ORIGINS OF SHIRK & FUNDAMENTALS OF TAWHEED - Part I of III
Sheikh Sayyid Ahmed Saeed Al-Kazmee
Sheikh Sayyid Ahmed Saeed Al-Kazmee
PREFACE
This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, in so far as the belief in seeking assistance from Allaah (swt) through great Prophets and Awliaaullaah is concerned.
Sheikh Sayyid Ahmed Saeed Al-Kazmee was a great Aalim, Scholar and specialised in the field of Hadeeth and Tafseer Al-Quran, to which he made a voluminous contribution. He earned the title of "Ghazzalee-uz-Zamaan" or "The Ghazzalee of the Age". In this treatise, he clearly distinguishes between "Shirk" and "Tawheed". He does so in an extremely simple manner, so that all Muslims are able to understand. This policy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, man or woman.
The aim of the writer is not one of trivial argument and discussion based on heresy, rather, it is to make the public aware and to educate them on practises followed by the first generation of Muslims, yet these practises are mocked by a few "enlightened Modern-day" Muslims.
May Allaah (swt) assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islaam. Aameen.
Bismillahir Rahmaanir Raheem
THE UNITY OF ALLAAH (SWT)
The Being of the Almighty Allaah (swt) is indeed One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allaah (swt) is One and is actually Present. Those who are Allaah-conscious do not desire an explanation on this subject of Tawheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language which is as follows:
"Al Ashyaa'u tu'rafa bi azdaadihi"
"Objects are indeed understood by its opposites."
"Objects are indeed understood by its opposites."
For example, peace can only be understood and appreciated by that person who has felt and experienced anxiety. That person though who has not felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tawheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tawheed.
The Almighty Allaah (swt) has in fact very clearly explained the action Shirk and Tawheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tawheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islaam.
THE MEANING OF TAWHEED
The meaning of "Tawheed" is to believe that there is no Partner to Allaah (swt) in His Being and in His Attributes. In other words, how Almighty Allaah (swt) is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allaah (swt), among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.
THE DIFFERENCE BETWEEN TAWHEED AND SHIRK
After we have understood the meaning of Tawheed, the natural question that arises is, if knowledge which is one of the Attributes of Allaah (swt) is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allaah (swt). If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allaah (swt). If we ascribe this attribute for another individual will we again be guilty of Shirk?
THE DIFFERENCE
No! Dear Muslim Brothers and Sisters do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allaah (swt) possesses the Attribute of "Living", yet He has, also through His Mercy, bestowed upon His Creation this very quality. The attribute of living though which we relate to ourselves is not the same Attribute of Living as we relate to Allaah (swt). The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allaah (swt). The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Attribute of Living is Eternal and non-bestowed.
If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islaam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.
HAS THE ALMIGHTY ALLAAH (SWT) GIVEN MAN POWER AND AUTHORITY?
The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allaah (swt) Possesses Power and Authority. We also know that He has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allaah (swt) Possesses Power and Authority, yet, although possessing these Attributes, He is not subservient to anyone, neither have these Attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allaah (swt), and these attributes are not his, rather they have been bestowed upon him by the Almighty Allaah (swt).
THE KNOWLEDGE OF THE ALMIGHTY ALLAAH (SWT) AND HIS SLAVE
This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allaah (swt) possesses these Attributes and so does the slave. No one has given these Qualities to Allaah (swt), whilst the slave, on the other hand, has been accorded these attributes by Almighty Allaah (swt). This is, in fact, one of the clear differences between the Almighty Allaah (swt) and His slave.
We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by the Almighty Allaah (swt), then this belief cannot be labelled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allaah (swt), and then this belief cannot be termed Shirk.
At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the Idol worshippers who also believe that their Idols have been given these amazing powers by Allaah (swt). Are they not using the very same principle, which we are applying?
The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allaah (swt), they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allaah's (swt) Authority.
They began to believe that although their Idols were a creation, Almighty Allaah (swt) had given the Idols Divinity and total "God-head". They believed that after creating their Idols, there was now no need for submission towards Almighty Allaah (swt) to complete (Allaah forbid!) because their Idols could do whatever it wished, even if Almighty Allaah (swt) had not commanded it to do a certain thing. The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Almighty Allaah (swt).
DIVINITY CANNOT BE GIVEN
Indeed, Almighty Allaah (swt), through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, "Laat" and "Manaat", Almighty Allaah (swt) set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and God-head. Any person who believes that Almighty Allaah (swt) has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allaah (swt) will always remain a servant and can never become one possessing God-head and Divinity.
To Be Continued InshaAllah...
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{Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125)
{And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims."} (Holy Quran-41:33)
The prophet (peace and blessings of Allah be upon him) said: "By Allah, if Allah guides one person by you, it is better for you than the best types of camels." [al-Bukhaaree, Muslim]
The prophet (peace and blessings of Allah be upon him) also said, "Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all." [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah]
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