Removal of The Doubts Kashf Ush Shubuhaat

Removal of the Doubts
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Kashf ush-Shubuhaat (Removal of the Doubts)
Shaikh ul-Islaam Muhammad bin Abdul-Wahhaab
Definition of Tawheed
In the name of Allaah, the Most-Merciful, Every-
Merciful (to His Believin !ervants". #now $ may
Allaah have mercy u%on you $ that &awheed
(monotheism" is to sinle out Allaah, free is He from
all im%erfections, with 'all forms of( worshi% (i)aadah"
and this is the reliion of the Messeners sent )y
Allaah to His servants.
The Messengers and Their Peoples
&he first of them was *uh (alaihis-salaam", Allaah sent
him to his %eo%le when they e+aerated the status of
the rihteous %eo%le 'such as( ,add, !uwaa,
-ahuth, -a.u/ and *asr. And the last of the
Messeners was Muhammad (sallallaahu alaihi
wasallam" and he smashed the statues of these
rihteous %eo%le. Allaah sent him to a %eo%le who
were iven to devotion and worshi%, would ma0e the
%ilrimae, ive charity and remem)er Allaah often.
That For Which the Mushriks Were Fought Against
However, they made some of the creatures into
intermediaries )etween themselves and Allaah, and
they would say we see0 nearness (ta/arru)" to Allaah
from them1 and we see0 their intercession from them
with Allaah1. !uch (creatures" included the Anels,
Eesaa, Maryam and others from amon the rihteous
%eo%le.
That For Which The Messengers Were Sent
!o Allaah sent Muhammad (sallallaahu alaihi
wasallam" so that he would revive for them the
reliion of I)raheem (alaihis-salaam" and so that he
would inform them that this nearness (ta/arru)" and
this )elief (i.ti/aad" 'that they held and directed
throuh the creatures( is the sole riht of Allaah, and
that it does not )efit anyone )esides Allah, neither a
near Anel (to Allaah" and nor a Messener that was
sent $ aside from the 2reator alone, with whom there
is no %artner.
What the Mushriks Alread Affirmed
Also that none sustains and %rovides )ut He, that none
ives life )ut He, that none causes to die )ut He, that
none controls the affair(s" )ut He and that all of the
seven Heavens and whatever is within them, the
seven Earths and whatever is within them are all
su)servient to Allaah and under His command and His
(com%ellin" %ower. And if you see0 the evidence to
show that the Mushri0s whom the Messener of Allaah
(sallallaahu alaihi wasallam" fouht aainst used to
witness (and affirm" all of this, then recite His $ the
Most Hih.s $ sayin, Say (O Muhammad): Who
provides for you from the sky and from the
earth? Or who owns hearing and sight? And who
brings out the iving from the dead and brings
out the dead from the iving? And who disposes
the affairs?! "hey wi say: A#h$! Say: Wi
you not then be afraid of A#h%s &unishment (for
setting up rivas in worship with A#h)?!
('unus ():*()
And his sayin, Say: Whose is the earth and
whosoever is therein? +f you know,! "hey wi
say: +t is A#h%s,! Say: Wi you not then
remember?! Say: Who is (the) -ord of the
seven heavens. and (the) -ord of the /reat
"hrone?! "hey wi say: A#h$! Say: Wi you
not then fear A#h (beieve in 0is Oneness. obey
0im. beieve in the 1esurre2tion and
1e2ompense for ea2h and every good or bad
deed)$! Say +n Whose 0and is the sovereignty
of everything (i$e$ treasures of ea2h and
everything)? And 0e prote2ts (a). whie against
Whom there is no prote2tor. (i$e$ if A#h saves
anyone none 2an punish or harm him. and if
A#h punishes or harms anyone none 2an save
him). if you know$! "hey wi say: (A that
beongs) to A#h$! Say: 0ow then are you
de2eived and turn away from the truth?!
(A3Mu%minun 4*:56357)$ And other such verses.
What Did the Mushriks !e"ect#
,hen you have esta)lished that they used to affirm all
of this and that this was not sufficient to enter them
into the &awheed which the Messener (sallallaahu
alaihi wasallam" called them to, you will come to 0now
that the &awheed which they rejected was the
&awheed of I)aadah, that which the Mushri0s of our
time have called )elief (I.ti/aad".
Part Worship to Allaah and Part Worship to $reatures
'And( just as they (the Mushri0s" used to also call
u%on Him $ free is He from im%erfections $ day and
niht, then amonst them were those who would call
u%on the Anels for intercession on account of their
rihteousness and nearness to Allaah (thin0in this
would )e of )enefit to them". &hey also called u%on
the rihteous %eo%le, such as al-3aat or to a 4ro%het
such as Isaa5.1
What the Messenger Fought For
5And when you have come to 0now that the
Messener of Allaah fouht them on account of this
!hir0 'that they fell into( and he invited them to ma0e
their worshi% %urely and sincerely for Allaah alone,
just as He, the Most Hih, said, So do not 2a upon
anyone aongside Aaah! (Surah 8inn 94:(5)$
And He also said, :or 0im (Aone) is the Word of
"ruth (i$e$ none has the right to be worshipped
but 0e)$ And those whom they invoke. answer
them with nothing;! (1a<d (*:(6)$ And when you
have esta)lished that the Messener of Allaah
(sallallaahu alaihi wasallam" fouht them so that all of
invocation (du.a" would )e for Allaah 'alone(, li0ewise
ma0in oaths for Allaah alone, 'ritual( sacrificin
(dha)h" for Allaah alone, see0in aid 'in times of
hardshi%( from Allaah alone, and all the various forms
of worshi% for Allaah alone.
What $onstitutes Shirk
And when you have come to 0now that their 'mere(
affirmation of &awheed ur-6u)oo)iyyah did not enter
them into Islaam, and that their see0in the Anels, or
the 4ro%hets, or the 6ihteous, see0in their
intercession and see0in nearness to Allaah throuh
all of that was the reason that made their )lood and
wealth lawful.
The True %ature of the Tawheed of the Messenger&s'
',hen you have come to 0now all of these affairs(,
then you will have come to 0now 'the true nature( of
the &awheed which the Messeners invited to and
which the Mushri0s refused to affirm and acce%t. And
this &awheed is the meanin of -aa iaaha iaaah!
(&here is none which has the riht to )e worshi%%ed
e+ce%t Allaah alone". 7or a deity (ilaah" $ in the view
of the Mushri0s $ is the one who is souht for the sa0e
of these affairs (that is intercession and nearness to
Allaah", whether it )e an Anel, a 4ro%het, a tree, a
rave or a jinn. &hey did not intend or mean that a
deity (ilaah" is the 2reator, !ustainer or 6eulator
(Muda))ir", for they 0new that this is only for Allaah
alone $ as has %receded $ )ut what they meant )y
ilaah what the Mushri0s of our time intend )y the word
sayyid1 (master, lord".
The Meaning( %ot the )tterance
!o the 4ro%het (sallallaahu alaihi wasallam" came to
them to invite them to the word of &awheed, -aa
iaaha iaaah!. And what is re/uired from this word
is its actual meanin, not merely its utterance 'u%on
the tonue(.
The Ignorant )nbelie*ers )nderstood the !ealit of
Tawheed
&he inorant 8n)elievers 0now that the intent of the
4ro%het (sallallaahu alaihi wasallam" )y this word was
the sinlin out of Allaah, the Most Hih, in
attachment to Him (atta.allu/" 'with all forms of
worshi%( and dis)elievin in whatever is worshi%%ed
)esides him, and freein oneself from that. 7or when
he said to them, Say -aa iaaha iaaah!, they
re%lied, 0as he made the #iha (gods) (a) into
One +#h (/od 3 A#h)$ =eriy. this is a 2urious
thing,! (Sad *5:>)$
The Muslims Stooped in Ignorance of the !ealit of
Tawheed
!o when you have come to 0now that the inorant
amonst the 8n)elievers 0new all of this, then it is
ama9inly strane that one who claims Islaam for
himself yet he does not even 0now the e+%lanation of
this word (the #alimah" which even the inorant
amonst the 8n)elievers 0new. 6ather, he even thin0s
that it merely involves the utterance of its letters
without the heart )elievin in any of its meanins.
Even the intellient and shrewd amonst them (the
ones who claim Islaam" thin0 that its meanin is that
none creates or sustains and nourishes )ut Allaah, and
none controls the affairs e+ce%t Allaah. !o there can
)e no oodness in a %erson when the inorant ones
amonst the 8n)elievers are more 0nowledea)le
than him of the meanin of -aa iaaha iaaah!$
What +as Preceded In ,-planation of the !ealit of
Shirk Is The .er /ne That Allaah Forgi*es %ot
,hen you have come to 0now what I have mentioned
to you with a firm understandin of the heart and you
have come to 0now 'the reality of the nature( of !hir0
with Allaah, a)out which Allaah said, :erily, All;h
forives not that %artners should )e set u% with him in
worshi%, )ut He forives e+ce%t that (anythin else" to
whom He %leases51 (An-*isa <=<>".
The .ast Ma"orit of People +a*e Fallen Into
Ignorance In This !egard
And when you have come to 0now 'the true nature of(
the reliion with Allaah sent the Messeners, from the
first to the last of them, and )esides which Allaah
acce%ts none other from anyone. And when you have
come to 0now the reat inorance that the majority of
%eo%le have fallen into in this reard, you will have
ac/uired two )enefits=
The Two 0enefits For the Muwahhid
&he first= rejoicin in the )ounty of Allaah and His
mercy, just as He $ the Most Hih $ said, Say: +n
the ?ounty of A#h. and in 0is Mer2y@ therein et
them reAoi2e$! "hat is better than (the weath)
they amass$! ('unus ():>5)$
'&he second(= and you will have )enefited from havin
reat fear 'of fallin into this dis)elief(. 7or if you have
come to 0now that a %erson can dis)elieve (and e+it
the reliion" )y a mere word that utters with his
tonue, and sometimes he may say it while he is
inorant of what he is sayin yet he is not e+cused
due to inorance, and sometimes he may say it
thin0in that it )rins him closer to Allaah the Most
Hih, as the Mushri0s used to )elieve $and es%ecially
if Allaah has ins%ired you 'to understand( what He has
narrated a)out the %eo%le of Moosaa, alonside their
rectitude and their 0nowlede, that they came to him
sayin, Make for us an i#han (a god) as they
have #iha (gods)! (A3A%raf 9:(*5) $ then after all
of this your eaerness for and your reat fear of what
will deliver you from all of this and what is similar to it
will reatly increase.
The Setting )p of ,nemies For the Prophets and their
Followers
#now that it is from Allaah.s wisdom, free is He from
all im%erfections, that never did He send a %ro%het
with this &awheed e+ce%t that He set u% enemies for
him, as He, the Most Hih said, And so We have
appointed for every &rophet enemies 3 Shay#tin
(devis) among mankind and Ainns. inspiring one
another with adorned spee2h as a deusion (or
by way of de2eption)! (A3An%am B:((4)$
The ,nemies +a*e Man a 1nowledge and Science At
Their Disposal
And the enemies of &awheed can sometimes have a
variety of ty%es of 0nowlede, )oo0s and aruments
'which they use to e+tinuish the liht of &awheed(,
just as He, the Most Hih, said, "hen when their
Messengers 2ame to them with 2ear proofs. they
eCuted (in pride) with that whi2h they had of
the knowedge! (/hafir 6):5*);!
The Straight Path( the ,rudition of the ,nemies(
Satan( and the 0elie*ers Weapon
!o when you have come to 0now all of that (i.e. what
has %receded", and when you have come to 0now that
the %ath to Allaah will inevita)ly have enemies lyin in
wait u%on it, %eo%le who have elo/uence, 0nowlede
and aruments, then it is o)liatory u%on you that you
learn that from the deen of Allaah what will in turn
)ecome a wea%on for you, )y which you will fiht
aainst those devils (!hayaateen", those whose
Imaam (leader" and s%o0esman said to your 3ord $
the Mihty and Majestic= Surey + wi sit in wait
against them (human beings) on 'our Straight
&ath$ "hen + wi 2ome to them from before them
and behind them. from their right and from their
eft. and 'ou wi not find most of them as
thankfu ones (i$e$ they wi not be dutifu to
'ou)$! (A3A%raf 9:(B3(9)$
The Decisi*e Proofs Are /btained From Allaah And the
Strength of the $ommon Person Amongst the
Muwwahids /*er the ,rudite Scholars Amongst the
Mushriks
However, when you turn to Allaah and %ay close
attention to His 'decisive( aruments and his
clarifications, then do not fear and nor des%air, Dver
feebe indeed is the pot of Shait#n (Satan)$!
(An3Eisa 6:9B)$ And the common %erson from
amonst the Muwahhideen will overcome a thousand
from the 8lamaa (scholars" amonst the those
Mushri0s, just as the Most Hih has said, And that
Our sodiers. they veriy woud be the vi2tors$!
(As3 Saffat *9:(9*) . !o the !oldiers of Allaah, they
are the victorious )y way of evidence and the tonue,
just as they are victorious )y the sword and the s%ear.
The Defenceless Muwahhid22
But indeed it is feared for the Muwahhid who traverses
the %ath without any wea%on. -et Allaah the Most Hih
has favoured us with His Boo0, which He has made,
as an eCposition of everything. a guidan2e. a
mer2y. and gad tidings for those who have
submitted themseves (to A#h as Musims)$!
(An3Eah (B:57)
All Arguments Are ,ternall !endered Futile 0 the
3ur4an
!o no %erson of falsehood comes with any arument
e+ce%t there is in the ?ur.an that which will nullify it
and e+%ose its falsehood, as the Most Hih said, And
no eCampe or simiitude do they bring (to
oppose or to find faut in you or in this Fur%#n).
but We revea to you the truth (against that
simiitude or eCampe). and the better
eCpanation thereof$! (A3:urGan 4>:**)$ !ome of
the Mufassiroon (E+eetes" have said, &his verse is
enerally a%%lica)le until the @ay of Audement to
every arument that the %eo%le of falsehood )rin.1
The Two Approaches
And I will mention to you matters that Allaah has
mentioned in his Boo0 in re%ly to the words used in
arument aainst us )y the Mushri0s in our time. !o
we say= &he re%ly to the 4eo%le of 7alsehood is from
two anles= A Beneral 'Answer( and !%ecific '@etailed
Answer to each arument(=
The 5eneral Answer 6 0etween The Decisi*el $lear
and the Ambiguous
As for the Beneral Answer, then this is indeed a
mihty affair, and contains reat )enefit for the one
who understands (this answer", and this is in His, the
Most Hih.s sayin, +t is 0e Who has sent down to
you the ?ook (this Fur%#n)$ +n it are =erses that
are entirey 2ear (muhkamaat). they are the
foundations (umm) of the ?ook and others not
entirey 2ear (mutashaabihaat)$ So as for those
in whose hearts there is a deviation (from the
truth) they foow that whi2h is not entirey 2ear
thereof. seeking A :itnah (poytheism and trias.
et2$). and seeking for its hidden meanings
(ta<wee);! (Aai +mran *:9). And it is
authentically related from the Messsener (sallallaahu
alaihi wasallam" that he said, ,hen you see those
who follow what is unclear (in the Boo0", then they are
the very ones that Allaah has named (in this verse", so
)eware of them.1
,-amples of Argument 0 Wa of Ambiguit
And an e+am%le of this is when some of the Mushri0s
say, *o dou)tC :erily, the Auliy;D of All;h, no fear
shall come u%on them nor shall they rieve.1 (-unus
EF=GH" 'or( that Intercession (!hafaa.ah" is true and
real 'or( that the 4ro%hets have %osition and status
with Allaah 'or( he will mention some words of the
4ro%het (sallallaahu alaihi wasallam" which he will use
to e+tract evidence for some of his falsehood (that he
is u%on", and you may not understand the words he
has mentioned. !o re%ly to him with the followin=
The !epl To This Form of Argument Allaah has
mentioned in +is 0ook that those in whose hearts is a
disease lea*e the clear and decisi*e *erses and follow
what is ambiguous7
And what I have already mentioned to you that Allaah
$ the E+alted $ has mentioned that the Mushri0s used
to affirm 6u)oo)iyyah, and that their 0ufr (dis)elief"
was due their attachment to the Anels, the 4ro%hets,
and the 4ious 7riends of Allaah (Awliya", while they
would say, &hese are our intercessors with All;h1
(-unus EF=E>", then this is a clear and decisive
matter, and no one is a)le to alter this meanin (that
has come in the Boo0".
And what you have mentioned to me I Mushri0 from
the ?ur.aan or the words of the 4ro%het (sallallaahu
alaihi wasallam", then I do not 0now its meanin.
However, I am a)solutely certain that the !%eech of
Allaah is not contradictory, and that the words of the
4ro%het (sallallaahu alaihi wasallam" do not o%%ose
the words of Allaah, the Mihty and Majestic.
A Strong !epl For the /ne Who )nderstands It
And this answer is very ood, direct and stron,
however none understand it e+ce%t those whom to
Allaah the Most Hih has ranted success. !o do not
)elittle this answer, for it is as Allaah the Most Hih
has said, ?ut none is granted it (the above
Guaity) eC2ept those who are patient. and none
is granted it eC2ept the owner of the great
portion$$! (:ussiat6(:*>)
Argument 0 Wa of Affirmation of !uboobiah
And as for the detailed re%ly, then verily the enemies
of Allaah have many o)jections aainst the reliion of
the Messeners, )y which they hinder the %eo%le from
it. Amonst these o)jections is their sayin= ,e do
not associate any %artners with Allaah, rather we
testify that none creates, nor %rovides, nor )enefits,
nor harms e+ce%t Allaah alone, who has no %artners.
And that Muhammad (sallallaahu alaihi wasallam"
cannot )rin a)out any )enefit for himself and nor
)rin a)out any harm, let alone the li0es of A)dul-
?adir and those li0e him. But I am a sinner and the
6ihteous have %osition and status with Allaah, hence
I as0 Allaah thouh them.1
The !epl To This Argument
!o you should re%ly to him with what has %receded in
that those whom the Messener of Allaah (sallallaahu
alaihi wasallam" fouht aainst affirmed everythin
you have mentioned (concernin Allaah" and they
affirmed that their idols do not control or reulate
anythin. But they (the Mushri0s" merely desired 'the
use of( their status and their intercession. And recite
to him what Allaah has mentioned in His Boo0 'which
has %receded( and e+%lain it to him.
Argument 0 Wa of Specifing The Worship of Idols
/nl As Shirk
If he then says, &hese verses were revealed
concernin those who worshi%%ed idols. How then can
you treat the rihteous %eo%le as idolsJ Ir how can
you treat the 4ro%hets as idolsJ1
The !epl to This Argument
6e%ly to him with what has %receded. And then if he
affirms that the #uffar used to testify that ar-
6u)oo)iyyah (3ordshi%" is all for Allaah alone, and that
they did not see0 anythin from those whom they
souht, e+ce%t intercession. However, he wishes to
ma0e a distinction )etween the actions (of the
Mushri0s" and his own action )y what he has
mentioned. !o mention to him that amonst the
#uffar were those who worshi%%ed idols, and amonst
them were those who called u%on the 4ious 7riends of
Allaah, and a)out whom Allaah said, &hose whom
they call u%on desire (for themselves" (ya)tahoona"
means of access to their 3ord (All;h", as to which of
them should )e the nearest.1 (Al-Isra EK=LK" And they
call u%on Isaa I)n Maryam and his mother. And Allaah
the Most Hih has said, "he Messiah H%Desa
(8esus)I. son of Maryam (Mary). was no more
than a Messenger@ many were the Messengers
that passed away before him$ 0is mother
HMaryam (Mary)I was a SiddiGah$ "hey both
used to eat food (as any other human being.
whie A#h does not eat)$ -ook how We make
the Ay#t (proofs. eviden2es. verses. essons.
signs. reveations. et2$) 2ear to them. yet ook
how they are deuded away (from the truth)$
Say: J0ow do you worship besides A#h
something whi2h has no power either to harm or
to benefit you? ?ut it is A#h Who is the
A0earer. AKnower$! (A3Ma%idah >:9>39B)
And remind mention His, the Most Hih.s sayin, And
(remem)er" the @ay when He will ather them all
toether, and then will say to the anels= JWas it you
that these peope used to worship?J "hey
(anges) wi say: J/orified be 'ou, 'ou are our
WaL (-ord) instead of them$ Eay. but they used
to worship the 8inns@ most of them were
beievers in them$! (Saba% *6:6)36() And also His,
the Most Hih.s sayin, And (remember) when
A#h wi say (on the May of1esurre2tion): JO
%+esa (8esus). son of Maryam (Mary), Mid you say
unto men: %Worship me and my mother as two
gods besides A#h?% J 0e wi say: J/ory be to
'ou, +t was not for me to say what + had no right
(to say)$ 0ad + said su2h a thing. 'ou woud
surey have known it$ 'ou know what is in my
innersef though + do not know what is in 'ours.
truy. 'ou. ony 'ou. are the AKnower of a that
is hidden and unseen$! (A3Ma%idah >:((B) &hen
say to him, -ou have come to 0now that Allaah
declared those who desired the idols (for the direction
of their su%%lications" to )e #uffar and he also
declared those who desired the rihteous (for the
direction of their su%%lications" to )e #uffar, and
Allaah.s Messener (sallallaahu alaihi wasallam" fouht
aainst them.
Argument 0 Wa of %ot Seeking Anthing From the
!ighteous 0ut Intercession Alone
If it is then said, &he #uffaar actually desired (souht
their needs" from them (i.e. the Anels, 4ro%hets,
Ainns, the 6ihteous", whereas I testify that none has
the riht to )e worshi%%ed e+ce%t Allaah. He is the one
who truly )enefits (an-*aafi." and He is the onewho
truly )rins a)out harm (ad-@aarr", and who reulates
and controls (the affairs". I do not see0 or desire
anythin e+ce%t from Him. And the 6ihteous %eo%le
do not have any control over anythin. However, I
desire (see0 from" them (i.e. call u%on them" ho%in
from Allaah that they intercede for me (ma0e
!hafaa.ah for me".
And the re%ly to him is that this is the sayin of the
#uffaar e+actly. &hen recite to him, His, the Most
Hih.s sayin, And those who take Auiy#%
(prote2tors and hepers) besides 0im (say): We
worship them ony (maa na<buduhum) that they
may bring us near to A#h$! (AN3Oumar *7:*)$
And also His, the Most Hih.s sayin, HAnd they
worship (ya<budoona) besides A#h things that
hurt them not. nor profit them. and they say:I
"hese are our inter2essors with A#h!$! ('unus
():(5)$
These Are the 5reatest /f the Doubts of the Infantr
of the Accursed /ne 1now that these three doubts are
the greatest of what the ha*e with them &of
argumentation'7
And when you have come to 0now that Allaah has
e+%lained them in His Boo0, and you have understood
them well, then whatever comes after them (of re%lies
to the dou)ts" is actually easier than them.1
The Argument of Dening That Supplication 8To the
!ighteous9 is Worship
If he then says, I do not worshi% anythin )ut Allaah,
and this recourse (iltijaa." to the rihteous, and callin
u%on them is not worshi%1.
&hen say to him, '@o( you affirm that Allaah has
o)liated u%on you to ma0e your worshi% (i)aadah"
sincerely and %urely for Him alone, and that this is His
riht u%on youJ1 If he says, -es1, then say to him,
&hen e+%lain to me what e+actly is 'the reality of(
this thin that Allaah made o)liatory u%on you $
which is ma0in worshi% sincerely and %urely for
Allaah alone $ and which is His riht u%on youJ1 7or
verily, he does not 0now what is the reality of worshi%
and nor its various ty%es.
Supplication &Du4a' is Worship
!o e+%lain it to him )y His sayin, +nvoke your -ord
with humiity and in se2ret$! (A3A%raf 9:>>). And
when you have informed him of this then say to him,
@o you 0now that this (su%%lication, du.a" is worshi%
of AllaahJ1. &hen there is no dou)t that he will say,
-es, su%%lication (du.a" is the essence of worshi%.1
&hen say to him, If you affirmed that it is worshi% of
Allaah, and then you called u%on Allaah day and niht,
out of )oth fear and ho%e, then in one instance, in a
time of need, you called u%on a 4ro%het or other than
him (from the rihteous or %ious friends of Allaah",
then have you associated others in the worshi% of
Allaah (that is committed !hir0"J1. He has no o%tion
)ut to say -es1.
Sacrifice &Dhabh' is Worship
&hen say to him, ,hen you 0now a)out Allaah, the
Most Hih.s sayin, "herefore turn in prayer to
your -ord and sa2rifi2e (to 0im ony)!$ (A3
Kawthar ()5:4). and then you o)eyed Allaah, and
sacrificed (an offerin" for him alone, is this worshi%
(or not"J1 He will have no o%tion )ut to say -es1.
&hen say to him, !o if you then sacrificed (an
offerin" for someone from the creation, a 4ro%het, or
a Ainn, or others, have you associated others in this
worshi% of Allaah or notJ1 He will have no o%tion )ut
to affirm this and say -es1.
!e*isiting the !ealit of the Shirk of the Mushriks 6
The 5eneral !epl
And also say to him, &he Mushri0s a)out whom the
?ur.aan was revealed, did they used to worshi% the
Anels, the 6ihteous, al-3aat and othersJ1 He will
have not o%tion )ut to say -es1. &hen say to him,
And was their worshi% of them with anythin e+ce%t
su%%lication (du.a" and sacrifice (dha)h" and ma0in
recourse to them (iltijaa." and other such thinsJ And
if not, then they (the Mushri0s" affirmed that they (the
Anels, 4ro%hets, Idols, Ainn, the 6ihteous" were all
slaves and su)servient to Allaah, under His control,
and that Allaah in reality is the one who controls all
affairs. But they (the Mushri0s" actually called u%on
them and made recourse to them merely on account
of their status and %osition with Allaah and for see0in
their intercession (!hafaa.ah". And this is very clear
indeed.1
The $laim and Doubt of !e"ecting Intercession
If he then says= @o you reject the Intercession of
Allaah.s Messener (sallallaahu alaihi wasallam" and
free yourself from (havin any need of" itJ &hen say= I
do not reject it, and nor am I free of havin any need
of it. 6ather he is the one who will intercede and the
one whose intercession will )e ranted. I ho%e in his
intercession.
)nderstanding the !ealit of Intercession in the
3ur4aan
However, all intercession )elons to Allaah alone, as
He the Most Hih said, Say: "o Aaah beongs a
inter2ession!$ (Oumar *7:66)$ And then it does not
ta0e %lace e+ce%t after the %ermission of Allaah, just
as He $ the Mihty and Majestic $ said, Who 2an
inter2ede with 0im eC2ept after 0is permission?!
(?aGarah 4:4>>)$
And no one can actually intercede for any)ody else
e+ce%t after Allaah has ranted him %ermission
reardin it, just as He $ the Mihty and Majestic $
said, And they do not inter2ede eC2ept for the
one with whom Aaah is peased!$ (Anbiyaa
4(:45)$ And He, free is He from im%erfections, is not
%leased e+ce%t with &awheed, just as He, the Most
Hih, said, And whoever foows a reigion other
than +saam (i$e$ "awheed). then never wi it be
a22epted from him$! (Aai +mraan *:5>)$
+ow Intercession Should be Asked For
Hence, when it is the case that all intercession )elons
to Allaah alone, and that it cannot ta0e %lace e+ce%t
after His %ermission, and that the 4ro%het (sallallaahu
alaihi wasallam" or any)ody else cannot intercede for
anyone unless Allaah.s rants %ermission for this
%erson, and Allaah $ the Most Hih $ does not rant
%ermission e+ce%t for the %eo%le of &awheed, then it
will have )ecome clear to you that all intercession
)elons to Allaah alone and I see0 it from Him alone.
!o I say, I Allaah do not %revent me from )ein
interceded for1, and I Allaah acce%t his intercession
for me1 and what is similar to these words.
The $laim and Doubt of Asking From What +as 0een
5i*en To the Prophet
If he then says, &he 4ro%het (sallallaahu alaihi
wasallam" has )een iven the riht of intercession and
I merely as0 him from that which he has )een iven1.
&hen the answer is that Allaah has indeed iven him
the riht of intercession )ut He has for)idden you from
this (i.e. as0in the 4ro%het (sallallaahu alaihi
wasallam" for it". !o He, the Most Hih, said, And do
not 2a upon anyone besides Aaah!$ (8inn
94:(5). !o if you were to call u%on Allaah 'as0in
Him( that He should ma0e him (i.e. the 4ro%het"
intercede for you, then you have o)eyed Him in His
sayin, And do not 2a upon anyone besides
Aaah!$ (8inn 94:(5).
!e*erting to the Worship of the !ighteous and
Demonstrating The $learl False Saing
Also, intercession has )een iven to other than the
4ro%het (sallallaahu alaihi wasallam". It is authentic
that the Anels will intercede, li0ewise the 4ious
7riends of Allaah, and also others (who died )efore the
ae of %u)erty, afraat". ,ill you then say (and arue"
that Allaah has iven them the riht to intercede, and
hence I as0 for this intercession from themJ If you
were to say this, then you have reverted )ac0 to the
worshi% of the rihteous which Allaah has mentioned
in His Boo0. And if you were to say *o1, then your
claim that Allaah has iven him (i.e. the 4ro%het" the
riht to intercede, and I merely as0 him from that
which he has )een iven1 is actually falsified.1
%egating Shirk from oneself re:uires knowledge and
understanding of what is being negated
If he then says, I do not associate any %artners with
Allaah, never, how could IC However, ma0in recourse
to the 6ihteous (dead" is not !hir01.
&hen say to him, If you have affirmed that Allaah has
for)idden !hir0 reater than He has for)idden 9inaa
(fornication" and you affirm that Allaah does not
forive !hir0, then what e+actly is the nature of this
thin that Allaah has for)idden, and which He has
mentioned that He does not foriveJ1 7or verily, he
does not 0now.
!o say to him, How can you free and a)solve yourself
from !hir0 while you don.t even 0now what it is (and
its details"J1 Ir how can Allaah ma0e his for)idden to
you, and also mention that He does not forive it, and
then you do not even as0 a)out it and nor do you
come to 0now a)out itJC @o you thin0 that Allaah
would for)id it and not even e+%lain what it is to us5J1
The argument of Shirk being embodied in worshipping
idols onl
!o if he says, !hir0 is worshi%%in idols, and we do
not worshi% idols1. &hen say to him, ,hat is the
meanin of worshi%%in idolsJ @o you thin0 that the
4aans (of Ma00ah" used to )elieve that those wooden
idols and stones had the a)ility to create, and %rovide
and to reulate the lives of those who called u%on
themJ 7or this is rejected )y the ?ur.aan, as occurs in
His sayin $ the Most Hih, Say: Who provides for
you from the 0eavens and the Darth;! ('unus
():*(). to the end of the verse.
The argument of Shirk being embodied in directing
worship to idols and the repl to it
If he then says, ,ell it is when a %erson who actually
intends and see0s (/asada" the wooden idols, or
stones or tom)s or other thins, su%%licatin to them
and sacrificin for them (i.e. a ritual sacrifice of an
animal" and then say, they )rin us closer to Allaah,
and )rin a)out his )lessin ()ara0ah" u%on us, or
they actually ive us His )lessin directly1
&hen say to him, -ou have s%o0en the truth. And this
is your very action that you do near the stone idols
and the tom)s that are u%on the raves and other
than them.1 !o this %erson has actually affirmed that
this action of theirs (i.e. the 4aans" is actually !hir0,
and this is what is desired from him (i.e. to come with
this answer".
The all-inclusi*e meaning of ;worshipping idols4 and
the generalit of its scope and application as occurs in
the 3ur4aan
It is then also said, &his sayin of yours, !hir0 is
worshi%%in idols1, is you intent )ehind this that !hir0
is limited to this only, and that de%endin and relyin
u%on the dead rihteous %eo%le and su%%licatin to
them does not enter into thisJ1 'If this is so(, then this
actually oes aainst what Allaah has mentioned in His
Boo0 a)out the dis)elief of the one who is attached to
the Anels, or Eesaa (alaihis-salaam", or the
6ihteous. Hence, it is necessary for him to aree with
you and affirm to you that the one who associates
anyone from the rihteous %eo%le with in Allaah.s
worshi%, that this is the very !hir0 that is mentioned
in the ?ur.aan. &his is what is desired (from him".
The essence of the matter6 re:uest clarification of
what is meant b ;Shirk4 and ;Ibaadah4
&he secret of the matter is that when he says, I do
not associate %artners with Allaah1. &hen say to him,
,hat is this !hir0 with AllaahJ E+%lain it to meJ1 If he
says, It is worshi%%in idols1, then say to him, And
what is Mworshi%%in idols.J E+%lain it to me1. If he
then says, I do not worshi% anyone )ut Allaah alone1,
then say to him, ,hat is the meanin of M,orshi%%in
Allaah alone.J E+%lain it to me1.
!o if he e+%lains it in the manner that the ?ur.aan has
e+%lained it, then this is what is desired. And if he
does not 0now what it is, then how can he claim
(0nowlede of" somethin while does not even 0now
what it isJ And if he e+%lains it in a manner other than
how the ?ur.aan has e+%lained it, then the
clear verses concernin the meanin of !hir0 with
Allaah and worshi% of idols are e+%lained to him, and
that this is e+actly what the %eo%le in our times are
doin, and that worshi%%in Allaah alone, without any
%artners, this is what they reject from us, and they cry
and shout out, just li0e their )rothers (of old" cry and
shout out, ,hat, has he made all of the ods into a
sinle odJ :erily this is a strane matter indeedC1
(!aad N>=L".
What has preceded shows that the Shirk of the
$ontemporaries is more serious than those who ha*e
passed
!o when you have come to 0now that that which the
Mushri0s of our time have called I.ti/aad1 in our
times, then it is actually the !hir0 a)out which the
?ur.aan was revealed, and for which the Messener of
Allaah fouht the %eo%le 'so when you have come to
0now this(, then 0now 'also( that the !hir0 of the very
first ones was less serious than the !hir0 of the %eo%le
of our times, on account of two matters=
The earlier ones onl committed Shirk in times of
ease( not in times of hardship and se*erit
&he first= &hat the first 'Mushri0s( did not associate
%artners, or call u%on Anels, or the Awliyaa, or idols
alonside Allaah e+ce%t in the times of ease.
But as for times of hardshi%, then they would ma0e
their su%%lication %urely and sincerely for Allaah alone,
just as He, the Most Hih, said, And when harm
tou2hes you upon the sea. those that you 2a
upon besides 0im vanish from you eC2ept 0im
(A#h Aone)$ ?ut when 0e brings you safey to
and. you turn away (from 0im)$ And man is ever
ungratefu$! (A3+sra (9:B9)$
And also His sayin, Say (O Muhammad): "e me
if A#h%s "orment 2omes upon you. or the 0our
2omes upon you. woud you then 2a upon any
one other than A#h? (1epy) if you are
truthfu,! Eay, "o 0im Aone you 2a. and. if 0e
wi. 0e woud remove that (distress) for whi2h
you 2a upon 0im. and you forget at that time
whatever partners you Aoined with 0im (in
worship),! (A3An%am B:6)36()$
And He, the Most Hih, said, And when some hurt
tou2hes man. he 2ries to his -ord (A#h Aone).
turning to 0im in repentan2e. but when 0e
bestows a favour upon him from 0imsef. he
forgets that for whi2h he 2ried for before. and he
sets up rivas to A#h. in order to misead others
from 0is &ath$ Say: "ake peasure in your
disbeief for a whie: surey. you are (one) of the
dweers of the :ire,!$! (AN3Oumar *7:5)
And also His sayin, And when a wave 2overs
them ike shades (i$e$ ike 2ouds or the
mountains of seawater). they invoke A#h.
making their invo2ations for 0im ony$ ?ut when
0e brings them safe to and. there are among
them those that stop in the midde. between
(?eief and disbeief)$ ?ut none denies Our Signs
eC2ept every perfidious ungratefu$! (-uGman
*(:*4)
The abo*e illustrates the difference between the two
manifestations of Shirk
!o whoever understands this matter that Allaah has
made clear in His Boo0, which is that the Mushri0s that
Allaah.s Messener fouht, used to call u%on Allaah $
the Most Hih $ and they called u%on other than Him,
in times of ease. But as for times of hardshi% and
severity 'when in harm or daner(, then they would
not call u%on anyone )ut Allaah alone, without any
%artners, and they would foret their masters, 'so
whoever understands this( then it will )ecome clear to
him the difference )etween the !hir0 of the %eo%le of
our times and the !hir0 of the very first %eo%le. :ery
few %eo%le actually understand and a%%reciate the
a)ove( However where is the one whose heart actually
understands this matter with a dee%-rooted
understandinJ And Allaah is the Ine from whom aid
is souht.
The earlier Mushriks called upon those who did not
disobe Allaah and were pious( righteous( whereas the
contemporaries call upon the wicked and shameless
As for the second matter= &hat the very first
'Mushri0s( used to call u%on others alonside Allaah
who were %eo%le near to Allaah, either 4ro%hets, or
Awliyaa, or Anels, or they would call u%on trees, or
stones, which are in o)edience to Allaah, and not
diso)edient to Him.
As for the %eo%le of our time, then they call u%on
others alonside, %eo%le who are the most sinful of
%eo%le. And the ones who call u%on them, are the very
ones who narrate a)out their sinfulness, such as
committin 9inaa, or stealin, or a)andonin the
%rayer and other such matters.
And the one who )elieves in the rihteous which does
not diso)ey, such as wood, or stone, is much lihter
than the one who )elieves in the one whose sin and
corru%tion he actually o)serves, and to which he
testifies.
A Doubt )sed to !e"ect ,*erthing That +as Preceded
In This Discourse
,hen it has )een esta)lished that those whom the
Messener (sallallaahua alaihi wasallam" fouht, were
of sounder intellect, and less severe in their !hir0 than
these (contem%orary" ones, then you should 0now
that the contem%oraries have a dou)t which they
%resent in re%ly to what we have mentioned, and this
is from the reatest of their dou)ts.
!o %ay careful attention to the answer to it.
!o this (dou)t" is= &hat they say, :erily, those u%on
whom the ?ur.aan was revealed did not testify that
*one has the riht to )e worshi%%ed in truth
e+ce%t Allaah1, and they rejected the Messener
(sallallaahu alaihi wasallam" and they rejected the
6esurrection, and they rejected the ?ur.aan, and they
declared it to )e maic... ,hereas we testify that none
has the riht to )e worshi%%ed in truth e+ce%t Allaah,
and that Muhammad is His Messener, and we )elieve
in the ?ur.aan, we have faith in the 6esurrection, we
%ray, and we fast, so how can you ma0e us to )e li0e
those (#uffaar"J
!o the answer is=
The First !epl to This Doubt
&hat there is no difference amonst all the !cholars
that if a man )elieves the Messener of Allaah
(sallallaau alaihi wasallam" in somethin and
dis)elieves him in somethin, that he is a #aafir, who
has not entered into Islaam. And li0ewise (it is so",
when he )elieved in %art of the ?ur.aan and then
rejected %art of it. !uch as the one who affirmed
&awheed, and then rejected the o)liation of %rayer.
Ir affirmed &awheed and the %rayers, and then
rejected the o)liation of 9a0aah. Ir affirmed all of
this, )ut rejected the o)liation of fastin, or affirmed
all of this, )ut rejected the o)liation of Hajj. ,hen
the %eo%le in the time of the 4ro%het (sallallaahu alaihi
wasallam" did not com%ly (inwardly" with the
o)liation of Hajj, then Allaah revealed (this verse"
concernin them, And 0aAA (pigrimage to
Makkah) to the 0ouse (Ka<bah) is a duty that
mankind owes to A#h. those who 2an afford the
eCpenses (for one<s 2onveyan2e. provision and
residen2e)@ and whoever disbeieves Hi$e$ denies
0aAA (pigrimage to Makkah). then he is a
disbeiever of A#hI. then A#h stands not in
need of any of the PAamLn (mankind and Ainns)$!
(Aai +mran *:79)
And the one who affirmed all of this (i.e. the 7ive
4illars", )ut then rejected the 6esurrection, he is a
#aafir )y concensus, and his )lood and wealth )ecome
lawful (to )e ta0en", just as He, the 3ofty and
Majestic, said, =eriy. those who disbeieve in
A#h and 0is Messengers and wish to make
distin2tion between A#h and 0is Messengers
(by beieving in A#h and disbeieving in 0is
Messengers) saying. We beieve in some but
reAe2t others.! and wish to adopt a way in
between$ "hey are in truth disbeievers$ And We
have prepared for the disbeievers a humiiating
torment$! (An3Eisa 6:(>)3(>()$
Hence, when Allaah has made it e+%licitly clear in His
Boo0 that whoever )elieves in a %art of it and
dis)elieves in a %art of it, then he is the #aafir in
truth, then this dou)t comes to an end. And this is
(the dou)t" that one of the %eo%le of al-Ahsaa
mentioned in his )oo0 that he sent to us.
The Second !epl to This Doubt
It can also )e said that if you affirm that the one who
)elieves the Messener in everythin, and then
rejected the o)liation of %rayer, then he is a #aafir
whose )lood and wealth )ecome lawful, )y consensus,
and li0ewise, if he affirms everythin e+ce%t the
6esurrection, and li0ewise, if he rejects the o)liation
of fastin, )ut )elieves in everythin else. And the
various schools of thouht do not differ on this, since
the ?ur.aan itself has s%o0en of this. &hus, it is 0nown
that &awheed is the reatest o)liation that the
Messener (sallallaahu alaihi wasallam" came with,
and it is reater than %rayer, 9a0aah, fastin and Hajj.
!o how can it )e that when a man rejects any of these
matters he dis)elieves, even if he acted u%on
everythin that the Messener (sallallaahu alaihi
wasallam" came with, and yet if he rejects the
&awheed that is the deen of all of the Messeners, he
does not dis)elieveJ !u)haanallaahC How ama9in is
this inorance.
The Third !epl to This Doubt
It can also )e said that those 2om%anions of Allaah.s
Messener (sallallaahu alaihi wasallam" fouht Banu
Haneefah, and yet they had acce%ted Islaam with the
4ro%het (sallallaahu alaihi wasallam", and they
testified that none has the riht to )e worshi%%ed
alone, and that Muhammad is the Messener of Allaah,
and they %rayed and would %ronounce the aadhaan.
!o if he (i..e the Mushri0" says, But they say that
Musaylamah is a 4ro%het1, then we say in re%ly, &his
is what is desired1.
7or if a %erson who raises a man to the level of the
4ro%het (sallallaahu alaihi wasallam" dis)elieves, and
his )lood and wealth rendered lawful, and for whom
the !hahaadatayn (two testimonies of faith" are of no
)enefit, and nor the %rayer, then how is it for the one
who raises !hamsaan1 and -oosuf1 or a 2om%anion,
or a 4ro%het to the level of the Aa))aar of the Heavens
and the EarthJC !u)haanallaahC How reat is His affair,
"hus does Aaah sea the hearts of those who
do not know! (ar31oom *):>7)$
&he 7ourth 6e%ly to &his @ou)t
It is also said that those whom Alee )in A)ee &aali)
(radiallaahu anhu" )urned with the 7ire, all of them
claimed Islaam, and they were from the associates of
Alee (radiallaahu anhu", and they ac/uired 0nowlede
from the 2om%anions. However, they )elieved
concernin Alee a )elief similar to what is held
concernin -oosuf1 and !hamsaan1 and whoever is
li0e them. How then did the 2om%anions aree u%on
their dis)elief and 0illin of themJ @o you thin0 that
the 2om%anions declare Muslims to )e dis)elieversJ
@o you thin0 that holdin this )elief concernin &aaj1
and his li0es does not harm. And yet holdin this )elief
concernin Alee )in A)ee &aali) is dis)eliefJ
The Fifth !epl to This Doubt
And it is also said that Banu 8)ayd al-?addaah, those
who too0 over Morocco and Ey%t durin the time of
Banul-A))aas, all of them testified that there is none
that has the riht to )e worshi%%ed e+ce%t Allaah and
that Muhammad is the Messener of Allaah, and they
claimed Islaam, %rayed the Aumu.ah and the
Aamaa.ah. However, when they manifested some
o%%osition to the !haree.ah, different to that which are
are u%on, the !cholars were united concernin their
dis)elief, and fihtin aainst them, and that their
land is a land of war (dar ul-har)". And so the Muslims
made e+%editions aainst them, until they delivered
the lands of the Muslims from their hands.
The Si-th !epl to This Doubt
And it can also )e said that when the very first ones
did not dis)elieve e+ce%t due to their com)inin
)etween !hir0 and dis)elievin the Messener
(sallallaahu alaihi wasallam" and the ?ur.aan, and the
6esurrection and other such affairs, then what e+actly
is the meanin of the cha%ter that the !cholars of
every school of thouht have mentioned, Chapter:
The Ruling Upon the Apostate! And this (the
a%ostate" is the one who dis)elieves after his Islaam.
&hen they mentioned many ty%es (of )eliefs,
statements and actions", every one of which
necessitates dis)elief, and ma0es lawful a man.s )lood
and wealth. 8ntil they even mentioned some matters
that would )e considered very liht to the one who
committed them, such as a statement he ma0es with
his tonue as o%%osed to his heart, or a word that he
says out of jest, and %layin around.
The Se*enth !epl to This Doubt
And it is also said that whose a)out whom Allaah said,
"hey swear by A#h that they said nothing
(bad). but reay they said the word of disbeief.
and they disbeieved after a22epting +s#m! (at3
"awbah 7:96), have you not heard (for yourself" that
Allaah declared them #uffaar )y a mere word they
uttered, alonside their )ein from the time of the
Messener of Allaah (sallallaahu alaihi wasallam", and
their havin fouht alonside him (in Aihaad", %rayed
with him, iven 9a0aah, made hajj and sinled out
Allaah in &awheedJ
And li0ewise those a)out whom Allaah said, Say:
Was it at A#h. and 0is Ay#t and 0is Messenger
that you were mo2king?! Make no eC2use@ you
have disbeieved after you had beieved$ (At3
"awbah 7:B>3BB)$
!o those who were with the Messener of Allaah
(sallallaahu alaihi wasallam" in the e+%edition of
&aa)u0, and a)out whom Allaah made it clear that
they dis)elieved after havin faith, they uttered a
word and then they mentioned that they only said it in
jest (i.e. moc0ery".
The Most 0eneficial of That Which Is In This 0ook
!o reflect u%on this dou)t, which is their sayin, -ou
declare to )e dis)elievers those from the Muslims who
testify that *one has the riht to )e worshi%%ed
e+ce%t Allaah1 and who %ray and fast. And then reflect
u%on its answer, for it is amonst the most )eneficial
of what is in these %a%ers.
The ,ighth !esponse
And of the %roofs for what we have mentioned is
contained in the descri%tion that AllOh ave to the
2hildren of Israel, even thouh they were Muslims,
and had 0nowlede and %iety. 7or they as0ed Moses,
Ma0e for us a od1 '!urah Al-ADrafPEN>(. Also some of
the com%anions said, Ma0e for us, I Messener of
AllOh , a @hat Anwat,1 so the 4ro%het (
" swore that their statement was similar to that of
the 2hildren of Israel, Ma0e for us a od.1
But the Mushri0Qn have an arument that they use to
try to refute the %ro%er understandin of this story,
and that is that they say= the 2hildren of Israel did not
)ecome dis)elievers )y this action of theirs, and
neither did the 2om%anions when they as0ed the
4ro%het ( " to ma0e for them a @hat
Anwat.
!o we res%ond )y statin= the 2hildren of Israel did
not actually do the act, and li0ewise nor did the
2om%anions. And there is no difference of o%inion that
if the 2hildren of Israel went ahead with the act they
would have )ecome dis)elievers. 3i0ewise, there is no
difference of o%inion that, had the 2om%anions
diso)eyed 4ro%het ( " when he
%rohi)ited them, and instead ta0en a @hat Anwat after
his %rohi)ition, they would have )ecome dis)elievers.
And this is the %oint.
Four 0enefits from these Incidents
R But this story has a num)er of )enefits that we can
derive from it, the first of these is that a Muslim - even
a scholar - miht fall into certain ty%es of shir0 while
he is unaware of it.
R A second )enefit is to teach and warn us, so that we
reali9e that an inorant %erson.s statement, ,e
understand tawhQd ,1 is of the reatest ty%es of
inoranceC 6ather, it is a %lot of !haytan.
R A third )enefit is that if a Muslim strives to
understand the truth, and utters a statement of
dis)elief, without reali9in that it is dis)elief (0ufr",
then when this is %ointed out to him, and he re%ents
immediately, such a %erson has not committed
dis)elief. And this is what occurred with the 2hildren
of Israel, and the 2om%anions when they as0ed the
4ro%het ( ".
R A final )enefit is that even if such a %erson does not
enter into dis)elief, then he should )e re)u0ed and
re%rimanded severely, as the 4ro%het ( "
did.
The ,le*enth Argument
4eo%le who commit shir0 in our times em%loy another
arument similar to the one that has one )efore,
which they use to try to refute their o%%onents. &hey
say= &he 4ro%het ( " re%rimanded
8samah i)n Sayd when he 0illed the %erson
who said 3a ilah illa AllOh , and he told him, @id
you (dare" to 0ill him after he said 3a ilah illa AllOh
J1 And they also us the hadith, I have )een
commanded to fiht man0ind until they testify 3a ilaha
illa AllOh and similar A.hOdith, that %rohi)it
harmin the one who testifies 3a ilah illa AllOh .
&he %oint that these inoramuses try to %rove with all
of these A.hOdith is that whoever says it will not
)ecome a dis)eliever, and neither should he )e 0illed,
no matter what he does.
!o it should )e said to these inorant %eo%le who
commit shir0= It is well 0nown that the 4ro%het (
" fouht the Aews, and too0 them as
ca%tives, even thouh they testified 3a ilah illa AllOh
. And also the 2om%anions fouht the tri)e of
Banu Hanifah, even thouh they testified 3a ilah illa
AllOh Muhammad 6asul AllOh , and they used
to %ray, and %rofess to )e Muslims. 3i0ewise, the
%eo%le whom MAli i)n A)i &ali) )urnt used to
testify to the same matter.
And these inorant %eo%le aree that a %erson who
denies the @ay of Audement )ecomes a dis)eliever
and should )e 0illed, even if he testifies 3a ilah illa
AllOh , as does the one who denies one of the
%illars of Islam - he too )ecomes a dis)eliever and
should )e 0illed, even if he testifies. !o how is it
%ossi)le that this testimony is of no )enefit to him if
he denies somethin of the su)sidiary issues, )ut is of
)enefit when he denies tawhQd , which is the essence
and reliion of all the %ro%hets.
But the enemies of AllOh did not understand the
%ro%er meanin of those A.hOdith, as for the hadith of
8samah , then it must )e understood that
the reason he 0illed the man who %rofessed Islam is
that he %resumed that he only %retended to acce%t
Islam, in order to %rotect his life and wealth. However,
when a %erson a%%arently acce%ts Islam, it )ecomes
o)liatory to hold )ac0 from fihtin him, unless some
matter a%%ears that contradicts his %rofession. And so
AllOh revealed )ecause of this, O you who
beieve, When you trave in the way of AQh
then verify;! HSurah A3E+sa%@ 76I. meanin ma0e
sure that the %erson you are fihtin is not a Muslim.
&his verse shows that it is o)liatory to refrain from
fihtin a %erson who declares himself a Muslim, and
that verification is needed. !o, if after this declaration
somethin )ecomes a%%arent from him that
contradicts his Islam, he is to )e 0illed. 4roof for this is
the condition, M5verify,. for if he were not 0illed after
he %rofesses Islam no matter what he did, then there
would )e no %oint in verifyin his claim.
And li0ewise, all of these other A.hOdith that were
mentioned must )e understood in this same liht.
,hoever %rofesses Islam, and claim to )e followin
tawhQd , then it )ecomes o)liatory to sto% harmin
him, e+ce%t if some matter )ecomes a%%arent which
contradicts his claim. And another %roof for this is that
the 4ro%het ( " - the same %erson who
said, @id you 0ill him after he said 3a ilaha illa AllOh
J1 and, 1 I have )een ordered to fiht man0ind
until they testify 3a ilah illa AllOh , 1 - also said
concernin the #hawOrij, wherever you find them, 0ill
them,1 and he said, If I were to meet them, I would
0ill them the way Ad was 0illed.1 &his verdict was
iven even thouh they were of those who worshi%%ed
AllOh fervently, and used to %raise AllOh
fre/uently. In fact, the 2om%anions would feel
hum)led in front of them due to their e+treme
worshi%, even thouh the #hawOrij learnt from the
2om%anions. &heir %rofession of 3a ilah illa AllOh
did not )enefit them, and neither did their worshi%, or
their claim to )e Muslims, )ecause they o%enly showed
throuh other matters their rejection of Islamic law.
And another %roof is the fact that was just mentioned
concernin the fihtin aainst the Aews, and that the
2om%anions fouht aainst Banu Hanifah.
7urthermore, the 4ro%het ( " intended
to attac0 the Banu al-Mustali/ when a %erson informed
him that they refused to %ay 9a0at, until AllOh
revealed, O you who beieve, +f an evi person
2omes to you with some news. then verify it;!
HSurah a30uAarat@ BI. so it was discovered that the
%erson had lied aainst them. !o all of these
evidences show what the 4ro%het ( "
intended with these A.hOdith is the e+%lanation that
has )een iven.
The Twelfth Argument
And those who justify shir0 have yet another evidence,
which is the fact that the 4ro%het ( "
mentioned that on the @ay of Audement %eo%le will
see0 hel% from Adam, and then from *uh, then from
I)rahim, then from Musa, and then from MIsO
and all of them will ive some ty%e of e+cuse, until
finally they reach the 4ro%het ( " . &hey
say that this is clear evidence that see0in hel% from
other than AllOh is not considered shir0.
&he res%onse to this is to say, How e+alted is the Ine
,ho has sealed the hearts of His enemiesC 7or we
ourselves don.t deny the leality of see0in hel% from
a created o)ject in matters that it is ca%a)le of. AllOh
says, PSo Hthe one who was being vi2timiNedI
sought hep from (MosesI. 0is tribes man.
against his enemy ! HSurah a3Fasas@ (>I. And
the %erson in )attle, or any other situation, see0s hel%
from another in matters that he can do and are not
su%ernatural or )eyond the normal ca%a)ilities of man.
But we do o)ject to the su%ernatural hel% that is
souht - the reliious see0in of hel% that is done at
the raves of the rihteous, or in their a)sence,
concernin matters that none e+ce%t AllOh has
%ower to do.1
Ince this is understood, then reali9e that the hel% that
is souht from the %ro%hets on the @ay of Audement
is that they want them (the %ro%hets" to %ray to AllOh
to hasten the 6ec0onin so that the %eo%le of
%aradise can )e relieved from the aonies of that @ay.
&his ty%e of as0in is allowed in this world and in the
HereafterP that you o to a rihteous %erson that is in
front of you, and listen to you, and then you as0 him
to %ray for you. And this is just as the 2om%anions
used to do with the 4ro%het ( " while he
was alive. After his death, however, then )y no means
did they as0 anythin from him, or even as0 at his
raveside. 6ather, scholars of the early enerations
would re)u0e those who used to %ray to AllOh at
his rave, so what would )e their res%onse to
someone who actually %rayed to himJ
The Thirteenth Argument
And those that justify shir0 have yet another evidence,
and that is the story of I)rahim. ,hen he was thrown
in the fire that *imrud )uilt for that %ur%ose, the anel
Ai)ril came flyin to him, and as0ed him, @o you have
any needJ1 !o I)rahim res%onded, 7rom you, noC1
&hey o%ine from this story that had the see0in hel%
from Ai)rQl )een considered shir0, then he would not
have have offered I)rOhQm any hel%.
&he res%onse to this is that this is the e+act same as
the %revious story, )ecause Ai)ril offered to hel% him
in a matter that he was ca%a)le of, for AllOh
descri)es him as )ein, ; of great strength!
HSurah a3EaAm@ >I. !o if AllOh had iven him
%ermission to ta0e the fire of I)rahim, and even all
that was surroundin it of the earth and mountains,
and to throw it all into the far corners of the east and
west, he could have done so. And if AllOh had
commanded him to trans%ort I)rahim to a far away
%lace, he could have done so. And if He had
commanded him to raise him u% to the s0ies, he could
have done so. &he e+am%le of this story is li0e the
e+am%le of a rich, wealthy %erson who sees a %oor
%erson in need and offers to hel% him, either )y ivin
him a loan, or a ift with which he can fulfill his needs.
Instead of acce%tin any hel%, the %oor %erson refuses
his hel%, and is content at )ein %atient until AllOh
%rovides him with a means of sustenance in which
he will not owe anyone a favor. !uch is I)rahim.s
e+am%le when he relied on his 3ord instead of any
other )ein. !o where is this e+am%le for see0in
reliious hel% or committin shir0, if they only
understoodJ
$onclusion6 Acting upon this 1nowledge
3et us conclude this )oo0 )y mentionin an im%ortant
matter that will clarify what has %reviously )een said.
,e will discuss it se%arately )ecause of it im%ortance,
and )ecause many %eo%le fail to understand it
correctly. !o we say= there is no difference of o%inion
that tawhQd must e+ist and )e manifested with the
heart, and tonue and outer deeds. If one of these
matters is missin, a %erson will not )e a Muslim. !o if
a %erson 0nows tawhQd , )ut does not act u%on it, the
he is an arroant dis)eliever, as was the case with the
li0es of 4haroah, and I)lQs, and others li0e them.
And this is a matter that many %eo%le misunderstand.
&hey say, &his matter of what you have e+%lained is
true, and we fully understand it, and testify to its
veracity. However, we are not a)le to do it and %ut
into %ractice, and it is not allowed )y our countrymen
to act u%on these matters unless it arees with them
and their )eliefs and customs1. And they ive other
e+cuses so that they do not act u%on correct )eliefs.
However such a wretched %erson does not reali9e that
most of the leaders of falsehood 0now the truth, and
they only leave actin u%on it due to some e+cuse, as
AllOh mentions, "hey pur2hased with the
sighs of AQh a miserabe pri2e! HSurah a3
"awbah@ 7I$ Ither verses also e+%lain this %oint,
such as=
"hey re2ogniNe him (the &rophet (
) as we as they re2ogniNe their own sons!
HSurah A3?aGarah@ (6BI$
*ow if he acts u%on tawhQd with his outward actions
while he does not understand nor )elieve in his heart,
then he is a hy%ocrite who is more evil than a %ure
dis)eliever, as AllOh says, ! =eriy the
hypo2rites are in the owest depths of the 0e3
fire$! HSurah A3Eisa%@ (6>I$
And this is a %roloned matter to discussP however, if
you %onder over it, two cateories of %eo%le will
)ecome clear to you in your discussions with them.
-ou will see one who 0nows the truth, )ut leaves
actin u%on it, for fear of some loss in this world, such
as his %restie , or %ro%erty.. And you will also see
one who outwardly acts u%on the truth )ut not
inwardlyP if you were to as0 him what he truly )elieves
with his heart, he would not 0nowC
But u%on you is to understand two verses from the
Boo0 of AllOh . &he first of them has already )een
mentioned, and is the verse,
Mo not give eC2uses. you have disbeieved after
your faith HSurah a3"awbah@ BBI. !o if it is
confirmed that some of the 2om%anions who actually
fouht with the 4ro%het ( " aainst the
6omans dis)elieved )ecause of a statement they
made jo0inly, then it will )ecome clear to you that a
%erson who ma0es a statement of dis)elief, or acts
u%on it, )ecause of a fear or loss of money, %restie,
or to %lease one reater than he, is reater in sin than
one who says such a statement in jest.
&he second verse is= Whoever disbeieves after
having faith 3 eC2ept he who is 2oer2ed whie his
heart is firm with beief<@ but (the punishment) is
upon him whose hearted opened up to disbeief
(wiingy)! HSurah A3Eah@ ()BI$ !o AllOh
does not e+cuse such %eo%le e+ce%t if they were
forced into doin somethin while their hearts were
still firm and content with )elief. !o anyone )esides
such a %erson has dis)elieved after havin faith,
reardless of whether he does it out of fear, or reed,
or wantin to %lease someone, or out of a love for his
country, family, relatives or money, or even if he does
it jo0inly, or for any other e+cuse. &he only
acce%ta)le e+cuse is the one who was unwillinly
forced.
!o the verse %roves this in two ways=
:irsty. the %hrase, P;eC2ept he who was
2oer2ed.< so only such a %erson is e+cused. And it is
well-0nown that %erson can only )e forced to do an act
or to say somethin ver)ally. He canned )e forced to
)elieve with his heart, for no one can coerce another.s
heart.
Se2ondy. the %hrase, P; that was be2ause they
preferred the ife of this word over the ife of the
0ereafterP HSurah a3Eah@ ()9I. !o it is clearly
mentioned that the reason for their 0ufr and
%unishment was not due to any heartfelt )elief, or
)ecause of inorance, or a hatred of reliion, or a love
of dis)elief. 6ather, the reason for their eternal
%unishment of the Hereafter was due tot he fact that
he achieved some )enefit in this world, %referrin this
)enefit over reliion.
And AllOh 0nows )est.

Removal of The Doubts Kashf Ush Shubuhaat

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