ar-Rafaa'ee, al-Badawee andothers.
(So,) The Shaikh has mentioned the proof that the latter
mushrikeen are more severe and worse in Shirk than the previous
ones because those who came before would become sincere during
times of hardship and commit Shirk during times of ease and this is
proved by the Saying of Allah, When they embark on a ship, they
invoke Allah, making their faith purely for Him. [Soorah al-Ankaboot
(29): 65]
May the peace and blessings of Allah be upon our Prophet
Muhammad, his familyandall his companions.
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