P ROMINENT BENEFIT S FRO M THE FOUR PRINCIPLES

[ BEING A TRANSLA TION OF TH E BOOK, ABRA ZUL -FAWAAID MINAL-A RBAIL-Q AWAAID] IN A AN N F K RA L AW AA ID MI AL BA IL AA ID Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H) Explanation by Shaykh Zayd Ibn Muhammad al-Madkhalee Version 1.0 Stated al-Allaamah Zayd Ibn Muhammad al-Madkhaleee, The four principles are from amongst the most beneficial principles concerning the topic of aqeedah and an explanation of Tawheed and its magnificence. These principles explain what the polytheists are upon in their various groups and numerous nations and generations. That is only for the purpose that mankind may understand the Tawheed of Allaah and so that mankind may understand the various manifestations of Shirk, which Allaah has warned against, so that mankind may avoid that inwardly and outwardly.

Author: al-Allaamah Zayd Ibn Muhammad al-Madkhalee Checking: Fawaaz Ibn Alee Ibn Alee al-Madkhalee Translation: Maaz Qureshi Source: www.SunnahPublishing.net

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FO RWARD:

The praise is and sufficiency is for Allaah, and may peace and salutations be upon His servants whom He has chosen. To proceed: So this book is entitled, Abrazul-Fawaaid minal-Arbail-Qawaaid (Prominent Benefits from the Four Principles). I present it with the aid and guidance of Allaah to every seeker of knowledge who gives importance to the affair of his Religion, so that he may be upon guidance and insight with regards to it. And I have included it within the series, adDuroosus-Salafiyyah from the al-Qaraawiyyah seminars. It is the second part of that series. The one who has endeavoured to explain the main text is our Noble Shaykh, Zayd Ibn Muhammad Ibn Haadee al-Madkhalee. So I have great hopes from Allaah the Blessed and Exalted that there will be acceptance and the pleasure of Allaah written for this blessed series. And I ask Allaah to guide us to that which He loves and is pleased with. And Allaah is the Prosperous and the Supporter. Written by, Fawaaz Ibn Alee Ibn Alee al-Madkhalee In the morning of Friday, 16/10/1423H

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INTRO DUCTIO N:
The praise is for Allaah and may peace and salutations be upon the Messenger of Allaah. To proceed: So these are the Four Principles (al-qawaaidul-arba), which are connected to the rectification of belief (aqeedah). And there shall come a clarification and elucidation of this valuable treatise by Shaykh Muhammad Ibn Abdul-Wahhaab rahimahullaah. Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), I ask Allaah the Most Generous, Lord of the Majestic Throne, to protect you in this world and in the Hereafter and to make you blessed wherever you are, and to make you from amongst those who are thankful when they are given, patient when they are afflicted and repentant when they sin. So these are the three signs of happiness. THE BENEFIT OF BEGINNING BOOKS WITH A SUPPLICATION: Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, The author rahimahullaah began with a duaa (supplication)1 and by imploring Allaah the Mighty and Majestic for its reader and listener, and for everyone who studies it. So this was the path of the ancient authors rahimahumullaah due to them recognizing the need of the servant for Allaah the Mighty and Majestic, for His mercy, His forgiveness and due to His concern and consideration. So he began the treatise with this noble supplication, because when Allaah the Mighty and Majestic gives something to mankind from the blessings of the Religion and worldly life, then it is best for him to thank Allaah for it, or it is better for him to remain patient, or if he is afflicted with a calamity, then it is better for him to remain patient with regards to that, or when he falls into sins and it is inevitable that he will fall into them then he seeks forgiveness, so Allaah forgives him. Undoubtedly, if Allaah gathers within the servant these three affairs, then he has been granted happiness and a good and blessed life. He has been granted a life of good deeds. And he will end up in the place of retribution due to the excellence and mercy of Allaah the Mighty and Majestic. And He is the Possessor of magnificent excellence.
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BENEFIT - SUPPLICATION IS OF FOUR TYPES: [i] When the person supplicates for himself; [ii] when the person supplicates for other than himself; [iii] when he supplicates for himself and others with a plural pronoun; [iv] when he supplicates for himself and others, so he begins with himself and then moves onto others. It is from this angle that the supplications have occurred in the aayaat of the Noble Quraan. From them is the statement of Allaah the Exalted, Our Lord, forgive us and our brothers who have preceded us in eemaan. [Sooratul-Hashr 59:10] So it is not from the manners of supplication that the person supplicates for others and then he supplicates for himself. Due to this, the Scholars took issue with Ibnus-Salaah (d.643H) when he said in his Muqaddimah, Know may Allaah teach you and us. So it would have been befitting to say: May Allaah teach me and you. Refer to Mujamul-Manaahee al-Lafdhiyyah (p. 108).

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THE THREE SIGNS OF HAPPINESS: Due to this, the author said, So these are the three signs of happiness. Meaning, when the servant is given something, he is thankful. And when he is afflicted by a calamity, he remains patient. And when he commits a sin, he seeks forgiveness (istighfaar). These are the signs of happiness. So he is thankful at the time of blessing, patient at the time of affliction and he seeks forgiveness in all conditions, not to mention at the time of the sins. So he repents from them. So these are the three signs of happiness, and they are the signs of a good and blessed life, as has recently preceded. THE MEANING OF AL-HANEEFIYYAH: Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), Know may Allaah guide you to His obedience that al-Haneefiyyah is the Religion of Ibraaheem (alayhis-salaam). It is that you worship Allaah alone, making the Religion sincerely for Him, as Allaah the Exalted said, And I have not created the Jinn, nor mankind, except to worship Me. [Sooratudh-Dhaariyaat 51:56]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, Thereafter, the author began with the topic. He began with a notification to the reader with an action that indicates notification, and it is to say, Know. It is a general address to every Muslim, male and female. It is a notification and an awakening word for them, so that they may prepare themselves for that which is to come from noble instructions and magnificent advises. Then he follows up the notification with a supplication. And how much is man in need of supplication for himself, not to mention the supplication of someone else for him done in his absence! So how much hope and excellence there is in that! The Prophet (sallallaahu alayhi wa sallam) said, Whosoever supplicates for his brother in his absence, the Angel entrusted with it says, Aameen, and for you the same.2 And the meaning of, May Allaah guide you to His obedience, then it means: May Allaah inspire you towards His obedience with guidance and to holding on to that. This is because whosoever Allaah inspires to His obedience, then he has achieved a great achievement. And obedience to His Messenger (alayhis-salaatu was-salaam) is obedience to Allaah, as has been mentioned in the statement of Allaah the Mighty and Majestic, And We have not sent a Messenger, except that he must be obeyed by the permission of Allaah. [Sooratun-Nisaa 4:64] So Allaah commanded with obedience to Himself, obedience to His Messenger and obedience to the Muslim ruler in one aayah, where Allaah the Glorified and Exalted said,
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Related by Muslim (no. 2094) and al-Bayhaqee in as-Sunanul-Kubraa (3/353).

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O you who believe! Obey Allaah, obey the Messenger and those in authority over you. [Sooratun-Nisaa 4:59] Then, the author clarified that al-Haneefiyyah is the true Religion, the Religion of Ibraaheem (alayhis-salaam). It is that you worship Allaah alone, making the Religion sincerely for Him. That is, when you are asked: What is al-Haneefiyyah,3 the Religion of Ibraaheem (alayhis-salaam)? Then the answer should be: It is the worship of Allaah alone, in truth, sincerity and correctness (sawaab), 4 as Allaah the Exalted said, Say: Indeed, I have been commanded to worship Allaah, making the Religion sincerely for Him. [Sooratuz-Zumar 39:11] CONDITIONS FOR THE ACCEPTANCE OF WORSHIP: Therefore, it becomes inevitable that with regards to worship, two conditions that have become well known through careful study must be fulfilled, and they are:

BENEFIT - THE EXPLANATION OF AL-HANEEFIYYAH: Stated Imaam Ibn Jareer at-Tabaree (d.310H) rahimahullaah, Indeed, it therefore becomes correct to say that al-Haneefiyyah is not the circumcision alone, nor Hajj (pilgrimage) to the House alone. Rather, it is as we have described: from the uprightness (istiqaamah) upon the Religion of Ibraaheem (alayhis-salaam) and perfection within it. So if a speaker says: This includes whosoever came before Ibraaheem (sallallaahu alayhi wa sallam) from the Prophets and their followers who established whatever they were commanded with from obedience to Allaah, along with the uprightness of Ibraaheem and his followers. It is to be said in reply: Of course. So if it is said: How is al-Haneefiyyah connected to Ibraaheem and his followers and to his Religion specifically, to the exclusion of the rest of the Prophets before him and their followers? It is said: Everyone that came before Ibraaheem from the Prophets was Haneef (upon the purified Religion), and obedient to Allaah. However, Allaah how exalted is His mention - did not make anyone from amongst them an Imaam (leader) for those who came after him from the worshippers until the establishment of the Hour, as He did with Ibraaheem. So Allaah made him an Imaam with regards to whatever he explained from the rites of Hajj (pilgrimage), circumcision and other than that from the prescribed duties of Islaam, which Allaah will be worshipped with until the establishment of the Hour. And Allaah made whatever was left as tradition from that, knowledge that distinguished between His believing servants and the disbelievers from amongst them, and He made it knowledge that distinguished between the obedient follower and the disobedient sinner. So the one who is called al-Haneef from amongst the people is the one who is purified by following his (Ibraaheem) Religion and by remaining steadfast upon his guidance and his manhaj (methodology). And the one who strays from that is called upon with the rest of the names of the religions: the Jew, the Christian, the Magian and other than that from the religious groups. Refer to the Tafseer (1/617) of at-Tabaree. 4 Stated al-Fudayl Ibn Iyaad (d.187H) rahimahullaah, The best action is that which is most sincere and most correct. And he said, It will not be accepted unless it is khaalis (sincere) and sawaab (correct). It is khaalis when it is done for the sake of Allaah, and it is sawaab when it is done in accordance to the Sunnah. Related by Aboo Nuaym in al-Hilyah (8/95), and it was mentioned by Shaykhul-Islaam Ibn Taymiyyah in Majmooul-Fataawaa (1/333), Ibnul-Qayyim in Madaarijus-Saalikeen (1/83), al-Bidaayah wan-Nihaayah (10/199), the Tafseer (8/176) of al-Baghawee and Jaamiul-Uloom wal-Hikam (1/44).

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[1]: The act of worship must be correct (sawaab), such that it can be named prescribed worship (ibaadah shariyyah). So if it is not sawaab (correct), then it cannot be named prescribed worship, which results in reward. [2]: The worshipper must be sincere (mukhlis), such that he hopes for the Face of Allaah and the abode of the Hereafter with it. So when these two conditions are combined in a prescribed act of worship, whether it is related to wealth, or the physical body, or both of them together, then the worship is accepted because the one performing it is from the people of taqwaa (fear, reverence of Allaah) about whom Allaah says, Indeed, Allaah only accepts from those who have taqwaa. [SooratulMaaidah 5:27] THE PURPOSE OF CREATION: So since the principles of the aqeedah (belief) are affirmed in the Book and the Sunnah with clear statements and sound understanding, the author rahimahullaah mentioned the statement of Allaah the Mighty and Majestic, And I have not created the Jinn, nor mankind, except to worship Me. [Sooratudh-Dhaariyaat 51:56] So in this aayah, Allaah clarified the wisdom behind creating mankind and the Jinn. Indeed, it is worship with whatever the word: ibaadah carries of meaning. And the meaning of, except to worship Me, is that they must single out Allaah how mighty is His affair. So when Tawheed is found, then it is the key to the acceptance of all acts of obedience, as long as their conditions have been fulfilled and their obstacles have been removed. So the aayah has come in the manner of restriction and confinement, meaning that worship is specifically for Allaah the Mighty and Majestic. It must not be directed towards anyone besides Him, and it comprises all of the types of worship, outward and inward as has proceeded. Likewise, there occurs in the aayah a clarification concerning the wisdom behind creating the world of mankind and the Jinn, whom Allaah created in order to test them with obligatory duties. At the forefront of these obligatory duties is the command to observe Tawheed and the prohibition from Shirk.

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EVERY ACTION THAT IS DEVOID OF TAWHEED HAS NO VALUE: So worship is not complete, except through al-walaa wal-baraa (allegiance and enmity); allegiance (walaa) for Allaah with Tawheed towards Him and all the acts of obedience to Him and enmity (baraa) towards Shirk and its people along with freeing oneself from it until the person is a follower of al-Haneefiyyatus-Samhah (the true, purified Religion), which is the Religion of Ibraaheem (alayhis-salaam), and which Allaah the Mighty and Majestic commanded our Prophet, Muhammad (sallallaahu alayhi wa sallam) to follow in His the Mighty and Majestic statement, Then We revealed to you to follow the purified Religion of Ibraaheem. And he was not from amongst those who commit Shirk. [Sooratun-Nahl 16:123] So all of the followers of Ibraaheem (alayhis-salaam) are al-Hunafaa, that is, those who have abandoned Shirk and its people and have accepted Tawheed and its people. Thereafter they took their Tawheed from the Book of their Lord and the authentic Sunnah of their Prophet (sallallaahu alayhi wa sallam). AN EXPLANATION OF THE DANGER OF SHIRK: Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), So once you have come to realize that Allaah created you for His worship, then you must know that worship cannot be called worship, except when it is performed with Tawheed, just as the Prayer cannot be called Prayer, except when it is performed with purification (tahaarah). Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So every action that the person performs in the absence of Tawheed and whilst falling into Shirk, then it will never have any value nor weight to it. Therefore, it cannot be called worship, except when it is performed with Tawheed. As for when it is performed without Tawheed, then regardless of how much a person performs this action in the manner of worship, such as charity, loaning wealth, generosity, sacrifice, forgiveness, behaving well with the people and whatever resembles that, yet it is void of any Tawheed, then it enters into the statement of Allaah the Mighty and Majestic, And We will approach whatever they have done of deeds and make them as dust dispersed. [Sooratul-Furqaan 25:23] Therefore, the foundation of worship is the Tawheed of Allaah the Mighty and Majestic. So whenever the muwahhid (one who professes Tawheed) draws near to Allaah with worship, then this comprises of the noble name, the name of al-ibaadah, which includes al-khudoo (humility), al-inqiyaad (submission), obedience to Allaah alone, ar-raghbah (fervent desire) for whatever is with Allaah the Mighty and Majestic, complete istislaam (surrender) to whatever Allaah the Mighty and Majestic has obligated the world of mankind and the Jinn 7

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with, from actions of obedience and abandonment of disobedience and drawing near to Allaah the Mighty and Majestic with whatever He is pleased with. Then the author struck an example for the statement that ibaadah cannot be called ibaadah, except when it is performed with Tawheed. He gave the example of the Prayer, which cannot be called Prayer in truth, except when it is performed with purification (tahaarah). So when a person has neglected to perform the purification and this person goes on to pray hundreds of units of Prayer without purification, or that, which can be substituted for it, then he will not be considered as someone who has prayed and he will not be rewarded with the reward of those who pray. Rather, he will be punished with the punishment for abandoning the greatest condition from amongst the conditions of the Prayer, and it is purification (tahaarah), with regards to which the Prophet (sallallaahu alayhi wa sallam) said, Allaah does not accept the Prayer without purification, nor does He accept charity from greed.5 Likewise, the Prophet (sallallaahu alayhi wa sallam) said with regards to the Prayer, The key to the Prayer is purification.6 So he compared it to a door that is locked. He judged that it is locked and that this locked door cannot be opened, except with the proper key. Therefore, the Prayer cannot be called Prayer, except when it is performed with purification. Likewise, worship cannot be named worship, except when it is performed with Tawheed. Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), So when Shirk enters into worship, it corrupts it, just like an impurity when it enters into purification. So when you have realized that when Shirk is mixed in with worship, it corrupts it, nullifies the action and the one who performs it will abide in the Hellfire, then you must realize that the most important obligation upon you is knowledge of that, in order that Allaah will save you from this trap, and it is Shirk with Allaah. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So when Shirk enters into worship, it corrupts it and nullifies the action, as Allaah the Blessed and Exalted said, Indeed, it was revealed to you and to those before you that if you should commit Shirk with Allaah, your actions will surely be nullified and you will surely be from amongst the losers. [Sooratuz-Zumar 39:65]

Related by Ahmad in his Musnad (2/325), Muslim (2/204), an-Nisaaee in his Sunan (1/80) and in alMujtabaa (1/87), at-Tirmidhee (1/5), Ibn Khuzaymah in his Saheeh (1/8), Ibn Hibbaan in his Saheeh (4/604), ad-Daarimee in his Sunan (1/185), Majmauz-Zawaaid (1/227-228), al-Bayhaqee in as-Sunanul-Kubraa (1/230), Ibn Maajah (1/100), al-Bazzaar (6/319) and at-Tabaraanee in al-Mujamus-Sagheer (1/78) and al-MujamulKabeer (1/191). 6 Saheeh: Related by Aboo Daawood (no. 60), at-Tirmidhee (no. 3) and Ibn Maajah (no. 275), it was authenticated by al-Albaanee in Saheehul-Jaami (no. 5761).

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This was an address to the Prophet (sallallaahu alayhi wa sallam) and may Allaah forbid that he commit Shirk yet it is a clarification to the Ummah that it must beware of Shirk in all of its manifestations and types. Since, from it is that which is evident and from it is that which is hidden, from it is that which is known and from it is that which can enter upon a person whilst he does not know. So the cure for that, and for falling into Shirk is that the person must strive hard in his struggle in seeking knowledge and expansion within it, especially in the knowledge of aqeedah, which is Tawheed of Allaah the Blessed and Exalted. And one must actualize this Tawheed and free himself from Shirk and its people, and he must gain knowledge of all its manifestations in a complete manner, so that the Muslim can beware of it. Indeed, the author rahimahullaah clarified drawing upon texts from the Book and the Sunnah that the perpetrator of Shirkul-Akbar (major Shirk) is from amongst the people who will abide in the Fire, and he will have no share from the mercy of Allaaah, nor will he receive any portion from the forgiveness of Allaah the Glorified. This is because the mercy and forgiveness of Allaah have been specified for the people of Tawheed. As for Shirkul-Akbar (major Shirk), then it is as the author called it: a trap from amongst the traps, which if a person gets caught by them and refuge is sought with Allaah he has fallen into destruction and he has fallen into misfortune. So his misfortune is with regards to his worldly life and the destruction is for his worldly life, his life in the Hereafter and the interval (barzakh) between the two. So the proofs for the obligation of Tawheed and the warning against Shirk, and clarification of the excellence of Tawheed and clarification of the danger of Shirk and clarification about the outcome of the muwahhideen (those who profess Tawheed) and the outcome of the mushrikeen (those who commit Shirk) are very many. Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), Allaah the Exalted said about Shirk, Indeed, Allaah does not forgive that Shirk be committed with Him, but He forgives whatever is below that to whomever He wills. [SooratunNisaa 4:48] THE FIRST PRINCIPLE: And that knowledge comprises of four principles that Allaah the Exalted has mentioned in His Book:

THE F IRST PRINC IPLE : You must know that the disbelievers whom the Messenger of
Allaah (sallallaahu alayhi wa sallam) fought used to affirm that Allaah is the Creator and the Disposer of all affairs, yet this was not enough to enter them into Islaam. The proof is the statement of Allaah the Exalted, 9

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Say: Who provides for you from the heavens and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who controls the affair? They will say: Allaah! So say: Then will you not fear Him? [Soorah Yoonus 10:31]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, Indeed, the author sought proof with the statement of Allaah the Mighty and Majestic, Indeed, Allaah does not forgive that Shirk be committed with Him, but He forgives whatever is below that to whomever He wills. [SooratunNisaa 4:48] That is, the perpetrator of Shirkul-Akbar will abide in the Fire forever without any expectation of forgiveness and no hope for mercy. And whatever is below Shirkul-Akbar, then it is under the Divine Will (al-masheeatul-ilaahiyyah). If Allaah the Mighty and Majestic wills, He will punish the perpetrator of Shirkul-Asghar (minor Shirk) and the major sins, and if He wishes, He will forgive him, because He is the Oft-Forgiving, the Bestower of Mercy. So the explanation of this principle is that affirmation of Tawheedur-Ruboobiyyah (oneness of Allaahs Lordship), without affirming Tawheedul-Uloohiyyah (oneness of Allaahs worship) and Tawheedul-Asmaa was-Sifaat (oneness of Allaahs Names and Attributes) does not enter one into Islaam. So the disbelievers whom the Prophet (sallallaahu alayhi wa sallam) fought when Allaah commanded him to fight them when they did not answer the true dawah (call), they used to affirm Tawheedur-Ruboobiyyah and they believed that Allaah was the Creator, the Sustainer, the Grantor of Life and the Grantor of Death. However, they worshipped others along with Allaah from the statues and idols along with their various types. They believed that these false deities would bring them closer to Allaah. So Allaah the Mighty and Majestic rebuked them for that corrupt belief, and it was to seek intercession (shafaaah) from these false deities for bringing about benefit and removing the harm. Due to this, whosoever affirms Tawheedur-Ruboobiyyah, but he does not acknowledge and act upon Tawheedul-Uloohiyyah and al-Asmaa was-Sifaat, then he cannot be considered a Muslim. THE CONNECTION BETWEEN THE THREE CATEGORIES OF TAWHEED: So from here the connection between the three categories of Tawheed becomes clear. Consequently, Tawheedur-Ruboobiyyah necessitates Tawheedul-Uloohiyyah. Meaning, the one who affirms the Ruboobiyyah (Lordship) of Allaah, it becomes binding upon him according to the Shareeah and sound intellect to single out Allaah alone, to the exclusion of all others, with worship. Tawheedul-Uloohiyyah includes Tawheedur-Ruboobiyyah. Meaning, 10

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whosoever singles out Allaah with worship enters into the inclusion of this singling out (ifraad) and directing worship towards Allaah alone as a result of acknowledging the Ruboobiyyah and control of Allaah the Mighty and Majestic over all of His creation and His absolute disposal over them with whatever He wills and whenever He wills. So Tawheedul-Uloohiyyah and Tawheedur-Ruboobiyyah are closely connected to TawheedulAsmaa was-Sifaat in the manner that our Salafus-Saalih treaded upon in the issue of the Names and Attributes. So since the principles of the Shareeah with regards to this topic and other than it are in need of proofs from the Book and the Sunnah, then the author mentioned from the proofs of the Quraan the statement of Allaah the Mighty and Majestic, Say: Who provides for you from the heavens and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who controls the affair? They will say: Allaah! So say: Then will you not fear Him? [Soorah Yoonus 10:31] So His statement, They will say: Allaah! This is the point of proof. It is proof that they knew that Allaah was the One who sustained His servants, He is the One who sends down the rain, brings the living out of the dead and brings the dead out of the living and that He manages all of the affairs. They affirmed all of that. Despite this, they would associate other than Him along with Him. So this is the corrupt aqeedah (belief). They believed in Tawheedur-Ruboobiyyah, but they did not affirm Tawheedul-Uloohiyyah as Allaah wanted from them. So they became mushrikeen. And the proof from the Sunnah is what has come as a warning from the Prophet (sallallaahu alayhi wa sallam) against directing worship towards other than Allaah, as occurs in the statement of the Prophet (sallallaahu alayhi wa sallam), Allaah has cursed whosoever sacrifices for other than Allaah.7 Likewise, the Prophet (alayhis-salaatu was-salaam) said, Supplication (duaa) is worship.8

Related by Imaam Ahmad in his Musnad (1/108, 152, 309, 317), Muslim (3/1567), Ibn Hibbaan (10/265, 14/570), al-Haakim in al-Mustadrak alas-Saheehayn (4/169, 396), an-Nisaaee (3/67), Aboo Awaanah in his Musnad (5/75-76), Majmauz-Zawaaid (1/103) and al-Bayhaqee in as-Sunanul-Kubraa (6/99, 9/250) and Aboo Yalaa in his Musnad (4/314). 8 Saheeh: Related by at-Tirmidhee (5/456), Ibn Hibbaan (3/172), al-Haakim in al-Mustadrak alas-Saheehayn (1/667), Aboo Daawood (2/76), al-Bayhaqee in as-Sunanul-Kubraa (6/450), Ibn Maajah (2/1258), Ibn Abee Shaybah in al-Musannaf (6/21), al-Bazzaar (8/205), Ahmad (4/267), Aboo Yalaa in his Musnad (1/262), atTabaraanee in al-Mujamus-Sagheer (2/208) and at-Tiyaalisee in his Musnad (1/108). It was authenticated by alAlbaanee rahimahullaah - in Saheeh Sunan Ibn Maajah (2/324).
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And the Prophet (sallallaahu alayhi wa sallam) said, Whosoever has taken an oath to obey Allaah, then let him obey Him and whosoever has taken an oath to disobey Allaah, then let him not disobey Him.9 All of this is from the types of worship that the Prophet (sallallaahu alayhi wa sallam) commanded those under obligation to direct towards Allaah alone. Likewise, from the proofs for the disbelief of those who affirm Tawheedur-Ruboobiyyah, but do not affirm Tawheedul-Uloohiyyah, is the permission of Allaah for His Prophet (sallallaahu alayhi wa sallam) to perform Jihaad against those who affirmed the Ruboobiyyah of Allaah, but did not affirm His Wahdaaniyyah (oneness). Rather, they worshipped other than Him along with Him. These are proofs from the Shareeah. And the sound intellect does not oppose the authentic text. Therefore, the intellectual proof proves that the One who created, sustained, gave life, granted death and controls the universe is the One who is deserving of being singled out with worship, alone without any associates. As for the one who did not create the heavens, or the earth, or mankind, or the Jinn, or anything else from the creation, he is not deserving of anything from worship. So the textual and intellectual proofs are closely connected with regards to the obligation of singling out Allaah the Blessed and Exalted with worship for Him alone without any associates. And they are closely connected with regards to the obligation of singling out Allaah with regards to His Ruboobiyyah. And absolute control of the world of the heavens and the world of the earth is in agreement with His wisdom. And they are closely connected with regards to the obligation of affirming the Essence (dhaat) of Allaah the Mighty and Majestic, His Names and His Attributes in a manner that is befitting His Majesty and Magnificence. THE SECOND PRINCIPLE: Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H) rahimahullaahu taaalaa, THE SE CON D PRIN CIPLE: They (i.e. the mushrikeen) say, We do not call upon them and turn towards them, except to seek nearness and intercession with Allaah. So the proof for seeking nearness (qurbah) is the statement of Allaah the Exalted, Unquestionably, the pure Religion is for Allaah. And those who take protectors besides Him say, We only worship them so that they may bring us nearer to Allaah in position. Indeed, Allaah will judge between them concerning that over which they differ. Indeed, Allaah does not guide he who is a liar and a disbeliever. [Sooratuz-Zumar 39:3].
9

Related by al-Bukhaaree (6/2463), Maalik in al-Muwatta (3/170), Ahmad in his Musnad (1/231), Ibn Khuzaymah (3/352), Ibn Hibbaan (10/233), Aboo Awaanah in his Musnad (4/13), at-Tirmidhee (4/104), alBayhaqee in as-Sunanul-Kubraa (9/213), an-Nisaaee in al-Mujtabaa (no. 17), Ibn Maajah (1/687) and Ibn Abee Shaybah in al-Musannaf (3/66).

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A REFUTATION OF SOME OF THE DOUBTS OF THE DISBELIEVERS: Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So this second principle comprises two affairs: The First Affair: is the doubt of these disbelievers, which they used as a proof in the time of the Prophet (sallallaahu alayhi wa sallam). And it has been inherited by the mushrikeen (polytheists) in all times and places. This is the doubt which they thought was an argument for them, it is their statement, We do not call upon them. That is, those idols and statues, along with their various types, we do not direct anything towards them, except a request for nearness and intercession (shafaaah). That is, we do not request that from them because they have created, or sustained, or granted life, or granted death to anyone. Meaning, we do not believe that they have the ability to create, nor to reproduce, nor to grant life, nor to grant death. However, for the sake of drawing nearer to Allaah and seeking intercession with Him, we have taken them as objects of worship and deities besides Allaah. And we hope from them that they will bring about goodness and remove the harm. So Allaah the Glorified and Exalted has criticized this argument in a number of aayaat. From amongst them is the statement of Allaah the Blessed and Exalted, And those who take protectors besides Him. [Sooratuz-Zumar 39:3] They say, We only worship them so that they may bring us nearer to Allaah in position. Indeed, Allaah will judge between them concerning that over which they differ. [Sooratuz-Zumar 39:3] Then Allaah passed the judgement of disbelief upon them in His statement, Indeed, Allaah does not guide he who is a liar and a disbeliever. [Sooratuz-Zumar 39:3] So a group of these lying disbelievers are, Those who take protectors besides Him. They hope that these false deities will bring about goodness and remove the harm. They hope from these false deities that they will grant them a child of lofty lineage, or that they will cure the sick, or grant safety and remove other fearful affairs besides this from that which no one has the ability to grant besides Allaah alone, without any associates. So it is said to these ones: As long as you believe that Allaah is the Creator, the AllCapable, the One who encompasses everything, the All-Hearing, the All-Seeing, then why do you not turn towards Him with the request to fulfill needs and remove difficulties and everything else that human beings from amongst mankind are in need of?!

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So Allaah the Mighty and Majestic is the One who grants that, so He is not in need of any intermediary. This is because nothing from the souls of the children of Aadam (alayhissalaam) is hidden from the Possessor of absolute perfection and knowledge that encompasses all things; not anything from deeds, nor statements and actions, nor their needs, nor that which they whisper amongst each other. Allaah knows all of that, His knowledge encompasses and counts the numbers of it all. The Second Affair: is that the texts of the Book and the Sunnah have not clarified the need for any unlawful intermediaries. So with regards to bringing about benefit and removing the harm, none of that has been mentioned in the texts of the Book and the Sunnah. So the only Shareeah legislated mediation that is obligatory upon its followers is the mediation of the revelation. That is, the Messengers (alayhimus-salaam) who were the intermediaries between Allaah the creation. It is obligatory to take them as intermediaries. Meaning, we take the knowledge of the aqeedah and the Shareeah from them and we follow it up with action. As for the rest of the creation, from which mediation (waasitah), intercession (shafaaah) and nearness (qurbah) is sought, then they are either living or dead. So when they are dead, then it is not permissible to seek anything from them at all, neither that which human beings have the ability to grant, nor that which human beings do not have the ability to grant. RULINGS CONNECTED TO MEDIATION: As for hoping for intercession, or nearness, or the fulfillment of a need from one who is living, then it does not exceed one of two situations: [1]: that will either enter into the ability of human beings, and he must be present, or as good as present. [2]: or that will be outside of what human beings are capable of granting. So if it is outside the ability of the human being, then it is not permissible, then it is not permissible to request intercession or the fulfillment of a need from him. Rather, this is considered to be from Shirkul-Akbar, as was done by the disbelievers of Quraysh and other than them. As for when what is required is from that which enters into the ability of the human being, such as seeking his aid or his assistance in something he is capable of doing and other than that from whatever mankind is in need of, to the last of whatever has preceded, then this is something permissible as long as the hearts are attached to Allaah the Mighty and Majestic. So Allaah is the One who fulfills the need and He is the One who releases one from

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difficulty. Allaah is the One who decrees everything and judges and there is no successor to His judgement. Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), And the proof for shafaaah (intercession) is, And they worship besides Allaah that which neither harms them nor benefits them, and they say: These are out intercessors with Allaah. [Soorah Yoonus 10:18]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So the second argument with which they seek to prove the correctness of what they do in terms of worshipping false deities is that which has been rebuked by the statement of Allaah the Mighty and Majestic, And they worship besides Allaah that which neither harms them nor benefits them, and they say: These are out intercessors with Allaah. [Soorah Yoonus 10:18] Meaning, they did not deny the existence of Allaah, nor did they deny His ability or His Ruboobiyyah (Lordship). However, they said that they could not suffice without mediation (waasitah) between them and Allaah the Mighty and Majestic. And that is the rebuked mediation, which involves taking objects of worship such as: stones, trees, the sun, the moon, the stars, the righteous awliyaa (close allies of Allaah) and other than that from that which is known in the Religion of Islaam. They took these as deities besides Allaah. Indeed, Allaah the Mighty and Majestic has warned against that, as has His Prophet (sallallaahu alayhi wa sallam), as well as every educating Scholar who taught the message of the Prophet (sallallaahu alayhi wa sallam), traversed his manhaj and followed his narrations. THE DIFFERENCE BETWEEN PROHIBITED INTERCESSION: THE AFFIRMED INTERCESSION AND

Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), And intercession is of two categories: [i] shafaaah manfiyyah (prohibited intercession); [ii] and shafaaah muthbitah (affirmed intercession). So the prohibited intercession is that which is sought from other than Allaah in that which none has the ability to grant besides Allaah. And the proof is the statement of Allaah the Exalted, O you who believe! Spend from that which We have provided for you before there comes a Day in which there is no exchange, no friendship

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and no intercession. And the disbelievers are the transgressors. [Sooratul-Baqarah 2:254] And the affirmed intercession is that which is sought from Allaah, and the intercessor has been honoured by Allaah with the right to intercede. And the one being interceded for is someone whose statements and actions have been pleasing to Allaah, after Allaah grants permission, as Allaah the Exalted said, Who is he that can intercede with Him, except with His permission? [Sooratul-Baqarah 2:255]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, I say: Indeed, Allaah the Blessed and Exalted clarified the ruling intercession, what is affirmed from it and what is prohibited. Meaning, He clarified that which is it is obligatory to affirm and believe in, since it has been affirmed and is the truth, and He clarified that which it is obligatory to negate and it has been ruled as falsehood according to the texts of the Quraan and the Sunnah. So the author - rahimahullaah - sufficed with these texts. And from amongst them is the statement of Allaah the Exalted, O you who believe! Spend from that which We have provided for you before there comes a Day in which there is no exchange, no friendship and no intercession. And the disbelievers are the transgressors. [Sooratul-Baqarah 2:254] And from that as well is His statement, Who is he that can intercede with Him, except with His permission? [Sooratul-Baqarah 2:255] So the author mentioned that intercession is divided into two categories: shafaaah muthbitah (affirmed intercession) and shafaaah manfiyyah (prohibited intercession). The difference between the two of them is that the affirmed intercession is that which has been affirmed by the Quraan. It is that which is sought from Allaah the Mighty and Majestic and it has two conditions: The First Condition: The permission of Allaah the Mighty and Majestic for the intercessor to intercede. The Second Condition: The pleasure of Allaah how Blessed is His Name for the one being interceded for. So with these two conditions, the intercession becomes affirmed and prescribed.

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As for the prohibited intercession, then it is that which has been prohibited by the Quraan. It is that which is sought from other than Allaah concerning that which none has the ability to grant besides Allaah the Blessed and Exalted, as was done by the polytheists (mushrikeen) who sought intercession from other than Allaah the Mighty and Majestic in bringing about benefit and removing the harm with the various types of benefits and the various types of harms for the individual and the society. THE THIRD PRINCIPLE: Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H) rahimahullaahu taaalaa, THE THIRD PR INC IPL E: The Prophet (sallallaahu alayhi wa sallam) emerged amongst a people who were divided with regards to their worship. From amongst them were those who would worship the Angels, from amongst them were those who would worship the Prophets and the righteous, from amongst them were those who would worship the trees and the stones and from amongst them were those who would worship the sun and the moon. So the Messenger of Allaah (sallallaahu alayhi wa sallam) fought them all and did not differentiate between them. And the proof is the statement of Allaah the Exalted, And fight them until there is no fitnah (trial, tribulation) and until all of the Religion is for Allaah. [Sooratul-Anfaal 8:39] And the proof for the sun and the moon is the statement of Allaah the Exalted, And from His signs are the day and the night and the sun and the moon. Do not prostrate to the sun, nor to the moon, but prostrate to Allaah who has created them, if you truly worship Him. [Soorah Fussilat 41:37] And the proof for the Angels in the statement of Allaah the Exalted, And he did not order you to take the Angels and Prophets as lords. [Soorah Aali-Imraan 3:80]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, That is, the third principle from these four principles which comprise a clarification of Tawheed and the obligation of the two worlds (i.e. mankind and the Jinn) concerning it and inciting them towards it. These principles also contain a clarification concerning the Shirk of the polytheists, its various manifestations and a warning against it. This principle, as the author rahimahullaah has mentioned that Allaah sent the Prophet (sallallaahu alayhi wa sallam) whilst the people were divided with regards to their worship. They were divided with regards to their groups, their religions, their madhaahib (ways) concerning aqeedah and other than that. They were united concerning committing Shirk with Allaah the Blessed and Exalted, even though their objects of worship varied. And they are united under one description, that is that they were mushrikeen (polytheists). So the author mentioned that 17

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from amongst them were people who worshipped the Angels. They would illustrate pictures and claim that these resembled the Angels. So they would worship them, take oaths through them and sacrifice for them. They would seek salvation through them, seek aid from them and they would seek aid from them in bringing about benefit and removing harm, which cannot be sought, except from Allaah the Mighty, the Oft-Forgiving. And from amongst them are those who would worship the Prophets and the righteous. Likewise, they hope form them to bring about goodness and remove the harm, which none is capable of, except for Allaah, the One, the Subduer. And from amongst them are those who worship the trees and the stones, as was the condition of the disbelievers of Quraysh, the Arabs and the groups (ahzaab), even the travellers from amongst them used to carry some stones to set up their cooking pots and some that they took as deities to be worshipped besides Allaah. This demonstrates the extent of their repulsive ignorance, that they would use some stones to perform a task and others as deities. Rather, they would eat some of them at some occasions. That is not odd, because nothing takes someone out of ignorance, except for knowledge, and they had no knowledge, except that which the devils fed them from embellished and deceptive speech. And from amongst them were those who worshipped the sun and the moon, such as the Saabiah (Sabians)10 and their likes from amongst those who directed their worship to the sun and the moon. However, Allaah the Blessed and Exalted created the sun and the moon for benefits and advantages, which no one can enumerate besides Allaah the Mighty and Majestic. Indeed, Allaah the Mighty and Majestic pointed out some of their benefits and advantages in the Quraan, such as the statement of Allaah the Blessed and Exalted, And We have determined phases for the moon. [Soorah Yaa Seen 36:39] And Allaah the Exalted said, And He made the sun a burning lamp. [Soorah Nooh 71:15] And Allaah said, And We made therein a burning lamp. [Sooratun-Naba 78:13] And Allaah the Mighty and Majestic said to consolidate the creation,
10

Saabiah: The Saabiah (Sabians) were a large nation from amongst the ancient nations. They were divided into two categories: [i] Saabiah Hunafaa (purist Sabians) and [ii] Saabiah Mushrikah (pagan Sabians). So the pagans from amongst them used to glorify the seven constellations and the twelve signs of the zodiac. They would illustrate these in their towers. So they had a large tower for the sun, a tower for the moon, a tower for the planet Venus and a tower for the planet Jupiter. Refer to al-Milal wan-Nihal (2/289), IghaathatulLahfaan (2/223, 250) and Ahkaam Ahludh-Dhimmah (1/233) of Ibnul-Qayyim, Mujamul-Buldaan (2/22), Abjadul-Uloom (2/287) and al-Fataawaa (2/19) of Ibn Taymiyyah.

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Say: Have you considered if Allaah should make for you the night continuous until the Day of Resurrection, what deity other than Allaah could bring you light? Then will you not hear? Say: Have you considered if Allaah should make for you the day continuous until the Day of Resurrection, what deity other than Allaah could bring you a night in which you may rest? Then will you not see? [Sooratul-Qasas 28:71-72] And Allaah the Mighty and Majestic has warned against directing anything from the acts of worship to the sun and the moon, as occurs in the statement of Allaah the Mighty and Majestic, And from His signs are the day and the night and the sun and the moon. Do not prostrate to the sun, nor to the moon, but prostrate to Allaah who has created them, if you truly worship Him. [Soorah Fussilat 41:37] Therefore, the polytheists who worshipped other than Allaah the Mighty and Majestic from amongst these numerous types of deities, then all of them directed worship to other than Allaah. Due to this, they were polytheists who committed Shirkul-Akbar. So the Prophet (sallallaahu alayhi wa sallam) fought them and did not differentiate between the people of this religion and that religion, because he considered all of them to be upon Shirk with Allaah the Blessed and Exalted. So how evil is that which they did and how evil is their condition and their inclination with which they work! Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), And the proof for the Prophets is the statement of Allaah the Exalted, And beware of the Day when Allaah will say: O Eesaa, son of Maryam, did you say to the people: Take me and my mother as deities besides Allaah? He will say: How free are You from all imperfections! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the Unseen. [Sooratul-Maaidah 5:116]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So there occurs the statement of Allaah the Mighty and Majestic, And beware of the Day when Allaah will say: O Eesaa, son of Maryam, did you say to the people: Take me and my mother as deities besides Allaah? He will say: How free are You from all imperfections! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the Unseen. [Sooratul-Maaidah 5:116]

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So in this statement there is a clarification for the people that the Prophets and the righteous did not call the people to worship them, nor did they call the people to exaggerate concerning their selves. And they did not call upon the people to request the fulfillment of their needs from them may Allaah forbid that they ever do such a thing because they were from amongst the purest of people with regards to Tawheed. They were from amongst the strictest of people with regards to respecting the magnificence of Allaah the Mighty and Majestic. However, the people were the ones whom Iblees called to exaggerate with regards to the righteous from amongst the Angels, the Prophets, the Messengers and the righteous servants of Allaah. So Allaah the Blessed and Exalted clarified that Eesaa (alayhis-salaam) was not pleased that he be taken as a deity besides Allaah. Due to that, Allaah informed about his innocence from this and that on the Day of Judgement he will say that which Allaah foretold about him, It was not for me to say that to which I have no right. [SooratulMaaidah 5:116] Meaning, it was not for him to say to the people, Take me and my mother as deities besides Allaah. [Sooratul-Maaidah 5:116] It is not possible that such a statement would emanate from him (alayhis-salaam), because he knew about his Lord. Likewise, every righteous person that was worshipped besides Allaah the Blessed and Exalted, then he would declare himself innocent from those worshippers and he would not acknowledge their worship. So he cannot be held responsible for anything from their sins that they perpetrated. However, they were the ones who committed a grave sin and a major crime. So they are the ones who are to be blamed for that and they are the ones who have brought the punishment of Allaah upon their selves. They are the ones who have brought the Jihaad of the Prophets and all of the followers of the Prophets in every time and place against their selves. Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), And the proof for the righteous is the statement of Allaah the Exalted, Those whom they call upon seek a means of access to their Lord, striving as to which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared. [Sooratul-Israa 17:57]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So Allaah the Mighty and Majestic has made a clarification in this aayah that has preceded, and it is,

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Those whom they call upon seek a means of access to their Lord, striving as to which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared. [Sooratul-Israa 17:57] THE TRUE CALL OF THE PROPHETS AND THE RIGHTEOUS: So Allaah has clarified that the righteous who were called upon, throughout their various places, even though they were called upon besides Allaah, they themselves would hope for nearness to Allaah the Blessed and Exalted. They would hope for the forgiveness of Allaah and they would hope that He would accept their righteous actions. As for them, then they do not have the power to bring anyone nearer or closer to Allaah, nor to intercede with regards to bringing about benefit or removing harm. So they are involved in mutual competition and rivalry concerning righteous actions so that they might receive whatever Allaah the Mighty and Majestic mentioned from hope for His mercy and fear of His punishment. So this was the devotion of the righteous. They worshipped Allaah so that He would be pleased with them and so that they would have offered that which Allaah the Mighty and Majestic ordered them to offer and so that they would actualize that which Allaah desired from them. So in all of that, they were people of fear and hope. And fear and hope are two great forms of worship whose place is in the hearts. That is, hope in Allaah the Mighty and Majestic and fear of Him. CONDITIONS FOR THE ACCEPTANCE OF ACTIONS: So the true people of eemaan (faith) have combined between fear and hope in all acts of worship. They hope that Allaah the Mighty and Majestic will accept their worship along with completing the conditions for the acceptance of actions, and they are: [1]: Conformity to the Sunnah; [2]: Sincerity in action; [3]: Soundness of aqeedah;11 So when the worshipper fulfills these conditions, then after this he can hope in truth and fear in truth. So one must not go to extremes in the issue of hope, such that he feels
11

Our Shaykh, Zayd al-Madkhalee hafidhahullaah stated, The addition of a third condition is has been added in order to elucidate and elaborate, even though it is implicitly included within the first two conditions. Some cases call for it, from them: A man might be a grave-worshipper and an idolater, yet he might offer the Prayer and worship in the correct manner that is, in conformity to the Sunnah. So, in the same situation, he can be doing this action sincerely for Allaah. However, his creed could be corrupt, since he can be a grave-worshipper and an idolater. So this is the correct viewpoint from an angle, and this is the position that we have chosen. This was also the position chosen by Imaam Muhammad al-Ameen ashShanqeetee (d.1393H) rahimahullaah as he mentioned in his valuable work, Adwaaul-Bayaan (4/9).

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secure with regards to the plot of Allaah. And he must not go to extremes in the issue of fear and awe, such that he despairs with regards to the mercy of Allaah. Instead, he must combine between both of those issues. Due to this, the Scholars used to say with regards to the limits of fear and hope, They are like the two wings of a bird. It is obligatory that they must be balanced.12 So the summary of this aayah is that these righteous people whom the disbelievers used to call upon and hope in for bringing about benefit and removing harm, they themselves used to draw closer to Allaah with righteous actions. Along with that, they were from amongst the people of hope in the mercy of Allaah and the people of fear from His punishment. So how can one seek something from them that is from the particular qualities of their Lord the Mighty and Majestic?! Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H), And the proof for the trees and stones is the statement of Allaah the Exalted, So have you considered al-Laat and al-Uzzaa and Manaat the other third? [Sooratun-Najm 53:19-20] And there is the hadeeth of Abee Waaqid al-Laythee 13 (radiyallaahu anhu) who said, We went out with the Prophet (sallallaahu alayhi wa sallam) to Hunayn, whilst we had recently left disbelief (kufr). And the polytheists had a tree, which they used to devote themselves to and hang their weapons upon. They used to call it: Dhaat Anwaat. So we passed by a tree and said: O Messenger of Allaah, make for us a Dhaat Anwaat, just as they have a Dhaat Anwaat, to the end of the hadeeth.14 Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, Indeed, Allaah the Mighty and Majestic rebuked the worshippers of trees, stones and other than them from the deities, which proves the dim-wittedness of their intellects. Allaah said in rejection of them, So have you considered al-Laat and al-Uzzaa and Manaat the other third? [Sooratun-Najm 53:19-20] So these are the names of idols that were worshipped besides Allaah, and they were inanimate objects as is well known. Likewise, what the polytheists used to do as a result of
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Refer to Sharhul-Aqeedatit-Tahaawiyyah (p. 458), Shuabul-Eemaan (2/12), Faydul-Qadeer (6/462) and KashfulKhafaa (2/216). 13 Aboo Waaqid al-Laythee: He was a Companion. It was said that his name was al-Haarith Ibn Maalik, and it is said that it was Ibn Awf, and it is said that his name was Awf Ibnul-Haarith. He died in the year 68H. Refer to at-Taqreeb (2/486). 14 Hasan: Related by at-Tirmidhee (no. 2180-2181), Ahmad (no. 22242), Ibn Jareer (9/31-32), Ibn Abee Aasim in as-Sunnah (no. 76), Ibn Hibbaan in his Saheeh (no. 6702) and at-Tabaraanee in al-Kabeer (no. 3290, 3294). It was declared hasan by al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah (no. 76).

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their attachment to the trees was that they would seek blessings through them, claiming that blessings could be derived from them. Not to mention, they held that when they hung their weapons and their clothes upon these trees, this would become a cause for them gaining victory over the enemies. So the Prophet (sallallaahu alayhi wa sallam) informed them that this was major Shirk, since they believed that these inanimate objects would bring about benefit for them and remove harm from them, as was mentioned in the hadeeth of Abee Waaqid al-Laythee (radiyallaahu anhu), wherein he stated, We went out with the Prophet (sallallaahu alayhi wa sallam) to Hunayn, whilst we had recently left disbelief (kufr). And he said, And the polytheists had a tree. It was a well-known tree, it was called a lotus fruit tree. They used to devote themselves to it. They used to glorify it. They used to hang their weapons upon it. They used to hang their weapons and clothes upon it and named it with the name: Dhaat Anwaat. He stated that the Prophet (sallallaahu alayhi wa sallam) informed them that they erred a grave error in this expression and this request, and they fell into a prohibited affair that the Children of Israaeel had fallen into by seeking the same dishonourable request from Moosaa (alayhis-salaam), Make for us a god, just as they have gods. He said: Indeed, you are a people behaving ignorantly. Indeed, destroyed is that in which those worshippers are engaged, and worthless is whatever they were doing. [Sooratul-Araaf 7:138-139] However, those who embraced Islaam on the day of the conquest of Makkah in the year 8H were ignorant. And because they had newly reverted from disbelief, and they did not used to do as the polytheists used to do with the trees, which they worshipped besides Allaah and hung their weapons upon hoping for blessing and benefit from it, the Prophet (sallallaahu alayhi wa sallam) did not rule that they were disbelievers. THE FOURTH PRINCIPLE: Stated Shaykhul-Islaam Muhammad Ibn Abdul-Wahhaab (d.1206H) rahimahullaahu taaalaa, THE F OUR TH PRIN CIPLE: The polytheists of our times are worse in Shirk than the previous polytheists, because the previous ones committed Shirk in times of comfort and called solely upon Allaah in times of hardship. And the Shirk of the polytheists of our times is continuous in times of comfort and hardship. The proof is the statement of Allaah the Exalted, And when they board a ship, they supplicate to Allaah, making the Religion sincerely for Him. So when He delivers them to the land, at once they commit Shirk with Him. [Sooratul-Ankaboot 29:65]. Commented al-Allaamah Zayd Ibn Muhammad al-Madkhalee hafidhahullaah, So the author rahimahullaah concluded these principles with the fourth principle. And the summary of it is a clarification that the polytheists in the time of the author and whatever came after him were worse in Shirk than the earlier ones. 23

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Then he clarified that with his statement, because the previous ones committed Shirk in times of hope and called solely upon Allaah in times of hardship. And the Shirk of the polytheists of our times is continuous in times of hope and hardship. So this is the current reality. Meaning, the objects of worship throughout the majority of the Islaamic world today, such as the awliyaa (close allies of Allaah) buried in the graves within the mosques and the significant places where the people go intending relief from difficulty, the birth of a noble child, the provision of sustenance, sufficiency from poverty, curing of illness and the likes of that from requests that only Allaah the Mighty and Majestic is capable of granting. As for the creation, then they are not capable of an atoms weight from bringing about goodness or removing harm in that which none can grant besides Allaah the Mighty and Majestic. Then, the author rahimahullaah sought to prove that the early polytheists would call solely upon Allaah in times of hardship, with the statement of Allaah the Exalted, And when they board a ship, they supplicate to Allaah, making the Religion sincerely for Him. So when He delivers them to the land, at once they commit Shirk with Him. [Sooratul-Ankaboot 29:65] So when they were in a time of need, they would call solely upon Allaah for their need and for the removal of their difficulty. They were not truthful in their sincerity towards Allaah, because when the difficulty would be removed from them, they would return back to their Shirk and their falsehood, as Allaah the Exalted said, So when He delivers them to the land, at once they commit Shirk with Him. [Sooratul-Ankaboot 29:65] So what is required from the nations of the earth is that they must be muwahhideen (affirmers of Tawheed) for Allaah the Mighty and Majestic, being sincere towards Him in situations of hope and in situations of hardship and in every situation from amongst the situations. As for when they surrender to Allaah in times of hardship and commit Shirk with Allaah in a condition of hope, then this is the practice of the polytheists. It is a practice for which, Allaah will not excuse them and which the Shareeah has not made permissible for them, regardless of when they are going through hardships or whatever their condition may be when the evidence of revelation has been established upon them.

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CONCLUSION OF THE FOUR PRINCIPLES: So the conclusion is that the four principles are from amongst the most beneficial principles concerning the topic of aqeedah and an explanation of Tawheed and its magnificence. These principles explain what the polytheists are upon in their various groups and numerous nations and generations. That is only for the purpose that mankind may understand the Tawheed of Allaah and so that mankind may understand the various manifestations of Shirk, which Allaah has warned against, so that mankind may avoid that inwardly and outwardly. And Allaah knows best. May the peace and salutations of Allaah be upon our Prophet Muhammad, his Family and his Companions.

EN D OF THE TRE ATIS E

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