Kashf ash-Shubuhat fit-Tawhid, PART-4

Insha’Allah we’ll continue discussing some points or some explanatory notes on the book “Kashf ash-Shubuhat.” The last thing that we talked about was the idea that some people try to propagate or try to spread that the Mushrikin at the time of the Prophet (saws) didn’t actually believe in Allah, or the existence of Allah, or that they didn’t even believe Allah existed or created anything or any of these types of Tawhid, which we call Tawhid ar-Rububiyyah. More importantly, we talked about the dangers of saying this, so someone might say what’s the problem if we say that Quraysh who were kuffar, that they didn’t believe in the existence of Allah, and the Prophet (saws) came to teach them this. 

What’s the problem of saying this, and we talked about the dangers of that idea and that the real danger in this idea is that, we know that the Prophet (saws) was sent by Allah to teach the people what they needed to learn, so and what he came with was the Tawhid that was needed by the people, or that the people didn’t have at the time. So, we know also based upon that, that if Allah judged on the people at the time of the Prophet (saws), that they were disbelievers or kuffar, or that they were polytheists or mushrikin, that the Prophet (saws) came to bring the people away from that.

So, this is where we see the danger in saying that at the time of the Prophet (saws), the people didn’t believe in Allah at all, because then what this would lead us to say is that the Prophet (saws) didn’t come to teach people to stop making Shirk and to worship Allah Alone, but what he actually came to do, was to teach people about the existence of Allah. If we accept this idea, then the next logical step is that we would say that, as long as someone believes in the existence of Allah, and that Allah created everything, and He is the Sustainer and the Provider, and these types of Tawhid, that we called Tawhid ar-Rububiyyah, that Allah is the Lord, then after that, whether the person worships Allah or not, or whether her worships Allah Alone or something with Him, that this wouldn’t affect their Islam, and it wouldn’t affect their status in the Hereafter.

So, this is the danger in the claim that Quraysh didn’t believe in Allah at all, what we’re saying is that the Prophet (saws) was sent for a completely different reason and that the situation at the time of the Prophet (saws) was a situation that was completely different than reality. Alhamdulilah, we discussed some of the evidences that they use to try to prove this, we mentioned four or five Ayat from the Qur’an and how they try to use these things as evidence to say that they disbelieved in Allah or they used to dispute the existence of Allah, or they disbelieved in Ar-Rahman, or that most of them wouldn’t believe in Allah to begin in and so on, and we discussed how they used them and the refutation or response to these arguments.

So, the next thing we’re going to discuss, is that the author he said:
“And this Tawhid, it is the meaning of your statement, La ilaha ila Allah because the ‘Ilah’ or the God is the One who is Sought out for these matters”.
So, meaning the types of Tawhid we talked about.

And:

“Whether this person is an Angel or a Prophet, or a Wali, or a saint, or a Salih person, or a tree, or a grave or jinn or something else. They didn’t intend by the word Ilah that He was the One Who Created and the One Who Provided and the One Who Sustained, because they knew that was for Allah Alone. As was mentioned before (meaning the evidence that were presented before) and at the time of the Prophet (saws), what they meant when they would say the word Ilah was the same thing that was meant by people nowadays (time of the author) when they would say the word “Sayyid” (or Master).”

So, people often would, in his time, and we see it nowadays with groups of Sufis, that they’ll label people who they go to the graves and worship them, they’ll label them as “Sayyid”.

Then he says:

“So, the Prophet (saws) came to them, calling them to the word of Tawhid, and it is “La ilaha ila Allah.”

So this is what the author said on this topic, so what we need to take from this or what we can call this section is that the Mushrikin, they knew the meaning of La ilaha ila Allah, they knew the actual true meaning of La ilaha ila Allah and this is why as we’ll see soon and we’ll talk about in the future as well, why when they were called to say La ilaha ila Allah, they refused because they knew what it entailed. They knew that by saying this, they were accepting something that was larger than just a statement, it actually had a general meaning and it had an effect on their daily lives, and what they would be able to do, and what they wouldn’t be able to do.

So, this is what we’ll talk about today, is this statement of the author. So, what we can say first is that, the “Ilah” or the God according to Ahlu Sunnah wa’l Jama’ah, it means anything that is worshipped, or it means anything that is intended with any act of worship, whether it’s Salat or Zakat, or Hajj, or Fasting, or giving Sadaqah or making an oath, or slaughtering, or any type of act of worship. So, this is the meaning of the word “Ilah”, according to Ahlu Sunnah wa’l Jama’ah.

But if we look to the word of “Ilah” or the word of God according to the other groups, within Islam, or some that have actually left Islam, whether it’s the Ash'ariyyah or the Jahmiyyah, or the Mu’tazillah, or the Rafidah and others. What they say is that the meaning of the word “Ilah” is the same as the word “Rabb” or same as the word “God”. So, what that means is they say that, according to that, this comes back to what we talked about a few weeks ago, that anyone who believes Allah exists, then that’s sufficient for them to be Muslim, then they would be sufficient for them to enter Jannah and to keep them away from the Fire. So, this is the meaning of “Ilah” according to Ahlu Sunnah wa’ Jama’ah.

The next thing is, when we say “La ilaha ila Allah”, what does this mean?

Well if we understand the word “Ilah”, and we understand what an actual “Ilah” or God is, then we come to understand what the meaning of “La ilaha ila Allah” is, meaning that “There’s nothing that’s truly worthy of worship or worthy of worship at all except Allah.”

So, this is the definition of “La ilaha ila Allah”, according to Ahlu Sunnah wa’l Jama’ah, but if we look to the meaning of “Ilah” or “La ilaha ila Allah”, according to the Ash'ariyyah, or the Jahmiyyah, or the Sufis and the Rafidah and the people who worship graves and the like, then we see that, what they mean by the word “La ilaha ila Allah”, or that statement, that there’s no one who’s able to create except Allah. So, this again it comes back to the idea that they’ve restricted the word “Ilah”, to have a different meaning than what it actually means according to Ahlu Sunnah wa’l Jama’ah.

Another definition, that’s also becoming more widespread, and it’s a sad state of affairs when it’s becoming widespread is according to philosophers or people they call “Ahl-Qalam” or these types of people who try to take on a philosophical understanding of Islam and they go away from the Qur’an and the Sunnah, what they say “La ilaha ila Allah”, means is that “There’s no God in existence, except Allah”. Obviously, this would the height of disbelief, to say that there’s actually no God in existence except Allah. So, it could be that they’re saying that everything is Allah and we know that this is a type of belief that’s out there, even according to some people who attribute themselves Islam, they say, everything around us and everything in existence is Allah, we seek refuge from Allah in this type of belief. So, this is the first part of what the author mentions, so he’s talking about the meaning of “La ilaha ila Allah”, and obviously we need to understand what the word “Ilah” means, in order to understand that as well. 

The next thing that the author says:
“And what is meant by that statement isn’t just the mere saying that statement”,

So, meaning what is meant by “La ilaha ila Allah”, isn’t just saying “La ilaha ila Allah.” Just saying it, in and of itself isn’t what is meant, or isn’t what Allah sent the Prophet (saws) to teach the people. We know this as well, because when the Prophet (saws) came to Quraysh, and he called them to “La ilaha ila Allah”, they didn’t say it. Even though it was leading to people leaving the religion, and they were losing their power, and eventually it led to war and the taking of their wealth and so on, and all these things were happening, and all they had to say was just say it on their tongues, and say “La ilaha ila Allah”, but they knew that this wasn’t what was meant by it. They knew that this wasn’t the point of saying “La ilaha ila Allah”, it was a statement yes, but every statement has a meaning, and every meaning, there’s a point behind the meaning, it isn’t just a sound that comes out of your mouth, there’s something that follows it, there’s a belief behind it, there’s actions that are behind it.

So, when you say a statement, to say that “well I said the statement so every benefit from it I get”, this is something that’s completely incorrect. Even the kuffar of Quraysh at the time understood this.

So, then the author continues, and he says:
“Even the ignorant people of the Kuffar at the time, knew that the intention of this was to only worship Allah Alone, and to disbelieve or to disavow oneself from everything besides Allah.”

Meaning, they knew this was the meaning of the statement “La ilaha ila Allah.”

Then, the author mentions the verse in Surah Sa’d, when Allah said,

“For when he said to them, “Say La ilaha ila Allah”, they replied, “Has he made the Aliha (all the things that we worship) into One God? This is something very strange.” [38:5]

And then he continues, the author he says:

“So, if you know that the ignorant people from the disbelievers of Quraysh, knew this meaning, then it is something extremely strange about someone who claims to be upon Islam and he doesn’t know the meaning of this word, the same level that the ignorant people of the kuffar knew the understanding of this word. Rather, he thinks that just saying the word on his tongue, and not having any belief behind it, this would be sufficient for being accepted. And the smart one from amongst them [meaning these people who claim to be on Islam now and, but they don’t actually understand what Islam really is], would say that, it means that “no-one Creates or Sustains, or does any of these types of things except Allah.”

So, he’s saying, the majority of people think it just means saying it with your tongue, as long as you say it with your tongue, that’s sufficient to be Muslim. But the smart one amongst them, and we’ll see how it’s actually not smart, thinks that it means as long as you believe that only Allah creates and sustains, that’s sufficient.

So, then he says:
“So, there is no good in a person who the disbelievers of Quraysh were more knowledgeable about the meaning of “La ilaha ila Allah” than him.”

So, we see from this, how there are some people who would claim Islam, and claim to be calling to Islam and following Islam, but if we look at what their understanding of “La ilaha ila Allah” is, and “La ilaha ila Allah”, it’s not something that is a deep context in the religion that would take after amounts of study, this is when you would come to learn about “La ilaha ila Allah”. It’s the first thing that you say when you enter into Islam, we say it daily, we say it in every Salat, it’s the most basic aspect of Islam.

So, he’s saying that there are people who claim Islam, but they know less about the meaning of “La ilaha ila Allah”, then the disbelievers in the time of the Prophet (saws) actually knew about the meaning. So, this is what the author says, so the author mentioned a number of people, he mentioned those who think that this statement is just something that’s said upon the tongue and they don’t know anything about the meaning of it. Then, he mentioned another type of people, that they believe it has to do with whether Allah created or not, or whether Allah exists or not.

So, the ones who say that it’s only on the tongue, so they’ll take certain ahadith, and they’ll say that, “The Prophet (saws) said, whoever says La ilaha ila Allah will enter Jannah”, or “Whoever’s last word in the dunya is La ilaha ila Allah, will enter Jannah”, or that the Prophet (saws) said, “I used to go to the markets and say, ‘say La ilaha ila Allah, and you’ll be successful.”

They’ll use these types of statements and say, anyone who says La ilaha ila Allah regardless of what they believe, regardless of what they say on their tongue, regardless of what they do with their actions, this is sufficient for the person to be Muslim and enter Jannah.

All we need to refute this idea is that we say, what was the state of the hypocrites at the time of the Prophet (saws)? Allah said about them,

“Indeed the polytheists are in the lowest depths of the Fire, and you’ll never find any helper for them.” [4:145]

So, we see from this, we know that the Munafiqun, they used to say La ilaha ila Allah on their tongue, they used to perform the Salat, some of them would give Sadaqah, they would go out and some of them would actually perform Jihad, but not only are they in the Fire, they’re in the lowest part of the Fire and what is the reason for this? Because the Iman wasn’t in their heart.

So, anyone who tries to use these ahadith talking about the virtues of La ilaha ila Allah or the ruling of someone who says La ilaha ila Allah, just by the statement, then all we need to say in how they’re wrong in their understanding if they say that, all that is this statement, is the condition of the Mushrikin at the time of the Prophet (saws) or the Munafiqin at the time of the Prophet (saws). Because if we say that, we only stick to the outward phrasing of these hadith and say that, whoever says it, that’s all that’s needed, doesn’t matter what they do, doesn’t matter what they believe, then according to that, the Munafiqin would be in Jannah, and they would be at the same level of Iman as all of the rest of the people, because they’ve said what you need to do, or they’ve said what you need to say, in order to be Muslim and fulfill all of those conditions. So, this is the first group, or the way to refute the first group or argue against that first understanding.

The second group is those who think that as long as you understand “La ilaha ila Allah”, in your heart or in your mind, then this is sufficient to be Muslim. If this was the case, then what other group was around at the time of the Prophet (saws) that would have been Muslim by having this understanding?

We just talked about them, Quraysh, because they knew, they knew the meaning of La ilaha ila Allah, that’s why they wouldn’t say it. So, we know obviously that if all that was meant was just understanding it, then what was the point of saying it then, they refused to say it and the Prophet (saws) led to fighting them to say it, so obviously we know that just knowing the meaning isn’t sufficient, and just saying it with your tongue isn’t sufficient as well.

And the third type that he mentions, is those who say that believing in Allah and saying that only Allah created the heavens and the earth, and is the One who sustains, this is sufficient for the person to be Muslim. In order to refute this idea, then we would say that, there’s a difference between saying that “Allah is the Rabb”, and “Allah is the Ilah”, or that we accept Allah as our Lord and we accept Allah as our God. There’s a difference between these two, and one of the evidences for this is when Allah said,
“Say: I seek refuge in the Lord of the people, the King of the people and the Ilah of the people.” [114:1-3]

So, Allah differentiated between these, not that it’s a different entity, Allah is all three of these, He’s the King over the people, He’s the God of the people and He’s the Lord of the people, but these are different characteristics. So, someone may accept Allah as their Rabb, but they won’t accept Him as their Ilah, so just saying “I accept Allah created everything, so that means that I accept Him as my God or as my Ilah”, it’s a completely false statement, because there’s a difference between the two. You can’t have one and not the other.

So, this is just a few comments on this that the author mentioned.

The next thing that the author says, is he says that:
“If you know what I mentioned to you (all the things that have been discussed; Shirk and Tawhid) and you know it with your heart, and you know that Shirk, or making Shirk, or associating someone with Allah, which Allah said about, “Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives everything less than that to whom He pleases and whoever sets up partners in worship, indeed he has invented a tremendous sin.” [4:48]

So, he (the author) says: 
“If you come to know all these things that we’ve talked about, and you know that Shirk is the thing that Allah said this about, that He won’t forgive Shirk, but he’ll forgive everything that is less than that, and you know that the religion of Allah which He sent the Prophets with, from the first one until the last of them, and it’s the religion that Allah won’t accept anything or a religion other than it from anyone and you know that the majority of the people are ignorant about these issues, then this leaves you two points of benefit…”

So, what he’s saying is that, if we see that not having Shirk with Allah and not performing Shirk, or performing Shirk, is the thing that Allah said he won’t forgive and that staying away from Shirk is the religion of Allah and the religion that He sent all of the Prophets with, and that this is the only religion that Allah will accept from anyone, and he won’t accept any religion other than this from the people, then if we know this, there’s two things we can take away from this, or two benefits we should see in this.

The first he says is:

 “Being happy or being elated about the virtue and the mercy of Allah, and Allah said: “Say: in the bounty of Allah and His Mercy, therein let them rejoice, that is better than what they amass.” [10:58] And it also should give you extreme fear.”

So, what the author’s saying here is that, if we see the benefits of knowing the meaning of “La ilaha ila Allah”, and how the vast majority of the people, first of all don’t even claim to be Muslims and then the people who do claim to be Muslim, the vast majority of them won’t actually know the real meaning of “La ilaha ila Allah.” If we learn the real meaning of “La ilaha ila Allah” and we see how important it is, and we’re able to understand what that actually entails, we should have two things on our mind.

First of all, we should be extremely happy with the Mercy that Allah and the virtue that He gave to us, because He let us come to this understanding, and come to learn this about our religion, and learn this about what He sent His Prophets with. The second thing would be that we should have a lot of fear about this issue.

So, the first one is clear, he mentioned a verse from the Qur’an to explain this or to prove this that the virtues and the mercy of Allah is something that we should be very happy and thankful for, and the second thing is having a lot of fear.

So, what does this mean when we say that we should have a lot of fear that the majority of people haven’t even learned this, so obviously it’s something that’s easy to fall into, so we can have a lot of fear, knowing that could have been us, that could still be us, something could come along and lead you astray from the correct meaning of “La ilaha ila Allah”. Someone could come and start bringing you misconceptions, and if you’re weak, you might be fooled by then, or you might start following them out of just a weakness of Iman, or whatever the case may be. So this should also keep us very diligent in staying away from acts of Shirk and types of Shirk. So, this is what he meant when he said that we should be grateful as well as afraid.

Another issue to mention here is that Allah mentioned in this verse that He doesn’t forgive any type of Shirk, and everything less than that, He would forgive. So, there’s two points here:

First of all, if someone does a major act of Shirk, and this is what we talked about in the last series, and the series before that, someone worships other than Allah with a clear act of worship, they pray to other than Allah, they fast for other than Allah, they slaughter for other than Allah, they rule with the laws other than the laws of Allah. They do something that is a major act of Shirk, this is something that there’s a consensus that it would never be forgiven. So, if someone dies upon this, then they would die as a non-Muslim and they would remain in Jahannam forever. The issue, or where there’s a dispute is, when it comes to minor Shirk, and we haven’t gone into minor Shirk very much, we’ll talk about it in some other lessons, but if someone performs an act of minor Shirk, and they die before they repent from that, is this something that Allah would forgive, or would it require some punishment in the Hereafter, whether in the grave or Jahannam, in order for it to fall off a person or to be forgiven of or to be expiated off a person, so, this is a matter of dispute. So insha’Allah, we’ll talk just a bit about this now.

So, the vast majority of scholars say that the only types of Shirk that won’t be forgiven is major shirk, so if someone does an act of minor shirk, or they make a statement of minor shirk, or they have something in their heart that’s minor shirk, that this is something that Allah may forgive, He may punish them for it, but it doesn’t necessarily require for them to be punished in the Hereafter, before it would be cancelled out off of them. This is the vast majority, that they take this opinion, but there’s also another opinion, a minority opinion that states that it isn’t forgiven, and it would require punishment in the Hereafter in order for it to be cancelled out off of a person. So, they say is that when Allah said,

“Allah doesn’t forgive that any Shirk be performed with Him.” [4:116]

What is meant here by the Shirk, is major Shirk, it doesn’t mean minor Shirk, and they said that the context of the verse, it’s being mentioned in the context of talking about disbelievers and the disbelievers in the time of the Prophet (saws), and just disbelievers in general, so it’s talking obviously about things that took someone out of the realm of Islam or prevented them from entering into Islam to begin with. So, this would be the meaning of the verse, that Allah wouldn’t forgive this type of Shirk, or would only hold the person on major shirk, and minor shirk is something that could be forgiven.

They also used the hadith of ‘Ubadah ibn Samit that he said, it’s a long hadith, but he said, “We swore allegiance, or we pledged allegiance to the Messenger of Allah (saws) that we wouldn’t perform zina, or we wouldn’t perform fornication, or we wouldn’t perform any acts of Shirk with Allah, but then whoever did anything from that, and then the Hadd [punishment of the dunya] was implemented upon him, then it would be a kaffarah, or an expiation for him, and if Allah covered that and shielded him, and didn’t let people know about that in the dunya, then if Allah wills, will punish him and if He wills, he will forgive him.”

That hadith is narrated by Imam Muslim in his Sahih, and Imam Ahmad in his Musnad, so obviously it’s an authentic hadith, so what they said is that, here the Prophet (saws) obviously isn’t talking about major shirk because major shirk, it doesn’t matter what happens to you in the dunya, you would die as a non-Muslim, so there’s no expiation or kaffarah for major Shirk in the dunya, so obviously the Prophet (saws) isn’t talking about this type of Shirk. The type of Shirk he would be talking about is the minor Shirk, so they say, the ones who argue this, they say this is evidence that performing an act of minor Shirk should be left up to Allah whether He will forgive you or not, and that it would be similar to performing zina, or stealing, or drinking alcohol, or the other types of major sins. So, this is the way they argue this, and they use some other evidences as well and it’s the more widespread opinion.

So, if someone wanted to look into this on their own, the majority of the discussion they would find would be on this, so I won’t go into that into too much just because arguments are much easier material to find.

The second opinion is that they said if you perform major Shirk, with minor Shirk, it wouldn’t be forgiven with Allah, and the person would be required to be punished in the Hereafter before that sin would be taken off of them, and the argument that they use, is they use the same verse, so Allah said,

“Allah doesn’t forgive that any Shirk be performed with Him.” [4:116]

If someone performs major shirk, have they performed shirk? Yes, they have. If someone performs minor Shirk, have they performed Shirk, yes, they have. So, Allah didn’t differentiate between the two, He didn’t say whoever performs major shirk or whoever worships other than me, he said indeed Allah won’t forgive that shirk be performed with him and he didn’t specify a specific kind, so this is the first evidence. So, you can see how they both used the same verse, but it’s a different interpretation of the verse. They also use the hadith that was narrated by Imam al-Tirmidhi, that the Prophet (saws) said, mentioning that what Allah said, so it’s a hadith Qudsi, or it’s a hadith in which the Prophet (saws) is narrating a statement of Allah, so it says,
“Abu Dard said or he reported the Messenger of Allah (saws) mentioned that, Allah said about himself, that if you were to come to me with the amount of the whole earth in sins, and then you came to me with not associating anyone with me or anything with me, then I would come to you with its amount (meaning amount of the Earth) with forgiveness.”

This hadith was also narrated by Imam Muslim as well. So, they argue that here the Prophet (saws) when he was mentioning about Allah, again in this hadith it was a general statement, it didn’t say major shirk, it didn’t say minor shirk, it didn’t say “if you came to me as a Muslim”, because if it said that then we would know that obviously it’s only referring to major shirk. But “if you came to Me, not associating anything with Me at all”, the word ‘anything’, if someone associates anything with Allah in a minor way, have they associated something with Allah? They have, so just like with something major.

So, technically, it would fall under the meaning of this hadith as well. Then they mention a number of other statements of the Prophet (saws) arguing this point, that what is meant by this Shirk that won’t be forgiven is any type of Shirk, whether it’s major or minor, and like we said, this is a minority opinion, it was the opinion of Ibn Taymiyyah and also the opinion of Ibn Qayyim and it was the opinion of a number of the Imams of the Najdiyyah da’wah, so Muhammad ibn ‘Abdil-Wahhab and some of the statements that he said and Abdur-Rahman ibn Qasim and some of the others.

So, even though it is a minority opinion, it’s definitely an opinion amongst Ahlus-Sunnah wa’l Jama’ah, so it isn’t an opinion someone might say this is an extremist opinion, or it’s going too far, or that it’s the opinion of the khawarij, or the opinion of people who are too strict on Muslimin, but in reality, many scholars of Ahlu Sunnah wa’l Jama’ah have taken this opinion, they have clear evidence from the Qur’an, and clear evidence from the Sunnah. So, even if someone doesn’t agree with the opinion, this is a type of opinion where even if someone was to say I don’t agree with it, it’s within the realm of Ahlu Sunnah wa’l Jama’ah and it’s within the realm of an acceptable opinion, and it’s not something that we would that this is going too far, or this is unacceptable within the religion of Islam and myself, I’m convinced by which is the stronger opinion, but it’s important to know the second opinion.

Even if you don’t agree with it, it shows how extreme or what a dangerous thing minor Shirk is, because if someone actually said or interpreted the evidence to be that it’s actually never forgiven, and you will be punished regardless if you die upon that. Then this shows how it is definitely worse than major sins, to the point where if someone interpreted the evidence like I said that it wouldn’t be forgiven. So, regardless of what opinion you’re convinced by, the takeaway point for that is that it’s definitely a dangerous thing. 

Kashf ash-Shubuhat fit-Tawhid #4 [Transcribed] - By Shaykh Haytham Sayfaddeen

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