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Sharh Qawa’id
al-Arba’ah

By Shaykh Abdul-Rahman
al-Barrak
 Introduction

In the Name of Allah, the Most Merciful, the Most Compassionate

Indeed, all praise is due to Allah. We praise Him, seek His help, and seek His forgiveness. We
seek refuge in Allah from the evils of our souls and the consequences of our deeds.
Whomsoever Allah guides, none can misguide, and whomsoever He allows to be led astray,
none can guide. I testify that there is no deity worthy of worship except Allah alone,
without any partners, and I testify that Muhammad is His servant and messenger.

Allah says:

“O you who have believed, fear Allah as He should be feared and do not die except as Muslims” (Surah
Aal-Imran, 3:102).

And He says:

“O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed
from both of them many men and women. And fear Allah, through whom you ask one another, and
the wombs. Indeed, Allah is ever an Observer over you” (Surah An-Nisa, 4:1).

And He also says:

“O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for
you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly
attained a great attainment” (Surah Al-Ahzab, 33:70-71).

To proceed:

This is a concise explanation of the treatise “The Four Principles” by Imam Muhammad ibn
Abdul Wahhab, delivered by Sheikh Abdul Rahman ibn Nasir Al-Barrak in Al-Khalifi Mosque
in Riyadh.
The methodology followed in producing this explanation was as follows:
1. Reviewing and verifying the text.
2. Preparing and formatting it for printing.
3. Referencing the verses to their locations in the Qur’an.
4. Providing concise documentation of the hadiths. If the hadith is found in Sahih
Al-Bukhari and/or Sahih Muslim, a reference from one of them suffices. If found elsewhere,
references are generally limited to the six books (Sunan). Comments from scholars of
hadith are also included when feasible.
5. Documenting quotes.
6. Verifying the text based on the edition of Imam Muhammad ibn Saud Islamic University.
7. Reading the explanation to the Sheikh for any corrections, deletions, additions, or
improvements he deemed appropriate.

In conclusion, we praise Allah for facilitating the completion and publication of this book
for the benefit of students of knowledge. We ask Allah to reward its author, reviewer, and
readers. And Allah knows best. May peace and blessings be upon our Prophet Muhammad,
his family, and all his companions.
 The explanation of the Muqaddimah
(Introduction) of Shaykh Muhammad
Ibn Abdul Wahhab

Sheikh Muhammad ibn Abdul Wahhab (may Allah have mercy on him) said:

In the Name of Allah, the Most Merciful, the Most Compassionate

I ask Allah, the Most Generous, the Lord of the Mighty Throne, to guide you in this world
and the Hereafter, to make you blessed wherever you may be, and to make you among those
who, when given, show gratitude, when tested, exercise patience, and when they sin, seek
forgiveness. For these three traits are the key to happiness.

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Explanation

All praise is due to Allah, and may peace and blessings be upon our Prophet Muhammad, his
family, and all his companions. To proceed:

The Sheikh began this treatise, following the basmalah, with a supplication for the seeker of
knowledge, as is his common practice in opening his writings with phrases like: “Know, may
Allah have mercy on you,” or “Know, may Allah guide you.”

His statement, “I ask Allah, the Most Generous, the Lord of the Mighty Throne,” is a supplication
directed to Allah and a form of tawassul through His names and attributes. It is a means of
seeking Allah’s generosity and His lordship over the Throne, which is the greatest and
highest of all created beings. Allah has described the Throne with attributes of greatness,
majesty, and generosity in the Qur’an. Allah says:
“Lord of the Great Throne” (Surah At-Tawbah, 9:129).
“Lord of the Noble Throne” (Surah Al-Mu’minun, 23:116).
“Owner of the Throne, the Glorious” (Surah Al-Buruj, 85:15) – according to the recitation of
majrur (genitive case).

The Sheikh’s statement, “that He takes charge of you in this world and the Hereafter,” means that
Allah becomes your Protector (Wali). Whoever has Allah as their Protector in both this
world and the Hereafter is safeguarded from the harms of both. Allah, the Most High, says:
“And excellent is the Protector, and excellent is the Helper” (Surah Al-Anfal, 8:40). He also says:
“Allah is the Protector of the believers” (Surah Aal-Imran, 3:68). Therefore, whoever has Allah as
their Protector is counted among the believers. Prophet Yusuf (peace be upon him) said:

“My Lord, You have given me [something] of sovereignty and taught me of the interpretation of
dreams. Creator of the heavens and the earth, You are my Protector in this world and the Hereafter.
Cause me to die a Muslim and join me with the righteous” (Surah Yusuf, 12:101).

Whoever Allah takes charge of will have their affairs rectified, made easy, and protected
from all concerns. Allah said regarding the angels: “We are your protectors in this world and the
Hereafter” (Surah Fussilat, 41:31).

The Sheikh’s statement, “and that He makes you blessed wherever you may be,” means that Allah
places blessings in you in all places. This is one of the praises that Prophet Isa (peace be
upon him) attributed to his Lord when he said: “And He has made me blessed wherever I am”
(Surah Maryam, 19:31).

This statement encompasses righteousness. A righteous, pious believer is a source of

blessings wherever they may be—blessings for their family, companions, and all around
them. Such a person only speaks uprightly and performs acts of goodness. They are neither
fault-finders nor cursers, nor are they obscene or foul-mouthed. Rather, they are noble in
character. In contrast, some people, may Allah protect us, are harmful to their companions
and families due to their evil actions and vile speech.
The Sheikh’s statement, “and that He makes you among those who, when given, show gratitude,
when tested, exercise patience, and when they sin, seek forgiveness,” reflects the reality that a
person in this life alternates between these three states: blessing, trial, and sin.

Blessings include acts of obedience, for the blessings of faith and obedience to Allah are
greater than worldly blessings. A Muslim must show gratitude for blessings, patience in the
face of trials, and repentance and seeking forgiveness upon sinning. Allah, the Most High,
says:

“And those who, when they commit an immoral act or wrong themselves [with sin], remember Allah
and seek forgiveness for their sins—and who can forgive sins except Allah?” (Surah Aal-Imran,
3:135).

The Prophet ‫ ﷺ‬said: “How amazing is the affair of the believer! Indeed, all his affairs are good,
and this is for no one except the believer: If he is granted prosperity, he shows gratitude, and that is
good for him. And if he is afflicted with adversity, he is patient, and that is good for him” (Muslim,
2999, narrated by Suhaib Al-Rumi).

The Sheikh’s statement, “and that He makes you among those who, when given,” refers to
someone who, when blessed with any of Allah’s favors, shows gratitude and uses the
blessings in obedience to Allah.

“When tested,” they exercise patience and restrain their tongue and limbs from committing
anything impermissible.

“When they sin, they seek forgiveness,” which is an obligation enjoined by Allah, and He praises
those who fulfill it.

The Sheikh’s statement, “For these three traits are the key to happiness,” is indeed true. Whoever
fulfills their duties in all of these conditions will have a clear sign of happiness and Allah’s
guidance.

Therefore, O Muslim, be grateful, patient, and constantly repentant, for how beautiful these
sincere supplications are from the Sheikh for the seeker of knowledge.
—-------------------------------------------------------------------------------------------------------------

Sheikh Muhammad ibn Abdul Wahhab (may Allah have mercy on him) said:

“Know—may Allah guide you to His obedience—that the Hanifiyyah is the religion of
Ibrahim, which is to worship Allah alone, sincerely dedicating the religion to Him, as Allah
said: ‘And I did not create the jinn and mankind except to worship Me’” (Surah
Adh-Dhariyat, 51:56).

So if you understand that Allah created you to worship Him, then know that worship is not
considered true worship unless it is accompanied by tawheed (monotheism), just as prayer
is not valid without purification. If shirk (associating others with Allah) enters into worship,
it invalidates it, just as impurity invalidates purification.

If you understand that shirk, when it mixes with worship, corrupts it, nullifies the deed, and
renders the person who commits it among those destined to abide eternally in Hell, then
you will realize that the most important obligation upon you is to know this matter—so that
Allah may save you from this trap, which is shirk with Allah, about which Allah said: ‘Indeed,
Allah does not forgive that partners be associated with Him, but He forgives anything less than that
for whom He wills’ (Surah An-Nisa, 4:48). This is explained through four rules mentioned by
Allah in His Book.”

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The Sheikh began, as is his practice, by addressing the seeker of knowledge with “Know,” to
call attention, offer guidance, and provide instruction.

“May Allah guide you” means: May Allah guide you and grant you success in attaining
beneficial knowledge and righteous deeds.

“That the Hanifiyyah is the religion of Ibrahim” refers to the pure monotheistic religion of
Ibrahim (peace be upon him).
“It is to worship Allah alone, sincerely dedicating the religion to Him” means to worship Allah with
no intention for anyone else. Your religious devotion, humility, and submission should be
for Allah alone. Allah says: “Say, indeed, I have been commanded to worship Allah, being sincere to
Him in religion. And I have been commanded to be the first of the Muslims” (Surah Az-Zumar,
39:11-12), and “Say, I worship Allah, sincerely dedicating my religion to Him” (Surah Az-Zumar,
39:14). This is the religion of Ibrahim—the pure Hanifiyyah—turning to Allah alone and
turning away from all else.

This worship is the very command Allah has given to His servants and the reason for their
creation, as He said: “And I did not create the jinn and mankind except to worship Me” (Surah
Adh-Dhariyat, 51:56). Allah clarified that the purpose and wisdom behind creating jinn and
mankind is His worship. All people have been commanded to fulfill this duty through the
messages of His prophets. Every prophet said to their people: “Worship Allah; you have no
deity other than Him” (Surah Al-A’raf, 7:59) and “Worship Allah and avoid false gods” (Surah
An-Nahl, 16:36).

The Sheikh then emphasized a critical point: “Know that worship is not considered worship
except with tawheed.” Whoever worships others along with Allah is not truly worshipping
Allah, and their worship is not valid because worship without tawheed is meaningless.

He gave the example: “Just as prayer is not considered prayer except with purification,” meaning
that if a person prays without purification, their prayer is invalid.

Just as impurity invalidates prayer, shirk invalidates worship. Major shirk (shirk al-akbar)
nullifies all acts of worship entirely, as Allah says: “If you associate [others with Allah], your
deeds will surely be rendered null” (Surah Az-Zumar, 39:65), and “But if they had associated others
with Allah, their deeds would have been nullified” (Surah Al-An’am, 6:88).

However, minor shirk (shirk al-asghar), such as showing off (riyaa), only invalidates the
specific act it accompanies but does not nullify all other deeds performed with sincerity to
Allah.
The Sheikh continued: “If you understand that shirk, when it mixes with worship, corrupts it,
nullifies the deed, and renders the person who commits it among those destined to abide eternally in
Hell, then you will realize that the most important obligation upon you is to know this matter.”

When you understand the grave danger of shirk, it becomes essential to know it so you can
avoid it. A person who is aware of its dangers will avoid it, fear it, and pray for protection
from it. On the other hand, a person unaware of the dangers of shirk may fall into it
unknowingly.

The Sheikh said: “So that Allah may save you from this trap.” He likened shirk to a snare, and
whoever falls into it is destroyed—just like a bird caught in a net. He then clarified what the
“trap” is: “It is shirk with Allah, about which Allah said: ‘Indeed, Allah does not forgive that partners
be associated with Him, but He forgives anything less than that for whom He wills’ (Surah An-Nisa,
4:48).” This refers to shirk al-akbar (major shirk).

Major shirk has three defining characteristics:

1. It is not forgiven unless the person repents.
2. It necessitates eternal residence in Hell.
3. It nullifies all deeds.

The evidence for this is found in the following texts: Allah says:

“Indeed, Allah does not forgive that partners be associated with Him, but He forgives anything less
than that for whom He wills” (Surah An-Nisa, 4:48).

He also says:

“Indeed, whoever associates others with Allah—Allah has forbidden Paradise for him” (Surah
Al-Ma’idah, 5:72).

And Allah says: “Indeed, those who disbelieve from the People of the Scripture and the polytheists
will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures” (Surah
Al-Bayyinah, 98:6).
Furthermore, Allah revealed:

“And it was already revealed to you and to those before you: ‘If you should associate [anything with
Allah], your deeds would surely become worthless, and you would surely be among the losers’”
(Surah Az-Zumar, 39:65).

And He says:

“But if they had associated others with Allah, then worthless for them would be whatever they were
doing” (Surah Al-An’am, 6:88).

We ask Allah to protect us from all forms of shirk, both apparent and hidden, minor and
major.

The Imam (may Allah have mercy on him) said:

“This is clarified by knowing four rules that Allah mentioned in His Book.”

This means that the danger of shirk, the necessity of freeing oneself from it, and the
obligation to be cautious of it become evident through understanding four foundational
principles. These principles can be viewed as critical issues for reflection and learning.
 The First Principle

Shaykh Muhammad ibn Abdul Wahhab (may Allah have mercy on him) said:

“The first principle is to know that the disbelievers whom the Messenger of Allah ‫ﷺ‬
fought acknowledged that Allah is the Creator and Disposer of affairs, yet this did not enter
them into Islam.”

The evidence is the statement of Allah:

“Say, ‘Who provides for you from the heavens and the earth? Or who controls hearing and sight, and
who brings out the living from the dead and brings out the dead from the living, and who arranges
[every] matter?’ They will say, ‘Allah.’ Say, ‘Then will you not fear Him?’” (Surah Yunus, 10:31).

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The Shaykh’s statement, “the disbelievers whom the Messenger of Allah ‫ ﷺ‬fought,”
refers to the pagan Arabs and others who acknowledged that Allah is the Creator, Sustainer,
and Controller of the heavens and the earth and everything within them. Despite this
acknowledgment, they did not become Muslims or muwahhidun (those who uphold tawhid).
Instead, they were mushrikun (polytheists) because they committed shirk (associating
partners with Allah) in worship by taking other deities alongside Allah, whom they feared,
supplicated to, and sought help from.

Many Quranic verses affirm the mushrikun’s acknowledgment of Allah’s Lordship (Tawhid
al-Rububiyyah), such as:

“And if you were to ask them, ‘Who created the heavens and the earth?’ They would surely say,
‘Allah’” (Surah Luqman, 31:25).

“And if you ask them who created them, they will surely say, ‘Allah’” (Surah Az-Zukhruf, 43:87).
Previous nations also acknowledged Allah’s Lordship. For example, the people of Noah said:

“If Allah had willed, He could have sent down angels [instead of you]. We have not heard of this
among our forefathers” (Surah Al-Mu’minun, 23:24).

Similarly, ‘Ad and Thamud said:

“If our Lord had willed, He would have sent down angels. Indeed, we disbelieve in what you have been
sent with” (Surah Fussilat, 41:14).

This acknowledgment of Allah’s Lordship did not make them Muslims because they did not
affirm the meaning of La ilaha illallah (There is no deity worthy of worship except Allah).
When the Prophet ‫ ﷺ‬called them to this testimony, they refused because they
understood that it required rejecting all false deities and affirming the exclusive worship of
Allah.

The meaning of La ilaha illallah is not merely “There is no Creator except Allah,” though this
meaning is included. If this had been the sole meaning, the mushrikun would have accepted
it, as they already believed there was no Creator besides Allah. However, they understood
that “ilah” in their language means a deity that is worshipped. Therefore, the true meaning
of La ilaha illallah is “There is no deity worthy of worship except Allah,” and every other
object of worship is false. Because they understood this, they said:
“Has he made the gods [into] one God? Indeed, this is a strange thing” (Surah Sad, 38:5).

This demonstrates that merely acknowledging Allah’s Lordship does not make a person a
muwahhid, nor is this the intended meaning of La ilaha illallah. Many people in later
generations misunderstood the testimony and reduced its meaning to Tawhid al-Rububiyyah
by saying that it means “There is no Creator or Disposer of affairs except Allah” and that its
purpose is to acknowledge that Allah is the only One who grants benefit or causes harm.

These people were ignorant of the true meaning of La ilaha illallah, even though they
uttered it.
The early mushrikun understood the true meaning of La ilaha illallah and thus refused to
affirm it. Therefore, they were disbelievers due to their shirk, which contradicts tawhid, and
due to their rejection of the Messenger ‫ﷺ‬, which contradicts affirming his Prophethood.
 The Second Principle

The Sheikh said:

They (the disbelievers) say: “We do not call upon them or turn to them except to seek
nearness and intercession.”

• The evidence for seeking nearness (Qurbah):

Allah ‫ ﷻ‬says:

"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 differ. Indeed, Allah does not guide he who is a liar
and disbeliever." (Surah Az-Zumar, 39:3)

• The evidence for intercession (Shafa’ah):

Allah ‫ ﷻ‬says:

"And they worship besides Allah that which neither harms them nor benefits them, and they say,
'These are our intercessors with Allah.'” (Surah Yunus, 10:18)

Intercession is of two types:

1. The Denied Intercession (Ash-Shafa'ah Al-Manfiyyah):

This is the intercession sought from other than Allah in matters that only He can control.

The evidence for this is the verse:

"O you who have believed, spend from that which We have provided for you before there comes a Day
in which there is no exchange, no friendship, and no intercession. And the disbelievers—they are the
wrongdoers." (Surah Al-Baqarah, 2:254)

2. The Affirmed Intercession (Ash-Shafa'ah Al-Muthbatah):

This is the intercession that is sought from Allah alone. The intercessor is honored with the
ability to intercede, and the one being interceded for is the one whose words and deeds
Allah is pleased with—after His permission.

The evidence for this is the verse:

"Who is it that can intercede with Him except by His permission?" (Surah Al-Baqarah, 2:255)

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Additionally, the second principle clarifies that these polytheists (mushrikun) did not
believe that the deities they worshiped had the power to create, provide, give life, or cause
death—rather, they attributed these powers to Allah alone.

The evidence for this is Allah’s statement:

"Say, ‘Who provides for you from the heavens and the earth? Or who controls hearing and sight? And
who brings the living out of the dead and brings the dead out of the living? And who arranges [every]
matter?’ They will say, ‘Allah.’ So say, ‘Then will you not fear Him?’” (Surah Yunus, 10:31)

And He ‫ ﷻ‬also says:

"And if you asked them, ‘Who created them?’ they would surely say, ‘Allah.’” (Surah Az-Zukhruf,
43:87)

Yet, they worshiped what they did, claiming that these were intermediaries that would
bring them closer to Allah. They said that Allah cannot be reached except through His
saints, His close ones, His prophets, and His angels—just as the kings of the world only allow
their ministers, assistants, and close associates to present people’s requests before them.
Thus, they compared the Creator to the creation—Exalted is Allah above what the liars
claim! They alleged that they worshiped these beings only to bring them closer to Allah and
to intercede on their behalf. The Sheikh cited evidence for this from Allah’s words:

"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
differ. Indeed, Allah does not guide he who is a liar and disbeliever." (Surah Az-Zumar, 39:3).

This was their justification for their worship.

The evidence that they also sought intercession from these beings is Allah’s statement:

"And they worship besides Allah that which neither harms them nor benefits them, and they say,
‘These are our intercessors with Allah.’” (Surah Yunus, 10:18)

Thus, they did not worship them believing they were partners in Allah’s Lordship
(Rububiyyah) but rather made them partners in His Divinity (Uluhiyyah).

For this reason, the Prophet ‫ ﷺ‬said to Husayn, the father of ‘Imran:

“How many gods do you worship today?”

He replied: “Seven—six on earth and one in the sky.”
The Prophet ‫ ﷺ‬then asked: “Which of them do you turn to for your hopes and fears?”
He replied: “The one in the heavens.” (narrated by At-Tirmidhi (3483) from the hadith of Imran
ibn Husayn ‫رضي هللا عنه‬, and At-Tirmidhi said: "This is a strange (gharib) hadith." Ibn
al-Qayyim authenticated it in Al-Wabil As-Sayyib (p. 411)

So, their deities were multiple, but the Creator, the Provider, the Controller, and the Giver of
life was one.
The Sheikh mentioned that intercession (shafa‘ah) is of two types:

1. The Debied Intercession (ُ‫)ال َّشفَا َعةُ ْال َم ْنفِيَّة‬:

This is sought from others besides Allah in matters that only Allah can grant. This is the
belief of the polytheists. They think that intercession with Allah is like intercession with a
human ruler—where a minister or a close friend can mediate on someone’s behalf. They
believe that saints and angels can intercede with Allah just as a king’s advisor intercedes for
the people.

But Allah has completely denied this kind of intercession, as He says:

"O you who have believed, spend from that which We have provided for you before there comes a Day
in which there is no exchange, nor friendship, nor intercession. And the disbelievers—they are the
wrongdoers." (Surah Al-Baqarah, 2:254)

Thus, the intercession that polytheists assume can happen without Allah’s permission does
not exist at all on the Day of Judgment. However, intercession in the form of requesting
prayers from a living person who is able to supplicate is allowed. The Sahabah
(companions) used to ask the Prophet ‫ ﷺ‬to pray for them in both worldly and religious
matters.

For example, they asked him to pray for rain (Istisqa’) and to pray for their entry into
Jannah.

When the Prophet ‫ ﷺ‬mentioned that 70,000 people from his Ummah would enter
Paradise without reckoning or punishment, ‘Ukāshah ibn Mihsan ‫ رضي هللا عن‬said:

"O Messenger of Allah! Ask Allah to make me one of them!"

The Prophet ‫ ﷺ‬replied:
"O Allah, make him one of them."

And if a Muslim prays for his fellow Muslim, asking Allah to grant him righteousness in his
religion and worldly affairs, then he is interceding for him.
2. The Affirmed Intercession (ُ‫)ال َّشفَا َعةُ ال ُم ْثبَتَة‬:

This type of intercession only occurs by Allah’s permission and is granted to those whose
deeds Allah is pleased with—meaning the people of Tawḥīd (pure monotheism).

The Qur’an affirms this intercession:

"And how many angels there are in the heavens whose intercession will be of no benefit, except after
Allah has permitted it to whom He wills and approves." (Surah An-Najm, 53:26)

"And they do not intercede except for whom He approves." (Surah Al-Anbiya, 21:28)

"Who is it that can intercede with Him except by His permission?" (Surah Al-Baqarah, 2:255)

This means no one can intercede before Allah unless He grants permission. That is why
when the Messenger of Allah ‫ ﷺ‬is asked to intercede, he does not immediately begin
interceding. Instead, he first says:

"I will seek permission from my Lord, and He will grant me permission. He will then inspire me with
words of praise that I do not know now, and I will praise Him with those words while in prostration.
Then it will be said: ‘O Muhammad! Raise your head, speak—you will be heard, ask—you will be
granted, intercede—your intercession will be accepted.’”

This Hadith clearly proves that intercession only happens after Allah grants permission.
This intercession will be granted to:

• The Messenger of Allah ‫ﷺ‬

• The Prophets
• The Angels
• The Believers
 The Third Principe

The Shaykh says:

The Prophet was sent to people that differed from one another in their worship. Among
them were those who worshipped the angels. And among them were those who worshipped
the prophets and righteous people. And among them were those who worshipped trees and
stones. And among them were those who worshipped the sun and the moon. However, the
Messenger of Allaah fought against (all of) them and did not differentiate between any of
them. The proof for this is Allaah’s statement:

“And fight against them until there is no more fitnah (trial, i.e. Shirk) and the Religion is all purely for
Allaah alone.” [Surah Al-Anfaal: 39]

The proof of them worshipping the sun and the moon is Allaah’s saying:

“And among His signs are the night and the day and the sun and the moon. Do not prostrate to the
sun or the moon, but rather prostrate to Allaah who created them, if it is truly He whom you worship.”
[Surah Fussilat: 37]

The proof that they worshipped the angels is Allaah’s saying:

“And nor did he order you to take the angels and prophets as lords (besides Allaah).” [Surah Aali
‘Imraan: 80]

The proof that they worshipped the prophets is Allaah’s saying:

“And when Allaah will say: ‘O ‘Eesaa, son of Maryam! Did you tell the people: Take me and my mother
as gods besides Allaah?’ He will say: ‘Glory be to You, it is not for me to say what I have no right to say.
Had I said such a thing, You would have surely known it. You know what is in my inner self yet I do
not know what is in Your self. Verily, You re the All-Knower of the Unseen.’” [Surah Al-Maa’idah:
116]

The proof that they worshipped the righteous people is Allaah’s saying:

“Those whom they call unto (besides Allaah), they themselves seek the means of access to their Lord
as to which of them will be the nearest (to Him). And they hope for His Mercy and fear His Torment.”
[Surah Al-Israa: 57]

The proof that they worshipped trees and stones is Allaah’s saying:

“Have you then considered Al-Laat and Al-‘Uzzaa, and Manaat, the third other?” [Surah An-Najm:
19-20]

And also the hadeeth of Abu Waaqid Al-Laythee who said:

“We went out with Allaah’s Messenger to (the Battle of) Hunayn, and we had just recently come out of
Kufr (Disbelief). The polytheists used to have a lote-tree, which they would organize by and hang their
swords on (seeking blessings from it); it was called Dhaat Anwaat. So we passed by a lote-tree and
said: ‘O Messenger of Allaah! Make for us a Dhaat Anwaat, just as they have a Dhaat Anwaat?’”

—-------------------------------------------------------------------------------------------------------------

What must be understood is that when Allah sent the Prophet ‫ ﷺ‬to call creation to
worship Him alone, without partners, he found people scattered in their worship and
polytheism, each having their own deity. Allah says:

"And do not be of those who associate partners with Allah — those who split their religion into
sectsand became divided; each group rejoicing in what they have." (Ar-Rum: 31-32)

So among them were those who worshiped the sun and the moon, and among them were
those who worshiped angels, and among them were those who worshiped prophets, and
among them were those who worshiped righteous people, and among them were those who
worshiped trees and stones.

And the Messenger of Allah ‫ ﷺ‬declared them all disbelievers and fought against all of
them, making no distinction among them.

So it is not to be said:

• "This one worships angels, and the angels are honored."

• "This one worships prophets, and prophets have a great rank."
Rather, whoever worships anything alongside Allah is a polytheist (mushrik), a disbeliever
(kāfir).
For worship is a right that belongs only to Allah, and it is not permissible to direct it to:
• A close angel,
• A sent prophet,
• Or anyone else.

Allah says:

"And fight them until there is no more fitnah (shirk), and the religion is entirely for Allah alone."
(Al-Anfal: 39)

Then the Sheikh mentioned the verses that indicate the existence of shirk (associating
partners with Allah) through these things. He said:

• "And the evidence for the sun and the moon"—meaning the proof that some people
worshiped the sun and the moon—is the statement of Allah:

And among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun
or to the moon, but prostrate to Allah, who created them, if you truly worship Him. [Fussilat: 37].

Here, Allah forbids prostration to the sun and the moon and commands prostration to Him
alone, for He is the one who created them and is therefore the one worthy of worship.
Also, the hoopoe (hudhud) bird said about Bilqis (Queen of Sheba):

I found her and her people prostrating to the sun instead of Allah. [An-Naml: 24].

• The evidence that some people worshiped angels and prophets is found in the verse:

And he (Muhammad) would never order you to take the angels and the prophets as lords. Would he
order you to disbelieve after you have become Muslims? [Aal ‘Imran: 80].

This verse proves that some of the polytheists worshiped angels, while others worshiped
prophets.

• The evidence that some people worshiped certain prophets and righteous people is in the
verse:

And [beware the Day] when Allah will say, "O 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. If I had said it, You would have known it. You know what is within myself,
and I do not know what is within Yourself. Indeed, You are the Knower of the unseen. I said not to
them except what You commanded me—to worship Allah, my Lord and your Lord." [Al-Ma'idah:
116-117].

This verse indicates that shirk (polytheism) occurred with prophets—since ‘Isa (Jesus) ‫عليه‬
‫ السالم‬was a prophet—and also with righteous people, since his mother Maryam (Mary) ‫عليها‬
‫ السالم‬was among the pious.

• The evidence that some people worshiped the righteous is found in the verse:

Say, "Call upon those whom you claim [to be gods] besides Him; they do not possess [the power] to
remove harm from you or shift it elsewhere." [Al-Isra: 56].

"Those whom they invoke seek means of nearness to their Lord, hoping for His mercy and fearing His
punishment." [Al-Isra: 57]
These deities that are worshiped and invoked besides Allah themselves seek nearness to
Him, hope for His mercy, and fear His punishment—so how can they be worshiped instead
of Allah?! It has been said that this verse was revealed about those who used to worship the
angels, ‘Uzayr (Ezra), and the Messiah (‘Isa/Jesus).

It has also been said that there were some humans who worshiped jinn, but the jinn
embraced Islam while the humans remained upon their old religion.

• The evidence that some people worshiped trees and stones is the verse:

"So have you considered Al-Lat and Al-‘Uzza and Manat, the third—the other?" [An-Najm: 19-20].

Al-‘Uzza: A tree, or as some say, three acacia trees in the valley of Nakhlah.
Manat: An idol in Qudayd, venerated by the Aws and Khazraj tribes.
Al-Lat: A white stone in Ta’if, with a shrine that had curtains and caretakers. Some said that
Al-Lat was originally a man who used to prepare sawiq (a type of food) for pilgrims, and
after his death, people venerated his grave (3).

• The evidence from the Sunnah regarding the worship of trees is the hadith of Abu Waqid
Al-Laythi ‫رضي هللا عنه‬, who said:

"We went out with the Prophet ‫ ﷺ‬to (the Battle of) Hunayn," meaning when they traveled with the
Prophet ‫ ﷺ‬from Makkah to Hunayn to fight Hawazin. He said: "And we were new in Islam,"
meaning that they had recently accepted Islam because they were from those who embraced Islam at
the Conquest of Makkah. He said: "And the polytheists had a lote tree around which they would
gather and to which they would hang their weapons; it was called Dhat Anwat. We passed by a lote
tree and said, 'O Messenger of Allah! Make for us a Dhat Anwat just as they have a Dhat Anwat.'"

That is, make for us a lote tree to which we can hang our weapons—al-nawt means hanging
—and seek blessings from it. This was due to their ignorance and their recent departure
from disbelief, as they had not yet completely rid themselves of its roots and foundations.
For this reason, the Prophet ‫ ﷺ‬spoke to them harshly, saying: "By the One in Whose hand
is my soul, you have said just as the people of Musa said: 'Make for us a god just as they have
gods.' [Al-A‘raf: 138]. Indeed, these are the ways (of those before you); you will certainly
follow the ways of those who came before you." He said this so they would take heed, be
cautious, and realize that such an act is shirk (associating partners with Allah) and
falsehood.
 The Fourth Principle

The Shaykh said:

The polytheists in our era are more severe in their (committing of) Shirk than the first
polytheists (during the Prophet’s time). This was since the first polytheists used to ascribe
partners to Allaah at times of ease and worship Him sincerely during times of hardship.
However, the polytheists in our era constantly commit Shirk in times of ease as well as in
times of hardship. The proof for this is Allaah’s statement:

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But
when He brings them safely to land, behold they give a share of their worship to others.” [Surah
Al-‘Ankaboot: 65]

—-------------------------------------------------------------------------------------------------------------

This means that shirk varies in severity, and some forms are worse than others. Likewise,
disbelief also differs in levels. The atheists who deny Allah completely are more severe in
disbelief than those who affirm His Lordship while still committing shirk. Also, the one who
calls to disbelief and prevents others from the path of Allah is worse in disbelief than the
one whose disbelief is limited to himself.

The polytheists of today are more severe in their shirk than those of the past. The reason is
that the earlier polytheists would commit shirk in times of ease, meaning when they were
in comfort and tranquility, but in times of hardship, they would sincerely turn to Allah
alone. This is what Allah has mentioned in many verses, such as:

"And when they board a ship, they supplicate Allah, sincere to Him in religion." (Al-‘Ankabut: 65)
He is the One Who enables you to travel through land and sea. And it so happens that you
are on ships, sailing with a favourable wind, to the passengers’ delight. Suddenly, the ships
are overcome by a gale wind and those on board are overwhelmed by waves from every
side, and they assume they are doomed. They cry out to Allah ˹alone˺ in sincere devotion,
“If You save us from this, we will certainly be grateful.”(Yunus: 22)

And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He
delivers you to the land, you turn away. And man is ever ungrateful." (Al-Isra: 67)

As for the polytheists of our time, their shirk is constant—may Allah protect us—both in
times of ease and hardship. In fact, they may even be more engaged in shirk during
hardship than in ease. This indicates—may Allah protect us—the extent of their attachment
to those they revere and worship. This is well known about the polytheists who claim
affiliation with Islam, such as the Rafidah. It is reported that in times of distress, they
increase their cries for help from ‘Ali and Husayn (may Allah be pleased with them).
Similarly, the grave worshippers, such as the devotees of Al-Badawi and others in Egypt and
elsewhere, when faced with calamities, call upon those they deify among the dead.

The Shaykh (may Allah have mercy on him) also mentioned another aspect of the severity
of the shirk of later generations in Kashf al-Shubuhat:

‘’The earlier polytheists called upon beings who were close to Allah—whether they were prophets,
saints, or angels—or they invoked trees and stones that were obedient to Allah and not rebellious
against Him. But the people of our time call upon, alongside Allah, some of the most corrupt
individuals—people about whom even their followers narrate acts of immorality, such as fornication,
theft, abandoning prayer, and other sins. To believe in a righteous person—or even in something that
does not disobey, like wood and stone—is lesser in gravity than believing in someone whose
wickedness and corruption are witnessed and well known."

Among them are disbelievers and atheists, such as Ibn Arabi al-Tai, the leader of the
Ittihadiyyah (pantheists), whom some people exaggerate in glorifying and even deify!
There is no doubt that those who exaggerate in their veneration and love for beings that
have a basis in religion—such as angels, prophets, and righteous people—are in lesser
misguidance and shirk than those who exalt some of the wicked or atheists. This shows the
extent to which shirk has infiltrated the ummah.

The Shaykh is referring to the polytheists among those who claim to be Muslim, such as the
Rafidah and the Sufi grave-worshippers, who have taken certain graves as idols, making
pilgrimages to them, circumambulating around them, and seeking aid from their
occupants, both near and far, especially in times of hardship—may Allah grant us safety and
well-being.

Thus, a Muslim must fear shirk and ask his Lord to protect him from all of it, for shirk has
dominated many of creation, both past and present. For this reason, Ibrahim al-Khalil
(peace be upon him) said:

"And keep me and my sons away from worshiping idols (35). My Lord, they have led many people
astray. So whoever follows me, he is of me; and whoever disobeys me, then indeed, You are Forgiving
and Merciful (36)." [Ibrahim: 35-36]

And may Allah's peace and blessings be upon our Prophet Muhammad.