“Ash-Sharh al-Moojaz al-Mumahhad li Tawheed al-Khaaliq al-Mumajjad alladhi allafahu Shaikhul-Islaam Muhammad” (The Concise, Simple and Straight-forward Explanation of the Tawheed of the Exalted Creator – which was Authored by the Shaikhul-Islaam Muhammad b. Abdul-Wahhaab). This is an explanation of Kitaab at-Tawheed of Shaikhul-Islaam Muhammad b. Abdul-Wahhaab (d. 1206H, rahimahullaah) by ash-Shaikh al-Allaamah Ahmad b. Yahyaa an-Najmee (rahimahullaah).
So Shaikhul-Islaam Muhammad b. Abdul-Wahhaab (rahimahullaah) said:
Chapter 5: The Explanation of Tawheed and the Testimony (Shahaadah) that None has the Right to be Worshipped Except Allaah
The saying of Allaah, the Most High:
أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ
Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest.. [al-Israa: 57]
And the saying of Allaah, the Most High:
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ
إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ
And [mention, O Muhammad], when Abraham said to his father and his people, “Indeed, I am disassociated from that which you worship, except for He who created me; and indeed, He will guide me.” [az-Zukhruf: 26-27]
His, the Most High’s saying:
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ
They have taken their rabbis and monks as lords besides Allah.. [at-Tawbah: 31]
His saying, the Most High:
وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ
And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they love Allah. [al-Baqarah: 165]
And it is reported in the “Saheeh” from the Prophet (salallaahu alaihi wassallam) that he said:
مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَكَفَرَ بِمَا يُعْبَدُ مِنْ دُونِ اللَّهِ حَرُمَ مَالُهُ وَدَمُهُ وَحِسَابُهُ عَلَى اللَّهِ
“Whoever says: ‘None has the right to be worshipped except Allaah, and he disbelieves in whatever is worshipped besides Him, then his wealth and blood become sacred (forbidden to others), and his reckoning is with Allaah, the Mighty and Majestic.'”
(Hadeeth reported by Muslim: Book of Imaan, Chapter: The command to fight the people until they say: None has the right to be worshipped except Allaah, and Muhammad is the Messenger of Allaah, and they establish the prayer and pay the Zakaah… From the hadeeth narrated by Abu Maalik al-Ash’aree from his father (radiyallaahu ‘anhumaa))
The explanation of this chapter heading will come in the chapters that follow.
This chapter contains the greatest of issues and the most important of them, which is the explanation of Tawheed and the explanation of the Testimony of Faith (the Shahaadah) and its clarification in clear terms, [as follows]:
[Shaikh Ibn ‘Uthaimeen mentions that the explanation of Tawheed necessitates two matters: 1. The negation of the right of worship (or divinity) directed to anyone or anything besides Allaah. 2. To affirm the right of worship and divinity for Allaah alone. So both are necessitated to actualise Tawheed.
If you were to say: Zayd is standing, then you have affirmed standing for Zayd, but you have not affirmed that he alone is standing. However if you were to say: There is no one standing except for Zayd, then you have affirmed for him that he is standing and he alone is standing.
If you were to say: Allaah is a God, then you have affirmed for him the right of worship (al-Ulooheeyah), but you have not negated it from others besides Him, so Tawheed has not been perfected. However if you were to say: “Laa ilaaha illallaah” then you have affirmed Divinity and the right of worship for Allaah, and you have negated it from others besides Him. See Qawlul-Mufeed, pp. 102-103.]
The verse in al-Israa in which Allaah makes clear the refutation against the polytheists who call upon and supplicate to the pious ones; and in it is a clarification that this act constitutes Major Shirk.
[Ibn Uthaimeen stated that indeed Du’aa (supplication) is worship, as Allaah stated:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
“And your Lord says, “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell [rendered] contemptible.” [Ghaafir: 60]
So this proves that du’aa is in fact worship because the end of this verse is a reason for its beginning, so whoever calls upon anyone besides Allaah, whether living or dead is a mushrik upon Major Shirk.
Ibn Uthaimeen mentioned that calling upon the creation falls into three categories:
1. That which is permitted: That is when you call upon the creation (i.e. a person) in an affair in which he is able to fulfil in affairs which are tangible and known. This is not considered as the Du’aa of Ibaadah or the supplication of worship. Rather it is from the permissible affairs. The Prophet (salallaahu ‘alaihi wassallam) said: “If he asks you, then respond to him.” (From the hadeeth of Abu Hurairah, reported by Muslim in Kitaab as-Salaam, Chapter: From the right of a Muslim upon a Muslim is responding to the Salaam)
2. That you exclusively and absolutely call upon a person regardless of whether he is dead or alive in an affair that none is capable of fulfilling except Allaah. This is Major Shirk because you have set up a rival with Allaah in an affair that none is able to fulfil except Allaah, such as saying, “O so-and-so! Make [or place] a male child in the womb of my wife!”
3. That you call upon one who is dead who cannot respond with means that are tangible and known. This is also Major Shirk because one does not call upon the deceased except that he believes that the dead person has some effect upon the creation. See Qawlul-Mufeed, p. 103]
The verse in Sooratul-Baraa’ah (at-Tawbah 9:31), wherein Allaah makes clear that the People of the Book took their Priests and Rabbis as Lords besides Allaah, and Allaah made it clear that they were not commanded except to worship One God. Alongside this is the interpretation of the verse in which there is no ambiguity, i.e. it is concerning giving obedience to the Scholars and the worshippers in affairs of disobedience to the Creator, and one is not to call upon them and supplicate to them.
The saying of the “Khaleel” (i.e. Ibraaheem whom Allaah took as a friend), may the peace of Allaah be upon him, to the unbelievers:
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ
إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ
And [mention, O Muhammad], when Abraham said to his father and his people, “Indeed, I am disassociated from that which you worship, except for He who created me; and indeed, He will guide me.” [az-Zukhruf: 26-27]
So Ibraaheem excluded his Lord from the deities that are worshipped. And Allaah, the Most Perfect, mentioned that this disassociation from what is worshipped besides Allaah and this allegiance to [to his Lord], it is the explanation of the meaning of the Testimony that, “None has the right to be worshipped except Allaah.” So He, the Most High, said:
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ
And he made it a word remaining among his descendants that they may turn back [to repent or receive admonition]. [az-Zukhruf: 28]
The verse in Sooratul-Baqarah pertaining to the unbelievers regarding whom Allaah, the Most High, said [two verses later]:
وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ
And they are never to emerge from the Fire. [al-Baqarah: 167]
Allaah mentions that they love these rivals they have set up that as they love Allaah, so this proves that they have a great love for Allaah yet that does not enter them into Islaam; then how [much worse] is the case with those who love these rivals more than the love of Allaah!? And much more severe is the case of the one who does not love except the rival, and does not love Allaah [at all]?!
[Ibn Uthaimeen mentions here that one is obligated to love Allaah sincerely and purely, not associating anyone in that love as a partner, not even one’s love for Allaah’s Messenger (salallaahu ‘alaihi wassallam). Had he not been the Messenger of Allaah, obedience to him would not have been obligatory nor love except that which is given to every believer. And a person is not forbidden from having love for others besides Allaah, rather he can love anything that it is permitted to love, such as: his child, his wife, (etc.) however he must not make that love like the love due to Allaah.
So the categories of love are four:
1. To love Allaah with a stronger love than anything else besides Him. This is Tawheed.
2. To love other than Allaah just as Allaah is loved. This is Shirk.
3. That other than Allaah is loved with a greater love than one has for Allaah. This is more severe in Shirk than the previous category.
4. That other than Allaah is loved, and there is no love in his heart for Allaah, the Most High. This is the severest of all the categories.
So the types of loves differ; a man loves his father and he loves his son, and there is a difference between the two types of love; he loves Allaah and he loves his son, and between these two types of love there is a difference – so all the hidden affairs with respect to love, happiness and sadness differ in accordance to the affairs they are connected to. See Qawlul-Mufeed, p. 105]
The saying of the Prophet (salallaahu ‘alaihi wassallam): “Whoever says: “None has the right to be worshipped except Allaah, and he disbelieves in whatever is worshipped besides him, then his wealth and blood become sacred (forbidden to others), and his reckoning is with Allaah, the Mighty and Majestic.”
This is from the greatest of narrations that clarifies the meaning of, “None has the right to be worshipped except Allaah.” (i.e. laa ilaaha illaallaah). He, the Most High, did not make by the uttering of this sentence life and wealth sacred. One’s life and wealth were not made sacred even by merely knowing its meaning and uttering it. Rather life and wealth are not made sacred except if this testimony is accompanied with disbelief in all that is worshipped besides Allaah. Having doubt or withholding in this matter does not make wealth and life sacred.
[Ibn Uthaimeen states that one must disbelieve in the idols. The Prophet (salallaahu ‘alaihi wassallam) truly rejected the worship of them. So it is not sufficient for a person to just say, “Laa ilaaha illallaah and I do not worship idols.” Rather, he must say: “The idols that are worshipped besides Allaah, I disbelieve in them and in the worship of them.” So for example, it is not sufficient that he says: “Laa ilaaha illallaah and I do not worship al-Laat,” he must also by necessity disbelieve in it and say: “It is worshipped without due right.” Otherwise he will be giving recognition to disbelief. So whoever is pleased with the religion of the Christians as a Religion to be offered as a practice to Allaah, then such a person is an unbeliever because he has equated other than Islaam with Islaam, and has denied the saying of Allaah, the Most High:
وَمَن يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers. [Aali ‘Imraan: 85]
See, Qawlul-Mufeed, p. 105]
So what an amazing affair this is! How great, tremendous and profound! What an explanation and what clarity! A great decisive proof that cuts off the disagreement of the one who disputes.
The Explanation of the Chapter:
Ash-Shaikh al-Allaamah Ahmad b. Yahyaa an-Najmee (rahimahullaah) said:
At this point Abdur-Rahmaan b. Muhammad b. Qaasim (d. 1392AH, rahimahullaah) said:
“He (Shaikhul-Islaam) coupled the Shahaadah with Tawheed [in the chapter] by coupling the thing that indicates with the thing being denoted, so it is the fact that Tawheed is the meaning of “Laa ilaaha illallaah.” And the thing being denoted is in agreement with it (i.e. Laa ilaaha illallaah means Tawheed), meaning: The chapter of clarifying Tawheed is the singling out of Allaah alone with Divinity and Worship (Tawheed al-Uloohiyyah and al-‘Ibaadah) because that is the actual true intent for the authorship of this book. And clarification of the thing being denoted which is the Testimony that “none has the right to be worshipped except Allaah” that it consists of negation and affirmation; and that which it encompasses of sincerity and purity of worship for Allaah alone to the exclusion of other than Him. So the explanation of an affair can sometimes be by way of mentioning what is underlying a word [or sentence] in terms of meaning, or sometimes by mention of its opposite and its negation.” End of his words.
[Translator: He was a great Hanbalee scholar of the Sunnah, from Najd in Arabia. He has a small explanation of Kitaab at-Tawheed called “Haashiyat Kitaabit-Tawheed.” It is considered as possibly the best summarised explanation of Kitaab at-Tawheed. He quotes often from Shaikhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim (rahimahumallaah). Not surprising since he was the one who gathered together, ordered and compiled the “Majmoo’ Fatawa Shaikhil-Islaam Ahmad Ibn Taymiyyah” in 37 volumes. In his explanation of Kitaabut-Tawheed, however, he does not mention the points (or masaa’il) that are present at the end of each chapter.]
I (Shaikh Ahmad an-Najmee) say: The explanation of the Shahaadah that “none has the right to be worshipped except Allaah” which comprises of negation and affirmation – then it is negation of the divinity and the taking of anything to be worshipped besides Allaah – and it is the affirmation of divinity and the sole right of worship for Him to the exclusion of anything else besides Him. And this is the reality of Tawheed and its explanation.
As for the saying of Allaah:
أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ
Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest.. [al-Israa: 57]
Meaning: Those that are called upon, those whom you, O polytheists, call upon, they themselves used to call upon their Lord, and they would seek to excel one another in pleasing Him. Each of them wanted to come close to Him by a means (a waseelah) that was legislated upon the tongues of His Messengers, each hoping from Allaah that He makes them him from those drawn close before Him. So how is it possible that you are now calling upon them?! And that you seek from them attainment of benefit and repelling of harm?!
It is, rather, incumbent upon you that you call upon Allaah and supplicate to Him, the Mighty and Majestic, the One whom they would call upon and supplicate to; that you seek nearness to Him by calling upon Him alone and supplicating to Him alone just as they would seek nearness to Him. Also those who are called upon are utterly incapable of bringing about any benefit to you, or to repel any harm from you, just as they were unable and incapable of bringing about benefit for themselves or to repel harm. They would seek these affairs from Allaah, the Majestic and Most High. Allaah, the Majestic, said:
قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا
Say, “Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else].” [al-Israa: 56]
Meaning: They do not possess ability to aid you or remove harm from you, and they do not posses the ability to transfer it to other than you, and the one who has ability over that is Allaah alone.
This Chapter Continued…
The the author, Imaam Muhammad b. Abdul-Wahhaab, mentioned the verse:
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ
إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ
And [mention, O Muhammad], when Abraham said to his father and his people, “Indeed, I am disassociated from that which you worship, except for He who created me; and indeed, He will guide me.” [az-Zukhruf: 26-27]
In this verse Allaah states that Ibraaheem (‘alaihis-salaam) announced to his father and his people his dissociation from what they worship. And their worship was mixed-up: they would worship Allaah sometimes, and worship other than Allaah sometimes. Ibraaheem (‘alaihis-salaam) dissociated himself from their worship of other than Allaah. And Ibraheem made the worship of Allaah, the one who created them the exception (i.e. that He alone should be worshipped to the exception of others). He is the one who created them and created the whole of creation and Ibraheem affirmed worship of Him. And he negated the worship of other than Him when he (‘alaihi salaam) said:
إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ
إِلَّا الَّذِي فَطَرَنِي
“Indeed, I am disassociated from that which you worship, except for He who created me..”
Meaning: Surely His worship alone is my practice, my belief, and the coolness of my eyes by way which I have fastened my sight, I am at ease with Him and with the worship of Him, and my soul is tranquil with the worship of Him alone:
إِلَّا الَّذِي فَطَرَنِي
“..except for He who created me..”
Meaning: Beginning with my creation. And this is the meaning of the word: “fatara”. Ibn ‘Abbaas (radiyallaahu ‘anhumaa) said:
I did not know what “Faatir” of the heavens and earth was until I judged between two bedouins regarding a well, and one of them said: “Ana fatartuhaa”.
[See “At-Tamheed” of Ibn Abdul-Barr (18/78). “Istidhkaar” (3/105). “An-Nihaayah fee Ghareebil-Hadeeth.” (3/457)]
Meaning: I am the one who initiated its construction. So the meaning of “Fataranee” is: He is the one who created me in the beginning – and for this reason He is the one who is deserving of my worship, that it be directed to Him.
Then Shaikhul-Islaam mentioned the saying of Allaah:
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ
They have taken their “ahbaar” and “ruhbaan” as lords besides Allah.. [at-Tawbah: 31]
The “Ahbaar” are the scholars, and the “Ruhbaan” are the general worshippers – and the habit of the people is to refer back to these two groups and take to their speech and opinions. Allaah, the Mighty and Majestic, rebuked the unbelievers because they took the Ahbaar and Ruhbaan (the scholars and worshippers) as Lords besides Allaah whereby they made them as legislators of Religious Law (i.e. the Revelation). They would make halaal for them that which Allaah had made haraam, so they would then consider it to be halaal. And they would make haraam for them that which Allaah had made halaal, so they would then consider it to be haraam. This however does not necessitate, in an absolute sense, exiting from Islaam, rather this point it requires further explanation. So sometimes the one who falls into this reaches the point whereby he exits Islaam, and this is when they take them as legislators of Religious Law (i.e. the Revelation). So they take their legislation and they give it precedence over an above that which Allaah has legislated in His Book, and that which the Messenger (sallallaahu ‘alaihi wassallam) legislated, and they believe that this legislation that is not from Allaah and His Messenger is equal to Allaah’s Legislation or an increase upon it.
However, if they seek verdicts (fatwas) from them and they issue fatwas making haraam what is halaal, or making halaal what is haraam. So they obey them in making haraam the halaal matters, and making halaal the haraam matters by way of acting upon those verdicts – and the people obey them whilst they know they are sinning and they affirm the fact that it is a sin, yet they still follow them but they know internally what is halaal is halaal and what is haraam is haraam. This is then a major sin.
The author mentions the saying of Allaah, the Most High:
وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ
And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they love Allah. [al-Baqarah: 165]
Whoever takes something (or someone) to be worshipped besides Allaah and worships that thing, seeking from it benefit and that harm be repelled, believing that it has the ability to do that, then the one who does so has taken a rival alongside Allaah, the Mighty and Majestic; an equal unto Him, and a counterpart. This is Major Shirk that exits one from Islaam because it is to love other than Allaah as Allaah is loved, so such a person falls into Major Shirk that exits the doer from the Religion, even if he ascribes himself to Islaam and claims that he is a Muslim. Allaah, the Most Perfect and free from all imperfections, said to His Prophet (salallaahu ‘alaihi wassallam):
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your deeds would surely become worthless, and you would surely be among the losers. [az-Zumar: 65]
And He (the Most High) said after mentioning the Messengers in Sooratul-An’aam:
ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ
That is the guidance of Allah by which He guides whomever He wills of His servants. But if they had associated others with Allah, then worthless for them would be whatever they were doing. [al-An’aam 6:88]
And there occurs in the hadeeth Qudsee that Allaah, the Most High, said:
أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ مَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ
“I am free and not in need of partners being associated with Me in worship. Whomsoever performs an act [of worship] associating others with me in that act, then I have abandoned him and his Shirk.”
[Hadeeth reported by Imaam Muslim (rahimahullaah) in Kitaab: Az-Zuhd war-Riqaa’iq, from the hadeeth of Abu Hurairah (radiyallaahu ‘anhu)]
Shaikhul-Islaam stated that it is reported in the “Saheeh” from the Prophet (salallaahu ‘alaihi wassallam) that he said:
مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَكَفَرَ بِمَا يُعْبَدُ مِنْ دُونِ اللَّهِ حَرُمَ مَالُهُ وَدَمُهُ وَحِسَابُهُ عَلَى اللَّهِ
“Whoever says: “None has the right to be worshipped except Allaah, and he disbelieves in whatever is worshipped besides Him, then his wealth and blood become sacred (forbidden to others), and his reckoning is with Allaah, the Mighty and Majestic.”
In this hadeeth is a proof that the statement, “laa ilaaha illallaah” necessitates that there must be action to support its utterance, and that is to disbelieve in that which is worshipped besides Him. And in that there is a proof of the truthfulness of the utterance of, “laa ilaaha illallaah”, which consists of negation and affirmation. The negation (or nafiyy) of all gods or objects of worship besides Allaah (the Mighty and Majestic) which is understood from the words, “laa ilaaha” (the is no god or object of worship). Then there is the affirmation (or ithbaat) of sole worship for Allaah which is understood from the words, “illallaah” (except for Allaah). So whoever negates gods alongside Allaah then he it is must and necessary to disbelieve in everything that is worshipped besides Allaah – and he must believe that worship is not correct (or sound) and not accepted except with the presence of these two conditions, and he must be absolutely certain of that in his heart, and bound to that – i.e. that he holds as his belief that divinity and the right of worship (al-Uloohiyyah) is an affair that uniquely particular to Allaah, the Mighty and Majestic – and that everything that is worshipped besides Him, then it is worshipped without any right. Therefore, the servant disbelieves in everything that is worshipped besides Allaah. And this is the meaning of disbelieving in the Taaghoot (objects or persons given divinity besides Allaah, whilst being pleased with that). This is due to the saying of the Prophet (salallaahu ‘alaihi wassallam):
وَكَفَرَ بِمَا يُعْبَدُ مِنْ دُونِ اللَّهِ
“And he disbelieves in whatever is worshipped besides him.”
So whoever believes in the Uloohiyyah, or the divine right of worship for Allaah and disbelieves in whatever or whoever is worshipped besides Him, then such a person has completed Imaan – and due to this, his wealth and life become sacred and his blood is not spilt except for a due right, and his wealth and possessions are sacred and not taken except for a due right.
Many of those in opposition to the truth have neglected this condition. You may find amongst them one who utters, “laa ilaaha illallaah” yet he worships other than Allaah believing that that thing he worships can bring about benefit or repel harm – and alongside this he performs the daily prayers and he claims that he is a Muslim. And the one who speaks about Tawheed [correctly], and negates the worship of the dead in the graves, and the worship of tombs and the awliyaa, then they say concerning this one that “he hates the awliyaa (the pious friends of Allaah).” Some of them are even callers to Shirk with Allaah, and this alongside the fact that they pray and fast, and claim they are Muslims. Yet this same person will make vows in the name of a “pious one” (a so-called walee of Allaah); and will seek protection or refuge with the walee in an affair in which none has the ability besides Allaah.
Indeed even from their general folk, who are enslaved to the custodians [of the graves], one of them will enter under his bed and prostrate to this custodian, and seek from him cure to his sickness, or that his lost possession is returned, or that his wife be guided, or to be aided against his enemy – and then this custodian [of the grave] promises that Allaah will carry out this request, as if he is making the promise on behalf of his son or close relation, one for whom he is doing a favour. So these people should fear Allaah, those who the Soofees have transformed and deformed, and they have made other gods (aalihah) alongside Allaah – upon them is to fear Allaah, the Mighty and Majestic, and give up that which they are upon of associating partners with Allaah, and the worship of the Tawaagheet (false deities), otherwise they are forewarned of a blazing hot Fire. Allaah, the Most Perfect and free from all imperfections, says:
فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا
“So taste [the punishment], and never will We increase you except in torment.” [an-Naba’ 78:30]
So the one who believes in Allaah, and disbelieves in whatever is worshipped besides Him, then is blood and wealth is protected, and his reckoning is with his Lord (subhaanahu wa ta’aalaa), and he is promised with goodness, as Allaah, the Most High, stated:
وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ
..and give good tidings to those who believe that they will have a [firm] precedence of honor with their Lord.. [Yoonus 10:2]
End of Chapter.
Discover more from Abu Khadeejah : أبو خديجة
Subscribe to get the latest posts to your email.
