4. Obeying Others besides Allah

One of the acts ofpolytheism is to obey scholars and rulers in permitting the unlawful or prohibiting the lawful. Allah, the Almighty, says: "They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son ofMary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him:' (Quran: At-Tawbah: 31) , Adi Ibn Hatim (may Allah be pleased with him) has narrated: "1 heard the Prophet (PBUH) reciting (the Quremic verse which means,) 'They have taken their scholars and monks as lords besides Allah••: (Quran: At-Tawbah: 31) So, 1 said, '0 Messenger ofAllah! We did not worship them.' He (the Prophet) said, 'Did they not prohibit what Allah made lawful, so you view it as prohibited, and, (similarly), they make lawful what Allah prohibited, so you view it as lawful?' 1 said, 'Yes.' Thereupon, he said, 'This is your worship ofthem.' " The Prophet (PBUH) has explained that the concept of taking rabbis and monks as lords besides Allah is not confmed to the literal meaning of bowing and prostrating before them.

The Prophet (PBUH) has demonstrated that the Jews and Christians have followed the steps of their rabbis and monks in altering Divine Legislations by permitting the unlawful and prohibiting the lawful. By doing so, such people have been regarded as ones surrendering themselves to rivals set for sharing Allah's duty of lawgiving. It is, in principle, an act of major polytheism. Almighty Allah has said: t~ •• And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him." (Quran: At-Tawbah: 31) And said: t~nd do not eat ofthat upon which the Name ofAllah has not been mentioned, for indeed, it is grave disobedience.

And indeed do the devils inspire their allies [among menj to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Himj:' (Quran: AI-An 'am: 121) Included in this category is the act ofobeying rulers in applying secular, man­ made laws, which categorically oppose the Divine Legislations by, for instance, approving usurious interests, allowing adultery or fornication and drinking, treating men and women equally in terms of inheritance, and allowing women to remove their veil and men mingling with women. Such laws also prohibit the lawful such as polygamy. Therefore, whosoever agrees with such rulers and approves of their mundane laws is deemed a polytheist and disbeliever. We ask Allah to keep us away from all these practices.

Similarly, followingfaqihs' (scholars of Islamic Jurisprudence) views, which contradict clear proofs, is classified under this category, especially when the views of those scholars conform to one's desires and whims. These days, some half-educated people seek lenient permissive views of some scholars though they contradict clear proofs. As for the views of mujtahids 12, it is required to take what comes in accordance with the legal proofs and give up what contradicts them. Imams (may Allah have mercy on them all) have said, "Everyone's opinion is subject to approval or disapproval except the Prophet (PBUH)." Imam AbA Hanifah (may Allah have mercy on him) says: "When a hadith is received, we unquestionably accept it. We do the same with a saying ofany Companion.

As for a view ofone of the Tabi 'un 13, we have independent views just like them." Some half-educated people have made use of the concluding clause of Aho. Hanifah's saying in order to imitate competent and learned scholars. There is no doubt that Abu Hanifah does not mean, by his saying, to equate scholars with ignorant persons. Imam Malik (may Allah have mercy on him) has said, "The views ofall ofus are subject to consideration or reconsideration except the views of the dweller ofthis grave, i.e. the Prophet (PBUH)." Imam Ash-Shifi'i (may Allah have mercy on him) has said, "When a hadith is authentically proven, it is where my view lies." Moreover, he has said, '1n the case where an authentically proven hadith is inconsistent with a view ofmine, relinquish . » myvtew. Imam Ahmad (may Allah have mercy on him) has said: "I am amazed at people being certain about the authenticity of a hadith, yet they favor a personal opinion of Sufydn Ath-Thawri while Allah, Exalted be He, says, '80 let those beware who dissent from his {i.e., the Prophet's} order, lest fitnah 14 strike them or a painful punishment: (Quran: An-Nt1r: 63)" , Abdullah Ibn 'Abbas (may Allah be pleased with him) has said: ~ time is about to come when you will be rained with stones from the heavens, for I say the Prophet (PBUH) was reported to have said such and such while you still want to approve what Abu Bakr and 'Umar maintained." In his Fathul-Majid (Bestowal of the Most-Glorious), 'Abdur-Rahman Ibn Hasan (may Allah have mercy on him) says: "It is incumbent on every accountable person, when hearing or reading a proof substantiated by the Qurlin or the Sunnah of the Prophet (PBUH), to act accordingly regardless of whoever may contradict such a view." He adds: "It is incumbent on every Muslim to sincerely seek the truth.

When reading any of the books ofscholars, the Muslim should critically review them in pursuit of the most consistent opinion with the Qurlin and the Sunnah of the Prophet (PBUH), since every mUjtahid and those who follow him mention their independent respective proofs. Imdms will be, however, rewarded for the Ijtihdd 15 they introduce. Fair-minded individuals should preview the proofs to discriminate the truth from falsehood and thus only follow views substantiated by clear proofs. Hence, one should recognize those scholars who substantiate their views with irrefutable proofs andfollow them." In interpreting the Qur'anic verse which states, ~nd if you were to obey them, indeed, you would be assodators [of others with Him}." (Quran: AI-An 'am: 121), 'Abdur-Rahman Ibn Hasan (may Allah have mercy on him) says: "Many people have committed such a fatal mistake (i.e., associating others with Allah) mainly because they did not reconsider the proofs of their 16 leaders who were before them. It is regarded as an act ofpolytheism • Some people excessively and wrongly think that abandoning such views for the sake offollowing clear proofs is detestable or even impermissible; this matter causes fitnah (dissension) to spread.

They base their opinion on the claim that the scholar they follow is more knowledgeable about the legal proofs of the case." Sheikh Muhammad Ibn 'Abdul-Wahhab (may Allah have mercy on him) says: "People's acts had dramatically deteriorated to the extent that they took monks as lords besides Allah and regarded such a practice as the best act ofdevotion. They named it Walayah (i.e., seeking the blessings ofAllah's friends). Additionally, they took their rabbis as lords besides Allah by obeying them in legalizing the unlawful or prohibiting the lawful without Allah's permission. Then, circumstances dramatically changed to the extent that they worshipped the unrighteous persons besides Allah. They, thereafter, followed views maintained by ignorant people." Among the forms oftaking monks and rabbis as lords besides Allah is obeying the deviant scholars in whatever they introduce of Bd'ahs and superstitions.

Such Bid'ahs include, for instance, commemorating the birthday of the Prophet (PBUH). They also include the acts of Sufis, seeking the blessings of dead people and invoking them. Such deviant scholars have innovated religious practices not enacted by Allah. Therefore, the naIve and ignorant lay people follow them by regarding such practices as inseparable parts of obligatory religious ordinances. Moreover, they may consider those who denounce such practices and follow the Sunnah of the Prophet (PBUH) as repudiators of religion and despisers of righteous scholars.

They regard good as evil and take hold of Bid'ahs instead of following the Sunnah of the Prophet (PBUH). This is due to the lack of righteous reformers. 0 Allah, there is no power or strength save in Yc;lU. Since it is impermissible to follow mistakenly reached views maintained by faqihs, though they are rewarded for their earnest seeking after the truth, we are decisively not allowed to follow those deviant heretics, falsifiers and swindlers who ignorantly exercise Ijtihad in a field where it is impermissible to exercise it; namely, the Creed, for the Creed is a matter dependent on the Legal Texts. In this connection, Allah, Exalted be He, says: '~nd We have certainly presented to the people in this Quran from every [kind of] example. But, [0 Muhammad], if you should bring them a sign, the disbelievers will surely say, 'You [believers] are butfalsifiers: Thus does Allah seal the hearts of those who do not know.

So be patient. Indeed, the promise of Allah is truth. And let them not disquiet you who are not certain in faith:' (Quran: Ar-Rfun: 58-60) In addition to those indulging themselves in blind imitation with regard to the underlying principles and detailed principles, there is another group of people who view that exercising Ijtihdd is a duty on everyone, even the ignorant who do not recite the Quran properly, or have anything of the required knowledge. Moreover, the latter group may view that referring to the books of Fiqh (Islamic Jurisprudence) is an impermissible act. They only incite the ignorant to deduce highly specialized legal rulings from the Quran and the Sunnah.

This is undoubtedly an excessive extremism. Such a group of people poses a danger not less in gravity than that of the former. The preferred view is to adopt the moderate path, through which we do not blindly imitate faqihs or categorically dispel views deemed in conformity with the Quran and the Sunnah. The voluminous legacy of our scholars should, thus, be regarded as a depository of jurisprudential issues. Their views, which conform to legal proofs, should be followed, while those contradicting them should be denounced as our Salaf used to do.

Such a conclusion has to be applied particularly nowadays, when people exert no real efforts to seek juristic knowledge in addition to the spread of religious ignorance. Thus, we are in need of taking the moderate path, which does not succumb to excessiveness, remissness, extremism or leniency. We ask Almighty Allah to guide all deviant Muslims and firmly establish their leaders and Imruns on the straight path, for He is All-Hearing, All-Responding. In addition to the impermissibility of obeying scholars in legalizing the unlawful and prohibiting the lawful, it is similarly impermissible to obey emirs and rulers in judging among people by means of mundane laws, disregarding the Shariah (Islamic Law). In settling all disputes, conflicts and all other affairs of people, reference should only be made to the Book of Allah and the Sunnah of His Messenger (PBUH).

This is a prerequisite of fulfilling the requirements of submission to Allah and attaining the perfection ofbelief. Legislation is absolutely confined to Allah Alone. Allah, Exalted and Glorified be He, says: It means that He is the Judge to Whom all sovereignty belongs. Almighty Allah also says: ~ in anything over which you disagree - its ruling is [to be referred] to Allah•.." (Quran: Ash-Shtira: 10) And says: '~ if you disagree over anything, refer It to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result:' (Quran: An-Nisa: 59) Therefore, referring to Allah's Legislation is not only for the sake of seeking equity but, first and foremost, it is indeed one of the devotional ordinances.

Therefore, whosoever refers to any other legislation or secular law is regarded as one taking those who give or enact such laws as rivals to Allah. In this regard, Allah, Exalted be He, says: "Or have they partners {i.e., other deities] who have ordained for them a religion to which Allah has not consented?.:' (Quran: Ash-Shtira: 21) And says: '~ •.And if you were to obey them, indeed, you would be associators [of others with Him)" (Quran: Al-An' am: 121) According to the aforementioned Qur'anic verses, the belief ofthose who resort to secular laws disregarding the Law ofAllah is void. Almighty Allah says: "Have you not seen those who claim to have believed in what was revealed to you, [0 Muhammad], and what was revealed before you? They wish to refer legislation to t.t1gha.t, while they were commanded to reject it••." (Quran: An-Nisa: 60) To: "But no, by your Lord, they will not [truly} believe until they make you, [0 Muhammad}, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing} submission:' (Quran: An-Nisa: 65) Therefore, those who call for the application of secular laws are setting rivals to Allah in obedience and legislation. Also those who judge according to non-divinely revealed laws by claiming that such laws are equal to or more authoritative than Divine Legislation are lacking belief.

Thus, according to the aforesaid Qur'anic verse, Allah refuted those who falsely alleged belief. The Qur'anic verse states, ''claim'', which affirms that their belief is a false allegation. Moreover, giving credit to secular laws is compatible to beliefin false deities and totally contradicts true faith. Almighty Allah has set categorical renunciation of false deities as a fundamental pillar of faith. He says: '~ ..So whoever disbelieves in ldgh1lt and believes in Allah has (Quran: Al-Baqarah: 256) Hence, those who judge according to the human codes of law are not monotheists.

By following and abiding by such laws, they set partners to Allah, and pay full obedience to Satan. Allah, Exalted be He, says: "... and Satan wishes to lead them far astray" (Quran: An-Nisa': 60) Allah also informs us of the hypocrites who express their abhorrence and renunciation when being called for judgment according to Allah's code oflaw. In this relation, Almighty Allah says: ~ when it is said to them, 'Come to what Allah has revealed and to the Messenger: you see the hypocrites turning away from you in aversion~ (Quran: An-Nisa': 61) He, further, tells us of the deterioration of their hearts and how their insight has been ruined in His saying: '~nd when it is said to them, 'Do not cause corruption on the earth: they say, 'We are but reformers. " (Quran: Al-Baqarah: 11) Reference to non-divine laws is regarded as hypocrisy and a grave mischief in the earth. In interpreting the aforementioned Qur'anic verse, Imiol Ibnul-Qayyim (may Allah have mercy on him) says: "The majority of exegetes maintain that the verse announces the prohibition of spreading mischief in the earth by the spreading of sins and calling others to false deities after the advent of messengers and clarification of the Shariah.

Therefore, worshipping false deities besides Allah, propagating false religions and polytheism are the gravest mischief. There is no possible reform ofpeople's affairs without devotionally worshipping and obeying one God (i.e., Allah Alone), inviting people to the true religion and following in the footsteps of Allah's Messenger (PBUH). Others may only be obeyed if they enjoin -----_. __ .-­ resolute obedience of the Prophet. Contrarily, if they call people to disobey the commandments of the Prophet or contradict his Shariah, there will be neither obedience nor listening to them. If we ponder on the circumstances of the world, we will surely notice that every path ofrighteousness and good refers to belief in Allah, obeying Him and His Messenger (PBUH).

On the other hand, while the real cause behind all mischief in the earth, including the spread of turbulence, catastrophes, famines and falling prey to our enemies is mainly referred to violations ofAllah's commands:' Allah, Exalted be He, has named all laws contradicting His Divine Legislation as a judgment of ignorance referring to the Pre-Islamic Period of Ignorance (the Jahiliyyah). Almighty Allah says: "Then is it thejudgement of[the time ofl ignorance they desire? But who is better than Allah in judgementfor a people who are certain [infaithl:' (Quran: Al-Maidah: 50) Ibn Kathir (may Allah have mercy on him) says: "According to the aforementioned Qur(mic verse, Allah, Exalted and Glorified be He, decidedly denounces those who replace His Law which enjoins every possible good and precludes all forms of mischief with personal views, whims and doctrines which were established without a legal precedent from Divine Legislation. Such was the case of the Arabs, during the Pre-Islamic Period ofIgnorance (the Jahiliyyah), who used to judge according to delusions and false opinions. Such is also the case of the Tatar who would judge according to laws enunciated by Genghis Khan who composed AI-ytlsiq, a book of legal issues adopted from various Jewish, Christian and Muslim writings.

Some of its rules were formulated in accordance with his personal views and whims. Afterwards, they would give precedence to such regulations over the Ever-Glorious Quriin and the Sunnah of the Prophet (PBUH). Thus, whoever applies such legislation is deemed a disbeliever and should be fought until he returns to Allah's Divine Law." Such is also the case of our secular laws, which have become in many Muslim countries the main sources ofjudiciaries with the exception ofwhat is commonly known as Personal Status Law. There are, however, a number of Qur'anic verses which prove the disbelief of those who resort to such secular laws. Almighty Allah says: '~ .•And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers;' (Quran: Al-Ma'idah: 44) And says: "But no, by your Lord, they wiU not [truly] believe until they make you, [0 Mul:!ammad],judge concemingthat over which they dispute among themselves.••" (Quran: An-Nisa': 65) And He also says: ·~ •.

So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that amongyou except disgrace in worldly lifo; and on the Day ofResurrection they will be sent back to the severest ofpunishment. And Allah is not unaware of what you do:' (Quran: Al-Baqarah: 85) According to what have just been mentioned before, Allah's Divine Shart'ah may be resorted to not only for seeking equity but it has mainly to be sought as a religious belief. Therefore, man should accept the judgment of Allah whether it stands for his side or against him and whether it agrees with his own personal inclination or not. Allah, Exalted be He, says: "But no, by your Lord, they will not [truly] believe until they make you, [0 Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, wiUing] submission." (Quran: An-Nisa': 65) And says: "It is notfor a believing man or a believing woman, when Allah and His Messenger have decided a matter, they should [thereafter] have any choice about their affair..•" (Quran: Al-Ahzab: 36) Moreover, Allah, Exalted be He, says: "But if they do not respond to you-then know that they only follow their [own] desires.

And who is more astray than one who foUows his desire withoutguidance from Allah?" (Quran: Al-Qa§as: 50) - - - - - - - - - - _ _ - _ _-_._----------------­ ... .... , Abdullah Ibn 'Umar (may Allah be pleased with him) has narrated: 'l1llah's Messenger (PBUH) has said, 'None ofyou will become a (complete) believer until his inclination be in accordance with what I have been sent with (i.e., Islam).' " Interpreting the hadith, Ibn Rajah (may Allah have mercy on him) says: "Man does not have perfect faith until he inclines wholeheartedly to whatever Allah's Messenger (PBUH) has been sent with. In other words, the true believer is the one who loves whatever is commanded by the Messenger, and detests whatever isforbidden by him. The Quran has conveyed the same meaning in numerous verses. Allah, Exalted and Glorified be He, has dispraised whoever dislikes what causes His pleasure and likes what causes His anger. In this regard, Allah, the Almighty, says, (That is because they followed what angered Allah and disliked [what earns1 His pleasure, so He rendered worthless their deeds: (Quran: Muhammad:28)" Ibn Rajah goes on stating: "In many verses of the Quran, Allah has described the polytheists as following their desires; He, theAlmighty, says, (But ifthey do not respond to you-then know that they only follow their [own1 desires.

And who is more astray than one who follows his desire without guidance from Allah" (Quran: Al-Qa~~: 50) Moreover, Bid'ahs (matters innovated in religion) exist when personal inclinations and whims are given priority over the Divine Legislation. Likewise, acts of disobedience take place when inclinations and desires are preferred over love for Allah and love for what He likes. Furthermore, one's love for persons should be in conformity with what Allah's Messenger has been sent with; hence, the true believer should love whomever Allah loves, for example angels, messengers, prophets, the steadfast affirmers of truth, the martyrs and the righteous." Things Nullifying Tawhid and Involving Apostasy Nonetheless, there are a number of acts, which may invalidate Tawhtd and consequently entail a renunciation of Islam, namely mistrusting Allah, and acts ofridicule. These acts are highlighted below in details. Mistrusting Allah While keeping full trust in Allah is regarded as one of the pre-requisites of belief. mistrusting Allah runs counter to one's monotheism.

Almighty Allah has described the hypocrites as those who retain wrong thoughts about Him. He says: '~ .. Thinking ofAllah other than the truth - thoughts of ignorance, saying, 'Is there anything for us [to have done] this matter?' Say, 'Indeed, the matter belongs completely to Allah: " (Quran: Alu 'Imran: 154) In another Qur'anic verse, Allah has depicted them as those who retain evil thoughts about Allah. He says: '~nd [that] He may punish the hypocrites, men and women, and the polytheists, men and women - those who retain mistrust about Allah. Upon them is a misfortune ofevil torment; and Allah has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination." (Quran: Al-Fath: 6) In his interpretation of the first verse, Imim Ibnul-Qayyim provided: "The evil thoughts retained by those hypocrites are implied in their allegation that Almighty Allah will never support His Messenger and the whole affairs of his religion will come to decline.

They, moreover, wrongly believed that the afflictions and trials, which Allah befell on His Messenger, did not come in agreement with AllaM Divine Decree and Wisdom. Thus, the hypocrites' mistrust of Allah is represented in their denial of the Divine Wisdom and Divine Decree. Such was the case of the wrong thoughts of the hypocrites and the polytheists according to the Qur~nic verse of the surah ofAI-Fath (The Conquest). Allah depicted their thoughts as evil because they did not accord with the established and due wisdom of the Almighty and the truthful promise He made to stand up for His devout servants. Therefore, whoever wrongly thinks that Allah constantly replaces the truth with falsehood or presum~ that things go without a Divine Decree or they go in accordance with a Divine Decree, which lacks reason and wisdom, such a man is held as a retainer ofevil thoughts about Allah.

Such are the evil thoughts of the polytheists and woe to the polytheistsfrom the Hellfire. Most people think wrongly about Allah either with regard to their own affairs or Allah's treatment of others. Only those who correctly and completely comprehend Allah's Sublime Attributes and their requirements are safeguarded against such evil thoughts. So, let the prudent be more cautious about these matters and let him who retains wrong thoughts about his Lord repent from his sins. A great number ofpeople are obstinately resistant to the Divine Decree and blame its occurrence, and thus saying, "Were it to be such and such." Also while deeming the gracious blessings which Allah bestowed on them as little, they regard His favors on others as excessive." Ibnul-Qayyim (may Allah have mercy on him) adds: "Whosoever wrongly presumes that Allah will never support His Messenger or the believers is definitely regarded as retaining evil thoughts about Allah, so does the one who wrongly thinks that Allah will never grant victory to His religion over all other religions or to His devout bondmen over their enemies.

Similarly, the one who unrightfully presumes that Allah constantly gives dominance to polytheism and falsehood over Tawhid (monotheism) and truth is regarded as one retaining wrong thoughts about the Lord. Moreover, such a person should be condemned for attributing to Allah what does not accord with His Majesty and Absolute Perfection. Allah's Glory, Wisdom and Divinity necessitate that the party of truth will predominantly be triumphant and victorious over that of the polytheists. So, whoever believes in the contrary has never known Allah nor comprehended His due Perfection and Sublime Attributes." He goes on saying: "Thus, among those who retain wrong thoughts about Allah are the ones who deny Allah's Divine Decree and Wisdom behind His Actions. Such people wrongly deem that Allah performs acts merely for a will or with a desire devoid ofany reason or wisdom.

Contrarily, the intents of His Acts are truly performed with full wisdom though they may, sometimes, be attained through seemingly unpleasant assumption ofthose who disbelieve, so woe to those who disbelieve from the Fire: (Quran: Sad: 27)" Ibnul-Qayyim adds: "Most people wrongly think about Allah either with regard to their own affairs or Allah's treatment towards others. Only those who correctly and completely comprehend Allah's Sublime Attributes are safeguarded against such evil thoughts. Among those who retain the evil thoughts about their Lord are those who despair of Allah's help and those who deem it possible that Allah may punish His devotees in spite of their devotion to Him or He may equate between the wrongdoers and righteous persons. Similarly, those who assume that Allah has vainly overlooked His bondmen without dispatching them Messengers or revealing scriptures to illuminate for them His commands and prohibitions are regarded as ones deeming wrong thoughts about Allah. Such is the case of those who falsely claim that Allah will not resurrect His bondmen for account in the Hereafter, when everyone will be either rewarded or punished on that very day.

Allah will decisively judge among people and prove the truthfulness of His Prophets and falsehood of His enemies. Likewise, having wrong thoughts about Allah may be expressed by falsely presuming that Allah will render acts sincerely offered to Him as null and void without any justifiable reason. In addition, among the matters of retaining evil thoughts about Allah are supposing that Allah will punish people for acts they never perpetrated or acts they made under coercion, and presuming that Allah supports fabricators oflies about Him with miracles, as those produced by His real prophets and messengers, with the purpose of deceiving people. So will be the man who wrongly thinks that Allah will do every possible act to His creatures no matter whether such an action is good or evil and whether they deserve such an action or not, such as casting a man who spent all his life in devotion in the lowest degrees ofHellfire or rewarding a man who led his life in opposing religion and messengers by letting him receive the highest degrees ofParadise." Ibnul-Qayyim continues saying: "In the same category ofthose who retain wrong thoughts about Allah lies the case of the one who falsely presumes that Allah describes His Sublime Attributes and Actions in a way which is apparently unsuitable for His Glory; for example, thinking that Allah speaks about Himself in a way indicating lying, fabricating, or haVing similarities to others. This may be in a language which indicates that He bears similar qualities to those ofHis creatures or that He expresses Himself in mysterious or ambiguous terms which seem impossible to understand.

In the case when man presumes that Allah is incapable to express the truth in explicit and clear language, he should be regarded as one mistrusting Allah's Omnipotence. If he deems that Allah prefers to express Himself in indecisive or unclear language, he will be held as one mistrusting Allah's Wisdom and Mercy. Moreover, people who suppose that their speech involves the truth while Allah and His Messenger entail otherwise, or wrongly think that Allah's words only cause deviation from the straight path are regarded as ones retaining the evilest thoughts about their Lord. In a word, all the aforementioned cases are of those people who retain wrong thoughts about Allah." This is where Ibnul-Qayyinls words conclude and whoever wishes for more details on this theme should refer to his book "Zadul-Ma 'ad (Provisions for the Hereafter):' Acts of Ridicule: A Muslim must revere Allah's Scripture, the Messenger's Sunnah and show respect to the Muslim scholars. He should also be warned against practices which may entail disbelief.

So, whoever shows contempt for or irreverence to Allah, the Quran, the Messenger or to the contents of the Sunnah is held as a disbeliever according to the consensus of Muslim scholars. This is because ridiculing any ofwhat Allah has mentioned, the Ever-Glorious Quran, or His Messenger is in contradiction with the requirements of monotheism. Allah, Exalted be He, says: '~nd if you ask them, they will surely say, 'We were only conversing and playing.' Say, 'Is it Allah and His verses and His Messenger that you were mocking?' Make no excuse; you have disbelieved [i.e., rejectedfaithl after your belief." (Quran: At-Tawbah: 65-66) The occasion of revealing these two Qur'anic verses refers to a group of the hypocrites who mocked at the Prophet (PBUH) and his Companions during one of their military campaigns. Ibn Jarir narrated on the authority of ' Abdullah Ibn 'Umar, Muhammad Ibn Ka' b, Zaid Ibn Aslam and Qatadah who said: "During the battle of Tabak, a man among the hypocrites said, 'I have never seen people like those (referring to the Prophet and his Companions) craversfor filling their bellies, the worst liars and evilest coward.' Thereupon, 'Awf Ibn Malik said, 'You have lied, since you are a hypocrite. I am going to inform the Messenger ofAllah.' Then, 'Awf went to inform the Messenger of Allah, but a Qurtmic verse was revealed describing the whole occasion.

This man came to the Messenger ofAllah while he (PBUH) had already mounted his she­ camel; he came expressing excuses to the Prophet saying, 'We were just talking idly and jokinglyfor the sake ofamusement.' Ibn 'Umar said, 'I can recall him as keeping hold of the rope of the Prophet's she-camel expressing excuses to him by saying, 'We were just talking idly and jokingly,' while the Prophet was reciting the Qurt:mic verse which provides, 'Is it Allah and His verses and His Messenger that you were mockingl' Make no excuse; you have disbelieved [i.e., rejected faith} after your belie!'}. (Quran: At-Tawbah: 65-66»)) In those two Qur'anic verses and according to the occasion oftheir revelation, there is a clear proofthat whoever shows irreverence to Allah, anyofHis messengers, the Sunnah of the Prophet or to any of his Companions is to be regarded as a disbeliever. The reason for deeming such a person a disbeliever is that he ridicules both the Lord and the Message, which contradicts monotheism and the creed. Even ifhe does not deliberately intend expressive ridicule, his act will be regarded as contrary to true and pure belief. Included under this case, for instance, is the act of showing irreverence to scholars or seeding dissensions among them even though it might occur inattentively.

Those people regarding whom the verse was revealed expressed their excuses by saying, "We were talking idly and jokingly," which means that they were not taking matters seriously. Nonetheless, the Prophet told them that their excuse was dismissed, as they had transferred from belief to disbelief by this saying, regardless of whether they meant what they said or not. The Messenger, in confronting them, did not utter more than reciting the Qur'anic verse before them: ~ .•Say, 'We were only conversing and playing.' S",... 'Is it Allah and His verses and His Messenger that you were mockingf' Make no excuse; you have disbelieved [i.e., rejected faith} after your belief.' (Quran: At-Tawbah: 65-66) Hence, in such situations, due reverence to Allah and glorification of Him become obligatory. Similarly, due submission and surrender to the commands of Allah by showing full belief in Him and glorification of the Qur'ful are also incumbent.

The one who idly and jokingly talks about these matters is regarded as one underestimating them. Sheikh Muhmmad Ibn 'Abdul-WahhAb (may Allah have mercy on him) says: "Ridicule may be expressed either by explicit speech or an act; what is committed by hypocrites in the aforementioned verse is an example ofridicule by explicit speech. Asfor ridicule by an explicit act, it may be like twisting the lips or pulling tongues or winking the eyes when being commanded to observe the regular prayers or being advised to pay the due Zakah. and how grave ridicule would be if it is related to TawbJd!" Such is the case of those who show contempt to observe the proven commandments of the Prophet (PBUH), such as his instruction to grow beards, shave moustaches, use siwd-k (tooth-stick), or enjoin good and forbid evil Ibn IshAq is reported to have said: 11 group of the hypocrites including a man called Wadi" ah Ibn Thd-bit from the tribe of Banu Umayyah Ibn Zaid Ibn 'Awf and a man from the tribe of Ashja' called Makhshi Ibn Humayr used to point to the Messenger ofAllah in contempt while moving to Tabuk. Some of them in an attempt to frighten and terrify the believers said, (Do you perceive that fighting the Romans is like engaging in a combat with the Arabs? We swear by Allah that soon you will be seen disheveled and shackled in ropes: They said so to frighten and terrify the believers.

Thereupon, Makhshi said, < I wish each one ofus would be slashed one hundred lashes lest a Qurimic verse should be revealed in consequence to what we have expressed.' The Messenger of Allah (PBUH), then, said to 'Ammd-r Ibn Yd,sir, littain those people because they have erred, question them on what they had said and ifthey deny, expose to them their secret discourse: 'Ammd-r moved out and told them what happened. Then. they came to the Messenger of Allah (PBUH) expressing their excuses. Wadi'ah Ibn Thd-bit kept holding the reins of the Prophets she-camel, while the Prophet (PBUH) was still mounting it and said, (0 Messenger of Allah! We were talking idly and jokingly.' Makhshi Ibn Humayr also said <0 Messenger of Allah! My name and that of my father have abased me 17.

(i.e., I have been afflicted by the meaning of my name and that of my father.' Therefore, the complement of the Qurtmic verse was revealed, 'If We pardon one faction of you•• .' (Quran: At-Tawbah: 66) He was, thereafter, renamed 'Abdur-Rab.md-n. He further asked Allah to fall a martyr in a place where people cannot reach him. He was martyred on the Day of Yamd-mah and people failed to identify the place ofhis body." Shaykhul-Isllm Ibn Taymiyah (may Allah have mercy upon him) said: (lillah declared that such a group of the hypocrites disbelieved, though they gave the excuse that they unintentionally did so. They were just talking idly and jokingly. Allah also announced that showing irreverence to the Qur~nic verses ofAllah is an act ofdisbelief Such an act can only come from a man who feels satisfied with it.

Had they possessed true and pure faith, they would have refrained from such speech. Moreover, the Quran announces that belief necessitates acting accordingly, 'But they [i.e., the hypocrites} say, 'We haw believed in Allah and in the Messenger, and we obey'; then a party of them turns away after that and those are not believers and when they are called to [the words of} Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal}. But if the right is theirs, they come to him in prompt obedience. Is there disease in their hearts? Or have they doubted?

Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers [i.e., unjust}. The only statement of the [true} believers when they are called to Allah and His Messenger to Judge between them is that they say, 'We hear and we obey: And those are the successful: (Quran: An-Nur: 47­ 51) In this Qurt:mic verse, Allah denied the faith ofthose who disobeyed His Messenger. Faithful believers are those who, when being summoned to Allah and His Messenger for judgment, should attentively listen and obey. Therefore, obeying Allah and His Messenger are of the prerequisites offaith." Accordingly, those who underestimate the Shariah (Islamic Law) or accuse it of being inapplicable nowadays or consider that legal penalties are savage and severe or that Islam oppresses woman and so forth are regarded as disbelievers.

Acts of Polytheism There are a number of acts, which may wave between being regarded as acts of minor or major polytheism. They are only judged according to the intention of their respective doers. Some of these acts may contradict true and pure faith; however, they are commonly and frequently perpetrated. Lay people may practice such acts due to their being influenced by swindlers, frauds and jugglers. The Prophet (PBUH) warned us against such acts, which may include the following: