AbdurRahman.org [ Aqeedah At-Tawheed

Allah has created the creatures to worship Him, and provided them with provisions to enable them to do that. Allah, the Exalted, said: "And I have created Jinn and men only to worship Me. I want no sustenance from them, not do I want them to feed Me. Surely, it is Allah, Who is the Provider, The Powerful." [Soorah Az-Zariyat (51): 56-58]

Man naturally acknowledges Allah's divinity, loves Him, worships Him, and ascribes no partner to Him. But human and jinn devils who suggest to each other polished speech out of deception, corrupt his natural disposition, and lead them astray.[1]

Tawheed (belief in the Oneness of Allah) is firmly instilled in human nature, while polytheism is accidental and intrusive Allah says: "And remain steadfast on the religion of Hanifan (Islamic Monotheism), Allah's Fitrah [2] with which He has created mankind. No change let there be in Khalq-illah (i.e. the religion of Allah), that is the straight religion." [Soorah ar-Rum (30): 30]
And the Prophet (salallahu alaihe wasallam) said: "Every infant is born with Fitra [2] but it is his parents who make him a Jew, or a Christian or a Magian (fire worshiper)." [Saheeh al-Bukharee and Saheeh Muslim] Hence, the Tawheed or the belief in the Oneness of Allah is man's innate belief.[3]

Islam is the faith which was upheld by Adam, whom Allah rendered safe from and those who came after him for many centuries. Allah says: "Mankind were one community, then Allah sent the Prophets as bearers of good tidings and as warners." [Soorah al-Baqarah (2): 213]

Polytheism and corruption in Aqeedah appeared first among the people of Noah [4] who was the first Messenger of Allah sent as Allah says: "We have revealed to you just as We revealed to Nooh and to the Prophets after him." [Soorah an-Nisa (4): 163]
Ibn Abbas said: "There was a period of 10 centuries between Adam and Noah, during which people were Muslim." [5]

In his comment on Ibn Abbas's statement, Ibn al-Qayyim said: "This statement is definitely true, for Ubay Ibn Kaab used to recite the verse, "Then they differed (strayed from the right guidance) then Allah sent the Prophets." [6] Ubay Ibn Kab's recitation is supported by the following verse: "And mankind were but one single Ummah then they differed." [Soorah Yunus (10): 9]

Ibn al-Qayyim (rahimahullah) meant that differing over the sound Deen to which mankind originally adhered was the reason for sending Prophets. Just as the Arabs were following the Deen of Ibraheem, Whom Allah rendered sage from evil, until Amr bin Lahi al-Khuza'ee brought idols in the Arabian Peninsula and to Hijaz in particular. Idols were worshiped afterwards in lieu of Allah, and Shirk prevailed in the sacred land and the lands adjacent to it.

Idol worship continued until Allah sent Muhammad (salallahu alaihe was-sallam) the last of His Prophets. He invited people to uphold the Aqeedah of Tawheed and to follow the Deen of Ibraheem. He struggled in the cause of Allah in the best manner until he finally prevailed and destroyed the idols and put an end to paganism. Allah completed the Deen through him and perfected His favor for men and jinn.
The distinguished generation of this Ummah adhered to the Prophet's Sunnah during the early stage of Islam. Later on, ignorance prevailed in the latter centuries during which new beliefs and religions emerged. Shirk appeared and was practiced by many Muslims due to the hard work of the promoters of perversion. Tombs were erected on graves of pious people for visitation, and were taken for idols that they worshiped to the exclusion of Allah. Acts of worship such as supplications, appeals for aid, and offerings were dedicated to them (the engraved). They euphemized Shirk by calling it, 'appeal to pious people' claiming that they only loved them and did not worship them. They forgot that such was the claim of the early pagans, who used to say: "We worship them only so they may bring us nearer to Allah in rank." [Soorah al-Ankabut (39): 3][7]

Despite the Shirk which appeared among the people in the past and present, the majority of them believed in Tawheed ar-Ruboobiyah (i.e. to affirm that Allah Alone is the, 'Rabb' - One Who Creates, Sustains and Commands). They committed Shirk in terms of worship as Allah says: "And most of them do not believe in Allah without being guilty of idolatry." [Soorah Yusuf (12): 106]

Only few of mankind deny existence of the Rabb, such as Fir'awn (Pharoah), the Atheists and the Communists of this age. Their denial is only out of stubbornness, for they are compelled to admit inwardly, the belief in the existence of Allah. Allah says: "And they deny Our signs, although inwardly they certainly knew them to be from Allah, wrongfully and hastily." [Soorah an-Naml (27): 14]

Their intellects recognize that every creature must have a creator and every existing thing must have an originator. And that the accurate and precise order of this universe must have One Who manages it, Who is Wise, Capable and Knowledgeable. He who denies this fact is either unintelligent or stubborn and does not apply reason and ridicules himself. Such people are worthless.
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[1] Mankind in the beginning was a single nation upon true Tawheed. Subsequently and gradually Shaytan misguided them towards associating partners with Allah. The Messenger of Allah (salallahu alaihe wasallam) said: Allah said: “I created all my servants upon the true Religion (Tawheed). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority." [Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad'alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.]

[2] Fitrah is the innate pure instinct inborn in every human, which recognizes the True Lord. Fitrah, if not corrupted leads one to the Belief in the Existence of Allah, the Exalted

[3] “(remember) when your Lord brought forth from the Children of Adam, from their loins, their seeds and made them testify as to themselves (saying): “Am I not your Lord?” They said: “Yes! We testify.” Lest you should say on the Day of Resurrection: “Verily, we have been unaware of this. Or lest you should say: “It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the men who practiced Al-Batil (i.e. polytheism and committing crimes and sins, invoking and worshiping others besides Allah)?” [Soorah al-A'raf (7): 172]

[4] Extremist in praise and position of Righteous Persons is the Root Cause of Infidelity of Mankind and its deviation from the True Religion: Allah said about the people of Nooh: "And they have said: You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr." [Surah Nooh 71:23)]

Ibn Abbas (radiallahuanhu) relates: “Indeed these are five names of righteous men from the people of Nooh. When they died Shaytaan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.” [Saheeh al-Bukhaaree (11/418) and Saheeh Muslim (18/52)]

Abu Ja'far (radiallahuanhu) said: "Those from the later generation saw what the (previous generation) had done and considered that...to the extent that they took him as an ilah (deity) to be worshiped besides Allah.” He then said: "This was the first idol worshiped other than Allah, and they called this idol Wadd.”
[Saheeh al-Bukhaaree (8/534)]

Aa'ishah (radhi allahu anha) reported that Umm Habeebah and Umm Salamah (radhi allahu anhuma) mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet (salallahu alaihe wasallam) about it, on which he said, “If any religious man died amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the Sight of Allah on the Day of Resurrection.” [Saheeh Al-Bukharee (vol..1; no.419) and Saheeh Muslim (vol.1;no.1076)]

In the above three Ahaadeeth, it has clearly been explained how polytheism gradually develops. It starts from pious intention like, building of places of gathering by the grave of pious person so that he be remembered but steadily the people begin to look upon the religious man as a demigod and ultimately elevate to a higher status of Godhood. This undermines the belief in the oneness of Allah. Similarly as known from the Hadeeth of Aa'ishah; the pictures of the pious men were displayed in the places of gatherings in order to keep alive their memories, but with the passage of time the people begin to worship them.

So, the first Shirk on the earth occurred due to the confusion spread by Shaytaan regarding righteous persons and mixing truth with falsehood; first, exaggeration in the love of the righteous and then innovative practices of the people intending to do good (i.e. Bidah: newly invented practice in the religion). Therefore, all means that lead to Shirk are prohibited in Islam, such as innovations, exaggeration in status of righteous men even the Prophets, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave and other acts that should only be directed towards Allah.

This confirms the sayings of righteous predecessors (Salaf) that Bid'ah (innovations in the religion) is the main cause leading to Kufr (disbelief) and that Bid'ah is more beloved to Iblees than sinfulness because one may repent from sins but he will not repent from Bid'ah for he performs Bid'ah thinking it to be a means of closeness to Allah and achieving rewards from Him.

This teaches us,
a) Hanging pictures on walls and setting up statues and sculptured images lead people to idolatry because excessive exaltation of these pictures and statues gradually develops into a belief that they bring good and prevent harm, as evidenced in the example of the people of Nooh.
b) Shaytan is (waiting) to deceive mankind. He will try every trick to exploit man's sentiments. When Satan observed among the people of Nooh their emotional liking for pious people, he tempted them to exceed their love and finally made them place statues in their dwellings in order to make the common people stray from the right path.
c) Not only does Shaytan try to deceive the present generation, he also keeps his eye on the future generations. When he could not plunge the present generation of the people of Nooh into idolatry, he anticipated the coming generation to be misled and set a trap for them.
d) Negligence must not be shown toward evil, but it must be eradicated and all its doors must be closed.
e) The presence of diligent and learned men is a blessing because Shaytan can only deceive the people after the learned men among them have passed away. This also explains the value of the presence of knowledge and harm of losing it. Allah’s Messenger (salallahu alaihe wasallam) said: "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray." [Saheeh al-Bukharee (vol: 1, Book: 3, no: 100)]

[5] Ibn Abbas (radiallahuanhu) said: “Between Nooh and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners.” [Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)]

[6] The verse which Ibn al-Qayyim refers to is verse no. 213 in Soorah al-Baqarah, "Mankind were one Ummah, then Allah sent the Prophets." Ubay Ibn Kab used to add the above words after the word Ummah, which explains the reason for sending Prophets to mankind. [Translator]

[7] Imam Ibn Katheer writes in the Tafseer of this verse, "meaning what motivates them to worship them is the fact that they made their idols in the image of angels - or so they claim - and when they worship those images it is like worshipping the angels, so that they will intercede with Allah for them to help and give them provision and other worldly needs…. Qatadah, As-Suddi and Malik said, narrating from Zayd Ibn Aslam and Ibn Zayd: "only that they may bring us near to Allah." Means, 'So that they may intercede for us and bring us closer to Him.' [At-Tabari 21: 251, 252] During Jahiliyyah, they used to recite the following for their Talbiyah when they performed Hajj, 'At Your service, You have no partner except the partner You have; he and all that he owns belongs to You.' This pretentious argument which the idolaters of all times, ancient and modern, used as evidence is what the Messengers came to refute and forbid, and to call people to worship Allah Alone with no partner or associate. This something that the idolaters themselves invented, Allah did not give them permission for it, not does He approve of it, He hates it and forbid it..." [See Tafseer Ibn Katheer]

A similar practice in also found in today's times, which has been given the name of Waseelah (or Tawassul) when people invoke upon the engraved for help claiming it to be a 'means of closeness to Allah' while misinterpreting the verse of the Qur'aan: “Seek the means of approach (al-waseelah) to Him.” [Soorah al-Maaidah (5): 35] Whereas Waseelah in this verse means to draw closer to Allah by (a) invoking Allah by His Beautiful Names, (b) means of Righteous Deeds of the Supplicant and (c) Supplication made by a Living Righteous Man as is known from the practice of Allah's Messenger (salallahu alaihe wasallam) and the Sahabah. [A detailed explanation of the subject will insha'Allah follow in the coming issues of As-Sunnah]

Another practice which constitutes of a group of Haraam (illegal) acts like, processions with songs and music, free mixing of men and women and slogans of disbelief is also given the name of Mawleed (or Milaad) commemorated on the assumed birthday of Allah's Messenger (salallahu alaihe wasallam) in the month of Rabi'e al-Awaal as an expression of love for the Messenger of Allah (salallahu alaihe wasallam). [A detailed article on this subject was previously published in As-Sunnah, 'Who really loves the Messenger of Allah r.' Read this article online at our website, http://www.qsep.com ]

Note: All footnotes which mention, [Translator] at the end are by the translator, Mahmoud Ridha Murad. Apart from these all additional footnotes are by As-Sunnah.

a) Definition:

Shirk is ascribing a partner to Allah in terms of His Rububiyyah and Uloohiyyah (worship). The common type of Shirk is the Shirk in Uloohiyyah, which entails supplicating others along with Allah, or dedicating to them worships such as, offerings, vows, reverence, fear, hope, and devotional love. Shirk is the gravest of all sins due to the following:

1. It is resembling the creatures with the Creator in terms of the attributes of Divinity, for he who ascribes a partner to Allah; he in effect resembles him with Him (Allah). This is the gravest injustice. Allah says: "Verily, Shirk is gross injustice." [Soorah Luqman (31): 13] Injustice signifies putting a thing in a wrong place. Thus, he who worships other than Allah, he places the worship in a place other than its own, and dedicates it to one who does not deserve it; hence, it is gross injustice.

2. Allah has stated that He does not forgive the one who does now disavow Shirk. He says: "Surely, Allah will not forgive (the sins of) ascribing partners to Him, but He will forgive whatever is short of that to whoever He wishes." [Soorah an-Nisa (4): 48]

3. Allah has stated that a Mushrik (one who commits Shirk) shall be banned from Jannah (Paradise) and that he shall live in Hell-fire forever. Allah, the Exalted, says: "Surely, whoever ascribes a partner to Allah, Allah shall bar him from Jannah and Hell-fire shall be his abode, and the wrongdoers shall have no helpers." [Soorah al-Maidah (5): 72]

4. Shirk nullifies all good deeds. Allah, the Exalted, says: "Were they to commit Shirk, then the good deeds, which they accomplish, would have been nullified." [Soorah al-Anam (6): 88] And Allah says: "It has been revealed to you and to those before you, if you commit Shirk your good deeds shall be nullified and you shall certainly be of the losers." [Soorah az-Zumar (39): 65]

5. The Mushrik's blood and property is violable. Allah, the Exalted, says: "And when the inviolable months have passed, then kill the Mushriks wherever you find them, and take them prisoners, and besiege them, and lie in wait for them in every way." [Soorah at-Tawbah (9): 5]

The Prophet (salallahu alaihe wa-sallam) said: "I am commanded to fight people until they profess the testimony of Faith (La ilaha illaAllah) when they say it, their blood and property would be safe from me except rightfully ." [Saheeh al-Bukharee]

6. The Shirk is the graves of all major sins. The Messenger of Allah (salallahu alaihe wa-sallam) said: "Shall I inform you about the graves of all major sins?" We (Sahabah) said: "Certainly, O Messenger of Allah." He said: "Ascribing partners to Allah, and disobeying parents."

Ibn al-Qayyim said: "Allah has asserted that the purpose of the creation and the commands is that He should be recognized by His Names and Attributes and be worshiped alone, with no partners ascribed to Him, and that people should maintain justice through which the heavens and the earths were established. Allah, the Exalted, says: "Verily, We sent Our Messengers with clear proofs, and sent down with them the Book and the Balance (justice) that people may establish justice." [Soorah al-Hadid (57): 25]

Allah informed us that He sent the Messengers and revealed the Books for people to establish justice. The greatest form of justice is Tawheed, which is its spearhead and backbone, and Shirk is injustice. Allah says: "Surely, Shirk is the greatest Zulm (wrong) indeed." [Soorah Luqman (31): 13]

Shirk is the gravest form of injustice, and Tawheed is the best form of justice. Hence, whatever opposes this purpose most is considered as the gravest of all major sins. Ibn al-Qayyim went on to say: "And since Shirk in particular opposes that purpose, it is absolutely the gravest of all major sins,… Allah, Glory be to Him, neither accepts a good deed performed by a Mushrik, not an intercession made in his favor. He does not respond to his supplication, or accepts his hope for having it fulfilled. The Mushrik is the most ignorant of Allah for setting a rival from creatures to the One Who created them, which is the worst type of ignorance and the worst type of injustice on the part of the Mushrik. Even though the Mushrik does not wrong his Rabb (Lord) by his Shirk, but in reality he wrongs his own self."

7. Shirk is defaming and derogatory from which Allah declared Himself far removed. He who ascribes a partner to Allah, he in effect asserts to Allah what Allah declares Himself free from, and this is the worst form of opposition and defiance to Allah, the Exalted.

B. The Types of Shirk: Shirk is of two types:

THE FIRST TYPE: Greater Shirk, which constitutes apostasy, and condemns the person who practices it to Hell-Fire, and to live therein eternally if he does not relinquish it before death Shirk is devoting an act of worship to other than Allah, such as; supplication, vows, offerings that are made to jinn, graves or Shaytaan.

Fear of dead, jinn and Shaytaan that they may harm or sicken him and hope for things from others that only Allah can provide such as fulfilling needs and granting relief as practiced nowadays around tombs that are built on graves of pious people. Allah says: "and they worship, instead of Allah that which neither harm nor profit them, and they say, 'These are our intercessors with Allah.'" [Soorah Yunus (10): 18]

THE SECOND TYPE: Lesser Shirk, which does not constitute apostasy, but defects the Tawheed, and is conducive to greater Shirk. It is of two kinds:

1) The first kind: Obvious Shirk which constitutes of UTTERANCES and ACTIONS.

As for the UTTERANCES, such as swearing by other than Allah; the Messenger of Allah (salallahu alaihe wa-sallam) said: "He who swears by other than Allah, commits Kufr, or Shirk." [At-Tirmidhee and others]

Or making a statement such as: "Whatever Allah wills and you will."

This statement was made by a man to the Prophet (salallahu alaihe wa-sallam) who objected his statement saying: "Have you made me a rival to Allah? Say: 'Whatever Allah Alone wills."

Or a statement like this, 'Had it not been for Allah and so and so.'

The correct statements are: "Whatever Allah wills and then you will." And "Had it not been for Allah, then for so and so." Because the participle 'then' denotes sequence as well as delay, thus to signify that the will of the slave is subservient to the will of Allah. Allah says: "And you will do nothing unless Allah, the Rabb of the worlds wills it to be done." [Soorah at-Takwir (81): 29]

As for 'and' it signifies absolute combination and association, it does not necessitate order or sequence. Similar to those statement are: 'I have none to resort to except Allah and you' or, 'This is from the blessings of Allah and your blessings.'

As for ACTIONS, such as wearing a ring or a thread for the purpose of warding-off evil, or wearing talismanic outfit or other items for fear of bad eye, or otherwise, if the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah.

The second kind: The hidden Shirk pertains to intentions and wills-such as acting hypocritically and fame – that is, to do a thing which usually is done as a means for seeking nearness to Allah, but does it only so that people commend him for it; such as performing Salat in a perfect manner, or giving charitable gift to be praised, or raising his voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it would be nullified. Allah, the Exalted, says: "So let him who hope to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110]

The Prophet (salallahu alaihe wa-sallam) said: "The thing I fear most that you may commit is the lesser Shirk." They asked: 'O Messenger of Allah, what is the lesser Shirk?' He replied: "Riyaa." [Ahmed and at-Tabaranee]

Under this kind falls doing acts of worship for worldly gains, such as performing Hajj, calling our the Adhan (the call for prayer), leading Salaat for money or acquiring knowledge, or fighting in the cause of Allah for money. The Prophet * said: "May the slave of dinar be degraded, may the slave of dirham be degraded, may slave of garment be degraded, may the slave of garden be degraded, for if he is given, he would be satisfied, and if he is not given he is dissatisfied." [Saheeh al-Bukharee]

Ibn al-Qayyim (rahimahullah) said: "As for Shirk which is pertinent to will and intention, it resembles a sea without coast; very few of those who escape it. He who intends by doing good deeds to please other than Allah, and intends to do a thing not for the sake of coming near to Allah, and requested the reward from other than Allah, commits Shirk in terms of intention.

While sincerity is to dedicate all acts of worship and utterances and intentions sincerely to Allah and this is the genuine Hanifiyyah, the deen of Ibraheem which Allah commands all of his slaves to follow. Allah does not accept any other deen from anyone. It is the essence of Islam, as Allah, the Exalted, says: "And he who wants a deen other than Islam, it shall not be accepted from him, and in the world to come he shall be among the losers." [Soorah Al-Imran (3): 85]

It is the deen of Ibraheem, that Allah saved from evil and only the light-witted (idols) turns away from it. The Differences between Greater Shirk and Lesser Shirk

The following differences between the Greater Shirk and the Lesser Shirk are deduced from the above mentioned:

1. The greater Shirk constitutes apostasy, while the lesser Shirk does not constitute apostasy.

2. The greater Shirk condemns the one who practices it to eternal like in the Fire. Whereas the lesser Shirk does not condemn the one who practices it to eternal life in the Fire if he enters it.

a. Definition: Kufr, linguistically means covering or concealing.
Legally (in the Sharee'ah): antonym of Eemaan, for Kufr or infidelity is disbelieving in Allah and His Messenger, whether the disbelief is associated with denial or not, rather with doubts, suspicion, aversion, jealousy, arrogance, or following some whims which deters from adhering to the Message. Even though the denier's infidelity is worse than others, so is the one who disbelieves and denies out of jealousy while he recognizes in his heart the veracity of the Messengers. [Majmoo al-Fatawa, Shaikhul-Islam Ibn Taymiyyah, vol. 12, p. 335]

b. The types of Kufr are two:

The first type: The greater Kufr which constitutes apostasy and is of five kinds:

1. Kufr of denial, as referred to in the following verse: "And who is more unjust that he who forges a lie against Allah, or rejects the truth when it comes to him? Is there not an abode in Hell for those who disbelieve?" [Soorah (29): 68]

2. Kufr of arrogance with acknowledgement, as proven by the words of Allah, the Exalted: "And when We said to the angels: 'Prostrate yourselves before Adam,' and they all prostrated except Iblees (Shaytaan), he refused and was proud and was on of the Kafireen (arrogant, disobedient to Allah)." [Soorah al-Baqarah (2): 34]

3. Kufr of doubtfulness, as mentioned in the Words of Allah: "And he entered his garden while he was wronging himself (through arrogance). He said, 'I do not think this will ever perish; not do I think the Hour will ever come. And even if I am ever brought back to my Rabb, I shall, surely, find a better resort than this. His companion said to him while he was arguing with him, 'Do you disbelieve (Kafarta) in Him Who created you from soil, then from a sperm-drop, then fashioned you into a perfect man? But as for me, I believe that Allah Alone is my Rub, and I will not ascribe a partner to my Rab." [Soorah (18): 35-38]

4. Kufr of aversion. Its proof: "And those who (kafaru) disbelieve turn away from what they have been warned with aversion." [Soorah (46): 3]

5. Kufr of hypocrisy, as proven by the Words of Allah: "This is because they first believed, then (kafaru) disbelieved. So a seal was set upon their hearts and consequently they do not understand." [Soorah al-Munafiqeen (63): 3]

The Second Type: The minor Kufr, or the practical Kufr, does not constitute apostasy. This type of Kufr comprises of sins that are referred to in the Book and the Sunnah as Kufr, but do not reach the level of major Kufr, such is expressing ungratefulness to the favors of Allah, as Allah say: "And Allah sets forth for you a parable of a city which enjoyed security and peace; its provision cam to it easefully from everywhere; but it (Kafarat) denied the favors of Allah." [Soorah an-Nahl (16): 112]

So Allah made it taste hunger and fear which were made to cleave to it because of what they used to do.

And fighting of Muslims against each other, which is referred to in the Hadeeth of the Prophet (salallahu alaihe wa-sallam), "Reviling of a Muslim is an act of disobedience and fighting him is Kufr." [Agreed upon]

And in his saying: "Do not revert after me (Kufran) like the infidels killing each other." [Agreed upon]

Likewise, swearing by other than Allah. The Prophet * said: "He who swears by other than Allah, commits an act of Kufr, or Shirk." [Tirmidhee]

Allah, the Exalted, declared a Muslim who commits a major sin as a believer. He says: "O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder." [Soorah al-Baqarah (2): 178]

Hence, Allah, the Exalted, did not exclude the murderer from the believers, rather He referred to him as the brother of the slain's guarding saying (in continuation of the verse): "Therefore, one who is granted remission by one's brother, then he should pursue that matter in a kind manner and pay the blood-money with kindness (when he excepts blood-money) with fairness."

'Brotherhood' which is referred to in the above verse, doubtlessly means brotherhood in faith. Allah, the Exalted, says: "And if two parties of believers fight against each other, make peace between them." [Soorah al-Hujurat (49): 9]

And if after that one of them transgresses against the other, fight the party that transgresses until it returns to the command of Allah. Then if it returns, make peace between them with equity, and act justly. Allah loves the just.

"Surely all believers are brothers. So make peace between brothers." [Soorah al-Hujurat (49): 10]

End of the Abridged Commentary from al-Aqeedah at-Tahawiyyah.

Summary of the Differences between the major and minor Kufr:

1. The major Kufr constitutes apostasy, and nullifies the good deeds. While the minor Kufr neither constitutes apostasy not nullifies good deeds, but it diminishes them, and subjects one who commits it to the threatened punishment.

2. The major Kufr condemns one who commits it to eternal abode in Fire. While one who commits the minor Kufr, if he enters Fire, he would not remain in it eternally. It may be that Allah forgives him, and he would not enter it in the first place.

3. The major Kufr justifies violating the blood and property of the one who commits it. While the minor Kufr does not.

4. The major Kufr makes it incumbent upon the believers to treat with enmity the one who commits it, thus, it is not permissible for the believers to love or befriend the one who commits it even if he is a very close relative.
As for minor Kufr, it does not prevent loving and befriending him at all. Rather, he should be befriended proportionately to the Imaan he possesses and be abhorred proportionately to the disobedience he commits.

a. Definition:

Linguistically, Nifaq is derived from the hole of raters or mice that is, articles holes in the grounds, when that animal is chased from one hole he would exit from another one, or it means a tunnel or a subterranean excavation used for hiding.

In the Sharee'ah: Nifaq (hypocrisy) means a pretense of loving Islam while concealing Kufr and evil. A hypocrite is given this appellation because he enters the religion from one door and exits from another. Hence, Allah, the Exalted, cautioned against hypocrites saying: "Verily, hypocrites are the rebellious." [Soorah at-Tawbah (9): 67]

The rebellious are those who rebel against the Islamic laws, Allah considers the hypocrites as more evil than the infidels saying: "Verily, the hypocrites shall be in the lowest level of fire." [Soorah an-Nisa (4): 145]

And Allah, the Exalted, says: "The hypocrites (think) that they deceive Allah when in fact it is Allah who deceives them." [Soorah an-Nisa (4): 142]

Allah also says: "They (think) that they deceive Allah and the believers, but they deceive only themselves, but they do not know. In their hearts is a disease, and Allah has increased their disease to them; and for them is a grievous punishment." [Soorah al-Baqarah (2): 9-10]

B. Types of Hypocrisy:

Hypocrisy is of two types:

The first type: Doctrinal hypocrisy which is major hypocrisy; the one who upholds it displays Islam and conceals infidelity. This type constitutes absolute apostasy, and condemns those who uphold it to the lowest level of Hell-Fire. Allah has described its people as possessing evil characteristics; such as Kufr, lack of Eemaan, derision of faith and its people and inclining entirely to the enemies of Islam for sharing their hostility. Such people exist in every age, particularly when Islam prevails and they cannot resist it publicly, therefore they pretend to be Muslims in order to plot against it and its people privately. And because they live with the Muslims, they ensure the safety of their blood and properties. A hypocrite displays his belief in Allah and His Angels and His Books and His Messengers and the Final Day, while in fact, he is far from believing in all that, rather the denies all that and does not believe in Allah.

Allah has uttered a speech which He revealed to a human and made him a messenger to mankind to guide them with His permission, threaten them, and warn them against His punishment. Allah has revealed those hypocrites and exposed their secrets in the Qur'aan and unveiled to His slaves the conditions of the hypocrites in order to be cautious against them.

In the beginning of Soorah al-Baqarah, Allah, the Exalted, classifies mankind into three categories; the believers, the infidels and the hypocrites. He revealed four verses with respect to the believers and two verses with respect to the infidels while he revealed thirteen verses with respect to the hypocrites due to their large number and severity of their affliction and commonness of their deception, and severity of their hostility against Islam and its people. For the affliction Islam suffers through them is intensive because they are counted as Muslims and supporters of Islam, while in fact they are it enemies. They express their enmity to Islam in every form which the ignorant thinks of it as knowledge and reform, while in fact it is utter ignorance and corruption. [Excepts from an epistle on the traits of the hypocrites by Ibn al-Qayyim]

Doctrinal hypocrisy is of six kinds

1. Denying the Messenger (sallallahu alihe wa-sallam)
2. Denying part of what the Messenger (sallallahu alihe wa-sallam) was sent with
3. Hating the Messenger (sallallahu alihe wa-sallam)
4. Hating some of what the Messenger (sallallahu alihe wa-sallam) was sent with.
5. Rejoicing over the decline of the deen of the Messenger (sallallahu alihe wa-sallam).
6. Resenting the prevalence of the deen of the Prophet (sallallahu alihe wa-sallam).

The second type: Practical hypocrisy; (that is) possessing a trait of the hypocrites while retaining Eemaan in the heart. This does not constitute apostasy, but it is considered as a means to it. A person who upholds it combines both, Eemaan and hypocrisy. When the latter prevails, he becomes a sheer hypocrite. The proof of this is the statement of the Prophet (sallallahu alihe wa-sallam): "Four traits, whoever possesses them is a sheer hypocrite. And whoever possesses one of them would possess a trait of hypocrisy until he relinquishes it. When he is entrusted, he betrays trust, and when he speaks, he lies, when he enters into a treaty, he behaves treacherously, and when he disputes with others, he behaves immorally." [Agreed upon]

A person who combines these four traits, has indeed combined all evil and all the traits of hypocrisy. But he who has one of them, he possesses a trait of hypocrisy. A person may possess traits of both goodness and evil, as well as Eemaan, Kufr and hypocrisy, he would deserve rewards and punishment in accordance with the traits which necessitates wither of them, such as being lazy to attend congregational prayer in the Masjid, for this is a hypocrite's behavior. Hypocrisy is evil and very dangerous of which the Companions were scared. Ibn Abi Malikah said: "I have met thirty of the Companions of the Messenger (sallallahu alihe wa-sallam), all of whom were afraid of falling into hypocrisy."

The Differences between Major and Minor Hypocrisy:

1. Major hypocrisy constitutes apostasy, while minor hypocrisy does not.
2. Major hypocrisy signifies dissimilarity between the inner and outer beliefs, while minor hypocrisy signifies dissimilarity between public and private actions, not beliefs.
3. Major hypocrisy does not belong to a believers, while minor hypocrisy may belong to a believer.
4. A person who upholds major hypocrisy does not usually repent, but even if he does so, scholars are at variance with regards to accepting his repentance by a judge. Whereas minor hypocrisy when one upholds it and repents to Allah, Allah will accept his repentance. Shaikh al-Islam Ibn Taymiyyah said: "Many a times a believer would possess a trait of hypocrisy and Allah would forgive him, and he may be subject to what may dictate hypocrisy, but Allah guards him against it.

A believers may be subject to Shaytaanic and Kufr suggestions with which his chest becomes straitened. A Companion said: "O Messenger of Allah! One of us would have some thoughts in his mind that he would rather fall down to earth from the sky than to utter them." The Prophet (sallallahu alihe wa-sallam) said: "That is the pure Eemaan." In another version, "When one feels it is terrifying to utter those thoughts, he should say, "All praise is due to Allah, who reduced the plotting of Shaytaan into mere suggestions." That is to say, having such suggestions along with intensive abhorrence of them and repulsing them from the heart is an expression of pure Eemaan." [The Book of Eemaan, p. 238]

As for those who uphold major hypocrisy, Allah describes them saying: "They are deaf, dumb, blind, so they will not return." [Soorah al-Baqarah (2): 18]

This is to say, they will not return to Islam internally.

Allah, the Exalted, also says: "Do they not see that they are tried every year once or twice yet they do not repent, not do they remember." [Soorah at-Tawbah (9): 126]

Shaykh al-Islam Ibn Taymiyyah said: "Scholars are at variance with regards to accepting their public repentance, for it cannot be verified whether they would permanently display Islam." [Majmoo al-Fatawa vol. 28, p.434-435]

1. Jahiliyyah: the state in which the Arabs were before Islam, during which they were ignorant of Allah, His Messengers and His laws, and were boastful of their ancestral nobility, arrogance, ruthlessness and the like.

Jahiliyyah is ignorance, or lack of knowledge. Shaikh al-Islam Ibn Taymiyyah said: "He who does not know the truth possesses simple ignorance, but if he believes in other than the truth, his ignorance is compound. If he speaks against the truth knowingly or unknowingly, he is ignorant too. Having clarified this, people, were in an era of ignorance prior to the Mission of the Messenger of Allah (salallahu alaihe wa-sallam), for what they used to follow of utterances and deeds were invented by the ignorant and practices by the ignorant.

Similarly, everything which contradicts which the Messengers brought, whether the Messages of Judaism, or Christianity, is considered as Jahiliyyah. Such was the universal Jahiliyyah. But after the Mission of the Messenger of Allah (salallahu alaihe wa-sallam), it is not more universal, rather Jahiliyyah may exist in one country or another. It also exists in the lands of infidels (non-Muslim countries). It mya may also exist in one person or another. For example, a man prior to his conversion to Islam, was in Jahiliyyah even though he lived in a Muslim country. But there is no universal, or absolute Jahiliyyah after the Mission of Muhammad (salallahu alaihe wa-sallam). There shall always be a victorious band of his Ummah (nation) adhering to the truth until the Final Hour.

Restricted Jahiliyyah, one the other hand, may exist in some Muslims, and in many Muslims. The Messenger of Allah (salallahu alaihe wa-sallam) said: "There are four traits of Jahiliyyah in my Ummah."

And he said to Abu Dharr: "You are a man, who possess a trace of Jahiliyyah."

In brief, Jahiliyyah is derived from Jahl which is lack of knowledge and it is of two kinds:

1. Universal Jahiliyyah, which existed before the Mission of the Messenger (salallahu alaihe wa-sallam), and ended with it.

2. Restricted Jahiliyyah, which exists in some countries, cities or persons. Hence, it becomes clear the mistake of those who impute universal Jahiliyyah to this age referring to it as the Jahiliyyah of this century of the like. Whereas the correct statement to say is, 'the Jahiliyyah of some or most of the people of this century.' It is neither correct not permissible to impute universality to it, for universal Jahiliyyah was obliterated by the Mission of the Prophet (salallahu alaihe wa-sallam).

2. Fisq: Fisq, linguistically, coming forth from, and in the Sharee'ah departing from the obedience of Allah. It comprises the total departure from obeying Allah which is applicable to the infidel, and it comprises partial departure of obedience which is imputed to a believer who commits a major sin. Fisq is of two categories,

a. Which constitutes apostasy, i.e. infidelity; in that case a Kafir is called Fasiq, as Allah called Iblees saying: "And disobeyed (Fasaqa) the command of his Rabb." [Soorah al-Kahf (18): 50]

This type of Fisq on the part of Iblees constituted infidelity. And Allah says: "And for those who are disobedient (Fasaqu), their abode will be the Fire." [Soorah as-Sajdah (32): 20]

Allah meant the infidels by 'disobedient' as indicated by His (next) Words: "Whenever they want to come out of it (the Fire) they will be turned back into it, and it will be said to them, 'Taste the punishment of the Fire which you used to deny." [Soorah as-Sajda (32): 20]

Although disobedient Muslim is called 'Fasiq', but his Fisq does not cast him out of the folds of Islam, such as those to whom Allah refers in the following verse: "And those who calumniate chaste women and do not bring four witnesses, flog them with eighty lashes, and never accept their testification thereafter, and it is they that are the Fasiq." [Soorah an-Noor (24): 4]

Allah also says: "So whoever decides to perform the pilgrimage in these months, should remember that there is no foul talk, not any Fusuq nor argument during the Hajj season." [Soorah al-Baqarah (2): 197]

Exegetes interpreted the term 'fusuq' as acts of disobedience." [The book of Eemaan by Shaikh al-Islam Ibn Taymiyah, p.278]

3. Dhalal (Deviation): Straying from the right way or course which is antonym of guidance. Allah, the Exalted, says: "He who follows the right way follows it only for his own benefit, and he who deviates, deviates only to his own loss." [Soorah al-Isra (17): 15]

a. At times, it refers to infidelity, as indicated by the words of Allah, the Exalted: "And who so disbelieves in Allah and His angels, and His Books, and His Messengers, and the Last Day, has surely strayed far away." [Soorah an-Nisa (4): 136]

b. At times, it refers to Shirk as indicated by words of Allah, the Exalted: "And whosoever ascribes anything as partner to Allah has indeed strayed far away." [Soorah an-Nisa (4): 116]

c. At times, it refers to mistakes as in the case of Moosa, whom Allah saved from evil. Moosa said: "I did do it then, and I was one of the erring." [Soorah ash-Shorah (26): 20]

d. At times, it refers to opposition which is less than infidelity, as in the case of the deviant sects, that is; the sects that oppose Ahl as-Sunnah.

e. At times, it refers to forgetfulness, as stated by Allah respecting female witnesses: "In case one of them forgets then the other may remind her." [Soorah al-Baqarah (2): 282]

f. It also refers to lost item, or lost things just as it is said a stray camel.

Linguistically, returning, as indicated in the words of Allah, the Exalted: "And do not (Taraddu) return back." [Soorah al-Maidah (5): 21]

That is, do not revert to infidelity, while Riddah in judicial terminology is apostasy after Islam. Allah, the Exalted, says: "And anyone of you who reverts (Yartadid) from his Deen and dies as an infidel, it is those whose good deeds shall be vain in this world and in the world to come. These are inmates of the Fire, wherein they shall live forever." [Soorah al-Baqarah (2): 217]

Its Types: Apostasy may take effect by the commission of one of the numerous invalidators of Islam, that they may be summed up in four types:

1: Verbal apostasy, such as reviling Allah, the Exalted, or His Messenger (salallahu alaihe wa-sallam). His angels or any of His Messengers. Or by claiming knowledge of the unseen world, or Prophet hood or believing the claims of such people. Or appealing for help from other than Allah for things that only Allah can do, or seeking refuge with other than Allah.

2: Practical apostasy, such as prostrating before an idol, a stone, a grave, or making offering to them, or by casting the Book of Allah in filthy places, practicing sorcery, learning, or teaching it, or ruling by other than the laws of Allah, and deeming that action is lawful.

3: Doctrinal apostasy, such as believing that Allah has a partner or believing that fornication, consumption of liquor or usury are lawful. Or believing that eating bread is unlawful, or the Salaat is not obligatory or other things whose legitimacy or lawfulness, prohibition or incumbency are unanimously and decisively agreed upon, or commonly known as such.

4. Doubtfulness apostasy, to doubt the illegality of ascribing partners to Allah, prohibition or fornication or consumption of liquor or the lawfulness of consuming bread, or having doubts respecting the Message of the Prophet (salallahu alaihe wa-sallam), or the Message of other Prophets, or suspecting the veracity of the Prophet (salallahu alaihe wa-sallam), or Islam, or doubting the validity of Islam in this age.

1. Repentance of the apostate: If he repents and returns to Islam within three days, it should be accepted from him and he should be left alone.

2. If he refuses to repent, he must be executed, according to the statement of the Prophet (salallahu alaihe wa-sallam): "He who reverts from his deen, then kill him." [Saheeh al-Bukharee and Abu Dawood]

3. During the period of respite, he should be barred from handling his own property. If he repents, his property remains his, otherwise it belongs to the treasury, from the moment of his death or execution. It is also said that the moment he apostatizes his property should be spent in causes that serve the Muslim's interest.

4. Apostasy debars from inheritance; neither an apostate inherits from his relatives, nor they from him.

5. If an apostate dies, or if he is executed, neither a bath no Janazah (funeral) prayer should be given to him, nor should he be buried in Muslim cemeteries, rather in infidel's cemeteries, or anywhere other than Muslim's cemeteries.

[1] The Messenger of Allah (salallahu alaihe wa-sallam) said: "There are four traits of Jahiliyyah in my Ummah that they will never relinquish; boasting of ancestral nobility, finding faults in other's ancestors, petitioning stars for rain, and wailing the dead." [Saheeh Muslim] [Translator]

[2] Abu Dharr reported: "I reviled a man and spoke ill of his mother then the Prophet (salallahu alaihe wa-sallam) said to me: "O Abu Dharr, did you speak ill of his mother? You are a man who possess a trace of Jahiliyyah." [Saheeh al-Bukharee] [Translator]

Chapter 2.1: Claiming the knowledge of the unseen, palm reading and cup reading, etc.

The meaning of the unseen: What is hidden from people of future and past occurrences, and what is not seen, is exclusive to Allah's Knowledge. Allah says: "None is the heavens and the earth knows the unseen except Allah." [Soorah an-Naml (27): 65]

No one knows the unseen except Allah, the Exalted. He may expose it to His Messengers if He wishes for a divine purpose or wisdom. Allah says: "He is the Knower of the unseen, and He does not reveal His secrets to anyone. Except to him whom He chooses, namely a Messenger of His." [Soorah al-Jinn (72): 26-27]

And then He causes an escort of guarding angels to go before him and behind him.

Meaning that Allah does not reveal the unseen except to him whom He chooses from Prophet, revealing to him what He wishes, because reporting about unseen things is a proof of his Prophet hood. This includes Messengers from both humans and angels. He does not reveal information about the unseen world to others because He restricted such information to Prophets and angels.

Therefore, anyone else who claims the knowledge of the unseen by any means is a liar and a Kafir, whether the claims such as palm or cup reading, or by divining or sorcery, or astronomy or otherwise.

As for the claims of imposters and liars that they can locate lost things and report about the conditions of absent people, or causes of certain sickness by alleging that so and so bewitched you and caused your sickness, all these are only because they employ Jinn and devils, telling people that what they are suffering is a result of these works only to deceive them.

Shaikh al-Islam Ibn Taymiyyah said: "A diviner used to have a Shaytanic companion who informed him about many unseen things by eavesdropping. [1] They used to confuse the truth with lies. He went on to say that amongst such people, was that to whom Shaytaan would bring him fruits, sweets and other things that were not available in diviner's location. Other the Jinni companion would fly them to Makkah, Jerusalem or elsewhere."

Fortune tellers may rely on astrology, the study which assumes and professes to interpret the influence of heavenly bodies on human affairs. They study the effects of the astrological conditions on terrestrial event such as the times of wind and rain, the changes of prices and other conditions and they claim that they are associated with movement of planets in its orbits, when they become neat or distant from each other.

Based on such information, they allege that he who consummates marriage, or travel, or who is born when certain star is at certain position, certain things will have happened to him of good or bad omen. Horoscope columns are usually published in cheap magazines to predict future events based on the signs of the zodiac.

Some ignorant people and those having weak Eemaan, resign to diviners seeking advice for their future events, such as marriage and other things. He who claims that knowledge of the unseen, and he who believes him is a Mushrik and infidel because he alleges to share the knowledge which belongs exclusively to Allah. While planets and stars are only subjugated creatures having no will of their own, or power of any sort. They neither indicate good or bad omens, not like or death. It is only the work of eavesdropping Shaytaan.

[1] According to authentic Hadeeth, the jinn used to listen by stealth to angels in lowest heaven to bring back information about future events, and pass them to diviners and fortune tellers after mixing information with many lies. [Translator]

All these prohibited Shaytanic practices, defect or oppose the Aqeedah and can be accomplished only through polytheistic practices. 1: Sorcery turning a thing from its proper manner of being to another, for the sorcerer makes what is false to appear in the form of truth, and causes a thing to be imagined different from what it really is. Its works may be done in talismanic materials or through certain works, medicines, or smoke. Some magic works have physical effects on hearts and bodies that cause sicknesses, death or separate husband and wife form each other. However, such works can take effect only by the universal will of Allah. It is Shaytanic work, most of its results can be obtained by committing polytheistic practices, and by doing things that evil spirits love, such as dedicating acts of worship to those spirits. Hence, the lawmaker equated sorcery with Shirk. The Prophet (salallahu alaihe wa-sallam) said: "Keep away from the seven plunging sins." They inquired: "What are they?" He said: "The Shirk, sorcery..." homicide, which Allah made unlawful, to kill without legitimate reason, devouring usury, devouring orphan's property, fleeing the battle field, and accusing a chaste believing woman of fornication. [Agree upon] Sorcery involves Shirk in two aspects: First, because it involves seeking help of Shayateen, depending on them, and seeking their favors by doing things they love in return for their services. Besides, sorcery is what Shaytaan teach people. Allah says: "But it is Shayateen who disbelieved, teaching people sorcery." [Soorah al-Baqarah (2): 102] Second, It connotes the claim of knowing of unseen or invisible world, and the claim of sharing this knowledge with Allah, which constitutes infidelity and deviation. Allah says: "And they have certainly known that he who learns it has no share of good in the Hereafter." [Soorah al-Baqarah (2): 102] Hence, there is no doubt that sorcery constitutes infidelity and Shirk which opposes the Aqeedah, and he, who practices must be executed. Some prominent Companions (radhi allahi anhum) beheaded a number of sorcerers. People take sorcerers and sorcery lightly; they probably consider it as an entertainment art about which they boast, and grant hose who practice it prizes and applause. They also establish clubs and parties that include contests of magicians attended by thousands of viewers and promoters. This reflects ignorance in religious matters, and negligence of the aspects of Aqeedah, and support for those who disrespect it. 2. Divination and Soothsaying Both of which are but presumptuous claim of having access to the knowledge of the unseen world, and futuristic events as to what will happen on earth, or knowing the location of lost things by employing Shayateen who eavesdrop on the heaven. Allah says: "Shall I inform you on whom the devils descend? They descend on every great liar and sinner. They eavesdrop and most of them are liars. Who gives ear and most of them are liars." [Soorah ash-Shoora (26): 221-223] For Shaytaan listens by stealth to the conversation of angels and then passes it on to a soothsayer who in turns adds to it a hundred lies, and people would believe him on account of that word which Shaytaan heard from the heaven. Allah alone is the only One to Whom the knowledge of the unseen is restricted of Ghaib [1] with Allah through divination or otherwise, and he who believes such claimant has by so doing, ascribed a partner to Allah's imputing to him characteristics that are exclusively Allah's. Divination too involves Shirk because it is a means of gaining access to devils through doing what they love. It is Shirk of Rububiyyah from aspect of claiming a share in the knowledge of the unseen, and Shirk of Uloohiyyah from the aspect of dedicating acts of worship to other than Allah. Abu Hurayrah reported that the Prophet (salallahu alaihe wa-sallam) said: "He who consults a diviner or a soothsayer and believes what he says, will have disbelieved in what was send down to Muhammad (i.e. the Qur'aan). " [Abu Dawood] [2] It must be borne in mind that sorcerers, soothsayers, and diviners, deceive people by posing as physicians and command their patients to make offering to other than Allah. They command them to offer animals with certain specifications, or they write them polytheistic talismanic writings, and devilish amulets and place them in lockets to be worn by patients around their necks or preserve them in boxes in their homes. Some also pose as fortune tellers claiming they can locate lost items so that ignorant people would seek their help for locating their lost properties. They either inform them about the locations of the lost item, or bring it to them by means of Shaytanic clients. Some also pose as pious people who can achieve things that break through the course of nature, such fire walking, or shooting himself with fire arms, or stabbing themselves with knives or the like, or making a car run over them without being harmed. Or they form certain gimmicks that are achieved by Shaytaan and it seems as if such people are performing them. They may be imaginary actions, or magic tricks performed in front of the spectators, just as Fir'awn's sorcerers when they enchanted people with their ropes and sticks. In his debate with Shaikh al-Islam Ibn Taymiyyah, a Bata'ihiyah sorcerer who belonged to the Riffa'iyah Sufi Order, raised him voice saying: "We can do abnormal things of such and such that no one else can do. He claimed performing things that break through the course of nature, such as fire walking and other things that only members of his order can do." Shaikh al-Islam Ibn Taymiyyah raised his voice angrily saying: "I am addressing every Ahmadi (Riffa'i) in the East and the West of the earth challenging them that anything they can do, such as fire walking, I would do the same, and he who burns is defeated. I probably said, 'May the curse of Allah be upon him.' Provided we wash our bodies with vinegar and hot water." Some rulers and people asked me about my statement, to which I said: "Because they rub their bodies with the frog's fat, and citrus fruit skin, and the talc stone." Then the Riffa'i said: "Both you and me shall wrap ourselves in a sheer after coating our bodies with sulfur." I said: "Lets do so," and I repeated my demand, then he touched his shirt pretending to take it off, I said: "Not until you wash your body with hot water and vinegar." He was perplexed then he said: "He who loves the ruler let him bring in wood for fire." I said: "You are distracting people from the main debate and wasting time, and nothing can be achieved. It is enough to light a lantern and insert in it my finger and yours after having a wash, then he whose finger is burnt, then upon him shall be the curse of Allah. Or, I said: "He will be defeated." Having said this, the man's face changed, and looked humiliated. In other words, such people are imposters who deceive people by their hidden tricks. --------------------------------------- [1] Al-Ghaib, the world that is hidden from, or beyond perception by senses unless by means of divine revelation with which the Prophet (salallahu alaihe wa-sallam) has acquainted the Muslims, such as the events of the Day of Resurrection, and of Jannah and Hell. [Translator] [2] Since a soothsayer-diviner prophesizes futuristic events relying on the Shaytanic aids, and since such practice is forbidden then believing a diviner constitutes infidelity because it means opposing the Qur'aan which commands ostracizing and disbelieving such people.

The Prophet (salallahu alaihe wa-sallam) warned against all means that are conducive to Shirk, and cautioned against them vehemently. Of such means is visiting graves for which he set protective regulations against worshipping them or revering exceedingly the people buried in them. Of such regulations:

1. Excessive love of the pious and righteous people, for this may lead to worshipping them. He said: "Beware of excess for excess destroyed the people before you." [Musnad Ahmad and others]

And he said: "Do not praise me excessively as the Christians praised the son of Maryam excessively. I am only a human slave therefore call me, the Slave of Allah and His Messenger." [Saheeh al-Bukharee]

2. He also cautioned against erecting structures on graves. Ali Ibn Abi Talib @ said to abul Hayyaj al-Asadi: "Shall I charge you with a duty which the Prophet (salallahu alaihe wa-sallam) charged me with? Destroy every idol or statue and level down every raised grave." [Saheeh Muslim]

The Prophet (salallahu alaihe wa-sallam) forbade plastering graves, sitting on them, or erecting structures on them, or to include it in a structure. [Saheeh Muslim]

A'aishah (radhi allahu anha) said: "When the Messenger of Allah (salallahu alaihe wa-sallam) felt sick he covered his face with a piece of cloth, and whenever he suffered pain, he uncovered his face and said: "The curse of Allah is upon the Jews and Christians who have taken the graves of their prophets for places of worship." He said that warning against what they did. Had it not been for that, he would have ordered his grave to be raised, but he feared that it would e taken for a Masjid." [Agreed upon]

And he said: "Lo! Beware those who were before you used to take the graves of their prophets as places of worship. Beware, never take graves for mosques. If forbid you doing so." [Saheeh Muslim]

Taking graves for mosques means praying by them (graves) even if no Masjid is built around them, for every place which is used for praying is a Masjid, or a mosque. The Prophet (salallahu alaihe wa-sallam) said: "The earth has been made for me a place for prayer and a medium for purification." [Saheeh al-Bukharee] [1]

If praying by a grave is forbidden, then it is more so if a grave is included in a Masjid.

Many people nowadays violate these prohibitions, and commit what the Prophet (salallahu alaihe wa-sallam) cautioned against, and end up falling into major Shirk. They build mosques on graves, and tomb chambers for visitation where many rituals of major Shirk are practiced such as making offerings to entombed people, seeking their help, fulfilling vows to them, and the like.

Scholar Ibn al-Qayyim (rahimahullah) said: "He who compares the practice of the Messenger (salallahu alaihe wa-sallam) and his commands and prohibitions with regards to graves, and the practice of his Companions with the rituals that people practice today, he can see the two sides of comparison are too contradictory and opposed to one another that they can never be reconciled. The Messenger of Allah (salallahu alaihe wa-sallam) forbade performing Salaat while facing graves, but people today do so. And he forbade including graves in mosques, and people today construct mosques around them and call them places for ritual visitation in opposition to the houses of Allah. And he forbade lighting candles on graves, and people today do so, and assign properties as endowment for this particular purpose. And he forbade making tombs as places for ritual celebrations, and people do so just as they celebrate Eid or even more. He ordered leveling graves according to the following Hadeeth in which Ali said to Abul-Hayyaj al-Asadi: "Shall I charge you with a duty which the Prophet (salallahu alaihe wa-sallam) charged me with? Destroy every idol or statue and level down every raised grave." [Saheeh Muslim]

The Prophet (salallahu alaihe wa-sallam) also forbade plastering graves, sitting on them, or erecting structures on them, or to include it in a structure" [Saheeh Muslim]

Abu Thumamah Ibn Shufay reported: "We were with Fudalah Ibn Ubaid in Rhodes, when a man in our group died and Fudalah ordered that his grave be leveled with the ground, and said: 'I heard the Messenger of Allah (salallahu alaihe wa-sallam) commanding leveling graves.'"

And people today vehemently oppose these two traditions and raise graves above ground level like houses, and build domes above them. Ibn al-Qayyim went on to say: "Consider this great contradiction between what the Prophet (salallahu alaihe wa-sallam) legislated and intended in prohibiting the above mentioned practices, and what people of today legislate and intend."

There is no doubt that the wrong things and improper doings mentioned above are conducive to unlimited evil. Ibn al-Qayyim then enumerated those wrong doings saying: "What the Prophet (salallahu alaihe wa-sallam) allowed while visiting graves is to remember the Hereafter, supplicate Allah in favor of the dead people, and ask Allah to forgive them, and be merciful to them, and save them from punishment. In that case, the visitor would do a favor for himself and for the dead. But the polytheists of today, do the opposite thing, that is; supplicating the dead instead of supplicating Allah, asking them to fulfill their needs, grant them blessings, and aid them against their enemies. By doing so, they, in fact, wrong themselves and the dead too, by depriving him of what Allah has made legal of supplication in favor of the dead and asking Allah's mercy for them." [Ibn al-Qayyim, Ighathat al-Lahfan, vol.1, p.214, 215 and 217]

From the before-mentioned, it is clear that making offerings and sacrifices to dead people constitutes major Shirk, because they contradict the guidance of Muhammad (salallahu alaihe wa-sallam) with regards to graves, which prohibits erecting them, or building mosques on them. Since mosques, chambers and domes are constructed on graves, ignorant people think that the entombed people can extend benefit and cause harm, offer relief to those who are seeking it, and fulfill the needs of those who resign to them. Consequently, they offer them sacrificial animals and make vows to them, to the point that they are turned into idols, worshipped to the exclusion of Allah.

The Prophet (salallahu alaihe wa-sallam) said: "O Allah! Let not my grave be turned into a worshipped idol." [Malik and Ahmed]

The Prophet (salallahu alaihe wa-sallam) made such supplication to Allah knowing, perhaps that a thing of this nature will take place in other than his own grave, which is happening in many Muslim countries.

As for his grave, Allah has guarded it from turning into an idol, as a result of the blessing of his Du'aa or supplication. Although some ignorant superstitious people commit some improper practices in his Masjid, but they cannot reach his grave because his grave is in his house, not in the Masjid, and surrounded by walls, as scholar Ibn al-Qayyim described in his poem in which he said:

"And the Rubb of the worlds has responded to his supplication and surround it with three walls.

[1] A medium for purification means when a Muslim runs short of water for wudhu he may perform tayammum by striking his hands on a dusty surface to wipe his face and hands in lieu of wudhu

A statue, a figure representing a person or animal, while the Nusub, pl. Ansab, a sign or a mark set up to show the way. Or certain stones that were set up around Kabah over which it was customary for the name of some deity to be pronounced in the killing of animals upon which sacrificial animals were slain to other than Allah.

The Prophet (salallahu alaihe wa-sallam) warned against sketching or making pictures of living creatures (humans or animals) particularly prominent people, such as scholars, kings, leaders, heads of states or pious people, whether it was taken by a camera, or any other similar machine that are available today, or by sculpturing.

The Prophet (salallahu alaihe wa-sallam) also forbade posting such pictures on walls, and setting up statues or idols, or commemorative monuments for they are conducive to Shirk. The first Shirk practice ever to take place on earth was a result of making pictures and posting them. There were pious figures among the people of Nuh and when they died, people were saddened, and mourned them. Then Sahytaan suggested to them to set up in their meeting places objects representing those figures, and gave them their names which they did. Although people did not worship the, yet when the first generation passed away, and the purpose of setting up those objects was forgotten, the succeeding generations worshipped them.

When Allah sent Nuh as a Messenger to his people to warn them against worshiping those objects that he later on turned into idols, they rejected his mission and insisted on worshiping them. Allah says: "And they said to one another: 'Do not forsake your deities, nor forsake Wadd, Suwa, not Yaghooth and Ya'ooq and Nasr." [Soorah Nuh (71): 23]

Those were the names of the pious people after whom figures were set up to commemorate and gratify them.

Now consider how such commemorative objects turned into objects of worship beside Allah, and led people to reject and oppose His Messengers. And as a result, those people were destructed by the flood, and were abhorred by Allah and the creatures. It also indicates the serious consequences of photography and picture making. It was for that reason the Prophet (salallahu alaihe wa-sallam) cursed the picture making. It was for that reason the Prophet (salallahu alaihe wa-sallam) cursed the picture makers, and foretold that they will be most tortured on the Day of Resurrection, and ordered that all pictures be effaced. He also informed that angels do not enter a home in which pictures are posted. All this because of its dangerous effects on the Aqeedah of the Ummah (the Muslim Community).

The first Shirk practice which was committed on earth was a result of setting up pictures, whether such pictures or statues or figurines exist in homes, public squares or in parks. They are prohibited because they are conducive to Shirk and defect the Aqeedah. The infidels today practice this because they have no Aqeedah to safeguard. But it is not permissible for the Muslims to copy them and participate with them in such practices, in order for them to safeguard their Aqeedah which is the source of their power and happiness.

Ridiculing faith constitutes apostasy and absolute departure from Islam. Allah, the Exalted, says: "Say, is it Allah and His verses and His Messenger that you mocked at? Give no excuse; you have certainly disbelieved (Kafartum) after believing." [Soorah at-Tawbah (9): 65,66] This verse signifies that mocking at Allah constitutes infidelity and mocking at the Messenger constitutes infidelity, and mocking at the Ayaat of Allah constitutes infidelity. He who mocks at them would in fact be mocking at all. Those hypocrites whom Allah addressed int his verse were mocking at the Messenger (salallahu alaihe wa-sallam), and his Companions. As a result, Allah revealed the above verse. Deriding these three yields the same consequences. Those who take lightly the belief in the Oneness of Allah, the Exalted, and venerate and supplicate the dead, and when they are commanded to uphold the belief in the Oneness of Allah and desist Shirk they take such commands lightly, and make fun of it, as Allah describes them saying, "And when they see you, they only make fun of you saying, 'Is this he whom Allah sent as a Messenger? He indeed was about to lead us astray from our gods, had we not held fast to them." [Soorah al-Furqaan (25): 41-42] And they shall know when they see the punishment who is the most astray from the right path." They derided the Messenger (salallahu alaihe wa-sallam), when he commanded them to desist Shirk. This was the case of all pagans, whenever they were invited to uphold the belief in the Oneness of Allah, they made fun of Prophets and described them as foolish, deviated and insane, they venerated Shirk. Similarly, people who are like them, make fun of those who invite to them to believe in the Oneness of Allah. Allah, the Exalted, says: "And there are some people who take for themselves rivals to Allah, love them as they love Allah." [Soorah al-Baqarah (2): 165] Therefore, he who loves a creature as much as he loves Allah is a polytheist. There must be a difference between loving for the sake of Allah and loving someone along with Allah. Those who have taken graves for idols we see them making fun in the belief in the Oneness of Allah, and His worship. They gratify their objects of worship, other than Allah, and intercessors to the point that one of them would take an oath swearing by Allah falsely, but would not dare to swear by his Shaikh falsely. There are many sects whose members consider seeking help of their Shaikh, either by his grave or elsewhere, as more beneficial than supplicating Allah in the Masjid at the time of Sahr (which precedes dawn). They would also make fun and ridicule those who forsake their order and uphold the Aqeedah of Tawheed. There are many of them, who stop going to mosques and attend their order's celebrations and festivities. Such attitude of theirs is only a result of their taking Allah, His Ayat, and His Messenger lightly, and gratifying Shirk. Such practice is common among the grave worshippers today. [Majmoo al-Fatawa 15:39] Derision is of two kinds: First, explicit derision which is described in the above mentioned verse with regard to those hypocrites who said: "We haven't seen more greedier, nor more lying nor more cowardly in the battle filed than our scholars. Or saying something to that effect. Such as, 'Your deed (Islam) is a filth religion, or your faith is stupid,' or saying when such people see those who enjoin the good and forbid the wrong: 'Here comes to you the people of faith.' There are so many examples of this kind of derision which are far worse than those comments that were made by the hypocrites to whom Allah refers in the above verse. Second, hidden or insinuative derision, which is considered as a sea without coast. It includes winking by the eye, sticking the tongue out, or hinting by turning up lips, or any other facial expression connoting displeasure, or a hand sign while the Book of Allah is recited, or Sunnah of the Prophet (salallahu alaihe wa-sallam) is being quoted, or when enjoining the good and forbidding the wrong. [MAjmoo at-Tawheed an-Najdiyah, p.409] Of such derision is to say; 'Islam is not fit for twentieth century, it suits the middle ages,' or ' It is backwardness, it includes harshness and barbarism in its castigation's and punishments.' Or saying, 'Islam plunders Woman's rights by legitimizing divorce and polygamy.' Or saying, 'Ruling by man made laws is better for people than ruling by Islam.' Or describing those who invite people to uphold the belief in the Oneness of Allah and deny grave worshiping as extremists, or want to create division in the Muslim community. Or calling them as Wahhabi, inviting to a fifth Madh'hab. Or making fun of those who adhere to the Sunnah of the Prophet (salallahu alaihe wa-sallam), by saying, 'The deen is not growing hair, making fun of those who grow their beards, or other similar insolent statements. All such and similar statements constitute abusing the deen and its people and mocking the correct Aqeedah. There is no change of one condition into another nor power except by Allah. ---------------------------------------------- [1] This statement is called 'Hawqalah' to be recited upon disappointment. [Translator]

Among the requirements of believing in Allah, the Exalted, and worshipping Him is submitting to His judgment, and contentment with His laws, and the referral to His book and to the Sunnah of His Messenger, in disputes with regards to statements, fundamentals, litigation's, blood, properties, and the rest of rights. For Allah is the ultimate Judge and judgment ultimately pertains to Him. It is incumbent upon the rulers to rule by what Allah revealed, and it is incumbent upon the subjects to seek judgment from the Book of Allah and the Sunnah of His Messenger (salallahu alaihe wa-sallam). With regards to rulers, Allah says:

"Verily, Allah commands you to deliver the trust [1] committed to you to their due owners, and that when you judge between people, to judge with justice." (4:58)

And surely excellent is that with which Allah admonishes you. Allah is all Hearing, all Seeing. And with regards to the subjects, He said: "O you who believe, obey Allah and obey His Messenger, and the people in authority among you. And if you dispute over anything, refer it to Allah and His Messenger if you really believe in Allah and the Last Day that is best in terms of consequences." (4:59)

Then Allah has made it clear that having faith does not conform with seeking judgment in other than what Allah revealed. Allah, the Exalted, says:

"Do you not see those who allege to believe in what is revealed to you and what was revealed before you? They desire to seek judgment from the Taghut, although they are commanded to disbelieve in it, and Satan desires to lead them far astray." (4:60)

Then how will they fare when an affliction befalls them because of what they have achieved (of evil deeds) then they come to you swearing by Allah, saying, 'We meant nothing but the doing good and reconciliation? It is those whose secrets Allah knows well. So turn away from them and admonish them and give them effective exhortation concerning their insights.

And We have sent no Messenger but that he should be obeyed by the command of Allah. And had they come to you when they wronged themselves, and asked forgiveness of Allah, and the Messenger also asked forgiveness for them, they would have found Allah oft Returning, Merciful. But nay, by your Rubb, they will never become believers until they set you a judge in their disputes and then find no straits in themselves concerning what your verdict, and submit with full submission.

"Allah, the Exalted, emphasizes by oath the lack of iman of those who do not refer their disputes to the Messenger of Allah and be content with his judgment submissively." (4:65)

Allah also ruled that those rulers who do not rule by what Allah sent down are unbelievers, wrongdoers, and rebellious. He says: "And he who does not rule by what Allah sent down, it is they who are the disbelievers." (5:44)

And He says: "And he who does not rule by what Allah sent down, it is they who are the wrongdoers." (5:45)

And He says: "And he who does not rule by what Allah sent down, it is they who are the rebellious." (5:47)

It is incumbent to rule by what Allah revealed and to seek His judgment in all cases of dispute with regards to scholars' opinions to accept only those opinions or statements that are substantiated by the Book and the Sunnah without taking side of a certain jurisprudential school, or certain Imam. This must apply to all litigation and rights; not just personal statutes as practiced in some countries that are related to Islam. For Islam is one entity which is indivisible.

Allah says: "O you who believe! uphold Islam in its entity (as a whole)." (2:208)

And Allah condemned the Jews saying: "Do you, then, believe in part of the Book and disbelieve in part?" (2:85)

The adherents of Madh'hab (Jurisprudential schools) must also refer the statements of their Imams to the Book and the Sunnah to accept only those of them that are in conformity with these two sources, and reject the rest, without prejudice or bias, particularly in matters of Aqidah. The Imams, may Allah be merciful to them, recommended doing so strongly; and this is the real Madh'hab of all the Imams. Therefore, he who opposes them is not considered as their adherent, even if he claims to be so. Rather, he would be one of those of whom Allah says:

"They take their priests and monks, and the Messiah, son of Maryam, as lords aside from Allah." (9:31)

The above Ayah is not restricted to Christians only, rather, it applies to anyone who copies them. He who disobeys the command of Allah and His Messenger ruling by other than what Allah revealed, or requests doing so following his whims, and what he loves, he would have apostatized by departing from Islam and disposing of Imam, even if he claims to be a believer. Allah, the Exalted, denied such people's claim to Iman, by using the verb, 'allege' in the above mentioned Ayah; a verb which is usually applied to those whose action and behavior belie their claims.

This is proven by the words of Allah: "And they are commanded to denounce the Taghut." (4:60)

Because denouncing Taghut is a pillar of Tawhid (the belief in the Oneness of Allah). If man does not fulfill this pillar he would not be considered as a believer in the Oneness of Allah, for Tawhid is the foundation of Iman through which all good deeds are rendered sound, and without which they would be nullified. Seeking judgment from the Taghut means believing in it. [Muhammad b. Abdul Wahhab. Fath al Majeed. P. 467-468]

Allah says: "He who disbelieves in Taghut and believes in Allah has surely grasped a strong handle." (2:256)

Negating Iman from him who does not rule by what Allah revealed indicates that applying the laws of Allah is a matter of faith, creed and worship which a Muslim must uphold and adhere to. The laws of Allah should not be applied only because they are better for people and their safety and security, rather because applying them is an act of worship.

Some people emphasize this point only and ignore the terms of faith, creed and worship of applying the Divine laws. [2] Allah, glory be to Him, condemns those who apply His laws for personal interest, not because they believe that applying them is an act of worship.

Allah, the Exalted, says: "And when they are summoned to Allah and His Messenger to judge between them, behold! a party of them turn away. But if the right is in their favor, they come to him submissively." (24:48 49)

They in fact care only about what they desire, while they turn away from anything else which opposes their desires, because they do not consider as an act of worship seeking the judgment of the Messenger of Allah (i.e. by going to him during his lifetime and referring to his Sunnah after his death).

Allah, the Exalted, said: "And He who does not rule by what Allah has revealed it is they who are the unbelievers." (5:44)

This Ayah signifies that ruling by laws other than those revealed by Allah constitutes infidelity. This type of infidelity is either major which entails apostasy, or minor which does not constitute apostasy depending on the ruler's attitude. If he believes that the laws of Allah are not binding, and that he has a choice, or he took them lightly, or believed that man made laws are better than the Divine laws, because the former are not suitable for this time and age, or if he wants to satisfy the infidels and hypocrites by so doing, then he commits major infidelity. But if he believes that the laws of Allah are binding and knows the respective laws are relevant to the case he is handling, and yet he opted to rule by otherwise, recognizing that his deed is wrong, and would be subject to punishment, then such a ruler is disobedient who has committed minor Kufr or disbelief. But if he was ignorant of the respective Divine law and tried his best and utmost seeking it, but missed it, he would have committed an error, but he would be rewarded for exerting the effort to reach the proper judgment and, whose error would be forgiven. [At Tahawiyah p.363 364]

This applies to cases that concern individuals, but ruling on cases that concern the public is a different case. Shaikhul-Islam Ibn Taymiyyah said: "If the ruler was religious and yet ruled ignorantly without knowledge, he would end up in Hell Fire. But if he is aware of the Divine laws and yet he ruled by other than the truth of which he is aware, he would belong to the people of Hell Fire. And if he rules unjustly and without knowledge, he would be more deserving of Fire. This in case he judges in a case of an individual, but if he judges in a case which concerns the public, and altered the truth into falsehood, and the falsehood into truth, the Sunnah into Bid'ah, or the Bid'ah into Sunnah, and the good into evil and the evil into good, and opposes the commands of Allah and His Messenger and commands what Allah and his Messenger forbid, then this is another type to be judged by Allah, the Rubh of the Worlds, and the God of the Messengers, the Proprietor of the Day of Requital, to Whom belongs all the praise in the beginning and the end. [Majmoo' al Fatawa, p. 388]

Allah says: "He it is Who sent His Messenger with guidance and the deen of the truth, to make it prevail over all other religions. And Allah is sufficient as a Witness." (48:28)

Shaikhul Islam lbn Taymiyyah went on to say: "There is no doubt that he who does not believe in the incumbency of ruling by what Allah sent to His Messenger is an infidel. So he who deems it lawful to judge between people according to what he deems as justice without adhering to what Allah sent down is an infidel too.

There is not a nation but enjoins ruling with justice, although justice according to their religion is what their leaders or chiefs consider as such. There are many who claim to be Muslims, rule by their mores and customs which is not revealed by Allah, such as the customs of the Bedouins, which they inherited from their forefathers who were obeyed rulers. They believe that such customs must be applied, excluding the Book and the Sunnah, and such belief constitutes infidelity.

There are many people who accept Islam, but do not rule except by the prevailing customs that are commanded by obeyed lords. Such people know that it is not permissible to rule by other than what Allah revealed, but do not apply them, rather they deem as lawful to rule by other than what Allah sent down, they are infidels." [Minhaaj as Sunnah]

Shaikh Muhammad ibn Ibraheem asserted: "As for that which is described as lesser infidelity, it is when he refers the dispute to other than the Book of Allah knowing that he is disobeying Allah by doing so, and that the ruling of Allah is the truth, and He does it once. Such a person would not be committing major infidelity. As for those who legislate laws and make others obey them, this constitutes infidelity, even if they claim that they made a mistake, and that the laws of Allah are more just; such is considered as an infidelity which entails apostasy." [Fatawa ash-Sheik Muhammad ibn Ibraheem aal Ash-Sheikh (The Mufti of Saudi Arabia before Allamah Ibn Baaz rahimahullah)]

By asserting this Sheikh Muhammad ibn Ibraheem, may Allah grant him His Mercy, made distinction between the partial ruling of no recurrence, and between the general ruling which is used as reference to all judgments or most of them, and he decided that such infidelity constitutes absolute apostasy. That is because he who discards the Islamic Shar'iah and replaces it with man made laws, this is a proof that he considers the man made laws as more appropriate and better than the Shar'iah, which is beyond doubt major infidelity which constitutes apostasy and contradicts Tawheed (the belief in the Oneness of Allah).

[1] The term, 'trust' means rights of Allah including all of His commands, and the rights of humans that are committed to man

[2] [QSEP NOTE] – This is groups like the Ikhwaan al-Muslimoon and their counterparts in the Indian Subcontinent like Jamaat Islami. Also Refer to what Shaikh Al-Albaani says on the subject.

Legislating rulings for the slaves of Allah to follow in their acts of worship, transactions, settling the disputes, litigation, and in the rest of their affairs is an exclusive right of Allah, the Exalted, the Rubb of mankind, and the Creator of the creatures.

Allah says: "Verily the creation and the command belong to Him, and He is the blessing Granter, the Rubb of the Worlds." (7:54)

He knows what suits His slaves, and legislates it for them. By virtue of His Rubabivyah, He legislates for them, and by virtue of their servitude to Him, they accept His judgments; whichever case it is in their interest.

Allah, the Exalted, says: "And if you dispute over anything, refer it to Allah and His Messenger if you really believe in Allah and the Last Day, that is best in terms of consequences." (4:59)

And He also says: "And in whatever you differ, the decision thereof rests with Allah. Say: 'This is Allah, my Rubb" (42:10)

Allah, Glory be to Him, denies that His slaves should accept a lawmaker other than Himself. He says: "Or do they have partners to Allah to legislate for them in the deen what Allah does not allow?" (42:21)

Hence, he who accepts a law other than Allah's ascribes a partner to Allah. Whatever act of worship that is not legislated by Allah and His Messenger is Bid'ah, and every Bid'ah is a means of deviation.

The Prophet said: "He who introduces in our deen, anything which does not belong to it, it shall be rejected." [Bukhari and Muslim]

In another version, he said: "He who practices an act of worship that is not endorsed by our deen it is to be rejected." [Muslim]

While any other law which is legislated by neither Allah nor His Messenger in politics, or for judging in people's disputes, it is considered as the law of Taghut, and Jahiliyyah (Pre Islamic era)

Allah says: "Do they seek the judgment of Jahiliyyah? And who is better than Allah as a judge for a people who have firm faith?" (5:50)

The right of legalizing and illegalizing belongs to Allah too, and no one is permitted to share this right with Him.

Allah says: "And do not eat of that on which the name of Allah is not pronounced, for surely that is disobedience. And certainly Satans inspire their friends to argue with you. And if you obey them, then you are polytheists." (6:121)

Thus Allah, the Exalted, considers obeying Satans and their followers, with regard to legalizing what Allah prohibits as Shirk. Likewise, whoever obeys scholars and rulers in prohibiting what Allah made lawful, or legalizing what He prohibited, he would be considered as taking them as lords to the exclusion of Allah.

Allah, the Exalted, says: "They have taken their learned men and their monks, and the Messiah, the son of Maryam for lords aside from Allah. And they are commanded to worship the One God. There is no true god but He. Far is He removed from what they ascribe to Him!" (9:31)

At Tirmidhi and others reported that the Prophet recited the above Ayal to Adi bin Hatim at Ta'i (just before he accepted Islam) may Allah be pleased with him, who said:

"O Messenger of Allah, we do not worship them! The Prophet said: Do they not make legal for you what Allah makes illegal and you deem it as legal, and they illegalize what Allah made legal and you deem it as illegal?' He said: 'Certainly!' Thereupon, the Prophet said: 'That is how you worship them." (Tirmidhi and others)

Hence, the obedience of the Christians to their learned men, with regards to illegalization and legalization is considered as worship and major Shirk, which contradicts the Tawhid, which is signified by the Testimony of Faith, La ilaha illallah [Fath al Majid p. 107]. This Testimony which signifies that legalization and illegalization is an exclusive right of Allah, the Exalted.

If obeying scholars and worshippers in illegal and legal matters that oppose the law of Allah, is considered as Shirk; even though the scholars and worshippers are religious people whose mistake may be forgiven if it were made after exerting their efforts, and they will be rewarded for that. If obeying such people constitutes major Shirk, then how about those who obey man made laws that are the work of the unbelievers and the atheists, imported into Muslim countries and applied? They are much worse than the former. There is no altering of one condition into another, nor is there power except through Allah. For the latter take the unbelievers as lords aside from Allah to legislate laws for him, and legalize the illegal, and rule people by such laws.

[1] This is a statement which is usually uttered when expressing sorrow, or regret over a situation or condition

1. Joining Atheists sects, and groups such as Communism, Secularism, Capitalism, and other schism of disbelief constitutes apostasy. If a member of such group claims to be a Muslim then he would be committing by joining them a major hypocrisy. Hypocrites claim to be Muslims in public, while in their hearts they are infidels, as Allah describes them:

"And when they meet those who believe, they say:, 'We believe;' but when they are alone with their leaders, they say: 'We are certainly with you; we are only mocking." (2:14)

Such deceiving hypocrites, one of them has two faces, one to face the believers and another to face his atheist brothers, and has two tongues, one for the Muslims, and the other to interpret his insights. Allah says:

"Those (hyprocrites) who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you?" But if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers a way (to triumph) over the believers." (4:141)

They turn away from the Book and the Sunnah deriding their adherents, and they refuse to submit to the two revealed sources, rejoicing with the knowledge they have that gaining the more of which increases them only evil and arrogance. You see them always making fun of those who adhere to revelation

Allah says: "And when they meet those who believe, they say: "We believe," but when they are alone with their Shayatin, they say: "Truly, we are with you; verily, we were but mocking." (2:14)

Allah says: "Allah mocks them, and increases their deviation to wander blindly." (2:15)

Allah commands his slaves to adhere to the believers: "O you who believe, fear Allah and be with the truthful." (9:1 19)

Such atheist sects contradict each other, because they are based on falsehood. Communism denies the existence of the Creator, Glory be to Him, and opposes the heavenly religions. He who is content to live without a creed and denies the solid facts, such one has no intellect. While secularism recognizes only materialism whose main objective in this life is living like animals.

While the main objective of capitalism is to amass wealth, regardless how, and is restrained by neither lawful, unlawful, nor mercy or pity for the poor and needy. Its economy is based on usury which is an opposition to Allah and His Messenger, and carries destruction of states and individuals, and sucks the blood of poor nations.

Their is no sane person, let alone a believer who would be content to live under the system of such schools of thought, with neither reason, religion nor a clear purpose in his life for which he struggles. Such schools have raided Muslim countries when the majority of those people of those countries drifted away from the true deem and grew up in such loss, depending on such schools.

2. Joining the parties of ignorance and racist nationalism constitutes apostasy too, for Islam rejects racism and nationalism, and other schism of ignorance.

Allah says: "O mankind! We have created you from male and female and made you peoples and tribes, that you may know each other. Verily, the most honorable among you in the sight of Allah is he who is the most righteous among you." (49:13)

The Prophet said: "He who promotes nationalism is not one of us, neither the one who fights for the sake of nationalism, nor the one who is passionate for nationalism." [Muslim]

He also said: "Allah has removed from you the zeal of Ignorance, and the boasting of family lineage. People are either a pious believer, or a miserable impious. Mankind are the sons of Adam, and Adam is created from soil. No preference of an Arab over non Arab except by righteousness." [At-Tirmidhi and others]

Such partisanships divide Muslims, while Allah commands them to unite, and help one another in causes of good deeds and righteousness, and He forbids division and discord.

He says: "And hold fast, all together. to the rope of Allah and do not be divided; and remember the favor of Allah upon you when you were enemies and He joined your hearts in love, and you became brothers by His grace." (3:103)

And you were on the brink of a pit of fire, and He saved you from it. Thus does Allah explain to you His signs that you may be guided.

Allah, Glory be to Him, wants us to be one party, that is, the prosperous party of Allah. But the Muslim world has succumbed to blood ties, citizenship and nationalism and believe in it as an established fact, and inescapable reality after Europe raided it politically and culturally. Its people rush frantically to revive such schisms which Islam squashed. They revived its slogans, praising them and taking pride in its era, which preceded Islam; an era which Islam insists in calling it Ignorance. Allah has favored the Muslims by relieving them from such schisms and encouraged them to be grateful for such grace. It is natural for a believer to mention a thing which is related to ignorance whether it belonged to an age far or near from Islam, with resentment, hatred, and repulsion. Would a tortured prisoner who is released remember the days of incarceration torture and humiliation without shuddering, or would the recuperating person who suffered long term ailment remember those days without turning pail.

It should be known that such partisanships are only a torment to which Allah subjects those who turn away from His laws and rejects His deen.

Allah says: "Say, 'He has power to send punishment upon you from above you, or from beneath your feet, or to confound you by splitting you into sects and make you taste the violence of one another." (6:65)

And the Prophet said: "And unless their rulers rule by the Book of Allah, Allah would turn their own might against themselves." [Ibn Majah]

Zeal for partisanship causes rejecting the truth which is in the hands of the others. Such as the Jews who refused the truth as Allah describes them saying:

"And when it is said to them: 'Believe in what Allah has sent down,' they say: 'We believe in what was sent down to us;' and they disbelieve in what was sent down after that, yet is the Truth, fulfilling that which is with them." (2:91)

Their case is similar to the case of the people of Ignorance (the pagans) who rejected the truth which was brought to them by the Messenger of Allah it out of their passionate adherence to their forefathers, as Allah says:

"And when it is said to them, 'Follow what Allah sent down.' they say: 'Nay, we follow what we found our fathers following." (2:170)

The Partisan zealots want to make their partisanships as a substitute to Islam with which Allah has favored mankind.

There are two theories of life, one materialistic, and the other sound, and each has its own effects.

It means restricting man's mind in order to accomplish his hasty pleasures, for which man's endeavors are restricted to that range, without being able to see its evil consequences nor strive to avoid it, for he does not know that Allah has made the life of this world as a farm for the world to come. He made this world a world of action, and the world to come, a world of requital. Therefore, whoever utilizes his life by accomplishing good deeds, he would be prosperous in both, but he who neglects this world loses the second. Allah says:

"He has lost this world as well as in the Hereafter that is an evident loss." (22:11)