In the first part, we learnt that how much Allah subhana watalah disliked that one associate others in His worship and how it nullified their deeds. Now in this part we will study that it similarly displeases Allah, the Majestic and High, if any angel or Prophet is drawn closer to His worship.

Sheikh rahimullah’s saying “….neither any angel brought near nor any Messenger  sent” : the angel brought near – this is the most excellent one from the angels that is Jibreel alaihis’salaam, and the bearer of the Throne. Similarly, the Messenger sent – such as Prophet Muhammad ﷺ, and Esa, Nooh and Ibraheem alaihis’salaam, those who were firmest in resolve. He is not pleased that anyone should be associated with Him, even if it be one of the most excellent of angels or mankind.

So how about the other people who are His righteous servants but their status is less in excellence then Prophets and angels. This is the refutation of those people who claim that they take the righteous people and beloved servants of Allah as intercessors with Allah, in order to draw them close to Him, just as the people of days of ignorance used to say:

الا لله الدين الخالص والذين اتخذوا من دونه اولياء ما نعبدهم الا ليقربونا الى الله زلفى 

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.”

دیکھو خالص عبادت خدا ہی کے لئے (زیبا ہے) اور جن لوگوں نے اس کے سوا اور دوست بنائے ہیں۔ (وہ کہتے ہیں کہ) ہم ان کو اس لئے پوجتے ہیں کہ ہم کو خدا کا مقرب بنادیں۔ 

Otherwise they believe that those whom they took, they donot create, and they do not give provision and they do not posses power over death nor life nor day of resurrection. Rather, their intention was to take them as the intermediaries with Allah, the Mighty and therefore, they directed some worship towards them to draw them closer, so they made sacrifices and vows for the graves, they supplicated for the aid and called upon the dead.

The shirk of some people nowadays goes even further than the shirk of people in the past, because they direct some acts of worship to something other than Allah, calling upon them and asking them for help even at times of distress. We ask Allah to keep us safe and sound.

When people visit the grave of someone in order to ask him, or his spirit, to recommend to Allah to grant us wishes, do they think that the dead person recognizes them, or hears them, or knows the likely results of granting their wishes? If we answer in the affirmative, then we are claiming that the dead person is given something superior to what living people have. Otherwise, on what basis would he recommend to Allah to grant us our wishes?

Furthermore, what need is there for such recommendation? Is it needed by Allah or by ourselves? Do not people realize that Allah knows everything about them? If they do their supplications to Him directly and earnestly, believing that He alone can grant their wishes then what use is the recommendation of the dead people. Can anyone claim that Allah needs such a recommendation in order to decide whom He should help?

To entertain such a thought even for the briefest of moments is a great affront to Allah. Allah tells us in Qur’an:

“….Pray to me and I will answer your prayers….” (Al-Ghafir 40:60)

When we pray to Allah to do something for us, we are actually declaring that He is our Lord and the Lord of all worlds. This declaration, when meant seriously and honestly, is sufficient to get our prayers answered. Indeed, Allah answers the prayers of those who do not believe in Him, if they turn to him in sincerity. This is because of the fact that at the moment when they pray to Him, they make a declaration of recognition of his Lordship. This being the case, what use is an intermediary?

From another point of view, those pious people are dead. Let us not forget the authentic Hadith which tell us :

“When a human being dies, all his actions come to an absolute end except in one of three ways: a continuous act of charity, a useful contribution to knowledge or a dutiful child who prays for him. “

If you examine this Hadith carefully, you realize that we are in a position to benefit the dead by praying for them, while they are in no position to benefit us. There is no question about it. When a person visits a tomb of a dead person and asks the deceased to intercede with Allah on his behalf, he is guilty of associating partners with Allah. He is making that dead person a deity, on a junior or senior level. That cannot be countenanced in any way. That is direct opposition to the teachings of the Prophet who has taught us to worship Allah alone and to purge our thoughts, concepts and practices of all traces of polytheism.

Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha


Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen

Intercession through Prophets and Auliyas






The Second Matter (Part -1)  – Negation of Shirk

20 thoughts on “CHAPTER 2: NEGATION OF SHIRK (PART 2)

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