Continue studying Kitaab Ut Tawheed.

This great book, KItaab Ut Tawheed must be studied again and again. Not simply to repeat the issues (Masail) and teach it to others. Rather, we should do it, as with all other aspects of knowledge, in order to rectify ourselves with Allah ta’ala. And without doubt our worship to Allah and the relationship we have with him is based upon our knowledge, statements and actions regarding the ‘Aqeedah. For this reason I wanted to share some benefits with our esteemed Muslim brothers and sisters:

  1. That worshiping Allah through Riya (showing off) can become major Shirk if this is constant in every action. And this is the Shirk of the Munafiqeen. Furthermore, Riya  is considered as doing an action of ‘Ibaadah and beautifying it for others in addition to leaving off a good action out of fear for the people.
  2.  Doing actions of worship in order to obtain the Dunya is Shirk in intention also. If a person seeks knowledge to attain notoriety ,followers, money and women then he will have what he wants from this Dunya and he doesn’t get anything from the hereafter and this is if this evil intention is initiated at the commencement of the action of worship.
  3. Ascribing any favour to other than Allah is Shirk. For example, if one says my life wouldn’t have been saved except through the intervention of so and so then this is minor Shirk as one connects this favour to the reason that Allah himself has created. However, if one says it believing that their intervention was independent of what Allah has destined then this is major Shirk.
  4. Following the scholars and the rulers in making Halaal what Allah has made Haraam etc… If one believes that the scholar or ruler has the right to legislate however he wishes in Islam then this is major Shirk. However, if he believes that only Allah has the right to legislate but makes blind-follows and contradicts clear, unmistakable evidences due to this blind following then this is minor Shirk.
  5. If one says that the weather will be rainy because of a tropical depression  rather than ascribing the sending of the rain to Allah firstly this would be minor Shirk. And it would be major Shirk if the person believes that the tropical depression would cause the rain independent of Allah’s power.

May Allah forgive us for the Shirk we have committed and don’t know and may he keep us away from the blatant Shirk. The fact is that these forms of Shirk are so common in all media platforms that we may not pay attention to them to the extent that statements of Shirk may slip from our tongues and its aspects may manifest in our actions.

Shirk in intercession 2

Asslamau Alaikum,

This is the second and final part of the book which is solely based upon the weak and authentic narrations which those who call upon the dead use. May Allah bring much good through it.

Shirk in intercession 2

For more detailed information check out this classic book by Shaikh Naasir Ud Deen Al Albaani called Tawassul.

Difference between Ibadah and Uluheeyah.

Using the words Ibadah and Uluheeyah are interchangeable when speaking about Allah’s oneness in terms of worshipping him. But there is a slight difference that all must bear in mind and inshallah the students of Tawheed would enjoy this.

Ibadah refers to the actions of the worshipper himself. As it is a comprehensive name for everything which Allah loves and is pleased with.

Uluheeyah refers to the Sifah or description of Allah. Meaning that Allah is described as the one who is worthy and deserves all worship. So that even if the whole of mankind were to worship other than Allah he would still remain the only one deserving of all worship.

Hence Ibadah refers to the action of the slave whereas Uluheeyah refers to a permanent attribute of Allah ta’ala.

The unlawful form of Tawassul which is Shirk

بسم الله الرحمن الرحيم

Many of those who claim Islam say that it is lawful to call upon the dead in order for them to call Allah ta’ala. They do this because they say they are sinners and that the righteous have authority with Allah ta’ala hence they can carry this du’a to Allah for him to answer it. Furthermore, they decorate this evil deed using the word Tawassul (seeking a means to come close to Allah). <o</o>>
However this my dear Muslim brothers and sisters is Shirk and takes one out of the fold of Islam by the agreement of the early scholars. And it is in fact the religion of Abu Jahl and Abu Lahab who used to say:they (the idols) are our intercessors to Allah” {Surah Ynus verse 18} , and we do not worship them (the idols) except to come closer to Allah. (Surah Zumar verse 3}<o</o>>
In this small effort I will underline many reasons as to why it is Shirk using the speech of the scholars: <o</o>>
1) Shirk is defined as asking other than Allah for something that only Allah ta’ala is capable of giving. Hence when one asks Prophet Muhammad or Abdul Qaadir Al Jailani or Bedawi for something that only Allah is capable of giving this is Shirk since those who have done this have given to other than Allah what is only reserved for Allah.

2) Worship is everything that Allah loves and is pleased with from statements and actions whether they are in secret or apparant. And it contains two pillars which are love and humility.

In many cases we see that those who claim that asking the dead is simply seeking a nearness to Allah raise their hands when asking the dead, asking with sincerity, singing Qaseedas and even shedding tears in order to make their du’a as beautiful as possible so that the dead can accept it.

This type of asking entails love and humility which is quite obvious to the reader and this should only be directed to Allah ta’ala. Hence when someone directs these pillars of worship to other than Allah it is quite clear that he is making Shirk. Because if we were commanded to ask Allah ta’ala in the best of manners and we call upon other than Allah in the same manner this would be sharing (or making Shirk) in our supplication with Allah ta’ala.

Shaikh Sulaimaan the son of Abdullah the son of Muhammad Ibn Abdul Wahhab said in Tayseer Azeezil Hameed: Taking intercessors and dieites with Allah is an opression to Allah’s rights in his Lordship and a diminuition in his majesty in worship and evil suspicion about the Lord of the Worlds for verily they (those who have taken with Allah intercessors and dieties) have evil suspicion toward Allah up to the point that they have made Shirk with him, and if they thought good of Allah they would have worshipped him with the true worship (calling upon him alone etc).

3) Asking for intercession comes in two categories: i) The intercession of the disbelievers and the grave worshippers: Asking the dead for their intercession. However, this is asking them in what they are incapable of granting and that which only Allah can grant.
ii) The intercession of the people of Tawheed: This is the type of intercession where the one who is interceding gets permission from Allah. And the one who is getting interceeded for is from the people who establish the oneness of Allah. This type of intercession would only occur on the day of judgment as is established in the du’a after the Adhan where we ask Allah to make the Prophet an intercessor for us on that day. Hence it is not allowed to ask the Propherts or the righteous for intercession in this world when they have not been given such permission by Allah.
Therefore one can ask Allah: “Oh Allah let Muhammad be an intercessor for me”. However it is unlawful to say : “Oh Muhammad ask Allah ta’ala for me” when it is established in authentic Ahadeeth that the Prophet Muhammad would only get this permission on the day of judgement.

4) One of their major doubts is that the like of the intercessor to Allah is the example of the minister/secretary to the ruler. Hence they say that since we need an advisor to speak to a ruler in order to grant us our needs we need an intercessor to raise our problems to Allah in order for Allah to grant our needs. However, this is clearly making Allah similar to his creation as Shaikh Ul Islam Ibn Taymeeyah pointed out.

Shaikh Ul Islam Ibn Taymeeyah in his Fatawa:

“And if they establish intercessors between Allah and his creation, as a minister/secretary between a king and his subjects in that they (the intercessors) raise to Allah the needs of his creation. Hence, Allah is the one who guides his servants and provides for them by their intercession, therefore the creation asks these intercessors, and then they (the intercessors) ask Allah as the ministers/secretaries of the rulers ask the rulers to grant the sunjects their needs, because they are near them. Therefore the sunjects ask them, out of proper manners rather than ask the ruler , or with the belief that asking these intercessors is more beneficial than asking the ruler because they are nearer to the ruler than the subject who is asking for his need to be fulfilled. Whomsoever establishes them (the Prophets and the righteous) as intemediaries by this means, then he is a Kaafir and a Mushrik, he should repent to Allah and if he doesn’t do so he should be killed.1 And these people are anthrophomorphists who make the creation similar to the creator and call upon other dieties with Allah… . And the meaning here is that whomsoever establishes intemediaries between Allah and his creation, like the intemediaries between a ruler and his subjects, then he is a Mushrik. Rather this is the religion of the Mushrikeen from those who worship idols and say: they are pictures of the Prophets and righteous, and they are a means to come closer to Allah.

N.B: This is because the one who does so is assuming one of three things:

(i) That Allah ta’ala cannot answer du’a unless it is through a righteous person when he has said: “And Your Lord has said ask me and I shall answer…” Hence they assume that Allah is deficient in capability when he is Al Qadeer (one who has perfect capability).

(ii) That Allah doesn’t know about what is happening unless one of the dead asks him. And by this they assume that Allah is deficient in knowledge when he is Al ‘Aleem (the one who has perfect knowledge)

(iii) Or they assume that Allah is not merciful enough to answer their du’a unless someone close to him pleads to him. By this they diminish his capability of being the most merciful of those who have mercy.

From this it is quite clear that asking Allah through the dead is Major Shirk. However, in order to make this matter even clearer to our dear Muslim brothers and sisters I would like to quote two of our major scholars who has died recently.

Shaikh Abdul Azeez Ibn Baz said in his Fatawa:

“And as for seeking nearness to Allah by asking the Messenger to making du’a for him and seeking deliverance from him and asking for victory above one’s enemy and the sick to be healed- then this is MAJOR SHIRK and this is the deen of Abu Jahl and the likes of him from those who worship Idols. And the likes of those who do so with other than Allah {by asking} the Prophets, the righteous, the Jinn, the angels, the trees, the stones or the idols.

Shaikh Muhammad Ibn Salih Al Uthaimeen said in his Fatawa:

And as for asking the dead and seeking nearness to Allah {through them} then this is Haraam and from Shirk; and there is no difference between the grave of the Prophet and the grave of those other than him in this matter.Verily it is not lawful for anyone to seek nearness to Allah through the grave of the Prophet , or by the Prophet after his death, for verily this is Shirk because if this was correct then those who would have done so before anyone else would have been the companions and with this they never sought nearness to Allah by calling him after his death.

Hence, in summary this action is Shirk because of four reasons:

1) Because when one does this he asks other than Allah with Allah in a matter which only Allah is capable of doing.

2) The pillars of worship become involved when calling the dead meaning that humility and love is directed to them when they should be directed to Allah alone.

3) That only Allah is capable of giving one the permission to intercede.

4) By doing so one makes Allah similar to his creation.


1. This does not mean that we advocate killing those who do this action because only the Muslim ruler has the authority to do this. Furthermore, we do not call those who do this action amongst those who say La Ilaha Ill Allah Kuffar unless the evidences has come to them and their doubts have been raised.

Tawheed Ul Uluheeyah

The second type of Tawheed is Tawheed al Uluheeyah which is Allah’s oneness in worship. This type of Tawheed was the reason why all the Prophets from Noah to the Prophet Muhammad (Salallahu Alaihi wa Sallam) were sent Allah said “ We have sent to every nation a Prophet to call them to worship Allah and stay away from Taghuut (Worshipping other creatures) “ Surah Nahl verse 37 . Also in surah Anbiyaa verse 25 Allah said ” We did not send down a Prophet except that we revealed to him that there is nothing worthy of worship except Allah and to
worship Allah”
Worship according to the ulama a comprehensive term of everything that Allah loves and is pleased with whether it be speech or action , secret or open. Therefore it includes du’a , fear, asking help, seeking assistance, sacrifice , salaah etcetera. If a person puts one of these categories of worship to other than Allah he/she is a Mushrik even if they say la ilaha ill Allah.

Shirk as said before isnot only confined to the worship of idols. It is putting any category of worship to other than Allah.Hence if a Muslim makes du’a, or
sacrifices, or swears and  oath to the Prophet (Salallahu alaihi wa sallam) or other than him he/she is a Mushrik/Kaafir.
Allah said in Surah  Nisa verse 48 ” Allah does not forgive those who makes shirk with him”  And in surah Maida “Whoever makes shirk with ALlah Jannah has been made haraam for  him and his seat is in the fire” And nowhere in his book did he confine shirk to idol worshipping. Rather shirk is general to the worship of Idols, trees, stones, the moon, the stars, Prophets and righteous people and other things. 

Tawheed Ar Rububeeyah

The types of Tauheed are divided into three parts. Tauheed Ar-Rububeeyah, Tauheed Al Uluheeyah and Tauheed al Asmaa wa Sifaat.

Tauheed Ar-Rububeeyah means the oneness of Allah in his Lordship. Meaning that Allah is the only creator, master and organiser of everything within the heavens and the earths.Some of the scholars have also called this the Tauheed- Af’aal al Khaaliq or Tawheed in Allah’s actions.

The evidence for this is Allah’s in Surah Faatihah verse 1 “Praise be to Allah the Lord of the Worlds” This verse  shows that all praise and love is deserved by Allah who is the Lord of everything and the sustainer of everything.
It must be noted however that the Mushrikuun (idol worshippers) of Makkah believed that Allah was the only Lord and that this did not enter them into islam.  In surah Mu’minuun verse 86-87 Allah said :” Say (O Muhammad) who is the Lord of the seven heavens and the Lord of the Majestic Throne.They will say Allah This shows that even before they said it Allah knew that these Mushrikuun recognised him as the only Lord and yet the Prophet was ordered to fight them until  they say La ilaha ill Allah. Therefore contrary to popular belief La ilaha ill Allah does not mean ” No God but Allah”