Islamic Creed

Prologue Know, 0 Muslim. brother (may Allah guide you and me), that the principles of the Islamic Creed, which is the Creed adopted by the Adherents of the Sunnah and Muslim. Community, the Group that will be rescued from Allah's chastisement on the Day of Judgment, are Belief in Allah, His Angels, Scriptures, Messengers, the Last Day and the Divine Decree and Destiny, be it good or evil. Many texts in the Qur'~ and Sunnah as well as consensus support these principles. Almighty Allah says: "Righteousness is not thatyou tum yourfaces toward the east or the west, but [!rue[ righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets••." (Quran: Al-Baqarah: 177) And He also says: fCJndeed, all things We created with predestination." (Quran: Al-Qamar: 49) He, further, says: "The Messenger has believed in what was revealed to him from his Lord, and [so luwe] the believers. All ofthem have believed in Allah and His angels and His books and His messengers,[saying), We make no distinction between any ofHis messengers••." (Quran: Al-Baqarah: 285) In addition, He says: ~ ••And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray" (Quran: An-NisA': 136) Moreover, there is a S.ah.ih. (Authentic) h..adith, in which the Prophet (PBUH) is reported to have said: "Faith is to believe in Allah, His Angels, His Scriptures, His Messengers. the Last Day, and to believe in the Divine Decree, be it good or evil," -~----------- ------------------_ __ .. .. ­ These great principles, which are sometimes referred to as the Pillars of Faith, are called for by all Messengers and heavenly religions, and preached in all the Divine Books.

Thus, only those who have departed the fold ofbelief and joined the disbelievers deny these principles. In this context, Almighty Allah says: "Indeed, those who disbelieve in Allah and His Messengers and wish to discriminate between Allah and His Messengers and say, 'We believe in some and disbelieve in others: and wish to adopt a way in between - those are the disbelievers truly. And We have prepared for the disbelievers a humiliating punishment. But they who believe in Allah and His messengers and do not discriminate between any ofthem - to those He is going to give their rewards and ever is Allah Forgi'VingandMercijul:' (Quran: An-NisA': 150-152) Hence, these great principles and pillars of the Muslim Creed need to be illustrated and explained to people. This is what we will try, if Allah so wills, to do in this book as far as pOSSible. . Belief in Allah, Mighty and Exalted be He This is the basis on which other Pillars ofFaith are founded.

It means to firmly believe that Allah is the Lord of everything and its Owner, and that He Alone is the Creator and Designer of the universe. Belief in Allah also means to believe that none deserves to be worshipped other than Allah, Who has no partners and that all other deities worshipped beside Him are false and worshipping such deities is void too. Almighty Allah says: "That is because Allah is the Truth. and that which they call upon other than Him is falsehood. and because Allah is the Most High. the Grand:' (Quran: AI-Hajj: 62) This verse indicates that Allah has the Attributes of Perfection and the Qualities of Magnificence. Besides, He is far above all deficiencies and faults. There are three kinds of Tawb.id (Belief in the Oneness ofAllah): Tawb.idur­ Rububiyyah (Belief in Allah's Lordship), Tawb.idul-Uluhiyyah (Belief that no one deserves to be worshipped except Allah), and Tawb.idul-Asma' w~-S.ifat (Belief in Allah's Names and Attributes). The First Aspect: Tawhidur-Rubtlbiyyah (Belief in Allah's Lordship) Tawhidur-Rububiyyah means to have a firm belief that Allah Alone is the Creator of the whole universe and its Designer. and that it is He Who gives life and death.

Besides. it also entails belief that Allah is the Provider. the Powerful and the Firm Possessor of strength. Such a kind of Tawhid is inherent in man's nature and none of the previous nations doubted that. Almighty Allah says: ~nd ifyou asked them who created them, they would surely say, 'Allah:" (Quran: Az-Zukhruf: 87) And He says: "And ifyou should ask them, < Who has created the heavens and the earth?' they would surely say, < They were created by the Exalted in Might, the Knowing.' " (Quran: Az-Zukhruf: 9) Moreover, He says: "Say, < Who is [the] Lord of the seven heavens and [the] Lord of the Great Throne?' They will say, <[They belong] to Allah••: " (Quran: Al-Mu'minftn: 86) Similar examples are highlighted in many Qur'anic verses, where Allah mentions that the polytheists admitted the Lordship of Allah and that He Alone is the Creator of the universe, the Provider of all creatures and the One Who gives life and causes death. None denied Tawhidur-Rububiyyah except for some deviated groups ofpeople (e.g., atheists), who pretended to deny the presence of the Lord, though they were completely certain in their hearts that He exists. They only denied Allah's presence out of stubbornness. This is evident in what Allah says about Pharaoh who said to his people: (Quran: Al-Qa~~: 38) However, Moses addressed him saying: "[Moses] said, 'You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as evidence••:" (Quran: Al-Isri': lO2) - Moreover.

Almighty Allah says: (~ they rejected them, while their [inner] selves were convinced thereof, outofmjumaumd haughtiness.. :' (Quran: An-Namh 14) In principle, those who denied the presence of Allah never relied on a proof, but it was their obstinacy that prompted them to do so. About this Allah, the Almighty says: (~nd they say, 'There is not but our worldly life; we die and live, and nothing destroys us except time: And they have ofthat no knowledge; they are only assuming:' (Quran: AlJathyiah: 24) Thus, those people did not deny Allah's presence out of knowledge, sound reasoning or the pure nature they had. As a matter offact, the claims ofthose who denied the presence of Allah are all refutable since this universe and the cycle of life attest to the Oneness ofAllah and His Lordship, for a creature must have had a Creator, exactly as a deed must have had a doer. Allah, the Almighty, says: "Or were they created by nothing, or were they the creators [of (Quran: A!-lUr: 35) Moreover, a poet says: And in every thing there is a sign That attests that Allah is One Since these facts are evident, atheists or those who deny the presence of Allah become confused and fail to give answers to the questions set by the monotheists. Those atheists may, sometimes, say, "This universe has existed as a result of the nature, which consists of such things as plants, animals and the inanimate beings; according to these atheists, such things comprise the nature which has originated itselfl" At some other times, those atheists may claim that nature consists of the qualities of the things and their characteristics such as heat, coldness, moisture, solidity, smoothness and roughness, and that nature is a group of abstract things such as motion, stillness, growing, marriage and multiplication. Those atheists claim that nature is made up ofthese qualities and abstract things, and that nature has originated things.

Undoubtedly, the above-mentioned claims are baseless since the two considerations are unreasonable. According to their first consideration, nature in itself will be regarded as a creating and created object, thus it may be said that the earth created the earth or heaven created heaven, which is circular and impossible. Furthermore, the second consideration is more impossible, for - since the essence of the thing is unable to create itself, then its quality is, by a greater reason, unable to create it. For, the presence of a quality is dependent on the presence of the thing described by it, so how can a quality create the thing it qualifies whereas it needs that thing! Besides, since the occurrence of the qualified thing has been proved, then the quality that describes it necessarily exists. In addition, the nature has no feelings, for it is purely an instrwnent, so how can it create great things, which are extremely wonderful and perfect, proceed with extreme wisdom, and are closely related.

Some atheists also said that all creatures originated by accident, in the sense that the unification of atoms and molecules occurred accidentally and that resulted in the origination of life without the intervention of a wise creator and manager. Undoubtedly, this is a false statement, which is unacceptable to minds and pure natures. For, when one contemplates this organized universe with its planets, earth and heaven as well as the life of the creatures in the universe, which is run by accuracy and wonderful order, all this reflects the fact that this universe was created by a Wise Creator. Ibnul-Qayyim says: llsk the one who denies the presence ofAllah and never recognizes His Divine Attributes about the case of a waterwheel which is fixed on a river while its instruments are perfect in such a way that no deficiency is seen in its substance or the way it looks. This waterwheel is made to irrigate a lush garden full of all kinds offruits and trees. In addition, there is someone to care for this garden, scour it from weeds so that everything in it is tidy.

Besides, he distributes its ripe fruits among the deserving recipients in a fair way according to their needs and necessities, giving every category the amount fitting it in a continuous way. Does such an atheist think that all that happens by accident without the intervention of a designer or a manager? Is it possible that the waterwheel, the garden and the other things exist accidentally without a supervisor or a manager? Can the human mind accept that?! What maya reasonable person say about that? Will he be guided to the right path?

However, Allah, AII­ Mighty and All-Wise has created some people who have hearts with which they do not comprehend and eyes with which they cannot behold, so they cannot reflect on the wonderful creatures in the universe; they are as ignorant as the animals!' The Second Aspect: Tawbidul-Uluhiyyah Tawb.idul-Uluhiyyah (Le., the belief that no one deserves to be worshipped except Allah) means that all kinds of worship should be directed to none but Allah. The Arabic word < AI-Uluhiyyah' means <worship' and the word 'Ildh'means <the worshipped One: Therefore, this kind of Tawb.fd is called < Tawb.idul- 'Ibadah' (the monotheism ofworship). Literally, the Arabic word 'ibadah (worship) means humiliation. Thus, Arabs would say tariqun muabad (Le., a well-paved road) when it is even and trodden. As for the jurisprudential meaning of 'ibadah (worship), scholars have defined it in different ways though they agree on its meaning. Thus, a group of the scholars have defined 'ibadah as the acts that Allah has ordered people to do apart from their being a custom or something rationally required.

Some other scholars have defined 'ibadah as the perfect love for Allah and the ultimate submission to Him. However, Shaykhul-Islam Ibn Taymiyah has defined \ibadah as an umbrella term that entails all that Allah loves and is pleased with of sayings, explicit and implicit deeds. This definition is the most accurate and comprehensive one, for the whole religion is manifested in \ibadah. Moreover, some scholars have defmed \ibadah as the perfect love for Allah and submission to Him, for the perfect love and ultimate submission imply the obedience to the Beloved One and Complying with His Will. Hence, the slave of Allah is the one subdued by love for Allah and submission to Him. So, one's obedience to his Lord is dependent on his love for and submission to Him.

Consequendy, one's love for Allah and submission to Him imply that one worships Him Alone and associates no partner with Him. Consequendy, the worship that Allah has ordered people to do entails the meaning of submission to Allah and love for Him. Thus, worship is based on three pillars: Love for Allah, longing for His mercy and fearing Him, which are all complementary. So, a person who has only one quality of these is not a complete worshipper of Allah. Moreover, it is known that the Sufi people have worshipped Allah via loving Him only, while the Murjiah 1 have worshipped Him via longing for His mercy only, whereas the Kharijites 2 have worshipped Him via fearing Him only. All the above-mentioned three ways of worship are wrong.

For, loving Allah without submission to Him is not regarded as worship. Thus, he who loves something without submitting to it is not a true worshipper of it. This is exactly the same as one's love for one's son or friend. In addition, submission to Allah without loving Him is not considered worship. This is also similar to one who is subjected to an oppressive ruler, trying to avoid his evils. Hence, worshipping Almighty Allah via loving only or fearing only is not sufficient; rather a true worshipper should love and glorify Him more than everything and anything.

It is known that worship is the end with which Allah is pleased and for which He created both the jinn and human beings. Almighty Allah says: ')bul I did not creote the jinn and mankind except to worship Me." (Qur'ln: Adh-Dhariyat: 56) Besides, for worship, Allah has sent all His Messengers; Almighty Allah says: '~nd We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid MghfJ.t..:" (Qur'ln: An-NabJ: 36) There are many kinds of worship; it includes Prayer, Zakdh', Fasting, Hajj (Pilgrimage), truthfulness, paying the deposits back to their owners, doing good to parents, keeping good ties with one's kith and kin, fulfilling the covenant, enjoining what is right and forbidding what is evil, fighting against the disbelievers and the hypocrites and being good to the animals, the orphans, the needy, the wayfarers, the slaves and the livestock. Furthermore, worship also includes acts like supplicating Allah, invoking Him and reciting the Qur'ln. Other forms of worship are: Loving Allah and His Messenger, fearing Allah and turning unto Him in repentance. Likewise, worship also includes: Sacrificing animals to Allah Alone, vowing to Him, seeking refuge with Him, seeking His help and asking for His aid Accordingly, worship with all its forms should be devoted to Allah Alone, Who has no partners in worship. Thus, directing any form ofworship to anyone other than Allah is a major shirk (polytheism).

So he who supplicates anyone other than Allah, sacrifices or vows to anyone other than Allah or seeks the help of a dead, an absent or a present person has committed a major shirk and a grave sin that is only forgiven by repentance. No matter whether the mushrik (polytheist) directs his worship to an idol, a tree, a stone, a prophet or a saint, be he alive or dead, as exactly some people do nearby the graves of the saints now; worshipping others beside Allah leads to Allah's displeasure, whether the worshipped one is a favorite angel, a sent Messenger, a saint or someone else. Almighty Allah says: "Indeed, Allah does notforgive association with Him ..:' (Qur'ln: An-Nisa: 48) He also says: {~ •• So do not invoke with Allah anyone." (Quran: AlJinn: 18) Moreover, Allah says: "Worship Allah and associate nothing with Him..•" (Quran: An-Nisa': 36) Unfortunately, the graves of the saints in some Muslim countries are glorified by some people who are supposed to be Muslims; they take these graves as idols to worship besides Allah. Moreover, those people seek the help of others but Allah wherever they are, even if they are not near the graves of the saints. For example, some of those people may mention the name of Allah's Messenger (PBUH) when they stand up or when they are astonished by an amazing thing, seeking his help. Some others may say, "Give us aid 0 Allah's Messenger or 0 so and so." When those people are admonished not to do that (as it is shirk), they say.

"We know that those people (Le., the dead saints) are unable to do anything but they are righteous people who are very dear to Allah, and we supplicate Allah through their status and intercession with Him." Those people, though they recite the Quran every now and then, forget that such wording they are using is said too by the polytheists, about whom Allah says in the Quran: "And they worship other than Allah that which neither harms them nor benefits them, and they say, {These are our intercessors with Allah: Say, 'Do you inform Allah of something He does not know in the heavens or on the earth?' Exalted is He and High above what they associate with Him? " (Quian: Yiinus: 18) Moreover, Allah says: "Unquestionably, for Allah is the pure religion and those who take protectors besides Him [say], 'We only worship them that they may bring us nearer to Allah in position: Indeed, Allah will judge between them concerning that over which they differIndeed, Allah does not guide he who is a liar and [confirmed] disbeliever." (Quran: AzZumar: 3) Thus, Allah calls those idol worshippers as liars, most disbelieving, though they think that patrons are nothing but intermediates between them and Allah in fulfilling their needs. This is exacdy what the grave worshippers say nowadays; Allah says: ".•• Their hearts resemble each other•.." (Quran: Al-Baqarah: 118) ------------~ -----------------~.~-- ....~~ Therefore, Muslim scholars should denounce such a grave shirk and clarify its reality to people. Furthermore, Muslim rulers are bound to demolish these idols and remove them from mosques. Many righteous Muslim scholars denied such a kind of shirk; they forbade people to do it and warned them against doing it. Among those scholars were shaykhul-Islbn Ibn Taymiyah, his disciple Ibnul-Qayyim, Sheikh Muhammad Ibn 'Abdul-Wahhc\b, Sheikh Muhammad Ibn Isma'll ~-San'run, Sheikh Muhammad Ibn 'Ali Ash-ShawkAni in addition to many early and late Iml1ms, whose books are available nowadays.

About that kind of shirk, lmiID Ash-Shawkini says in his book entitled Naylul-Awtar min Asrar Muntaqa AI-Akhbtlr (The Realization ofDesires, from the Secrets ofSelected Hadiths): "Erecting the tombs of the righteous people and decorating them have resulted in many destructive evils that affect the soundness of one:S belief Among those evils is that some ignorant Muslims have deviated beliefs like those of the idol worshippers or even graver. Those ignorant people think that the dead righteous people can benefit and harm them, so they turn unto them, asking them to fUlfill their needs and achieve their interests. They ask those dead righteous persons to do things that are sought only from Allah, thus they set out for visiting the graves of those people, touch the enclosure oftheir graves heretically seeking their blessings and help. To cut it short, those ignorant people left nothing of the deeds done by the idol worshippers in the the Pre-Islamic Period of Ignorance (the /ahiliyyah) but they did it. So, it is to Allah that we belong and to Him shall we return." In spite of that prevalent abominable evil and heinous disbelief, we find none who gets angry at that for the sake of Allah or feels jealous of the true religion, be he a scholar, student, prince, or king. Moreover, I have been informed without doubt that many ofthose quburis or perhaps most ofthem have the habit that when one of them is asked by his challenger to take an oath, he swears by Allah falsely.

But when he is asked to swear by his dead sheikh, the so and so person whom he glorifies, he falters and hesitates, refusing to swear untruthfully, then he acknowledges the truth. This is, of course, clear evidence of the polytheism committed by those people; their polytheism is graver than that of those who say Allah is the second of two gods or the third of three. Therefore, 0 you Muslim scholars and rulers, what a catastrophe that has afflicted Islam graver than disbelief! What affliction that is more harmful to faith than worshipping things other than Allah! What tribulation that may befall Muslims. which equals that disaster! What evil for which forbiddance is as obligatory as forbidding such an unequivocal shirk!

One is able to deliver ones calls If one has called an alive person But not-alive is the person who one calls Ifyou had instead blown on a fire It would have surely shined But what you had blown on were ashes Here Imfun Ash-Shawkanis words come to an end. Unfortunately. after the time ofAsh-Shawkani, the conditions of the Muslim world became worse and the affliction exceeded the state he had described. There is no might or power except in Allah, the Most High, the Most Great. The Relation between Tawhidur-Rubdbiyyah and TawhidulUldhiyyah It is known that both these kinds of Tawhid are interrelated in the sense that Tawb.idur-Rububiyyah necessitates Tawhidul-Uluhiyyah. so one who believes in Allah's Lordship should necessarily acknowledge the fact that none but Him deserves to be worshipped Therefore. whoever knows that Allah is his Lord, Creator, the Manager of his affairs, is duty bound to worship Him Alone and associate no partners with Him. In addition, Tawhidul-Uluhiyyah comprises Tawhidur-Rububiyyah in the sense that the meaning of Tawhidur-Rububiyyah is included in Tawhidul-Uluhiyyah. Put differently, he who worships Allah Alone, associating none in worship with Him, should have necessarily believed before this that He is his Lord and Creator.

This is the same as what Prophet Ibr<1him (Abraham) (peace be upon him) said, addressing his people: .. 'Then do you see what you have been worshipping, you and your ancient forefathers' Indeed, they are enemies to me, except the Lord of the worlds, Who created me, and He [it is who] guides me. And it is He Who feeds me and gives me drink. And when I am ill, it is He Who cures me and Who will cause me to die and then bring me to life, and Who I aspire that He will forgive me my sin on the Day ofRecompense:" (Quran: Ash-Shu'ara: 75-82) It is noticeable that sometimes Tawhidur-RubCtbiyyah and TawhidulUlCthiyyah are mentioned together in the Quran, so there is a difference in meaning between both of them, and consequently, they are regarded as two different sections of Tawhid; as in the Qur'anic verse in which Allah says: "Say. 'I seek refuge in the Lord of mankind, The Sovereign of mankind, The God ofmankind: " (Quran: An-Nas: 1-3) Hence, in these contexts, the word Ar-Rabb (Le., the Lord) means the Owner of the whole universe and the Manager of the affairs of the creatures; and the word flah means the true God that deserves to be worshipped alone. At some other contexts, these two kinds of Tawhid are mentioned separately. so in this situation they both have one and the same meaning, as expressed in the hadith which states that the Angels responsible for questioning the dead people in the grave ask each one of them saying, "Who is your "Rabb" i.e., Lord?" In this hadith, the word Rabb is used to mean both the Creator and the truly worshipped God.

This shared meaning of Tawhidur-RubCtbiyyah and Tawhidul-UlCthiyyah is expressed in the verse in which Allah says: "[They are] those who have been evicted from their homes without right-only because they say, 'Our Lord is Allah•• .' " (Quran: AI-Hajj: 40) It is also expressed in the verse that states: (Quran: AI-An' am: 164) And the verse: "Indeed, those who have said, 'Our Lord is Allah'and then remained on a right course..." (Quran: Fussilat: 30) In all these verses, Tawhidur-RubCtbiyyah has the same meaning as Tawhidul­ UlCthiyyah. Notwithstanding, the kind of Tawhid for which the Messengers called their people to believe in is Tawhidul-UlCthiyyah. This is because, all nations are known to have believed in Tawhidur-RubCtbiyyah. Only a few deviant nations deny Tawhtdur-RubCtbiyyah explicitly; however, they acknowledge it inwardly, but such inward acknowledgment by itself avails nothing, even Iblts (Satan) believes in Tawhidur-RubCtbiyyah. Allah says in the Quran, conveying the words of !bUs: "[IbUs] said, 'My Lord, because You have put me in error.. :" (Quran: AI-Hijr: 39) This is what Ibn Taymiyah (may Allah have mercy on him) has said in refutation of the sayings of those who believe that the Tawhid people are required to believe in is to believe in Tawhidur-Rubflbiyyah. His refutation is supported by the Qur'anic verse, in which Allah says: '~nd We certainly sent into every nation a messenger, [sayingJ, 'Worship Allah and avoid tdghflt••: ..

(Quran: An-Nahl: 36) Thus, Allah's Messengers did not call their people to believe that Allah is the Creator of the universe, for they already believed in that; rather, the Messengers said to their people: '~ •. 'Worship Allah and avoid tdghflt·•.•" (Quran: An-Nahl: 36) Furthermore, Ibn Taymiyah says: ({The Tawhid which the Messengers called people to believe in mainly. concentrates on proving that there is no true deity that deserves to be worshipped except Allah, sopeople should not associate others in worship with Allah ..." Moreover, Ibn Taymiyah says: "Tawhid does not mean only Tawhidur-Rububiyyah; Allah Alone is the Creator of the whole universe according to what is maintained by some theologians and Sufis, who believe that when they prove that with their insufficient evidence, then they will have confirmed the true essence of Tawhid. In addition, they have believed that when they believe in that and when their souls are filled with it, then they will have firmly believed in the true Tawhid (monotheism). However, if man firmly believes in all the Attributes Allah deserves to be described with, glorifies Allah, keeping Him far above all deficiencies, and believes that Allah is the Creator of everything, he will not be regarded as muwahhid(monotheist) until he testifies that there is no deity that deserves to be worshiped but Allah Alone. Furthermore, man should adhere to worshipping Allah Alone, associating no partners with Him. The Arabic word ilah (i.e., God) means the Worshipped Deity that deserves to be worshipped alone, not the One Able to create.

Thus, a person, who explains the word ilah saying that it means the One Who is capable of creating from nothing and belieVing that this is the most accurate description of God, and that this is the true Tawhid that one should believe in, is unaware of the reality of Tawhid which the Prophet (PBUH) was sent to call people Moreover, the polytheists, to whom Allah's Messenger (PBUH) was sent, believed in TawbJdur-Rububiyyah. This fact is clearly voiced in many Qur'anic verses. For example Allah says: <~nd if you asked them who created them, they would surely say., ~llah:" (Quran: Az-Zukhruf: 87) With this in mind, we could say that he who believes in Tawb.idur-Rububiyyah only is not regarded as Muslim, and his life and wealth are not inviolable unless he believes in Tawb. U:lul-Uluhiyyah and worships none but Allah. Consequently, here appears the nullification of what is claimed by some theologians and Sufis, who say that human beings are only required to acknowledge that Allah is the Creator of the universe and the Manager of its affairs. According to them, the one who believes in this only is a Muslim.

Thus, those theologians and Sufis define Tawb.fd, in their writings on the doctrines, in words that apply only to Tawbidur-RubUbiyyah. For example, they say that Tawbtd means acknowledging the presence of Allah and that He is the Creator and Sustainer...etc. Having mentioned that, they quote the proofs attesting to Tawbidur-Rububiyyah. Ibn Taymiyah (may Allah have mercy on him) says: "Most of the theologians acknowledge Tawbtd in books of theology and consideration; they aim at dividing Tawb.td into three kinds, so they say, 'Allah is unique in His Divine Self that none is like Him, unique in His Attributes that He has no match, and He is unique in His Actions that no one can do like them.' The most famous kind of Tawbid, according to those scholars, is the third kind, Allah's uniqueness in His Actions, which indicates that the Creator of the whole universe is One Creator. Those theologians and Sufis support their opinion with proofs preventing the similarity between Allah and anything else, thinking that this is the Tawb.id people are required to believe in and that it is what is meant by the words, 'There is no deity except Allah'. Therefore, they explain the meaning ofAI-Uluhiyyah (Divinity ofAllah) as His ability to invent.

It is well known that the Arab polytheists to whom Prophet Mub.ammad was initially sent never disagreed with him regarding the uniqueness of Allah's Actions; besides, they believed that Allah is the Creator of everything and they also believed in the Divine Decree. In spite ofall that, they were regarded as polytheists (jor believing in that only was not sufficient) ..." r,.........----- ........ --.----------­ to. It is known that the People who believe in that are the theologians like Abul-Hasan AI-Ash 'art and his followers. Besides, it is a well­ known fact that the Arab polytheists who lived in the Pre-Islamic Period of Ignorance (the lahiliyyah) and the early period of Islam firmly believed that Allah Alone is the Creator ofeverything, yet they were regarded as disbelievers. About that, Allah says, ~nd most of them believe not in Allah except while they associate others with Him: (Quran: yftsuf: 106). In addition, a group of Salaf (early Muslim scholars) said, "When the Arab polytheists were asked, 'Who created the heavens and the earth?' they would say, 'Allah: However, they worshipped others with Allah." Allah, the Almighty says: cSay, [0 Muhammad}, cTo whom belongs the earth and whoever is in it, if you should know?' They will say, cTo Allah: Say, cThen will you not remember?' Say, cWho is Lord of the seven heavens and Lord of the Great Throne?' They will say, <[They belong} to Allah: Say, cThen will you notfear Him?' Say, 'In whose hand is the realm ofall things-and He protects while none can protect against Him­ if you should know?' They will say, '[All belongs} to Allah: Say, 'Then how are you deluded?' (Quran: Al-Mu'minftn: 84-89)" Moreover, Ibn Taymiyah added saying: "Hence those who only acknowledge that AIIah is the Lord and Creator of everything are not regarded as true worshippers of Allah Alone.

Moreover, they are not among those who seek aid from Him Alone, befriending those who obey Allah and taking as enemies those who disobey Him as well as obeying Allah's Messengers ..." lIe,6urUler,said: "It is well known that most of the polytheists acknowledged that AIIah is the Creator ofeverything; however, they believed in the intercession of those whom they take as partners with Allah ..." In addition, Ibn Taymiyah (may Allah have mercy upon him) said: "That is why some of the polytheists used to prostrate to the sun, the moon and the stars; they would pray to them, fast for them. sacrifice animals to them and dedicate other acts ofworship as means ofdrawing near to them. Then they would say that doing so is not shirk, but one would be regarded as a polytheist if one believed that those things are the managers of the universe. They would also say that regarding these things as intercessors would not turn one a polytheist. However, it is inevitably known in Islam that doing so is shirk..." I say that this is what the quburls (glorifiers of graves) do and say nowadays. They do many acts of worship to draw near to the buried saints, saying, "This is not shirk because we do not believe that these dead righteous people have created the universe nor have they managed its affairs but we take them as mediators in supplication to Allah.. :' Calling for Belief in Tawhidul-Ulu.hiyyah The Qur'anic Methods People firmly believe in TawbJdur-Rububiyyah, as they are inspired by their pure nature and their reflection on the universe to believe that One Mighty Lord created it. Believing in Tawbidur-Rububiyyah alone, however, is not sufficient to make one a true believer in Allah, and thus will be rescued from Allah's torment on the Day of Judgment.

As such, the Divine Messages delivered by Messengers focused on calling people to believe in Tawbidul-Uluhiyyah. The Message sent to Muhammad (PBUH), the Seal of all the Messengers, in particular, focused on TawbidulUluhiyyah. He used to ask people to say, "There is no deity except Allah:' for this utterance implies worshipping Allah Alone and abandOning the worship of any other partner. However, his people used to turn away from him, saying: <t'Has he made the gods {onlyJ one God? Indeed, this is a curious thing.'" (Qur'A.n: ,SA.d: 5) Moreover, the stubborn people of Prophet Muhammad (PBUH) tried their best to make him relinquish his Message and let them worship their idols. They tried all the available means to make him abandon his cause; sometimes exhorting him and some other times frightening him.

But the Prophet (PBUH) would say: "By Allah, if they put the sun in my right hand and the moon in my left hand in order to make me abandon this matter (Islam), I would not leave it until Allah makes it prevail; otherwise I would die for the sake ofit {Islam}." In addition, many Qur'anic verses were revealed to Prophet Muhammad, ordering him to call people to believe in Tawbidul-Uluhiyyah, and refuting the doubts raised by the polytheists with the clear proofs. In doing so, the Quran would follow various styles, some ofwhich are highlighted below: p 1Allah, Exalted be He, orders people to worship Him Alone and abandon all other partners. Allah, the Almighty, says: "Worship Allah and associate nothing with Him ..." (Quean: An-Nisi': 36) He, further, says: "0 mankind, worship your Lord, Who created you and those before you, that you may become righteous - [He} Who made for you the earth a bed [spread out} and the sky a ceiling and sent down from the sky, rain and broughtforth thereby fruits as pro'Vision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him}." (Quran: Al-Baqarah: 21-22) 2Furthermore, the Quran points out that Allah creates people to only worship Him, Allah says: ~ I did not create the jinn and mankind except to worship Me." (Quran: Adh-DhAriy~t: 56) 3Moreover, the Quran demonstrates that Allah sent all His Messengers to call their peoples to worship Him Alone and to shun all other partners. Allah says in the Quean: '~nd We certainly sent into e-very nation a messenger, [saying], 'Worship Allah and a'Void tdghiit .. :" (Quran: An-Nabl: 36) 4In addition, the Quran asserts people's duty to believe in Tawhidul­ Ultahiyyah by proving that Allah Alone is the Lord, Creator and Manager of the universe. Allah, Glorified be He, says: "0 mankind, worship your Lord, Who created you and those He also says: ". ..Do not prostrate to the sun or to the moon, but prostrate to Allah, Who created them..." (Quran: Fussilat: 37) He, further, says: "Then is He Who creates like the one who does not create?" (Quran: An-Nabl: 17) 5The Quran also demonstrates the obligation of worshipping Allah, Glorified and Exalted be He, by showing that Allah AIone is given the Attributes ofperfection while the gods worshipped by the polytheists are deprived of such attributes.

Almighty Allah says: '~ .•So worship Him and have patiencefor His worship. Do you know ofany similarity to Him?" (Quran: Maryam: 65) He also says: (Quran: AI-A'ra!: 180) Furthermore, Allah quotes Abraham's words to his father as saying: " '0 myfather, why do you worship that which does not hear and does not see and will not benefit you at all?' " (Quran: Maryam: 42) Moreover, Allah says: (Quran: Fa1ir: 14) In addition, Allah says: "And the people of Moses made, after [his departure}, from their ornaments a calfan image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way?" (Quran: AI-A' raE: 148) 6Besides, the Quran describes the gods worshipped by the polytheists with disability. Allah, Exalted be He, says: "Do they associate with Him those who create nothing and they are [themselves} created? And they [Le., thefalse deities} are unable to [give} them help, nor can they help themselves." (Quran: AI-A 'raE: 191-192) He also says: "Say, 'Invoke those you have claimed [as gods} besides Him, for they do not possess the [ability for} removal of adversity from you or [for its} transfer [to someone else}.'" (Quran: AI-Isra': 56) In addition. He says: ~nd they worship besides Allah that which does not possess for them [the power of] provision from the heavens and the earth at all, and [infact], they are unable':' (Quran: An-Nah1: 73) Besides, He says: "0 people. an example is presented. so listen to it.

Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for it [i.e•• that purpose]. And if the fly should steal away from them a [tiny] thing, they could not recover itfrom the fly. Weak are the pursuer and pursued':' (Quran: Al-Hajj: 73) 7Furthermore, the Quran reproaches the polytheists who worship partners other than Allah. In this relation. Allah, Exalted and Glorified be He, says: "He said. 'Then do you worship instead ofAllah that which does not benefit you at all or harm you' Uff to you and to what you worship instead ofAllah.

Then will you not use reason" » (Quran: Al-Anbiya: 66-67) Further, Allah says: '~nd who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection [i.e., never], and they, oftheir invocation, are unaware':' (Quran: Al-A,hqM: 5) 8The Quran also sheds light on the severe punishment that will be inflicted on the Polytheists, who worship other partners together with Allah. It points out the destiny ofthose disbelievers and that of the false deities they worship on the Day of Judgment. Those deities will fail those polytheists in the most crucial situations. Allah, Glorified and Exalted be He, says: ~nd ifonly they who have wronged would consider [that] when they see the punishment. [they will be certain} that all power belongs to Allah and that Allah is severe in punishment. [And they should consider that] when those who have been followed disassociate themselves from those who followed [them}, and they [all] see the punishment, and cut offfrom them are the ties [of relationship], those who followed will say, 'If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us! Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire!' (Quran: Al-Baqarah: 165-167) Moreover, Allah says: '~ •• And on the Day of Resurrection they will deny your association.

And none can inform you like [one] Acquainted [with all matters]!' (Qur'm: Falir: 14) He, further, says: ~d who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection [Le., never], and they, of their invocation, are unaware. And when the people are gathered [that Day], they [who were invoked] will be enemies to them, and they will be deniers of their worship." (Quran: Al-AhqM: 5-6) In addition, Allah, Glorified and Exalted be He, says: '~nd [mention] the Day when He will gather them all and then say to the angels, 'Did these [people] used to worship you?' They will sa~ 'Exalted are You! You, [0 Allah], are our benefactor excluding [i.e., not] them. Rather, they used to worship the jinn; most ofthem were believers in them!' (Quran: Saba': 40-41) Besides, He says: ~nd [beware the Day] when Allah will say, '0 Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah?' He will say, 'Exalted are You! It was not for me to say that to which I have no right••." (Quran: Al-Maidah: 116) 9Furthermore, Allah, Glorified and Exalted be He, replies to the poly­ theists who claim that they take deities as intercessors with Allah; He states that intercession is possessed by Allah Alone and cannot be sought except from Him. He also points out that none will be able to r intercede with Him except after having His permission and after His Divine satisfaction with him for whom intercession is made.

Allah, Exalted be He, says: "Or have they taken other than Allah as intercessors'" Say:' Even though theydo notpossess [power over] anything, nordo they reason." Say, "To AUah belongs [the right to aUow] intercession entirely. To Him belongs the dominion of the heavens and the earth••." (Quran: Az-Zumar: 44) He also says: (Quran: Al-Baqarah: 255) He, further, says: ~nd how many angels there are in the heavens whose intercession will not avail at all except [only] after AUah has permitted [it] to whom He wills and approves:' (Quran: An-Najm: 26) In all the above-mentioned verses, Allah has demonstrated that He Alone owns the right of intercession, and that it is only sought from Him, and it can only be obtained after His permission to the intercessor and His Divine Satisfaction with the one for whom intercession is made. 10Furthermore, Allah, Exalted be He, has pointed out that the false deities whom the polytheists associate with Allah avail them nothing, as this is the state with worshipping those not fit for worship. Allah, the Almighty, says: "Say, [0 Muhammad], 1nvoke those you claim [as deities] besides AUah: They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant. And intercession does not benefit with Him except for one whom He permits•• /' (Quran: Saba: 22-23) 11Moreover, Allah, Exalted be He, has set many parables in the Quran, showing the falsity of shirk (polytheism). One of these parables is stated in the Qur'anic verse, in which Allah says: '~ •.And he who associates with AUah -it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place." (Quran: AlHajj: 31) > ---------------~ ~--~~~~~~ Thus, Allah, Glorified and Exalted be He, has likened Tawhid (belief in Allah's Oneness) with its elevation, sublimity, wideness and exaltedness by way of simile to the heaven. He has assimilated the one who abandons Tawhid to the one who has collapsed from the heaven to the basest of the base.

This is because that person has fallen from the climax of belief to the lowest level of disbelief. Moreover, Allah has likened the devils, who tempt that person to disbelieve to the ferocious birds that snatch him away, tearing his parts. Besides, Allah assimilates the whims of the polytheist, which drives him away from the truth to the wind that sweeps him down into a far off place. This is one of the many parables stated in the Quran, which Allah has mentioned to demonstrate the falsity of shirk and the loss to the polytheists both in this world and the Hereafter. The above-mentioned are just a few styles of those followed by the Quran in calling for Tawhtdul-Uluhiyyah and declaring the falsity of shirk. A Muslim has only to read the Quran with reflection so as to find many useful things and convincing clear proofs that inculcate belief in the Oneness ofAllah in the hearts of the believers and uproot doubts from them.

Nullifying Tawhidul-Uliihiyyah by Committing Shirk After learning all about the truth, a Muslim should learn all the falsity that opposes it so as to avoid it. This fact is portrayed in the following verse ofpoetry: I knew evil not to do it But only to avoid it Moreover, Hudhayfah Ibnul-Yaman was reported as saying: "People were used to ask Allah's Messenger (PBUH) about the good things while I would ask him about evil things lest I might commit them:' Besides, 'Umar Ibnul-Khattab, the Commander of the Believers. is reported to have said: "The basic principles ofIslam would be destroyed one after the other if there come to existence generations, who have never witnessed (practices similar to those oj) the Pre-Islamic Period ofIgnorance (the /ahiliyyah)" 4 Centuries before, Al-Khalll (Ibrahlm) (PBUH), says: .. 'My Lord, make this city {i.e., Mecca] secure and keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many among the people••:" (Quran: Ibrahim: 35-36) The above-mentioned quotations entail that one should be completely cautious not to fall into shirk and one should be fully aware of it so as to avoid it. Shirk means devoting any kind of worship to anyone other than Allah; like supplication. vowing and seeking help. which can only be done for Allah. On the contrary, Tawhid means devoting worship to Allah Alone. which is something inherent in the offspring of Adam unlike the Shirk. which is accidental.

Allah, Glorified and Exalted be He, says: "Mankind was [ofJ one religion [before their deviationJ; then ARab sent the prophets as bringers ofgood tidings and warners and sent down with them the Scripture in truth to judge between (Quran: Al-Baqarah: 213) Ibn 'Abbas (may Allah be pleased with him) said: "The period separating between Adam and Noah was ten centuries, and the people who lived at that time were adherents ofIslam." Commenting on that, Ibnul-Qayyim says, "This is the correct interpretation of the aforementioned verse." Ibn Kathir also affirms the authenticity of the above­ mentioned interpretation. The first people to commit the grave sin of Shirk were the people of Noah, as they exaggerated in glorifying the righteous people; Allah says about them: ~d said, 'Never leave your gods and never leave Wadd or SliwA' 5 or Yaghlith and Ya 'iiq and Nasr ••: " (Quran: Nftb,: 23) Al-BukllAri related in his S.ahib. (Authentic Book of Hadtth) that Ibn 'Abbas said: "These (names of the idols) were the names ofsome pious men of the people ofNub. (Noah), and when they died Satan inspired their people to prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped until those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them." Ibnul-Qayyim says: "More than one of the Salafsaid, 'After those righteous people had died, theirpeople stayed by their graves, then they made idols having the same pictures of the deceased ones. Then, after the passage ofmuch time, the following generations worshipped those idols." Reflecting on the saying that Al-BukhaIt reported from Ibn 'Abbis about the people of Noah's excessive glorification of the righteous people, making picture of them. keeping their pictures and erecting idols bearing their pictures in the forums where they would gather. we know the danger of making pictures and hanging pictures on walls as well as erecting statues in squares and streets.

For. all that leads people finally to shirk, as such glorification of the pictures and erected statues takes other forms with the course of time since people may worship them as happened in the case of the people of Noah. That is why Islam has brought injunctions that forbid sculptures and cursed those who do it, threatening them with the severest punishment and the harshest chastisement on the Day of Resurrection. All that is done by Islam to block the means of falling into shirk and to keep people far away from trying to imitate Allah's creation (through drawing pictures. erecting idols, and the suchlike). Moreover, we deduce from this story that Satan is always keen on seducing the children of Adam and deluding them. He often tempts them by making use of their emotional states, claiming to urge them to do what is good. Thus, when Satan saw the passionate attachment of Noah's people to the righteous people and saw their love for them, he incited them to erect idols bearing their pictures.

Satan's aim was to bring them gradually out of the truth to deviation. Satan"s temptation was not restricted to the people living at the time of Noah, but he was farsighted as to try to seduce the coming generations as well, for those late generations were less knowledgeable since ignorance spread amongst them. So, Satan seduced them to worship those idols, thus causing them to fall into major shirk. Those people even stubbornly contended against Prophet Noah, saying: ~ .• Never Ibnul-Qayyim. (may Allah have mercy on him) comments on that saying: "Satan seduced the polytheists to worship the idols, tempting every nation by using the method suitable for their mentalities. Thus. he tempted some nations by inciting them to glorify the pictures of the dead persons. as what happened in the case of the people of Noah.

This is often the case with most of the polytheists. But there were some people who worshipped idols representing the pictures of the stars, which they thought to have been managing the universe. Such people appointed custodians and chamberlains for their idols and would offer sacrifices to them. The worship of stars existed in the world both at early and later times. The first people to worship the stars were the s.abi'un (the polytheists to whom Prophet Ibrahim (Abraham) (PBUH) was sent). Ibrahim debated with those people about the falsehood of shirk, refuted their argument with his knowledge and destroyed their idols, so they tried to set him on fire.

Some other people worshipped idols representing the moon, claiming that the moon deserves worship and that it manages the affairs of the Lower World. Still some other people worshipped fire; those people were the Magi. A group ofpeople worshipped water while another group worshipped animals, whereas other groups worshipped horses, cows, living persons as well as dead ones. Meanwhile, other groups ofpeople worshipped the linn, others worshipped trees and others worshipped the angels. .." All that Ibnul-Qayyim (may Allah have mercy on him) has just mentioned enables one to understand the meaning of the verse, which states: ~ ••And he who associates with Allah -it is as though he had fallen from the sky and was matched by the birds or the wind carried him down into a remote phu:e." (Quran: AI-Hajj: 31) And it also clarifies the meaning of the verse, in which Allah says: "... ~re separate lords better or Allah, the One, the Prevailing' You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him.

That is the correct religion, but most of the people do not know: " (Quran: Yftsuf: 39-40) Moreover, it indicates the meaning of the verse, in which Allah says: ~IDlah presents an example: A man [i.e., slave] owned by quarreling partners and another belonging exclusively to one man - are they equal in comparison'" (Quran: Az-Zumar: 29) Therefore, when those polytheists had abandoned the worship of Allah Alone, for which they were created and by which they could have attained happiness, they were afflicted with the worship of Satan, thus, their whims and desires were dispersed. Ibnul-Qayyim says about that: They escapedfrom the slavery For which Allah created them So, they were enslaved by whims And the worship ofSatan F Therefore, hearts will only be guided and the world will only be reformed by the belief in Tawbtd; Allah, Exalted be He, says: "Or have they [i.e., men} taken for themselves gods from the earth who resurrect [the dead}. Had there been within them [i.e.• the heavens and earth} gods besides ARah. they both would have been ruined. So exalted is Allah, Lord of the Throne. above what they describe:' (Quran: Al-Anbiya: 2122) Thus, the Day of Resurrection will take place when there exists none who believes in Tawbfd. This is stated in the badith related by Muslim in which the Prophet (PBUH) says: "The Hour (Resurrection) would not come so long as Allah is wor­ shipped in the world." In the same way as the early polytheists differed with one another as regards their practices of worship and worshipped gods, the qubtlris have differed with regard to adoring the graves; there is a special grave for each group of them to which they present different kinds of worship. And for each of the Sufi groups there is a sheikh whose followers adore as a god beside Allah.

That is, such a sheikh enjoins for them acts of worship, which Allah gave no permission about. This is certainly a kind of the seduction made by Satan to lead human beings astray. The only way to be secured from the evil and seduction made by Satan is to believe in Tawb.td with its forms and to adhere to the Book of Allah and the Sunnah. We supplicate to Allah to show us the truth and guide us to abide by it, and to show us the falsehood and guide us to avoid it. For, He is our Patronizer; so how favorable is the Patronizer, and how favorable is the Ready Vindicator! Dreadful Consequences of Shirk (Polytheism) Shirk is the gravest of all sins, as Allah has informed us that committing such a sin will never ever be forgiven unless one has repented of it before death, though Allah has decreed upon Himself mercy.

For this reason, one should be very cautious and alert so as not to fall into shirk since its consequences are so dire, and one should be well acquainted with it so as to avoid it, for it is the most ignominious of all disgraceful deeds and the worst kind of injustice. Allah, Glorified and Exalted be He, says: "•.•association [with Him} is great injustice." (Quran: Luqman: 13) This is because shirk deprecates Allah, Honored and Exalted be He, and makes others equal to Him; Allah, the Almighty, says: ".•. those who disbelieve equate [others] with their Lord." (Quran: AlAn' am: 1) In addition, Allah, Exalted be He, says: (~ •• do not attribute to Allah equals while you know [that there is nothing similar to Him)" (Quran: AlBaqarah: 22) For, shirk is at odds with the purpose for which Allah has created people and is contrary to Allalis Commands in all aspects. That is, a polytheist compares the created one to the Creator, and how ignominious it is to liken the limited poor created ones, who own no benefits for themselves, to the Mighty One Who is Free of need of all creatures. Verily, the Prophet (PBUH) has warned his followers against shirk and blocked all the means leading to it. It is known that Allah has sent Muhammad (PBUH) to all people at a time when the state of the Arabs and the whole residents of the earth, except for some remnants of the People of the Scripture, was extremely bad. Depicting that, Allah, Exalted be He, says: "Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book [i.e., the Qur'dn] and wisdom, although they had been before in manifest error:' (Quran: Alu 'Imran: 164) People who lived at the time preceding the mission of the Prophet (PBUH) were divided into different sects.

First, confused pagans who used to worship idols made of carved stones, which were erected in places where they would stick to them, circumambulate them and sacrifice animals and, sometimes, their children to them. Allah, Exalted be He, says about this: (~nd likewise, to many of the polytheists their partners have made [to seem] pleasing the killing oftheir children in order to bring about their destruction and to cover them with confusion The second sect was the People of the Scripture who were divided into two sects. The first group was the confused Christians, who had deviated from the Straight Path, believing in the trinity (Le., worshipping a God in three persons), Those Christians associated Jesus' disciples and the monks with Allah in divinity. The second group was the Jews, who committed abuse in the land, spreading corruption and inflaming seditions among peoples. They also broke their covenant with Allah and distorted the texts of their book from their proper meaning. The third sect of people who existed at the time preceding the Prophets mission was the Magi who used to worship fire, believing in two deities, one being the creator of good and the other being the creator of evil, as they claimed.

A fourth sect was the Sdbi'(m, who used to worship the planets and stars, believing in their influence on whatever occurs on earth. A fifth sect of people were the Dahriyy(m \ who would not adopt any faith nor would they believe in Resurrection or Judgment. This was the state of the people on earth at the time when the Prophet (PBUH) was commissioned with Prophethood; there prevailed overwhelming ignorance and dominant aberration. Therefore, Allah has rescued those who followed Prophet Muhammad (PBUH) from darkness to light, thus reestablishing the tolerant Hanifiyyah (the True Religion), which was the religion of Prophet Ibtihlm (PBUH). The Prophet (PBUH) has called for demolishing the idols and forbade shirk, blocking all the ways leading to it. The following are the verbal and actual means leading to shirk, which the Prophet (PBUH) has forbidden: 1The Prophet (PBUH) has forbidden uttering words that inspire equalizing Allah to His creatures, like: "IfAllah and you so will," and "'Had it notbeen for Allah and you." He (PBUH) has ordered that one should say instead of that, "If Allah then you so will." That is because the conjunction "and" entails equality between the two things joined by it, but "then" refers to the time order of things.

Thus, uttering the words that signify equality between Allah and His creatures is regarded as a minor shirk which is a means leading to the major shirk. 2The Prophet (PBUH) has also forbidden excessive magnification of the graves ofrighteous people by establishing a building on them, lighting up candles on them, plastering or writing words ofpraise on them. 3Furthermore, he (PBUH) has forbidden taking graveyards as mosques or places to pray in, for this is a means that may lead to worshipping them. 4Moreover, the Prophet (PBUH) has forbidden praying at the times of the sunrise and sunset because this resembles the acts ofpeople who got used to prostrate themselves to the sun at these times. 5In addition, he (PBUH) has forbidden traveling to a place with the intention of doing acts of worship to Allah, excluding three. mosques: AI-Masjid AI-Haram (the Sacred Mosque), the Prophetic Mosque and AI-Aqsa Mosque. 6Besides, the Prophet (PBUH) has forbidden excessiveness in praising him, saying: "Do not exaggerate in praising me as the Christians praised the son of Mary (Jesus),for I am only a servant (ofAllah). So, call me the servant of Allah and His Messenger." 7Further, the Prophet (PBUH) has forbidden fulfilling one's vows in case such a vow has to do with a place in which there is an idol worshipped by some people or where one of the festivals of the Pre-Islamic Period of Ignorance (the Jahiliyyah) is celebrated. The Prophet (PBUH) has warned people against doing all such acts so as to save Tawhid from contamination and to block all means and ways leading to its contamination. In spite of all the clarifications and precautions made by the Prophet (PBUH) so as to avoid shirk, the quburis have contradicted the Sunnah ofAllah's Prophet (PBUH), disobeyed his commands and done the things he has forbidden them to do. They have erected domes on the graves of the righteous people, built mosques on them, decorated them with various kinds of decorations and devoted different kinds of worship to them associating them with Allah. Imam Ibnul-Qayyim (may Allah have mercy on him) says: "If anyone reflects on the instructions of the Prophet (PBUH) as regards the graves; his commands and prohibitions, as well as the tradition ofhis Companions in comparison to the practices of some people nowadays, one will find great contradiction between them, in such a way that no similarity exists between them at all.

For example, the Prophet (PBUH) has forbidden people to perform prayer towards the graves, while some people pray towards the graves nowadays. In addition, he (PBUH) has forbidden using the graves as mosques while some people build mosques on the graves naming them 'mashahid' (i.e., shrines) and regarding them the same as the Houses ofAllah (i.e., mosques). Moreover, the Prophet (PBUH) has forbidden decorating the graves with lamps while some people endow some of their money to decorate the graves with lamps. Furthermore, he (PBUH) has forbidden that the graveyards be made as places of celebration while some people use them as places to celebrate their feasts and occasions in them. Also, the Prophet (PBUH) has ordered that the graves be leveled as related by Muslim in his Sahih (Authentic Book) that 'Ali Ibn Abu Talib said to Abul-Hayydj AI-Asadi, 'Shall I ~---------------------------------------- send you to the same principle the Prophet had sent me before? Do not leave an image without obliterating it, or a high grave without leveling it.'.

However, some people exaggerate in contradicting this and raise the graves above the earth, making them similar to houses, and build domes on them. Furthermore, the Prophet (PBUH) has forbidden plastering the graves and building on them, as stated in the b.adith related by Muslim on the authority of Jabir (may Allah be pleased with him) who said: The Prophet (PBUH) forbade plastering graves, building and writing upon them.' Besides, Abu Dawud related in his Book of Sunan 7 on the authority ofJabir, who said, The Prophet (PBUH) forbade plastering graves, sitting and writing upon them.' Al-Tirmidhi says that this is a hasan sahih hadith. However, these days some people fix tablets on the graves and write on them Qurimic verses as well as other things. In addition, the Prophet (PBUH) has forbidden adding extra earth to that of the grave, as mentioned in a hadith related by Abu Dawud on the authority ofJabir, which goes, The Prophet (PBUH) forbade plastering graves, writing on it or adding extra earth to it.' But, some people nowadays add baked bricks, plaster and stones to the graves. Ibrahim An-Nakh't says, 'Early scholars would regard adding baked bricks to the graves as detestable.' The implication of all the hadiths highlighted above is that the people who glorify the graves, decorate them with lamps, and build mosques and domes on those graves contradict the teachings that Allah's Messenger was sent with. The gravest of those sins is using the graves as mosques and decorating them with lamps, which is regarded as one of the major sins." With these words, Ibnul-Qayyim sums up what graves' worshippers invented in religion during his lifetime.

However, the situation has become worst after him and the matter has aggravated to the worst state. Besides, those who would denounce such deeds of the qubfuis were considered to be deprecating the rights of the dead sheikhs. Amazingly, the qubuns (people glorifying the graves of the dead sheikhs) get troubled for disparaging the rights oftheir dead sheikhs, as they regard refraining from worshipping them a kind of deprecation of them. But, they do not get angry about decrying the right ofAllah through the major shirk they fall into, nor do they get angry about decrying the rights of Allalis Messenger through contradicting his Sunnah. There is no power or mighty except in Allah, the Exalted, the Most Great. 8The Prophet (PBUH) has forbidden exaggeration in praising him, and thus exaggeration in praising others with greater reason. This is because such an act may lead to associating others in worship with Allah.

The Prophet (PBUH) says: "Do not exaggerate in praising me as the Christians praised the son ofMary, for I am only a slave. So, call me the slave ofAllah and His Messenger." (Related by Al-Bukhari and Muslim) Exaggerating in praise mentioned in the above-mentioned nactlth refers to exceeding the limits in praising the Prophet (PBUH). Put differently, the Prophet (PBUH) here instructs us not to exaggerate in praising him in the same way the Christians excessively praised Jesus (PBUH), the son of Mary, to the extent that they claimed his godhood. The Prophet's words, ". ..for I am only a slave. So. call me the slave of Allah and His Messenger" mean, "Since I am Allah's Servant and Messenger, you should not describe me with any other titles:' So, we should call him Allah's Servant and Messenger, as these are the titles given to him by Allah. For instance, Allah says in the Quran: (~ll praise is [due] to Allah, Who has sent down upon His Servant [Muhammad] the Book.••" (Quran: Al-Kahf: 1) Furthermore, Allah says: "Blessed is He Who sent down the Criterion upon His Servant•.." (Quran: Al-Furqan: 1) In Addition, He says: (~ that when the Servant [i.e., Prophet] of Allah stood up supplicating Him .. :' (Quran: Al-Jinn: 19) Allah says also in the Quran, "0 Messenger" (Quran: Al-Maidah: 67).

Moreover, He says, "0 Prophet" (Quran: At-Ialaq: 1). However, those who have committed shirk through glorifying the graves have insisted on acting against the Prophet's commands and committed the things he has prohibited, so they have gravely contradicted his commands by glorifying him in the way he has forbidden. In this way they have resembled the Christians in committing shirk through exaggeration in praise. In addition, some of them have exaggerated in praising the Prophet (PBUH) in their poetry and prose in a way that shows obvious shirk. For example, Al­ Busayrt says in his poem named Al-Burrdah (The Garment): I have none at the time ofaffliction To seek refuge with except you o you most honorable creature. These poetic lines and the following ones involve directing supplication to Allah's Messenger (PBUH) and seeking refuge with him as well as asking him to relieve one's griefs when one is constrained and afflicted by disasters, thus forgetting Allah, Exalted and Glorified be He.

Hence Satan has made pleasing to this poet and others their bad deeds, showing them that exaggeration in praising the Prophet (PBUH) - however a grave shirk - a kind of showing glorification and love for him. Further, Satan has misled those people showing them that abiding by the Sunnah through not exaggerating in praising the Prophet (PBUH) as a kind ofhate and deprecation to him. On the contrary, committing the acts forbidden by the Prophet including excessiveness in praising him (PBUH) and refraining from acting upon his sayings, deeds and dissatisfaction with his judgment are, in fact, a real deprecation to the Prophet (PBUH). Therefore, glorifying the Prophet (PBUH) and loving him are not attained except through following his footsteps and exerting the utmost effort to make his religion and Sunnah established and applied. The above-mentioned meaning is spelled out in the hadith narrated by 'Abdullah Ibnush -Shikhkhlr who says: "We went out with Bantl 'amir to meet the Prophet (PBUH). On reaching, we appealed to him saying, '0 Prophet ofAllah, you are our 'sayyid' (great master) and the son ofour 'sayyid' (great master): Thereupon, the Prophet (PBUH) said, ~llah is the only Master, Blessed and Exalted is He.' Then we said, '0, Prophet ofAllah, you are the best among us all.' Hearing that the Prophet said, 'Say whatever, for Satan is trying to take you as agents for him.''' (Related by Abu Dawttd with an acceptable chain of transmitters) In this hadith, the Prophet (PBUH) forbids people to call him master, saying: '~llah, Blessed and Exalted is He is the Master." Further, he (PBUH) forbids them to say to him, "You are the best among us air for fear that they might fall into excessiveness in praising him.

In addition, the Prophet (PBUH) says, "Satan is trying to take from you Ibnul-Athir writes in his book An-Nihayah (The End): "The title 'master' is given to the lord, the owner, the noble person, the generous person, the clement person, the husband, the president and the man in authority. The saying, 'Allah, Blessed and Exalted is He, is the Master' mentioned in the hadith means that the real authority is that of Allah, Exalted and Glorified be He, and that all mankind are servants of Him. When the title "Master" refers to Allah, it means "The Owner, The Patronizer and The Lord." While interpreting the Qurt:mic verse, "Allah, the Eternal Refuge" (Quran: Al-IkhIa.s: 2), Ibn 'Abbas says, "The Master is the one who has all kinds ofauthority." Moreover, Ibnul-Athir writes: "In this context, it is reported that a man from the tribe of Quraysh came to Allah's Messenger and said to him, 'You are the master ofQuraysh!, So, the Prophet (PBUH) said, 'Allah is the Master.' That is, Allah is the One Who deserves to be called Master. It seems that the Prophet (PBUH) hated being praised in front ofhim and preferred to be modest. As for the hadith that states, 'I shall be pre-eminent among the descendants of Adam on the Day of Resurrection, and this is no boast.. .', it has been said by the Prophet (PBUH) to inform people about the bounty and honor with which Allah endowed him and to discourse about the favor Allah bestowed on him, as well as to inform his nation about it so that their belief in him increases. That is why the Prophet (PBUH) followed that by saying, 'and this is no boast.. .'.

This is an indication that the status Allah's Messenger (PBUH) has enjoyed is a bounty given to him by Allah and is not a status that he (PBUH) has acquired with his effort, so he has no right to take pride in it." Hence, the Prophet (PBUH) is the master of all the children of Adam as he said, but when some people praised him in front of him, he forbade them to do that lest they might fall into excessiveness in praising him, which might lead them fmally to commit shirk. This ruling is further supported by the hadith narrated on the authority of Anas Ibn Malik (may Allah be pleased with him) that reads: ''A group of men once said, '0 Muhammad! You are our most righteous person, and the son of our most righteous person, our 'sayyid' (great Master) and the son of our 'sayyid.' The Messenger of Allah (PBUH) thereupon said, '0 people! Say what you have to say, but do not allow Satan to deceive you. I am Muhammad Ibn 'Abdullah, Allah's Servant and Messenger. I do not like that you elevate me above the rank that Allah, Almighty and Ever-Majestic be He, has granted me.' " (Related by An-Nasfi with a good chain of transmitters) This hadith states that the Prophet (PBUH) forbade Muslims to call him <our sayyid" for fear that they might, in this way, praise him excessively.

Thus, the Prophet (PBUH) blocked the way that might have led Muslims to fall into minor shirk (polytheism). He (PBUH), instead, guided them to describe him with two attributes, Allah's Servant and Messenger, which are considered the highest degrees of slavery to Allah. It is well-known that Allah describes him with these two attributes in many verses in the Noble Quran. The Prophet (PBUH) detested being elevated above the rank Allah, Almighty and Ever-Majestic be He, granted him, in order to safeguard the creed of monotheism in Islam. There are numerous hadiths that indicate the same meaning. The Prophet (PBUH) said: «Do not exaggerate praising me as the Christians praised the son of Mary, for I am only a Slave.

So, call me the Slave ofAllah and His Messenger." And in another hadith, he (PBUH) stated: "No one must call for my help, but it is Allah, Exalted be He, Whose help is to be askedfor." Besides, the Prophet (PBUH) forbade Muslims to exaggerate in praising one another, as he (PBUH) said to the man who exaggerated in praising another one: «Woe to you, you have cut offyour companion's neck." And in another hadith, he (PBUH) said: "When you see those who shower others with (undue) praise, throw dust upon their faces." These hadiths imply that the Prophet (PBUH) feared for the one who praised another lest he should commit an excess and for the one who was praised for fear that he might admire himself. Both of these two defects violate the prerequisites of the creed ofmonotheism in Islam. Is it permissible to call someone "sayyid"? In response to this query, Ibnul-Qayyim says: "Scholars differ on the permissibility ofcalling someone sayyid.' Some, like Malik, deem it impermissible, and support their opinion with the Prophet's saying, ~s-Sayyid is Allah, Blessed and Exalted be He' when some people called him sayyid.' According to other scholars, it is permissible to call a person sayyid' and they support their opinion with the Prophet's saying to the Ansar, in which he said, 'Stand up for your sayyid' and this is the preponderant view." The commentator on the Book of Tawhid, Sheikh Sulayman Ibn , Abdullah, says: "Some depend on the Prophet's saying to the Ansar: 'Stand up for your 'sayyid' to maintain the permissibility of calling someone 'sayyid: but it seems that the Prophet (PBUH) did not say this in front ofSa 'd, thus, there must be further details ofthis ruling." By saying 'further details: the commentator may mean that it is imper­ missible to address someone calling him 'sayyid; but it is permissible to call an absent person 'sayyid' if he deserves this attribute, in order to reconcile the seemingly contradictory proofs. And Allah knows best. 9. Committing Excess in Praising the Righteous: Since it is prohibited to commit excess in praising the Prophet (PBUH), exaggerating in praising the righteous, with greater reason, is more entitled to be prohibited.

The excess in praising the righteous means to elevate them higher than their rank, and devote to them acts of worship which must be solely devoted to Allah, such as seeking refuge with them, slaughtering animals at their shrines, and asking them for aid. Satan managed to induce the people of NUb (Noah) (PBUH) to fall into major polytheism through showering the righteous with their excessive praise, and therefore, Muslims must be aware of this prohibited praise even if they have good intentions. Likewise. some Muslims made the same mistake as the people of Noah, when Satan tempted them to exaggerate in praising the righteous and commit Bid 'ahs (innovated acts in the religion). Satan always incites the worshippers of tombs to express their love for the dead righteous by building mosques or domes on their graves and devote acts of worship to Allah at their tombs, believing that their supplications to Allah are answered best at such places. Then, Satan inspires such worshippers to invoke and seek help from the tombs and eventually they invoke, devote acts of worship to, and seek intercession from the deceased therein. Therefore, such tombs gradually turn into idols whose worshippers decorate with lamps and curtains, circumambulate, touch and kiss in order to get blessings, according to their claims.

Then those worshippers call people to devote acts ofworship to these tombs and make celebrations there. Eventually, the tomb worshippers believe that whosoever forbids their polytheistic practices at the tombs abhors and undervalues the allies of Allah (i.e., the righteous dead people). Many ignorant persons and those who are misleadingly referred to as religiously learned ones have become tomb worshippers. Then on the pretext oftheir love for righteous men, they declare their enmity towards the people ofmonotheism by making wild accusations against them and alienating common people from the sound creed of monotheism. The tomb worshippers' love for the righteous is false, for the true love for the righteous people depends on how well one acts on the teachings of the Noble Quran and the Sunnah, and it requires Muslims to know the merits of those righteous people and follow in their footsteps, observing good deeds without excessiveness or negligence, as indicated in the verse that reads: ". .• saying, (Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts (any) resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful: ., (Qur'dn: AlHashr: 10) Ibn Taymiyah (may Allah have mercy on him) says: "The person commits an act of major shirk if he exaggerates in praising a prophet or a righteous man by devoting acts of worship to him, such as invoking him saying, '0 my sayyid, grant me victory (support, provision, etc.)' or '0 my sayyid, I belong to your party: Such a person must be ordered to repent of this act of polytheism, and if he refuses to repent, he must be killed, for Allah, Glorified and Exalted be He, sent the Messengers with Divine Books to call people to worship Him Alone without associating any partner with Him.

Those who associate partners, like Jesus Christ, angels, or idols, with Allah do not believe that their false idols can create. send down rain, or cause plants to grow, but rather they worship them, their graves or images believing that such idols will draw them near to Allah as indicated in the verse that reads, position: (Qur'.1n: AzZumar: 3) The worshippers ofidols believe that these idols are interceders with Allah. That is why Allah has sent the messengers to forbid people to invoke anyone other than Allah, whether the supplication is intended as an act ofworship or only to ask for aid." This quotation cited above refutes the fallacies of the tomb worshippers, who justifY devoting acts of worship to their idols by claiming that they do not believe that the allies of Allah are associates with Him in creating, giving provisions, bringing to life or inducing death, but rather they believe that these allies can intercede with Allah to satisfY their needs and relieve them from distress. Such a suspicion is like that of the polytheists in the Pre-Islamic Period of Ignorance (the JAhiliyyah) as mentioned and refuted in the Noble Quran. In fact, the acts of polytheism committed nowadays have become more than those committed by the polytheists in the Pre-Islamic Period, for the tomb worshippers mention, with acclamation, the names of those deceased righteous people on every occasion and seldom remember Allah, while the polytheists in the Pre-Islamic Period associate partners with Allah at the time of welfare and ease, but they always devoted worship solely to Allah in the times of hardship. Imam Muhammad Ibn Isma' n As-San' ani (may Allah have mercy on him) said: How often they utter these names when it is time ofdamage, Like the desperate when he calls the One the Eternal Refuge. o Muslim scholars, you are responsible for those devious people: Why do you not show them the right path and forbid them from committing acts of polytheism while you live and deal with them? Why do you neglect what Allah ordains you to accomplish in the field of da' wah and the explanation of Shariah (Islamic Law)?

Your mission is indicated in the verse that reads: ~ (mention, 0 Muhammad,) when Allah took a covenant from those who were given the Scripture, (saying), 'You must make it clear (i.e., explain it) to the people and not conceal it...' " (Quran: Alu 'Imran: 187) Are scholars not the heirs of the prophets who denied and strived against polytheism in order to make religion entirely for Allah? So, fear Allah for He has assigned you to bear this great responsibility and He will ask you about it on the Day of Resurrection. It is stated in a sahib (good) hadlth that the scholar who does not apply his knowledge will be among the first to suffer the punishment of the Hellfire in the Hereafter. If you consider the practices committed by those devious people as acts of polytheism, and however, you do not point out the sound creed of monotheism to such people, this is really a serious matter. Yet, if you do not consider such practices polytheistic, this is far more dangerous since you then are ignorant of some of the most obvious facts of the Islamic Creed. o Allah, improve the conditions of all Muslims and guide the erring Muslims to the straight path, for You are over all things Competent. 10. Making Pictures of a Living Being is a Means ofCommitting Polytheism: Making pictures of living beings means imitating the shape of a living being by means of drawing, taking photos by a camera, or making sculptures, whether the picture is a painting, sheet ofpaper, or statue.

Scholars have been accustomed to handling the topic ofmaking pictures ofliving beings while explaining matters pertaining to the Islamic Creed, for making such pictures is an act of polytheism and a trial to imitate Allah's creation and associate such objects in worship with Allah. The first act ofpolytheism committed on the earth happened because of the pictures ofliving beings, when the people ofNUh (Noah) made pictures of some deceased righteous men and put such pictures in the places where they gathered. The Prophet (PBUH) forbids Muslims of making any kind of pictures embodying living beings. He (PBUH) warns the makers ofsuch pictures against the severe punishment prepared for them in the Hereafter. Moreover, the Prophet (PBUH) orders Muslims to obliterate pictures of living beings, as making such pictures is an attempt to imitate the creation of Allah, Almighty and Ever-Majestic be He, Who is the Only Creator; whoever makes pictures of living beings tries to imitate the unique creation of Allah. This is due to the fact that making pictures of living beings is a means of committing polytheism.

That is, the first act of polytheism on the earth happened because of pictures of living beings, when Satan incited the people ofNUh to make pictures of their righteous men and put those pictures in the places where they gathered in order to remember them and follow in their footsteps in the way they worshipped Allah. Eventually, the people of NUh worshipped those pictures and believed in their power to give benefit and cause ---------~-- ... - -.... harm. Therefore, making pictures is the main cause of polytheism, because it is a sign of glorifying the embodied person, especially when such a person has power, knowledge or piety, and when the picture is hung on the wall or placed in a street or a square. Then, the ignorant people as well as the devious ones gradually become devoted to such pictures. In addition, this is the beginning of making idols and statues to be worshipped along with Allah. What follows is the text of the sahih (authentic) hadiths pertaining to this topic followed by a brief explanation.

It is related in the Two Sahihs (the two Authentic Books of AI-BukhArt and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) has said: "Allah says, 'Who are more unjust than those who try to create something like My creation? I challenge them to create even a small ant, a wheat grain or a barley grain: » This hadith states that no one is more unjust than the one who imitates the creation of Allah by making pictures of people or animals. For, when a person makes pictures of living beings, he imitates Allah in His unique creation. Allah is the Sole Creator of everything and He gives shapes to His creatures and provides them with souls to maintain their lives, as He, the Almighty, says: "He created the heavens and earth in truth and formed you and perjectedyourjorms..•" (Qur'w: At-Taghabun: 3) And He says: (Qur'w: AI-Hashr: 24) In order to prove their inability to create anything, Allah challenges the makers of pictures, to breathe souls into their pictures. Such a challenge indicates their failure; they cannot create a plant or even a seed of a plant. It is related in the Two Sahihs (the two Authentic Books of AI-BukhArt and Muslim) on the authority of' Rishah (may Allah be pleased with her) that the Prophet (PBUH) has said: "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like ofAllah's creations." In this hadith the Prophet (PBUH) informs his nation about the severe punishment prepared in the Hereafter for the makers of the pictures ofliving beings, even if they lead a good life and people call them artists and encourage them to continue in their erring way.

They will face this awful and inevitable destiny unless they repent, for they try to imitate the creation of Allah by making pictures of living creatures, while Allah is the Only Knowing Creator. Allah, Exalt be He, says: '~.. Or they have attributed to Allah partners who created like His creation so that the creation (of each) seemed similar to them? Say, 'Allah is the Creator ofall things, and He is the One, the Prevailing.' " (Quran: Ar-Ra' d: 16) Commenting on the above-mentioned hadith, Imam Al-Nawawi says: "This b.adith refers to the one who makes idols to be worshipped, for such a person is a disbeliever and will be among those who will suffer the severest punishment in the Hellfire. It is said that this b.adith refers to whosoever intends to imitate the creation of Allah and believes in his ability to do so; such a person is also considered a disbeliever and will suffer a severe punishment prepared for the disbelievers in the Hereafter. The more he disbelieves, the more he suffers in the Hellfire.

However, ifthe maker ofsuch pictures does not intend to help people to worship them nor does he mean to imitate the creation ofAllah, he is considered a defiantly disobedient who commits a major sin, but he is not a disbeliever." Sheikh'Abdur-RahmAn Ibn Hasan (may Allah have mercy on him) says: "Since this is the punishment ofthose who imitate the creation ofAllah, the punishment ofthose who associate equals with Allah, the Lord of the Worlds, and devote worship to them will be greater. It is related in the Two Sahihs (the two Authentic Books ofAI-Bukhdri and Muslim) that Ibn 'Abbas (may Allah be pleased with him) says, 'I heard the Prophet (PBUH) say, 'Whosoever draws pictures will enter the Hellfire, and there will be a soulfor every picture he drew (in this world) with which he will be tormented in the Hell.' This b.adith states that on the day of Resurrection, the pictures drawn in this life will be given souls in the Hellfire in order to torment their maker, whether these pictures are many orfew. So, there will be a person for each picture in order to torment its maker in Hell." It is related in the Two Sahibs (the two Authentic Books of Al-Bukhari and Muslim), on the authority of Ibn 'Abb~ (may Allah be pleased with him), that the Prophet (PBUH) says: "Whoever makes a picture will be asked to give life to it (on the Day of Resurrection), but he will not be able to do so." This is another kind ofpunishment prepared for the maker ofpictures. His pictures will be brought in front of him and he will be ordered to breathe a soul into each one of them, which is far-fetched as it is stated in the Noble Quran that ~ •. The soul is of the affair (i.e., concern) of my Lord..: (Quran: Al-Isra.': 85) This punishment shows the inability of the maker of pictures, for he is commanded to do what he cannot. Thus, he will suffer forever, as an appropriate recompense, for his attempt in this life to imitate the creation ofAllah.

It is related in Sahib Muslim (Muslims Authentic Book of Hadith) that AbulHayyaj says: "'Ali Ibn Aba Tdlib said to me, 'Shall I not direct you to the same mission as the Messenger ofAllah (PBUH) directed me? Do not leave a picture without obliterating it or a high grave without leveling it: " In this hadith, Muslims are commanded to obliterate the pictures of living beings, in order not to bear any resemblance to the creation of Allah anymore. According to this hadith, Muslims are also ordered to destroy the domes and mosques built on the graves and to get rid of any other forms of polytheism. Thus, the hadith aims at eliminating two of the major means of polytheism, making pictures of living beings and building on the graves of righteous people; this safeguards the Creed and Religion of Muslims. Nowadays, making pictures of living beings, hanging them on the walls, and keeping them as souvenirs have become a prevailing common practice, and so has building on the graves of righteous people. This is due to the unfamiliarity with the religious teachings, the concealment of the acts of the Sunnah, the spread of Bid' ahs, and the silence of scholars and their surrender.

As such, people have come to deny what is good and accept what is legally denied in most of the Islamic countries; there is no power or strength save in Allah, the Most High, the Most Great. It is obligatory upon Muslims to be sincere to Allah, His Book, His Prophet, the Imams of Muslims, and all Muslim people. The callers of falsehood are so many and it is obligatory to uncover their false allegations and enlighten Muslims to be aware of the evils of those devious people. May Allah guide Muslims to act upon His Glorious Book and the exem­ plary Sunnah of the Prophet (PBUH). Refutation of the Polytheists' Arguments Concerning TawhidulUltlhiyyah A dispersal of misconceptions and fables, which have misled people and have been taken by most of them as arguments for justifying polytheism and delusion, makes it a prerequisite to uncover the falsity and invalidity of such misconceptions. So, ~ .. that those who perished [through disbelief1 would perish upon evidence and those who lived [in faith 1would live upon evidence•. .' (Quran: AI-Anfal: 42) Some ofthese misconceptions are as old as the existence of polytheists while others are contemporaneous and still convicted by polytheists until these days.

These misconceptions may be demonstrated as follows: First, there is a common misconception usually reiterated bymost polytheists in all nations. They always plead that they have inherited their convictions from their forefathers. Allah, Exalted be He, says: '~nd similarly. We did not send before you any warner into a city except that its affluent said, 'Indeed, we found our fathers upon a religion, and we are, in their footsteps, following: " (Quran: Az-Zukhruf: 23) Those who fall short of substantiating their own views usually seek such an argument. It is not, however, compelling. Since their forefathers have not been on the straight path, they should not be imitated or even taken as models.

In refutation oftheir argument, Allah, Glorified and Exalted be He, says: "[Each earner1 said, 'Even if I brought you better guidance than that [religion1 upon which youfound your fathers?' » (Quran: Az-Zukhruf: 24) And says: .~ .. Even though their fathers knew nothing. nor were they guidedf" (Quran: Al-Mfidah: 104) Moreover, He says: "•.. Even though their fathers understood nothing. nor were they guidedf (Quran: Al-Baqarah: 170) Only if their forefathers are on the righteous path, following in their footsteps becomes, then, desirable. Narrating about the story of Yusuf (Joseph) (PBUH), Allah, Exalted be He, says: "And I have followed the religion of my fathers. Abraham. Isaac and Jacob.

And it was not for us to associate anything with Allah...." (Quran: Yusuf: 38) Moreover, Allah says: l~nd those who believed and whose descendants followed them in faith - We will join with them their descendants..." (Quran: Al-Till: 21) The pretext of following in unrighteous forefathers' footsteps was pervasive among the polytheists and was always raised as a plea against Allah's Prophets (peace be upon them all). About NUb's people, the Quran provides: " '0 my people. worship Allah; you have no deity other than Him; then will you not fear Himf' But the eminent among those who disbelieved from his people said, 'This is not but a man like yourselves who wishes to take precedence over you; and ifAllah had willed [to send a messenger], He would have sent down angels. We have not heard ofthis among our forefathers? .. (Quran: Al-Mu'min1in: 23-24) They raised the oft-repeated argument of following forefathers against Prophet NUh (PBUH). The people of SMih also argued against him: ":.. Do you forbid us to worship what our fathers worshippedf" (Quran: Hud: 62) ----~---- ------------------------ The people ofIbrab1m (Abraham) said, as the Quran provides: '~ •• 'But we found ourfathers doing thus' " (Quran: Ash-Shu'ara: 74) Pharaoh would say to MUsA (Moses) (PBUH) as mentioned in the Quian: '~ .• 'Then what is the case of the former generations?' " (Quran: ll-Ha: 51) Upon inviting the Arab pagans to proclaim monotheism by declaring the Oneness of Allah, they replied: « ~ ..

We have not heard ofthis in the latest religion. This is not but a fabrication: " (Quran: Sad: 7) Second., there is a common mistaken notion usually raised by tomb worshippers who wrongly believe that the mere verbal proclamation of the Oneness of Allah is sufficient for a person to be admitted to the Paradise, whatever sins he perpetrates. As long as a man verbally declares 9 the Formula ofFaith , man should not be barred from entering the abode oflslam. They adhere to the literal meaning of the hadtths, stating that the Hellfire will never touch the flesh of those who pronounce the Formula of Faith. To this, the hadtths, which have been literally interpreted, are not of unconditional general meanings. Other hadtths provide that whosoever pronounces the Formula of Faith should maintain a strong and firmly fixed belief in it, translate it into action, and, consequently, renounce any deity or object worshipped besides Allah.

According to the hadtth narrated on the authority of 'Utban, the Prophet (PBUH) is reported to have said: "Allah precluded the Hellfire to approach the ones who sincerely declare that there is no deity worthy ofworship save Allah." Therefore, hypocrites, though they verbally declare the Formula ofFaith, will, definitely, dwell in the lowest depths of the Fire. There will be no avail of pronouncing the Formula of Faith, as they lack the firmly established beliefof the heart. According to Sanin Muslim (Muslim's Authentic Book of Hadith), the Prophet is reported to have said: «He who professes that there is no deity but Allah and makes a denial ofwhatever is worshipped besides Allah, his property and blood become inviolable, and his affair rests with Allah." The Prophet has made the inviolability of man's blood and property conditional upon declaring faith and renouncing any deity or object worshipped besides Allah. Verbal proclamation is, thus, not sufficient. The hadith, thus, provides that whosoever merely declares his belief in Islam without forsaking the worship of dead persons or giving up the practice of hallowing shrines will not have his blood or property inviolable. Third, some people allege that polytheism will never proliferate among the members of the Prophet Muhammad's nation as long as they declare their faith by proclaiming that there is no deity save Allah and Muhammad is the servant and Prophet of Allah.

They, moreover, falsely claim that ardent devotion to dead persons and hallowing shrines should not be regarded as polytheism. To this argument, we reply that the Prophet (PBUH) has stated that there will be, in his nation, some people who will imitate the practices of the Jews and the Christians. Such practices include taking scholars and monks as lords besides Allah. Moreover, he (PBUH) has stated that the Hour shall not come until some people of his nation join the polytheists, and until some people ofhis nation become idol worshippers. Indeed, we can witness today the signs of polytheism, destructive ideas and erring doctrines that deviate people from Islam, though they declare that there is no deity save Allah. Fourth, people falsely allege that they do not seek the fulfillment of their needs by invoking support of righteous saints, but they only seek their intercession with Allah.

They, moreover, claim that such righteous saints are held in high esteem and great merit by Allah and their intercession should, thus, be sought. This is, however, the same argument raised by the polytheists in the Prophet's lifetime. The Qur'in unveiled their disbelief and depicted them as polytheists according to the verse, which provides: '~nd they worship other than Allah that which neither harms them nor benefits them. and they say. 'These are our intercessors withAllah:" (Qur'iln: yftnus: 18) Though the intercession with Allah is a right which may be granted to some people, only Allah has the right to allow it. He says: ((Say, 'To Allah belongs [the right to allow] intercession entirely..! " (Quran: Az-Zumar: 44) It is Allah, not the dead, Who bestows such a right upon whom He pleases.

Allah, moreover, does not grant the honorable angels, the prophets or any other persons the right to intercede on behalf of others. It is wholly confined to Allah and is solely sought from Him. To compare worldly and otherworldly intercession, a man, when being invited for entreaty or mediation in worldly disputes, does not consider the permission of the one with whom intercession is made before seeking the intercession; meanwhile, the one from whom the intercession is sought may accept such intercession though it may be against one's will. This is due to the common interests between the one with whom intercession is made and the interceder. Conversely, Allah confers the right of intercession on whom He pleases. Allah, Exalted and Glorified be He, says: (~d how many angels there are in the heavens whose in­ tercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves." (Quran: An-Najm: 26) Fifth, some people allege that saints and righteous dead persons are held in high esteem in the Sight of Allah and such people may thus be taken as interceders with Allah.

To refute such a misconception. we may argue that all believers are generally lO held as Allah's friends. but no one can be absolutely claimed to be a wali of Allah. Such a claim can only be justified by a substantiating proof from the Ever-Glorious Quran or the Sunnah of the Prophet (PBUH). Whosoever is proven as a friend of Allah according to the statements of the Quran or the Sunnah can never be excessively besought as a source of blessing. since such a practice defmitely entails disbelief. Allah, the Almighty, has commanded us to solely invoke Him without seeking mediators. Early polytheists claimed that they worshipped false deities by taking them as mediators leading them to Almighty Allah. Categories of Major Polytheism There are two major categories of polytheism. namely. major and minor polytheism.

The former category contradicts monotheism and is of various subcategories. which have been elaborated before. Major polytheism. for instance. involves the Bid 'ahs (matters innovated in religion) practiced at hallowed tombs and shrines. Subcategories of major polytheism may include the following: