Shirk of Obedience 1

Ahlut-Tawhid Publications 1

Shirk of
Obedience
By Shaykh Abū ‘Alī al-Anbārī
(May Allāh accept him from amongst the shuhadā)


‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬
Our lesson today, if Allāh (ta’ālā) wills, is with regards to
shirk in at-tā’ah (obedience). So seeking the help of Allāh: this
is a word built on two parts: shirk and obedience. What is the
meaning of shirk? And what is the meaning of at-tā’ah? And
what is the meaning of shirk at-tā’ah?
The meaning of shirk: it comes in the narration of ‘Abdullāh
ibn Mas’ūd (radiyallāhu ‘anhu) when he asked the Prophet
(sallallāhu ‘alayhi wa sallam), “What is the greatest sin?” The
Messenger (sallallāhu ‘alayhi wa sallam) said, “That you set up
a partner with Allāh, when He created you” (Agreed upon).
The meaning of a partner: a like, equal, and peer. So whoever

sets up a partner for Allāh in His rubūbiyyah has committed
shirk. And whoever sets up a partner with Allāh in His
ulūhiyyah has committed shirk. And whoever sets up a
partner with Allāh in His asmā was-sifāt has committed shirk.
This is the meaning of shirk.
As for the definition of at-tā’ah: its meaning with regards to
the Arab (i.e., in the Arabic language) is compliance and
yielding.


As for the definition of shirk at-tā’ah: it is to consent1 to
constitutions, fabricated man-made laws, and tribal codes. So
whoever affirms belief in the constitutions that govern the
lands and the people today, follows the man-made laws (like
them the tribal codes), has committed shirk with Allāh (‘azza
wa jall) and the type of shirk here is called shirk at-tā’ah.
Before going further into this kind of shirk, one must know
what the existence of shirk means in relation to the book of
deeds man will have on the Day of Resurrection, and it can
be arranged into three issues:
The first issue: that this type of sin is not forgiven by Allāh
(ta’ālā) and the evidence for that is His (ta’ālā) saying, “Indeed
Allāh does not forgive shirk, but forgives what is less than
that from what He wills.” If anything comes but it is less than
shirk than it is forgivable, falling under His will (mashī-ah), as
for shirk than it is absolutely not forgivable in front of Allāh
(‘azza wa jall).
The second issue: the presence of shirk in the book of deeds
for man means his deeds will become worthless. In other
1
The Arabic word is “iqrar” and also “aqarra” comes later and it carries the
definitions of: acknowledge, concede, approve, confirm, endorse, sanction,
affirm, along with others.


words, this man who commits shirk with Allāh (‘azza wa jall),

whether shirk of du’ā, shirk of tā’ah, shirk in love, shirk in
will and intent, shirk in likening, shirk in fear, if there is shirk
present in his book of deeds it will ruin the rewards of all the
acts of worship that is found with those who are affiliated
with Islām. He could have performed salāh, fasted, and
memorized the Book of Allāh (‘azza wa jall), and usually
these deeds gain rewards, but because of the presence of
major shirk they will all become worthless. The evidence for
that from the Book of Allāh (‘azza wa jall) is in sūrah
al-An’ām where Allāh (subhānahu) mentioned eighteen
prophets by name then at the end of narrating their blessed
names He said, “But if they had committed shirk (ashrakū) all
that they used to do would have been of no benefit to them.”
The meaning of no benefit: all their deeds that would have
been rewarded would become futile.
Similarly, He said about the Messenger of Allāh (sallallāhu

‘alayhi wa sallam), “That if you should commit shirk, your
work would surely become worthless.” And far be it that the
prophets of Allāh would commit shirk with Allāh (‘azza wa
jall), and far be it that the Messenger of Allāh (sallallāhu
‘alayhi wa sallam) would commit shirk with Allāh (‘azza wa
jall). But, undoubtedly, this speech was for the ummah of the
last of prophets. I understand from these āyāt that man,
regardless of the status he has reached with Allāh (‘azza wa


jall), even if it is the status of prophethood, if he commits
shirk then his status will not intercede for him in any way
because shirk is a sin that Allāh (‘azza wa jall) will not forgive.
And here comes the question: Allāh (subhānahu wa ta’ālā) is
just, so if man commits some type of shirk but had good
deeds, as we had previously stated, how does the justice of
Allāh (‘azza wa jall) take its course with regards to those good
deeds that carry rewards? And how is it related with regards
to the shirk that comes nullifying all those good deeds? The
answer is in the hadīth of the Prophet (sallallāhu ‘alayhi wa
sallam ) where he said, “The kāfir will have his reward
hastened to him in the dunyā but in the akhirah he will not
have anything.” So in return for those actions that would be
rewardable, Allāh (tabāraka wa ta’ālā) has ruled that he will
not have anything left on the Day of Resurrection because of
that presence of shirk. Instead Allāh (tabāraka wa ta’ālā) will
exchange those rewardable actions and compensate him with
worldly matters, which could be: wealth, a spouse, good
health, and so on. The main issue is the point that he will not
have any rewardable actions in his book of deeds on
Yawmal-Qiyāmah because the shirk laid those actions to
waste. This ends the second issue.
The third issue: whoever in his book of deeds has shirk
present, Allāh has forbidden him from entering Jannah. Allāh


says in the noble ayah, “Whosoever ascribes partners with

Allāh, for him Allāh has forbidden Jannah. His abode is the
Fire. For the doers of evil there will be no helpers.”
That abode in the akhirah is either a home of bliss or a home

of torment and punishment, with no third. Since Allāh (‘azza
wa jall) has forbidden anyone who committed shirk the
entrance into Jannah, that would necessitate his only place
would be Hell-fire, and we seek refuge in Allāh from that.
If we have truly taken note and paid attention to these āyāt
that mention the fate of man that is between the hands of
Allāh (‘azza wa jall), then from here it is obligatory and crucial
for us to outline, detail, and break this issue of shirk down
and to be aware of it from every angle. For if one is saved
from this sin of shirk, then what is less than that is forgivable
with the permission of Allāh (it is important to mention that I
am referring to major shirk and I am not speaking about
minor shirk).
So it is a must for one to know the details of the shirk of du’ā

, shirk of tā’ah, and then after that ask yourself, “Did I free
myself from those types of shirk or not?” Because if man was
to enter Hell-fire, and he was not a mushrik with Allāh, then
he will eventually be taken out of it with the permission of
Allāh. A man could enter Hell-fire for his sins and


disobedience, but at the end of the matter, Allāh (tabāraka wa

ta’ālā) will show him mercy and take him out. So it is vital to
not have shirk if one was to enter Hell-fire, so to have the
hope in Allāh (‘azza wa jall) that one does not stay forever in
Hell-fire, hence the interest should be in this issue of shirk, its
explanations, and its minute details.
Now we come to our topic of shirk in at-tā’ah, and we said
previously it is consenting, for whomsoever consents and
sees it permissible that the man-made laws and these
constitutions should be ruled and judged with is committing
shirk with Allāh. The proof for that from the Book of Allāh
(‘azza wa jall) is in sūrah al-An’ām, “And do not eat of that
upon which the name of Allāh has not been mentioned, for
indeed, it is grave disobedience (fisq). And indeed do the
shayātīn inspire their allies [among men] to dispute with you.
And if you were to obey them, indeed, you would be
mushrikīn.”
Before going into the details of this ayah, we should be aware

of the reason of revelation, as knowing the reason will help
you in understanding it. The narration by imām at-Tirmithī
(rahimahullāh) states, “It was narrated from ibn ‘Abbās
(radiyallāhu ‘anhu) that he said: ‘Some people came to the
Prophet (sallallāhu ‘alayhi wa sallam) and said we eat what we
kill and we do not eat what Allāh killed, then Allāh (‘azza wa


jal) revealed, ‘And do not eat of what upon which the name
of Allāh has not been mentioned.’” Imām at-Tirmithī said
about this hadīth that it is hasan gharīb (these are among the
terms of imām at-Tirmithī).
Similar to that, ibn al-‘Arabī (rahimahullāh ta’ālā) mentioned

this in his tafsīr. Ibn Kathīr mentioned a narration from ibn
‘Abbās (radiyallāhu ‘anhu wa ardah) and said, “Some people
came to the Prophet when Allāh (‘azza wa jall) revealed, ‘And
do not eat of what upon which the name of Allāh has not
been mentioned.’” He said, “The Majūs said to Quraysh,
‘Oppose Muhammad and say, ‘What you slaughter with your
knife is halāl and what Allāh slaughters is harām?’ Then Allāh
(‘azza wa jall) revealed, ‘And indeed do the devils inspire their
allies [among them] to dispute with you. And if you were to
obey them, indeed, you would be mushrikīn.’”
The reason of revelation was also narrated by ibn Abī Hātim
(rahimahullāh ta’ālā) mursal from Sa’īd ibn Jubayr who said
that, “The Jews opposed the Messenger (sallallāhu ‘alayhi wa
sallam).” And a narration of Abū Dāwūd is connected to
Sa’īd ibn Jubayr from ibn ‘Abbās (radiyallāhu ‘anhu) that he
said, “The Jews opposed the Prophet (sallallāhu ‘alayhi wa
sallam).” So we now have two narrations in which it is stated


that the Jews are the ones who opposed, not the Majūs who
taught the mushrikīn of Makkah.
Ibn Kathīr (rahimahullāh ta’ālā) rejected the narration which

says that the Jews are those who raised the question and said,
“This matter (that the Jews are those who opposed) requires
a revision for three reasons: first, the Jews consider the dead
animal as harām and thus, how do they oppose the Prophet
(sallallāhu ‘alayhi wa sallam) in the dead animal? Second, this
is a Makkan ayah, meaning the ayah was revealed in Makkah,
and you know that in Makkah Allāh (‘azza wa jall) honored it
so that not one Jew lived there.” Then, ibn Kathīr
(rahimahullāh ta’ālā) mentioned a third reason and said, “The
narration that is mentioned by at-Tirmithī that some people
came to the Prophet (sallallāhu ‘alayhi wa sallam) did not
mention the Jews.”
After mentioning these three reasons, ibn Kathīr said, “And

at-Tabarī (meaning ibn Jarīr rahimahullāh ta’āla) mentioned
numerous narrations from ibn ‘Abbās and none them
mentioned the Jews.” Then ibn Kathīr said, “This is what is
preserved.” Meaning, that those who came to the Prophet
(sallallāhu ‘alayhi wa sallam) were from Quraysh, motivated
by the Majūs or by themselves. This is the reason of
revelation.


Imām ash-Shanqītī (rahimahullāh ta’āla rahmah wāsi’ah) said,

“There is an agreement from the people of knowledge that
the reason this ayah was revealed was because the mushrikīn
said to the Messenger of Allāh (sallallāhu ‘alayhi wa sallam),
‘How do you eat a sheep that you have slaughtered and do
not eat a sheep killed by Allāh (‘azza wa jall)?’ So Allāh (ta’ālā)
revealed, ‘And do not eat of that upon which the name of
Allāh has not been mentioned, for indeed, it is grave
disobedience (fisq). And indeed do the shayātīn inspire their
allies [among men] to dispute with you. And if you were to
obey them, indeed, you would be mushrikīn.’”
Therefore, look with me at the beginning of the ayah and that
it points to two legislations: the legislation of Allāh (tabāraka
wa ta’ālā), “And do not eat of that upon which the name of
Allāh has not been mentioned,” and the jāhilī legislation that
was common in Makkah when they used to eat the dead
animal, and this is the legislation of the mushrikīn. Thus,
there are two types of sharī’ah in front of us: the Sharī’ah of
Allāh (‘azza wa jall), “And do not eat.” And the sharī’ah of
the mushrikīn, “eat from the dead animal.”
Allāh (tabāraka wa ta’ālā) forbids us from that, and then, He
mentions some matters regarding the condition of one who
opposes the Sharī’ah of Allāh (‘azza wa jall) and obeys the
sharī’ah of the mushrikīn. This conflicting legislation, what is


the situation of one who obeys it? Allāh (tabāraka wa ta’ālā)
said, “And indeed, it is fisq.” Meaning, if you were to go
against My legislation and obey the legislation of the
mushrikīn and eat the dead animal this fisq is ruled upon you:
“And indeed, it is fisq.”
The meaning of fisq according to the scholars of

Ahlus-Sunnah wal-Jamā’ah: al-‘Izz ibn Abdus-Salām
(rahimahullāh ta’ālā) said in his tafsīr, “Al-fisq is disobedience
or disbelief.” Ibn Jarīr (rahimahullāh ta’ālā) like that
mentioned the same definition in his tafsīr. As for imām
al-Qurtubī (rahimahullāh ta’āla) in his tafsīr he relays from
ibn ‘Abbās (radiyallāhu ‘anhu wa ardāh) that he said, “Al-fisq
is disobedience,” and in another narration from him: “Al-fisq
is disobedience.” As for imām ash-Shanqītī (rahimahullāh
ta’ālā), he explained al-fisq in his tafsīr of sūrah ash-Shūrā and
said, “Al-fisq is leaving from the obedience of Allāh (ta’ālā)
and following the legislation of the Shaytān.”
Thus, you can conclude that the scholars of Ahlus-Sunnah

wal-Jamā’ah said about al-fisq here that it is either
disobedience or disbelief. Why do we have the tafsīr of this
word here? Why is it sometimes said that it is disobedience
and at others disbelief? That is because al-fisq is divided into
two parts: either it is fisq asghar (fisq of a lesser degree)
which does not take its doer outside the Millah, and the


evidence of fisq asghar from the Book of Allāh (‘azza wa jall)

is in sūrah al-Baqarah (the ayah of debt), “Let no scribe be
harmed or any witness. For if you do so, indeed, it is fisq in
you.” The meaning of this ayah is that if a man gave a loan to
a man, and they came with a scribe and two witnesses, Allāh
(‘azza wa jall) says that it is not allowed for neither the
creditor nor the debtor to harm the scribe or one of the
witnesses. If you were to harm the scribe or the witness, then
your action is fisq. Without doubt, this fisq does not take its
doer outside the Millah of Islām. Thus, what is this fisq
called? It is called fisq asghar.
As for the fisq akbar (major fisq), its evidence is the saying of

Allāh (ta’ālā), “And [mention] when We said to the angels,
‘Prostrate to Ādam,’ and they prostrated, except for Iblīs. He
was of the jinn and departed (fafasaqa) from the command of
his Lord. Then will you take him and his descendants as allies
other than Me while they are enemies to you? Wretched it is
for the wrongdoers as an exchange.” Therefore, when Iblīs
disobeyed Allāh (‘azza wa jall) in relation to prostrating to
Ādam, Allah called his disobedience as fisq. This type of fisq
takes its doer outside the Millah of Islām. So fisq is
sometimes considered as a sin that does not make one a kāfir
and sometimes it is an action that makes one leave the Millah.


In the issue of the dead animal, in the ayah we have talked
about, a man, for example, comes and ate from the dead
animal and says, “I know that Allāh forbids that,” his fisq is
fisq asghar and he has committed a major sin. Why? Because
he admits and acknowledges it is forbidden but he disobeys
the command of Allāh (‘azza wa jall) and ate it, this is fisq
asghar. Another man comes and did not eat from the dead
animal but says, “It is halāl,” this person leaves the Millah.
Why? Because he considers what Allāh (‘azza wa jal) made
harām as halāl, and the principle among Ahlus-Sunnah
wal-Jamā’ah, as imām at-Tahāwī (rahimahullāh ta’ālā)
mentioned in his book on ‘aqīdah, “And we do not make
takfīr on anyone from the people of the Qiblah by a sin
unless he considers it halāl.” Thus, the Muslim who does
these sins stays in the fold of Islām but there is fisq in him.
However, if was to call the halāl harām or the harām halāl, he
leaves the Millah because he opposes the legislation of Allāh
(‘azza wa jall) and came up with an opposing legislation that
clashes with the legislation of Allāh (‘azza wa jall). Abū
Muhammad al-Maqdisī added a condition to this general rule
and said, “We do not make takfīr on anyone from the people
of the Qiblah by a sin that is not mukaffir (i.e., does not
constitute kufr), unless he considers it halāl.” When we come
across some of these details, we will talk about the benefit of
this condition, if Allāh (ta’ālā) wills.


"And indeed, it is fisq.”
Now, those who accept and approve to rule and judge by
man-made laws and constitutions, is this fisq asghar or fisq
akbar? This is fisq akbar, and the evidence for that is the
saying of Allāh (ta'ālā) at the end of the ayah, "And if you
were to obey them, indeed, you would be mushrikīn." Allāh
(subhānahū wa ta'ālā) judged them with shirk and whomever
Allāh judges with shirk, his shirk is not asghar. This is the
first evidence, and as for the second evidence it is that the
one who consents to those man-made laws has made those
who legislate partners to Allāh ('azza wa jall). How? Putting
down rulings is the exclusive right of His ('azza wa jall) and
no one is allowed to make a legislation except Allāh ('azza wa
jall). The evidence for that is in sūrah Yūsuf where Allāh
(ta'ālā) says, "Legislation is for none except Allāh. He has
commanded that you worship nothing except Him. That is
the correct Dīn, but most of the people do not know." When
we come to this ayah we will elaborate on it, with the
permission of Allāh (ta'ālā).
So this ayah establishes that laying down rulings is the
exclusive right of Allāh (tabāraka wa ta'ālā), and it is not
allowed for anyone other than Allāh to make a legislation. If a
committee of drafting a constitution comes and lays down a
constitution and an individual concurs and approves the


constitution, he has then taken as an object of worship the
one who put down the constitution because the one who
establishes legislations and laws is an ilāh. So either he is our
lord or he gave himself one of the attributes exclusive to
Allāh ('azza wa jall). And whoever consents to the legislation
of Allāh and also consents to the man-made laws has taken
Allāh ('azza wa jall) and His legislation, and those with their
man-made laws and constitutions as two objects of worship!
Their fisq here is fisq akbar which takes them out of the
Millah, "and indeed it is fisq."
Then He said, "and indeed the shayātīn," what is intended by

shayātīn here? Ibn Kathīr (rahimahullāh) mentioned from
'Ikrimah (rahimahullāh ta'ālā) that he said, "The intended
shayātīn here are people from the Persian Majūs." And he
mentioned another narration from ibn 'Abbās (radiyallāhu
'anhu) that he said, "Shayātīn here means the jinn." Why the
variance of interpreting the shāyatīn here to be those from
the jinn or from the men? Because Allāh ('azza wa jal)
mentioned two types when He said, "Shayātīn from men and
jinn, inspiring to one another decorative speech in delusion."
So there are shayātīn of men and shayātīn of jinn.
Imām at-Tabarī (rahimahullāh rahmatu wāsi'ah) said in his

tafsīr, "The shayātīn of men inspire to their allies from
mankind, and it could be possible that the shayātīn of the jinn


inspire to mankind." And he said, "The matter could be both,

meaning, the shayātīn from jinn and shayātīn from men
inspire to their allies'." Now we know what is meant by this
noble ayah.
Then He said, "...they inspire..." meaning, the shayātīn inspire

their awliyā (the awliyā are their supporters and beloved).
What is the meaning of inspiration from the shayātīn to their
awliyā here? It comes in "Mukhtār as-Sihāh" (a dictionary by
ar-Rāzī): "Wahī is to inspire or what is delivered as hidden
words is called wahī." This wahī is divided into two: wahī
rabbānī from Allāh ('azza wa jall) to whomever He wills from
His creation, and wahī shaytānī from the Shaytān to his
awliyā. The evidence for wahī rabbānī is the wahī from Allāh
('azza wa jall) to His prophets and messengers as mentioned
in His saying (tabāraka wa ta'ālā), "Indeed, We have revealed
to you, [O Muhammad], as We revealed to Nūh and the
prophets after him. And we revealed to Ibrāhīm, Ismā'īl,
Ishāq, Ya'qūb, the Descendants, 'Īsā, Ayyūb, Yahyā, Hārūn,
and Sulaymān, and to Dāwūd We gave the book [of Psalms]."
What is this called? [It is] wahī rabbānī from Allāh to His
messengers.
However, sometimes Allāh ('azza wa jall) sends wahī to other

then His prophets as He (tabāraka wa ta'ālā) said, "And when
I inspired the disciples to believe in Me and in My


messengers." The disciples were those men who were close

to the prophet of Allāh 'Isā ('alayhis-salāh was-salām). What is
the meaning of wahī here? Those words that were cast into
their chests.
There is a third wahī from Allāh ('azza wa jall) to some of His
creation, as He mentioned in the ayah in sūrah an-Nahl, "And
your Lord inspired the bee: build homes in the mountains
and trees, and in (the hives) they build for you." This teaching
of Allāh ('azza wa jall) to this creation Allāh (‘azza wa jall)
called wahī, so the wahī rabbānī from Allāh ('azza wa jall)
goes to whomever He wills from His slaves.
The second type of wahī is Shaytān to his awliyā, and it’s
evidenced by the saying of Allāh (ta'ālā), "And indeed, the
shayātīn do inspire their allies." And also His (ta'ālā) saying,
"...shāyatīn from mankind and jinn, inspiring to one another
decorative speech in delusion."
A man once came to ibn 'Abbās (radiyallāhu 'anhu) and said,

"Mukhtār ath-Thaqafī claims that wahī comes to him." He is
the son of Abū 'Ubaydāh ath-Thaqafī, his father was the
leader of the battle of Jisr in al-Qadisiyyah, but after that he
went out to seek revenge for al-Husayn and then he claimed
prophethood and used to claim that wahī comes to him. So,
ibn 'Abbās said, "Yes." Meaning, it is true that wahī comes to


Mukhtār, then he recited, "And indeed do the shayātīn inspire
their allies."
How does this alliance between the Shaytān and those take
place? Because when the Shaytān takes over some people or
they ally with him, the Shaytān takes power and authority
over them. What are some entry points the Shaytān takes
until some people become allies to him?
There are four doors which allow Shaytān to enter through to
the point where he takes some people as allies.
The first door: if there was a defect in īmān. This is a wide
door that Shaytān could enter from to those with a defect
and takes them as his allies.
The second door: a defect in relying on Allāh ('azza wa jall).
The third door: a defect in both īmān and reliance. Through
these doors Shaytān could enter.
The other or fourth: if shirk is found with someone, then this

is a door for the Shaytān, a wide door through which he
could enter and take them as his allies.


[And there is also a] fifth: sins and disobedience is a door for

the Shaytān to make them his allies.
What is the evidence for what I have just said?
Allāh (tabāraka wa ta'ālā) says, "Verily, he (Shaytān) has no
power over those who believe and put their trust only in their
Lord. His power is only over those obey and follow him, and
those who commit shirk."
So if īmān is present it would then preventive factor
preventing man from becoming the ally of Shaytān, and if the
correct reliance is found it would be a preventive factor from
becoming an ally of Shaytān. If these two matters are
established it would be impossible for man to become an ally
of Shaytān. As well, if shirk is negated from man he cannot
become an ally of Shaytān.
These are four reasons, but the fifth reason, sinning and
disobedience, as a door for the Shaytān like what I mentioned
to you earlier, "...but Shaytān made their deeds fair seeming
to them. So he is their helper today (in this world), and theirs
will be a painful torment." He commits this sin then he sees
this sin he brought forth to be acceptable and that he will be
praised for it; such are these from the allies of the Shaytān.


Anyone who comes forth with munkar that opposes the

legislation and sees this violation of the legislation to be
acceptable and beautiful, then he is from the allies of Shaytān.
Now you know that the Shaytān inspires, and you came to
know that he has allies, and you came to know how Shaytān
makes them his allies.
After that Allāh (tabāraka wa ta'ālā) mentioned: why do the
shayātīn inspire their allies? What is the goal from that
inspiration? He says, “...in order to dispute with you.” The
“lam” (in the Arabic) here is for purposes and intent.
The meaning of dispute in “Mukhtār as-Sihāh” is: “dispute

with strong animosity.” The definition imām al-Qurtubī
(rahimahullāh ta’ālā) said with regards to “dispute”: “the
strike of speech by proof or strength.” What does this mean?
A person is either someone upon the truth or someone upon

falsehood, so if one of them wanted to strike the other
person, for instance the one upon the truth wanted to strike
the one on falsehood, he would strike him with proofs, and
then after that with force, this is called dispute. Like that,
when one upon falsehood wanted to strike the one on the
truth, he would strike him with proofs or with force, this is
called dispute. Dispute also carries two meanings between
“good dispute” and “indecent dispute.” It can be generally


referred to as either. What is the evidence for this
categorization?
Allāh (‘azza wa jall) says, “Invite to the way of your Lord with
wisdom and good instruction, and argue with them in a way
that is best.” So there is the good dispute in when you defend
your truth with proof, but if the matter needed after that to
be defended with force then so be it. Allāh (‘azza wa jall) also
said, “And do not argue with the people of the Scripture
except in a way that is best.”
Did the Prophet (sallallāhu ‘alayhi wa sallam) defend the truth
he possessed with proof and strength against the falsehood of
the mushrik? Yes. For thirteen years he was calling the
mushrik of Makkah with proof and after migration he was
granted permission to fight, so he began to strike falsehood
with force. For us, the Muslim, we don’t just strike falsehood
with proof only, if the matter calls for force then it is
permissible for us to strike falsehood by force, and that is the
guidance of our Prophet (sallallāhu ‘alayhi wa sallam).
The indecent and obscene dispute is when the individual of
falsehood tries to strike the person of truth with his
falsehood. The evidence for that in the book of Allāh (‘azza
wa jall) is in sūrah al-Kahf, “And those who disbelieve
dispute by [using] falsehood to [attempt to] invalidate thereby


the truth.” And in another ayah Allāh (tabāraka wa ta’ālā)
says, “And every nation intended [a plot] for their messenger
to seize him, and they disputed by [using] falsehood to
[attempt to] invalidate thereby the truth. So I seized them,
and how [terrible] was My penalty.”
This is happening now in reality on the ground, for the
mujāhidīn in the cause of Allāh have established the proofs
that what we are upon is the truth. We want to rule by the
Sharī’ah of Allāh (‘azza wa jall), and for His word to be the
highest, and they have established the proof for that. They
have combined it with the establishment of the proof by
strength and tried to strike falsehood with all their might, and
they have disputed in the manner which is best.
Likewise, opposite to that, the people of falsehood tried

defending their falsehood with “proof” and also with the use
of force. For “proof” they attempted to establish it through
the scholars of the rulers and the satellites. We had in our city
two of them: one of them was Abū Hārith and the other Abū
Safwah, if you can remember them. They tried to strike the
truth with falsehood, how? They attempted to make
obedience to the tawāghīt leaders obligatory. And at that time
is was Iyād ‘Allāwī, and what will make you know about Iyād
‘Allāwī?


They said its obligatory to obey them, and they added to that

and said: those who are recruited by the defense ministry and
the interior ministry are considered “mujāhidīn,” but as for
those who go against those rulers and tried to fight them they
are “Khawārij.” Then they said: whoever is killed from the
army and police are martyrs. And that those killed from the
“Khawārij” then: those are Khawārij dogs of Hell-fire, and
they brought forward all the hadīth that the Messenger
(sallallāhu ‘alayhi wa sallam) said in regard to the Khawārij.
So they tried with that falsehood to strike the truth with
“proof,” and they combined it with force. They brought the
Ministry of Defense, America, the police, the spies, and other
agencies to help them, and they tried with force to strike the
truth. “And indeed do the shayātīn inspire their allies [among
men] to dispute with you. And if you were to obey them,
indeed, you would be mushrikūn.”
In the end of the ayah Allāh (tabāraka wa ta’ālā) said, “And if

you were to obey them, indeed, you would be mushrikūn.”
That is: if you oppose My legislation and I said, “And do not
eat of that upon which the name of Allāh has not been
mentioned,” and you ate the dead meat in accordance with
the legislation of those mushrikīn, you have with this action -
obedience - become mushrikīn. Imām ash-Shanqītī
(rahimahullāh ta’ālā) mentioned something beneficial here in


that in the first part of this ayah he said, “In the ayah there is

a part missing.” What is it?
He said, “The conditional clause - if - needs a dependant

clause that highlights the condition and it needs a main clause
that highlights what happens if the condition is fulfilled. For
example, we say: ‘If you study, you will pass,’ so if you do this
action [of studying], you will achieve success, bi-ithnillāh. In
the ayah, Allāh said, ‘And if you were to obey them,’ and the
conditional clause here is ‘if,’ while, ‘you obey them’ is the
dependant clause that expresses the condition. What
consequence results from this obedience? He said, ‘Indeed,
you would be mushrikūn,’” This is not the main clause that
expresses the consequence and result. Why? He
(ash-Shanqītī) said, “The main clause can not be a present
tense verb, because if the main clause is a present tense verb,
then it does not need a subject. On the other side, when the
main clause is a verb in the past tense, or a verb of command,
or dependent-sentence, then the main clause should start
with a "‫"ف‬ in the Arabic language. So if the Ayah was: ‘And if
you obey them then you are mushrikūn,’ then it is permissible
to say that ‘then you are mushrikūn’ is the main clause which
expresses the consequence, nonetheless, since the "‫"ف‬ is not
mentioned here, then ‘you would be mushrikūn’ is not the


main clause that expresses the consequence and result.”

Therefore, where is the main clause?
He (ash-Shanqītī) said, “The main clause is an absent oath
[that is omitted from the sentence], which would be: ‘So if
you were to obey them, then, wallāh (fawallāh), you would
become mushrikūn.’”2
Then, the ayah highlighted a collection of issues.
The first issue: without any doubt this ayah is addressed to
the Muslimīn, speaking to the Muslimīn not the mushrikīn
because it is not possible for me to say to a mushrik: if you
obey the mushrikīn in their legislations, you will be a mushrik
like them. That is a false statement, and the speech of Allāh
(‘azza wa jall) is far from it, so this ayah is without a doubt
directed to the Muslimīn. Allāh (tabāraka wa ta’ālā) says to
the Muslimīn: do not obey legislations that are invented by
others and leave My legislation, and if you were to obey these
legislations, indeed you would be mushrikūn.
2
All this has to do with the original Arabic and the scientific details regarding
the grammar of the Arabic language, which is above many who speak Arabic let
alone translating it and attempting to make sense of it in English.


Another benefit (i.e., the second issue) from this ayah is that
we know, without a doubt, that every legislation other than
the legislation of Allāh (‘azza wa jall), from whichever source
it may come, is a shaytānic legislation because Allāh
(subhānahu wa ta’ālā) said, “And indeed do the devils inspire
their allies.”
The third issue: whoever approves and consents to a

legislation other than the legislation of Allāh (‘azza wa jall), or
accepts it or is content with it, then Allāh (‘azza wa jall) has
judged him with shirk. This is plainly stated in the Qur’ān
because at the end of the ayah He said, “And if you were to
obey them, indeed, you would be mushrikūn.” So the ruling
of shirk here was revealed from Allāh (‘azza wa jall) in His
Qur’ān. When I say: whoever obeys the man-made laws and
constitutions are mushrikīn it is not my saying, this is the
saying of Allāh (‘azza wa jall), and I am merely repeating what
Allāh (‘azza wa jall) said. So the ruling is the ruling of Allāh,
and we convey the ruling of Allāh (‘azza wa jall) by explaining
and establishing the proof.
I point to the last matter and it is that whoever accepted in
the past man-made laws he has committed shirk, and it is
from the blessing of Allāh that he lengthened the life of the
one who committed it so he can have the chance of
repentance. So whoever said to the constitution “yes” he has


committed shirk with Allāh (‘azza wa jall), and the type of
shirk is shirk of obedience.3 He needs to correct his affair and
repent to Allāh (‘azza wa jall) from the shirk he fell in. I said
what I said, and I ask Allāh for His forgiveness for me and
you. May Allāh reward you all with goodness..4

3
Meaning, voted for the constitution in democratic elections.
4
This ends the first lesson, and all praise belongs to Allah. There are numerous
others that the author (rahimahullah) goes through on the topic, that we hope
Allah gives us the tawfiq to translate, edit, and publish.


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Shirk of Obedience 1

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By Shaykh Abū ‘Alī al-Anbārī

(May Allāh accept him from amongst the shuhadā)

‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬

The meaning of a partner: a like, equal, and peer. So whoever

words, this man who commits shirk with Allāh (‘azza wa jall),

Similarly, He said about the Messenger of Allāh (sallallāhu

says in the noble ayah, “Whosoever ascribes partners with

That abode in the akhirah is either a home of bliss or a home

So it is a must for one to know the details of the shirk of du’ā

disobedience, but at the end of the matter, Allāh (tabāraka wa

Before going into the details of this ayah, we should be aware

Similar to that, ibn al-‘Arabī (rahimahullāh ta’ālā) mentioned

Ibn Kathīr (rahimahullāh ta’ālā) rejected the narration which

After mentioning these three reasons, ibn Kathīr said, “And

Imām ash-Shanqītī (rahimahullāh ta’āla rahmah wāsi’ah) said,

The meaning of fisq according to the scholars of

Thus, you can conclude that the scholars of Ahlus-Sunnah

evidence of fisq asghar from the Book of Allāh (‘azza wa jall)

As for the fisq akbar (major fisq), its evidence is the saying of

"And indeed, it is fisq.”

Then He said, "and indeed the shayātīn," what is intended by

Imām at-Tabarī (rahimahullāh rahmatu wāsi'ah) said in his

inspire to mankind." And he said, "The matter could be both,

Then He said, "...they inspire..." meaning, the shayātīn inspire

However, sometimes Allāh ('azza wa jall) sends wahī to other

messengers." The disciples were those men who were close

A man once came to ibn 'Abbās (radiyallāhu 'anhu) and said,

The second door: ​a defect in relying on Allāh ('azza wa jall).

The other or fourth: if shirk is found with someone, then this

[And there is also a] fifth: ​sins and disobedience is a door for

What is the evidence for what I have just said?

Anyone who comes forth with munkar that opposes the

The meaning of dispute in “Mukhtār as-Sihāh” is: “dispute

A person is either someone upon the truth or someone upon

Likewise, opposite to that, the people of falsehood tried

They said its obligatory to obey them, and they added to that

In the end of the ayah Allāh (tabāraka wa ta’ālā) said, “And if

that in the first part of this ayah he said, “In the ayah there is

He said, “The conditional clause - if - needs a dependant

main clause that expresses the consequence and result.”

Then, the ayah highlighted a collection of issues.

The third issue: whoever approves and consents to a

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The second door: a defect in relying on Allāh ('azza wa jall).

[And there is also a] fifth: sins and disobedience is a door for