Tawheedul-Haakimiyyah Between Terminology and Principles

Sa’eed ibn Talhah

27 Rabi‟ Ath-Thaani, 1436

(17 February, 2015)

زمض ػش اإلعال ػشح ػشح، فىب ازمضذ ػشح رشجش ابط ثبز ١٠ب فأب مضب احى، آخشب اصالح

Verily, the bonds of al-Islam will be destroyed, one by one. Whenever a bond is destroyed

the people will cling to the next one. The first bond to be destroyed will be governance,

while the last will be the prayer.

(Ibn Hibbaan, Ahmad, and others besides them)

Introduction

بسم هللا الرمحن الرحمي

امحلد هلل اذلي ىداان للإسلم، ومن علينا بو، وأ خرجنا يف خري أ مة؛ فنسأ هل التوفيق ملا حيب ويرىض،

واحلفظ مما يكره ويسخط. والسلة والسلم عيل أ رشف املرسلني

At-Tawheed (i.e. monotheism) is the foundation upon which the Religion of all the Prophets

:says (رؼب) i.e. al-Islam, is based. Allah ,(ػ١ اسال)

ششع ى اذ٠ ب ص ث حب ب أح١ب ئ١ه، ب ص ث ئثشا١ ع ػ١غ، أ أل١ا اذ٠ ال رزفشلا ف١؛ وجش ػ اششو١ ب رذػ ئ١. هللا ٠جزج ئ١ ٠شبء ٠ذ ئ١ ١٠ت

“He (Allah) has legislated for you the same religion which He ordained for Nooh, and that

which We have revealed to you, and that which We ordained for Ibraheem, Moosa and „Isa

saying you should establish religion and make no divisions in it. Intolerable for the

Mushrikeen is that to which you call them. Allah chooses for Himself whom He wills, and

guides unto Himself who turns to Him in repentance.

(Ash-Shoora: 13)

Imam Ibn Kathir (ضح هللا) says:

ا١ ٠ب حس ازح١سأ: شك ػ١ أىطا ب رسػ (وجش ػ اششو١ ب رذػ ئ١) :ل

“(Intolerable for the idolators is that to which you call them.) Means, „it is too much for

them to bear, and they hate that to which you call them, O Muhammad, i.e. at-Tawheed‟.”

(Tafseerul-Qur‟anil-„Azeem)

Thus the message of at-Tawheed has historically been subjected to a campaign of aggression

by the enemies of Allah (رؼب), His Messengers (ػ١ اسال), and the true believers.

At-Tawheed is a comprehensive concept that is comprised of numerous principles – the

violation of which constitutes Shirk (i.e. polytheism). One of the most important principles of

at-Tawheed is “Allah‟s Oneness in His Rule, Governance, and His Judgement.” The enemies

of Allah‟s religion, both internal and external, exert great effort and expend vast amounts of

wealth in order to prevent the establishment of this fundamental aspect of at-Tawheed. For

indeed, in order for Islam to thrive it must govern, i.e. hold the reins of power. That is to say,

without authority this religion will not be capable of achieving its aims and many aspects of it

will be destroyed – Kamal Attaturk‟s destruction of al-Islam in Turkey serves as an excellent

example in this regard. The Prophet (ملسو هيلع هللا ىلص) said:

مضب احى، آخشب اصالح زمض ػش اإلعال ػشح ػشح، فىب ازمضذ ػشح رشجش ابط ثبز ١٠ب فأب ”

Verily, the bonds of al-Islam will be destroyed, one by one. Whenever a bond is destroyed

the people will cling to the next one. The first bond to be destroyed will be governance,

while the last will be the prayer.”

(Ibn Hibbaan, Ahmad, and others besides them)

In addition to conducting inhumane military operations against the Muslims in their lands, the

external enemies of at-Tawheed (i.e. the disbelievers) wage a malicious media campaign

against al-Islam. Their aim is to demonise the teachings of the Prophet (ملسو هيلع هللا ىلص) and create an

image of Islam that prevents people from embracing this beautiful religion. From among the

tactics employed by the enemy is the act of coining terms such as “political Islam” and

“Islamism”, which serve no purpose other than to stigmatise the concept of Allaah‟s Oneness

in His Rule and Governance. For instance, former British Prime Minister Tony Blair said:

“This Islamism – a politicalisation of religion to an intense and all-encompassing degree – is

not confined to a fringe. It is an ideology (and a theology derived from Salafist thinking)

taught and preached every day to million, actually tens of millions, in some mosques, certain

madrassas, and in formal and informal education systems the world over.”

(The Way Ahead) [1]

Under the banner of democracy and secularism, this external enemy aims to impose upon the

Ummah of Muhammad (ملسو هيلع هللا ىلص) a system of governance that advocates that the supreme power

to legislate and govern belongs to the people – a polytheistic concept that violates Allah‟s

exclusive Right to rule and govern His servants. Such systems of governance render the

children of Adam (ػ١ اسال) subservient to others besides Allah (رؼب), and thus they are

compelled to live their lives like:

١ ششوبء زشبوغسجال ف

“…a man belonging to many partners disputing with one another.”

As opposed to:

سجال عب شج

“…a man belonging entirely to one master.”

(Az-Zumar: 29)

As for the internal enemies of Allah‟s Religion (i.e. the hypocrites and innovators), they

employ various tactics to justify the violation of this all-important principle of at-Tawheed.

Among the many methods employed by these covert enemies is the act of manipulating or

rejecting specific terminology and distorting fundamental principles of the Religion. This

treatise aims to clarify the misconceptions surrounding the principle of Allaah‟s Oneness in

His Rule and Governance – with regard to its specification as a separate branch of at-

Tawheed, under the title “Tawheedul-Haakimiyyah”. This issue has become the bone of

contention between those who call for the full implementation of the divine Shar‟iah and the

supporters of those who govern with other than what Allah (رؼب) has revealed. The aim of

this work is to clarify the misconceptions that have led to this "internal conflict" and defend

Allah's Exclusive Right to govern His slaves without partners.

Therefore, we pray that Allah (رؼب) bless this effort and allow it to benefit the sincere

seekers of truth, and we implore Him (رؼب) to make it a means of exposing the evil plots of

the enemies of at-Tawheed and to accept it as a humble act of „Ibaadah, aameen.

Defining the term Bid‟ah

Terminology plays a crucial role in influencing and shaping the slave‟s perception and

understanding of his external environment. Indeed, such is the power of language that it is the

major factor that forms the basis of man‟s attitude towards life, which in turn influences his

utterances, behaviour and actions. Thus the Prophet (ملسو هيلع هللا ىلص) said:

اج١ب غحشائ

“And indeed in speech there is Sihr (i.e. magic).”

(Muslim: 869)

In commenting on this Hadith, al-Qadi „Iyyad (ضح هللا) said:

أط اسحط اظطف فبج١ب ٠ظطف امة ١٠ب ا ب رسػ ا١

“The basis of as-Sihr is as-Sarf (i.e. averting, turning away, and diverting, etc.), thus speech

turns the hearts and makes them incline towards that to which they are being invited.”

(Sharhu Saheeh Muslim by Imam An-Nawawi)

Hence, the importance of clarifying the terminology used in matters of Deen (i.e. religion)

cannot be over-emphasised.

The Arabic term Bid‟ah is derived from the word, Bid‟u, which linguistically means

something that has been (newly) invented and which has no precedent, i.e. an innovation. An

example of this linguistic meaning of the term Bid‟ah can be observed in Allah‟s Statement:

و ف١ى ب ٠مي ثذ٠غ اغبد األسض ئرا لض أشا فا“The Originator (Badee‟u) of the heavens and the earth. When He decrees a matter, He

only says to it: “Be! ـ and it is.”

(Al-Baqarah: 117)

And:

ب ٠ح ئ ب أب ئال ز٠ش ج١ ل ب ٠فؼ ث ال ثى ئ أرجغ ئال ب أدس ب وذ ثذػب اشع

“Say: „I am not a new thing (Bid‟an) among the Messengers, nor do I know what will be

done with me or you. I only follow that which is revealed to me, and I am but a plain

warner.”

(Al-Ahqaaf: 9)

Due to its generality, the linguistic meaning of the word Bid‟ah includes all newly introduced

matters, irrespective of whether these matters are related to religion or not. This meaning was

used by some of the Salaf (i.e. the Pious Predecessors), as will be explained shortly

inshaa‟Allah. The Shari‟ah (or technical) meaning of this term can be extracted from the

following Hadeeth narrated by A‟ishah (ضػ هللا ػب), in which the Prophet (ملسو هيلع هللا ىلص) said:

أحذس ف أشب زا ب ١ظ ف سد

“Whoever innovates anything in this affair of ours (i.e. Islam), that which is not a part

thereof, will have it rejected.”

(Agreed upon)

This Hadeeth stipulates three important conditions that must be met in order for something to

be categorised as a Bid‟ah according to the Shari‟ah:

• The introduction of something new and unprecedented

• Ascribing this innovation to the Deen

• The absence of general or specific Shari‟ah evidence (for the newly introduced matter).

The Prophet‟s statement “أحسس ” (i.e. Whoever innovates anything) refers to introducing

something new and unprecedented, thus it could include all newly-introduced things,

irrespective of whether they are praiseworthy or not, religious or otherwise. In order to

eliminate this ambiguity, the Prophet (ملسو هيلع هللا ىلص) qualified and restricted his statement by stating

,hence making it specific only to the religion. Thus ,(i.e. in this affair of ours) ”ف أطب صا“

worldly matters and customs which have no bearing upon the religion and are unrelated to it

are exempt from the Shari‟ah definition of the term Bid‟ah. [2] In order to exempt newly-

introduced matters that have either a general or specific basis in the Shari‟ah, the Messenger

.(i.e. that which is not a part thereof, will have it rejected) ”ب ١س ف ضز“ said (ملسو هيلع هللا ىلص)

An example of a Bid‟ah that is supported by general/non-specific evidence from the divine

texts is the compilation of the Holy Qur‟an into book form (i.e. the Mushhaf), as this falls

under a general principle in the Shari‟ah, i.e. the preservation of Deen. [3] Hence, the act of

compiling the Qur‟an into book form does not fall under the Shari‟ah definition of Bid‟ah.

The act of performing the Taraweeh prayer in congregation, a practice that was initiated by

„Umar Ibn Al-Khattab (ضػ هللا ػ), serves as an example of a Bid‟ah introduced into the

religion, and which is supported by specific Shari‟ah based evidence. The evidence is the

Prophet‟s act of leading the people in congregational Taraweeh prayers in the Masjid for

three consecutive nights during the Holy Month of Ramadan, „Umar‟s act is therefore not

considered to be a Bid‟ah in the Shari‟ah sense. Hence,„Umar‟s statement “ؼخ اجسػخ ص” (i.e.

what an excellent innovation this is), in reference to the re-institution of the congregational

Taraweeh prayers, is purely from a linguistic perspective – due to the fact that there is no

such thing as a “good Bid‟ah” in the Shari‟ah. The Prophet (ملسو هيلع هللا ىلص) said:

ئ٠بو حذصبد األس، فا و ثذػخ ضالخ“Beware of newly-invented matters, for every innovation is misguidance.”

(At-Tirmidhi: 2676, Ibn Maajah: 42,44, and declared Saheeh by Shaykh Al-Albaani)

Commenting on this Hadeeth, Imam Ibn Hajar Al-Asqalani (ضح هللا) said:

ز١ اشطع ثطط٠ك ذبص ال ػباطاز ثم و ثسػخ ػالخ ب أحسس ال

“What is intended by his statement (every innovation is misguidance) is that which is newly-

invented without any evidence from the Shari‟ah – neither in a specific or general sense.”

(Fathul-Bari: 13/254)

Defining the Concept “At-Tawheed”

Besides understanding the meaning of the term Bid‟ah, according to the Shari‟ah definition,

the Muslim is required to possess sufficient knowledge of Islamic monotheism, i.e. at-

Tawheed. The word Tawheed is a verbal noun, the linguistic meaning of which is the act of

making something into one or singling something out. The Islamic concept of Tawheed,

however, is To single out Allah (رؼب) Alone in His Lordship and Actions, His Names and

Attributes, and for all acts of worship (i.e. „ibaadah). This definition incorporates the three

branches of Tawheed that have been mentioned by the trustworthy „Ulamaa, both past and

present:

• Tawheedur-Ruboobiyyah (i.e. Allah‟s Oneness in His Lordship and Actions)

• Tawheedul-Asma‟i was-Sifaat (i.e. Allah‟s Oneness in His Names and Attributes)

• Tawheedul-Uloohiyyah (i.e. Allah‟s Oneness in His Divinity)

These principles of Tawheed are supported by irrefutable evidence from the Shari‟ah, hence

they are not considered to be examples of reprehensible Bid‟ah, despite the fact that the terms

that represent them are not specifically mentioned in the divine text. For example, Allah

:says (رؼب)

سة اغباد األسض ب ث١ب فبػجذ اصطجش ؼجبدر رؼ ع١ب

“Lord of the heavens and the earth, and all that is between them, so worship Him and

abide patiently in His worship. Do you know of any who is similar to Him?”

(Maryam: 65)

This noble Verse mentions the three principles of Tawheed that are represented by the terms

Tawheedur-Ruboobiyyah, Tawheedul-Uloohiyyah and Tawheedul-Asma‟i was-Sifaat. Allah‟s

Statement, “ضة اسباد األضع ب ث١ب” (Lord of the heavens and the earth, and all that is

between them) is Tawheedur-Ruboobiyyah, while His Statement, “فبػجس اططجط ؼجبزر” (so

worship Him and abide patiently in His worship) refers to Tawheedul-Uloohiyyah. As for

Tawheedul-Asmaa‟i was-Sifaat, this is illustrated by His Saying, “رؼ س١ب ” (Do you

know of any who is similar to Him?).

Additionally, it is imperative to acknowledge and understand that at-Tawheed is based on two

pillars:

1) An-Nafyu (i.e. negation)

2) Al-Ithbaat (i.e. affirmation)

That is to say, the slave‟s claim to have embraced the Tawheed with which the Messengers

were sent is not considered to be sound unless he first rejects all that which is worshiped

besides Allah (رؼب) and then affirms his faith in Him Alone. Allah (رؼب) says:

ال افصب بف ٠ىفش ثبطبغد ٠إ ثبهلل فمذ اعزغه ثبؼشح اصم

“Whoever disbelieves in Taghoot and believes in Allah, then he has grasped the most

trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.”

(Al-Baqarah: 256)

Allah‟s statement “ف ٠ىفط ثبطب غد” (Whoever disbelievers in Taghoot) negates all that

which is worshipped besides Him (رؼب), while His statement”٠ئ ثبهلل” (and believes in

Allah) affirms all acts of „Ibaadah for none but Him. This pattern of an-Nafyu and al-Ithbaat

can be observed in each of the principles of at-Tawheed. For instance, the word of Tawheed

:which is in essence Tawheedul-Uloohiyyah, consists of two parts ,(ال ا اال هللا)

which negates the existence of anything worthy ,(There is none worthy of worship) ”ال ا“ .1

of worship.

.Alone (رؼب) which affirms that all worship is due to Allah ,(Except Allah) ”اال هللا“ .2

The same pattern is can be observed in Allah‟s statement:

١ظ وض شء اغ١غ اجص١ش“There is nothing like Him, and He is the All-Hearer, the All-Seer.”

(Ash-Shoora: 11)

Allah‟s Statement “١س وض شء”(There is nothing like Him) negates the act of attributing any

similitude/equal to Him (رؼب), while His statement “اس١غ اجظ١ط ” (and He is the All-

Hearing, the All-Seer) affirms the Attributes of All-Hearing and All-Seeing for Him (رؼب)

Alone. Thus, an-Nafyu and al-Ithbaat (i.e. negation and affirmation) are fundamental pillars

of at-Tawheed.

The categorisation of at-Tawheed into three branches is widely accepted. However, some of

the trustworthy „Ulamaa have also divided it into two categories, such as Shaykh Sulayman

bn Abdullah bn Muhammad bn Abdil-Wahhab (ضح هللا) who said:

ا شئذ لذ : ازح١س ػب: رح١س ف اؼطفخ اإلصجبد، رح١س اطثث١خ األسبء اظفبد. رح١س ف اطت اؼجبزح شوط ش١د اإلسال اث ام١ شوط ؼب غ١طبامظس، رح١س اإل١خ .”

“And if you wish you can say: At-Tawheed is two types: Tawheed of knowledge and

affirmation, and that is Tawheedur-Ruboobiyyah and Al-Asmaa‟I was-Sifaat. And Tawheed

of solicitation and purpose, and that is the Tawheed of divinity and „Ibaadah (i.e.

Uloohiyyah). Shaykhul-Islaam and ibn Al-Qayyim mentioned it and others besides them

mentioned its meaning.”

(Taseerul-„Azeezil-Hameed Fee Sharhi Kitaabit-Tawheed)

Thus, the „Ulamaa of the past sometimes used to alternate between these two methods of

classifying at-Tawheed, for the purpose of explaining and emphasising its principles

accordingly. It is important to note that the classification of at-Tawheed into different

categories was not the aim in itself, rather the practice merely served as a tool to facilitate

ease in understanding the principles of at-Tawheed. The „Ulamaa of the past therefore gave

more importance to the principle than they did to the term that represented it.

Tawheedul-Haakimiyyah

Following in the footsteps of those who have preceded them the contemporary „Ulamaa have

adopted the method of specifying principles of at-Tawheed with the same objective in mind,

i.e. the clarification of aspects of the religion that have become obscure in the minds of the

people. However, instead of alternating between the two methods of classifying at-Tawheed,

as mentioned above, they have added another category to the existing three – under the title

Tawheedul-Haakimiyyah. This newly-invented category of at-Tawheed has been the center of

controversy among the Muslims for a number of years. There are those who reject this

additional category of at-Tawheed and claim that it is a reprehensible Bid‟ah, whilst others

advocate that it is indeed a principle without which at-Tawheed is incomplete. The

importance of clarifying the meaning of terms has previously been stated; hence it is essential

to clarify the meaning of the term “al-Haakimiyyah” in order to establish whether or not this

“newly-invented” branch/category of at-Tawheed is a reprehensible Bid‟ah.

The „Arabic term “al-Haakimiyyah” is defined as: “dominion, rule, sovereignty, judgeship,

etc.” Thus, the meaning of the term Tawheedul-Haakimiyyah is “Allah‟s Oneness in His

Rule, Governance, and Judgement.” Before this principle can be classified as a reprehensible

Bid‟ah, it is imperative to ascertain whether or not it is supported by any evidence – general

or specific – from the Shari‟ah. In regards to this principle Allah (رؼب) says:

ئ احى ئال هلل“The Hukm (i.e. rule/judgement) is for none except Allah.”

(Yoosuf: 40)

Consider Allah‟s statement “ا احى” (The Hukm is for none). Indeed, this is a classic case of

an-Nafyu (i.e. the first pillar of at-Tawheed), whereas the second part of His statement “اال هلل”

(except Allah) serves as an example of al-Ithbaat (i.e. the second pillar of at-Tawheed). Thus

Allah‟s Statement begins by negating that the Hukm belongs to anyone and then affirms it for

Him (رؼب) Alone. Hence, this noble Verse serves as specific evidence from the Shari‟ah that

supports the principle of “Allah‟s Oneness of in His Rule, Governance and Judgment”. That

is to say, al-Haakimiyyah is a principle of at-Tawheed. Verily, there are numerous Verses in

the Holy Qur‟an that serve as specific evidence in this regard. For instance Allah (رؼب) says:

ال ٠ششن ف حى أحذا

“And He makes none to share in His Hukm.”

(Al-Kahf: 26)

And:

رشجؼهللا ال ئ ئال احذ ف األ ا٢خشح احى ئ١

“And He is Allah; La ilaha illa Huwa, His is the praise in the first and in the last, and His

is the Hukm, and to Him shall you be returned.”

(Al-Qasas: 70)

And:

ب اخزفز ف١ شء فحى ئ هللا رى هللا سث، ػ١ روذ ئ١ أ١ت

“And in whatsoever you differ, the Hukm thereof is with Allah. Such is Allah, my Lord in

Whom I put my trust, and to Him I turn in repentance.”

(Ash-Shoora: 10)

Additionally, the Prophet (ملسو هيلع هللا ىلص) said:

ئ هللا احى ئ١ احىVerily, Allaah is Al-Hakam, and unto Him belongs the Hukm.”

(Abu Dawud: 4955, An-Nasaa‟i: 8/226, authenticated by al-Albaani)

The books of the trustworthy Ulamaa are also replete with statements affirming al-

Haakimiyyah as an essential component of at-Tawheed. Shaykhul Islam Ibn Taymiyyah

( هللا ضح ) said:

أ ششوبء ششػا اذ٠ ب ) : ثسي شطع األج١بء اثزسع شطػب فشطػ ثبؽ ال ٠جظ ارجبػ، وب لبي ؛ صا وفط ا١ز اظبض أل رسىا ثشطع جسي سخ – 32اشض: – (٠أر ث هللا

“And whoever changes the law of the Prophets and invents a law (besides it), then his law is

Baatil and it is not permissible to follow it, just as He says: (Or have they partners who have

legislated for them a Deen which Allaah has not permitted) – Ash-Shuraa: 21 – . For this

reason the Jews and Christians have disbelieved, because they adhere to an abrogated,

distorted Sharii‟ah.”

(Majmoo‟ul-Fataawa: 35/365)

Consider the Qur‟anic Verse quoted by the Shaykh in the above Fatwa. Allah (رؼب) refers to

those who legislate that for which He (رؼب) has not granted any authority as partners besides

Him. This Verse thus serves as specific evidence indicating that Haakimiyyah is a principle

of at-Tawheed. Imam Ibn Kathir (ضح هللا) makes this point clear while commenting on

Allah‟s Statement:

ئ أطؼز ئى ششو

“And if you obey them, then you would indeed be Mushrikoon.”

(Al-An‟aam: 121)

The Imam said:

أ: ح١ش ػسز ػ أط هللا ى شطػ ا لي غ١ط، فمسز ػ١ غ١ط فصا اشطن“(This) means that when you turn away from Allah‟s Command and legislation towards the

sayings of anyone else, preferring other than what Allah has said, then this constitutes

Shirk.”

(Tafseerul-Qur‟anil-„Azeem)

Shaykh Sulayman bn Abdillah bn Muhammad bn Abdil-Wahhab (ضح هللا) said:

ف شس أ ال ا اال هللا ص ػسي ا رحى١ غ١ط اطسي )ط هللا ػ١ س( ف اضز اعاع فمس وصة ف شبزر

“Whoever bears witness to Laa ilaaha illaah then resorts to other than the Messenger (ملسو هيلع هللا ىلص)

for judgement in disputes, then he has been untrue to his testimony (of faith).”

(Tayseerul-„Azeezil-Hameed fee Sharhi Kitaabit-Tawheed)

The Shaykh‟s statement indicates that there is a direct connection between the principle of

“Allah‟s Oneness of in His Rule, Governance, and Judgment” and Tawheedul-Uloohiyyah, as

was also expressed by Shaykh Muhammad Al-Amin Ash-Shanqeeti (ضح هللا) who stated:

لبي ف ( “…”32اىف: )) ال ٠ششن ف حى أحذا ) :فبإلشطان ثبهلل ف حى وبإلشطان ث ف ػجبزر لبي ف حى 221اىف: ) ػال صبحب ال ٠ششن ثؼجبدح سث أحذا ف وب ٠شجا مبء سث ف١ؼ ) :اإلشطان ث ف ػجبزر

“Thus, associating partners with Allah in His Hukm is the same as associating partners with

Him in His „Ibaadah. Regarding His Hukm, He said: “and He makes none to share in His

Hukm.” (Al-kahf: 26)” …”Concerning associating partners with Him in His „Ibaadah, He

said: “So whoever hopes for the meeting with his Lord, let him work righteousness and

associate none as a partner in the worship of his Lord.” (Al-Kahf: 110) So, the two (acts of

Shirk) are the same, as you can clearly see inshaa‟Allaah.”

(Adwaa‟ul-Bayaan)

The same connection was also made by Shaykh Salih bn Fawzan who said, while referring to

the one who legislates laws without any evidence from the Shari‟ah:

أ ششوبء ششػا اذ٠ ب ) : ظ، ازشط٠غ، لبي رؼبفمس جؼ فس شط٠ىب هلل ف١ب ذظبئمس أشطو غ أؽبع صا اشطع ز هللا ٠ؼ ثصه الف ػ فؼ، ف – 32اشط: - (٠أر ث هللا

121األؼب: –ئ أطؼز ئى ششو( ) :هللا، لبي هللا رؼب

“He has thus made himself a partner with Allah in that which is exclusive to Him, i.e.

legislation. He (ta‟ala) says: (Or have they partners who have legislated for them a Deen

which Allah has not permitted) - Ash-Shuraa: 21 – And whoever obeys this legislator

besides Allah, knowingly and agrees with his action, then he has associated him (as a

partner) with Allah. Allah (ta‟ala) says: (And if you obey them you are indeed Mushrikoon)

– Al-An‟aam: 121.”

(„Aqeedatut-Tawheed)

It is therefore established that al-Haakimiyyah is a fundamental aspect of at-Tawheed, for

which there is specific evidence in the divine Shari‟ah. The statements of the trustworthy

Ulamaa also confirm this reality; hence it is impermissible to reject this important principle of

at-Tawheed and assert that it is a reprehensible Bid‟ah.

The Connection between the Branches of at-Tawheed

The rejection of the principle of “Allah‟s Oneness in His Rule, Governance, and Judgement,”

is in essence a rejection of the clear and specific texts that support it, as well as a violation of

the other branches of at-Tawheed. Indeed, there is a direct connection between all the

branches of at-Tawheed, therefore disbelief in any of the principles of at-Tawheed is

tantamount to disbelief in the entire concept. Shaykh Sulayman bn „Abdillaah bn Muhammad

bn „Abdil-Wahhab (ضح هللا) expresses this important point in the following words:

ا ص األاع اضالصخ ٠مس رح١س األج١بء اطس١ اص٠ جبءا ث ػس هللا زالظخ و ع ب ال ٠فه ػ ٠ؤد ثبألذط فب شان اال أ ٠ؤد ث ػ ج اىبي اطةا٢ذط ف أر ثع ب

“The Tawheed which the Prophets and Messengers came with, from Allah, is divided into

these three types (i.e. Ar-Ruboobiyyah, Al-Asmaa‟u was-Sifaat, and Al-Uloohiyyah). They are

inseparable, (thus) none of them can be separated from the other. So, whoever comes with

one of these types (of Tawheed) and does not come with another then it is as if he has

completely failed to come with it (i.e. Tawheed), as is required.”

(Tayseerul-„Azeezil-Hameed fee Sharhi Kitaabit-Tawheed)

The opponents of Tawheedul-Haakimiyyah, however, argue that they do not reject the

principle of Allah‟s Oneness in his Rule, Governance, and Judgement, rather they claim to

acknowledge it as a principle of Tawheed. These people assert that the bone of contention

between them and those who advocate Tawheedul-Haakimiyyah as a “separate branch” of at-

Tawheed is the classification of this principle as new branch of at-Tawheed under a new title.

For instance, Shaykh Muhammad bn Salih al-Uthaymeen responded in the following manner

upon being asked about Tawheedul-Haakimiyyah:

“Whoever claims that there is a fourth category of Tawheed under the title „Tawheed al-

Haakimiyyah‟ is to be counted as an innovator. So this is an innovated categorisation which

emanates from an ignorant person who does not understand anything of the affairs of

„Aqeedah and the Deen. This is because „al-Haakimiyyah‟ falls within Tawheedur-

Ruboobiyyah from the aspect that Allah decrees whatever He wills.” [4]

Shaykh Salih bn Al-Fawzan responded to the same question in a similar manner, stating that:

“This is clear error! Because al-Haakimiyyah enters into Tawheedul-Uloohiyyah. Who has

made it another category or made it an independent category? Will he make the prayer into a

fifth category or the sixth category and the Jihad the seventh category? (Because) all of the

types of worship are from the types of Tawheed? This is not correct…” [5]

Thus the bone of contention between those who advocate the principle of “Allah‟s Oneness in

His Rule, Governance, and judgement”, under the title “Tawheedul-Haakimiyyah”, and those

who oppose them is its categorisation as a separate branch of Tawheed (according to the

latter party) and the coinage of a new term to represent it. Some of those who reject

“Tawheedul-Haakimiyyah” assert that this principle of at-Tawheed falls under Tawheedur-

Ruboobiyyah while others consider it to be an aspect of Tawheedul-Uloohiyyah; the

statements of the two scholars quoted above illustrate this point. Therefore they claim that its

classification as a separate category of Tawheed is a reprehensible Bid‟ah and hence must be

rejected.

As previously stated, there is a direct connection between each of the branches of at-Tawheed

– thus disbelief in one branch essentially constitutes disbelief in all of them. That is to say,

the branches of at-Tawheed are interlinked and are not independent of each other. Hence, the

act of worshipping others besides Allah (رؼب) is not only a violation of Tawheedul-

Uloohiyyah but it is also an act that nullifies Tawheedul-Ruboobiyyah and Tawheedul-Asmai

was-Sifaat. This is due to the fact that the One Who created and sustains the slaves, and Who

possesses the Most Beautiful Names and Attributes is the only One that deserves to be

worshipped. Allaah (رؼب) says:

سة اغباد األسض ب ث١ب فبػجذ اصطجش ؼجبدر رؼ ع١ب

“Lord of the heavens and the earth, and all that is between them, so worship Him and

abide patiently in His worship. Do you know of any who is similar to Him.”

(Maryam: 65)

Worshipping others besides Allaah (رؼب) thus is an expression of one‟s belief that such false

deities are capable of performing actions and possess attributes that are exclusive to Ar-

Rahmaan Alone, a belief that is rejected by the Most High Who says:

ارخزا د ءاخ ال ٠خم ش١ئب ٠خم ال ٠ى ألفغ ضشا ال فؼب ال ٠ى رب ال ح١بح ال شسا

“Yet they have taken besides Him other gods who created nothing but are themselves

created, and possess neither harm nor benefit for themselves, and possess no power (of

causing) death, nor (of giving) life, nor of raising the dead.”

(Al-Furqaan: 3)

It is therefore inaccurate to assert that al-Haakimiyyah belongs to only one of the three

branches of at-Tawheed. On the contrary, some aspects of al-Haakimiyyah fall under

Tawheedur-Ruboobiyyah, whilst others form part of Tawheedul-Asma‟i was-Sifaat.

Likewise, there are aspects al-Haakimiyyah that fall under the umbrella of Tawheedul-

Uloohiyyah. An example of the connection between al-Haakimiyyah and Tawheedur-

Ruboobiyyah is illustrated in Allaah‟s Statement:

أال اخك األش، رجبسن هللا سة اؼب١“Surely, His is the creation and commandment. Blessed is Allah, the Lord of all that

exists!”

(Al-A‟raaf: 54)

This Verse indicates that the act of legislating laws to regulate the affairs of the slaves of

Allah (رؼب) is the Right of none but the Lord and Owner of all creation; and from this angle

al-Haakimiyyah is an aspect of Tawheedur-Ruboobiyyah. Likewise, the belief that Allah

-is the only Lawgiver and Judge of mankind is one that is associated with Tawheedul (رؼب)

Asma‟i was-Sifaat, [6] as is clear from the Holy Prophet‟s statement:

ئ هللا احى ئ١ احى“Verily, Allaah is Al-Hakam, and unto Him belongs the Hukm.”

(Abu Dawud: 4955, An-Nasaa‟i: 8/226, authenticated by al-Albaani)

Finally, the act of submitting to the legislation of Allah (رؼب) and seeking judgement from

none other than Him is the essence of worship, and thus forms part of Tawheedul-Uloohiyyah

from this angle. In reference to the people of the Book, Allah (رؼب) said:

اخزا أحجبس سجب أسثبثب د هللا“They (the Jews and Christians) took their rabbis and their monks to be their lords besides

Allah.”

(At-Tawbah: 31)

„Adi bn Hatim (ضػ هللا ػ), upon hearing the Prophet (ملسو هيلع هللا ىلص) reciting this verse, said to him

:replied (ملسو هيلع هللا ىلص) We do not worship them.” The Prophet“ :(ملسو هيلع هللا ىلص)

ب أح هللا فزحش ٠ح ب حش هللا فزح؟أ١ظ ٠حش

“Don‟t they make Haram that which Allah has made Halal and you accept it, and don‟t

they make Halal that which Allah has made Haram and you accept it?”

„Adi replied: “Yes (we do).” The Prophet (ملسو هيلع هللا ىلص) then said:

فزه ػجبدر“This is how you worshiped them.”

(At-Tirmidhi: 3090, Al-Bayhaqi: 1/116)

In this manner the Prophet (ملسو هيلع هللا ىلص) explained that by accepting the legislation of the priests

and rabbis, which contradicted the divine Law, the people had violated Tawheedul-

Uloohiyyah. The Prophet‟s explanation of this Verse also indicates that al-Haakimiyyah and

al-Uloohiyyah, as well as ar-Ruboobiyyah, are all connected to each other; hence violating

one of these principles is tantamount to nullifying all of them.

Indeed, we have previously stated that the One Who created and sustains the slaves, and Who

possesses the Most Beautiful Names and Attributes, is the only One that deserves to be

worshiped. By the same token, al-Haakimiyyah is the right of none other than the Lord of the

creation, the Owner of the Most beautiful Names and Attributes, Who Alone deserves to

worshiped without partners, i.e. Allah (رؼب). He (رؼب) says:

جؼ ى ب اخزفز ف١ شء فحى ئ هللا رى هللا سث، ػ١ روذ ئ١ أ١ت. فبطش اغباد األسضأفغى أصاجب األؼب أصاجب ٠زسؤو ف١، ١ظ وض شء اغ١غ اجص١ش. مب١ذ اغباد األسض،

”. ٠جغظ اشصق ٠شبء ٠مذس ئ ثى شء ػ١

“And in whatsoever you differ, the Hukm thereof is with Allah. Such is Allah, my Lord in

Whom I put my trust, and to Him I turn in repentance. The Creator of the heavens and the

earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this

means He creates you. There is nothing like Him, and He is the All-Hearer, the All-Seer.

To Him belong the keys of the heavens and the earth. He enlarges provision for whom He

wills, and straitens. Verily, He is the All-Knower of everything.”

(Ash-Shoora: 10-12)

Commenting on these noble Verses, Imam Muhammad Ash-Shanqeeti (ضح هللا) said:

ف ف اىفطح افجطح اشطػ١ ظ اش١طب١خ ٠سزحك أ ٠طف ثؤ اطة اص رفع ا١ األض، ٠زو ػ١، ػ غ١ط ضبي سبثك، أ اص ذك جشط أظاجب، ذك –أ ذبمب رزطػب –أ فبؽط اسباد األضع ، أ ١س وض [6/143]ا٠٢خ صب١خ أصاط اضأ اص١ :- رؼب –صوضح ف ل أظاط األؼب اضب١خ ا

أ ٠ؼ١م –شء اس١غ اجظ١ط، أ مب١س اسباد األضع، أ اص ٠جسؾ اطظق ٠شبء ٠مسض ٠سزحك أ ٠شطع ٠ح ٠حط، ال ثى شء ػ١. فؼ١ى أ٠ب اس أ رزفا طفبد – ػ ٠شبء

”.رمجا رشط٠ؼب وبفط ذس١س حم١ط جب“Thus, is there among the disbelieving wicked evildoers, who legislate Shaytanic systems of

governance, anyone who deserves to be described as the Lord unto Whom all the affairs are

entrusted, and upon Whom one is to have Tawakkul? And that he is the originator of the

heavens and the earth – i.e. he created and invented them – without precedent, and that he

created for man spouses and created for them from among the cattle eight pairs, which were

mentioned in His Statement (رؼب): „Eight pairs: of the sheep two (male and female)‟, and

that there is nothing like him; and that he is all-hearing, all-seeing? And that unto him

belongs the keys to the heaven and the earth and that he is the one who enlarges the

provisions for whom he wills and straitens (i.e. reduces it for whomsoever he wills), while he

has knowledge of everything?! So Muslims! You must come to understand the Attributes of

the One Who deserves to legislate, and make (things) Halaal and Haraam, and do not accept

legislation from an ignorant, vile, despicable Kafir (disbeliever).”

(Adwaa‟ul-Bayaan)

Al-Haakimiyyah is thus connected to all three branches of Tawheed, which are agreed upon

by the scholars of both the past and present. It is not a category of Tawheed that has

absolutely no connection with the other categories. What then is the justification for

specifying and emphasising on this principle of at-Tawheed, under the title “Tawheedul-

Haakimiyyah”? Shaykh Abu Baseer Mustafa Halimah At-Tartusi, in response to being asked

about Tawheedul-Haakimiyyah, said:

“But is this category of Tawheed from the Tawheedul-Uloohiyyah (also called Tawheed al-

Ibaadah), or is it the other half of it? I say it is not another category besides Tawheedul-

Uloohiyyah, however it enters beneath Tawheedul-Uloohiyyah. And from it is what enters

beneath the Tawheed Ar-Ruboobiyyah and from it is what enters beneath the Tawheed of

Allah, the Most High, in His Asma wa-Sifaat. But when the Shirk in the Ummah increased in

its ruling by other than what Allah revealed and its taking the rulings to the legislations of

Kufr and the Taaghoot, it was necessary to specify this important category of Tawheed by

mentioning it on its own to draw the sight of the people towards its importance and that

without it, they have not brought the Tawheed Al-„Uloohiyyah as it must be and is obligatory.

And the likes of that would be if you found a people who committed Shirk from the point of

obedience. So you would say to them, „It is obligatory that you come with the Tawheed At-

Taa‟aah (Obedience) and that you do not obey anyone, for himself, except Allaah.‟ So this

statement of yours would be correct and it is not allowed to object to you or to say to you,

„You have come with a new Tawheed, which you have labeled „Tawheed At-Taa‟aah‟ or with

a Tawheed other than Tawheed Al-„Uloohiyyah‟!!” [7]

Thus, the classification of Tawheedul-Haakimiyyah as a separate category is a necessary

measure, which has been taken in order to revive an important principle of Iman. That is to

say, the act of specifying and emphasising on this principle of at-Tawheed, under a “new

title”, is essential in order to facilitate ease of understanding and stress the importance of

“Allah‟s Oneness in His Rule, Governance and Judgement”. Verily, the act of specifying

principles of at-Tawheed, for the purpose of clarity, is not a new phenomenon in Islam. For

instance, while addressing the companions of the prison Prophet Yoosuf (ػ١ اسال) employed

this same method in order to teach them at-Tawheed. He (رؼب) said:

٠ب صبحج اغج ءأسثبة زفشل خ١ش أ هللا احذ امبس. ب رؼجذ د ئال أعبء ع١زب أز آثبؤو ب ضش ابط ال ٠ؼاضي هللا ثب عطب، ئ احى ئال هلل، أش أال رؼجذا ئال ئ٠ب. ره اذ٠ ام١ ى أو .”

“O two companions of the prison! Are many different lords better or Allah, Al-Waahidul-

Qahhaar? You do not worship besides Him but only names which you have named

(forged) – you and your fathers – for which Allah has sent down no authority. The Hukm

is for none but Allah. He has commanded that you worship none but Him; that is the

straight religion, but most men know not.”

(Yoosuf: 39-40)

Consider Prophet Yoosuf‟s statement “O companions of the prison! Are many different

gods better, or Allah Al-Wahidul-Qahhar?” Here Prophet Yoosuf (ػ١ اسال) calls the

prisoners to embrace Tawheedur-Ruboobiyyah, prompting them to ponder upon the

implications of taking others as lords besides Allah (رؼب). Then consider the manner in

which he ( اسالػ١ ) invites them to accept Tawheedul-Asma was-Sifaat, saying to them

“You do not worship besides Him but only names which you have named (i.e. forged) –

you and your forefathers, for which Allah has sent down no authority.” Prophet Yoosuf

,thus highlighted the ignorance in which they and their forefathers had fallen into (ػ١ اسال)

and alluded to an important principle of this branch of Tawheed – i.e. the impermissibility of

attributing to Ar-Rahmaan that which neither He nor His Messenger (ملسو هيلع هللا ىلص) has attributed to

Him (رؼب).

According to Shaykh Muhammad bn Salih Al-Uthaymeen, al-Haakimiyyah is included in

Tawheedur-Ruboobiyyah, whereas in the opinion of Shaykh Salih bn Al-Fawzan it is an

aspect of Tawheedul-Uloohiyyah. Irrespective of whether or not it is included in the former,

or forms part of the latter, Prophet Yoosuf (ػ١ اسال) singled out this branch of at-Tawheed,

mentioning it before al-Uloohiyyah and after ar-Ruboobiyyah. He (ػ١ اسال) said “The

Hukm (i.e., Rule, Governance, and Judgement) is for none but Allah.” Since this principle

of Tawheed is included in ar-Ruboobiyyah or forms part of al-Uloohiyyah, according to ibn

al-„Uthaymeen and al-Fawzaan respectively, why then did Allah‟s Prophet (ػ١ اسال) deem it

necessary to mention it separately while teaching at-Tawheed to the companions of the

prison? Indeed, failure to understand and embrace this essential element of at-Tawheed will

inevitably have an adverse effect on the slave‟s implementation of Tawheedul-Uloohiyyah.

Hence, after calling the prisoners to acknowledge “Allah‟s Oneness in His Rule, Governance,

and Judgement”, Prophet Yoosuf (ػ١ اسال) said “He has commanded that you worship

none but Him.”

The Da‟wah of Prophet Yoosuf (ػ١ اسال) serves as an excellent example of specifying

principles of at-Tawheed for the purpose of clarification and in order to emphasise their

importance. It is interesting to note that Prophet Yusuf (ػ١ اسال) specified four principles of

Tawheed whilst inviting the companions of the prison to the religion of the Prophets ( ػ١

(ػ١ اسال) These four principles are the cornerstones of Al-Islam, thus Prophet Yoosuf .(اسال

concluded his Da‟wah with the statement:

ره اذ٠ ام١ ى أوضش ابط ال ٠ؼ“…that is the straight religion but most men know not.”

(Yoosuf: 40)

Regarding this statement, Imam Ibn Kathir (ضح هللا) said:

فصا وب أو١ط شطو١“And for this reason most of them are Mushrikeen”

(Tafseerul-Tafseerul-Qur‟anil-„Azeem)

New Terminology: Bid‟ah or Not?

The divine Shari‟ah thus provides specific evidence that supports:

1. The fact that al-Haakimiyyah is a principle of Tawheed and is thus the Right of Allah

Alone. Hence, violation of this principle is an act of Shirk which completely nullifies (رؼب)

at-Tawheed.

2. The practice of specifying a particular principle of at-Tawheed, and emphasising its

importance when necessary, in order to facilitate learning and understanding, and thereby

preserve the religion.

Therefore, there is neither any basis to justify the rejection of this principle of at-Tawheed,

nor is there any justification to assert that the act of specifying and emphasising on it, for the

purpose of clarification, is a reprehensible Bid‟ah. However, does the divine Shari‟ah support

the act of attaching “new” terms to principles of the religion for the same purpose, i.e. to

facilitate understanding and learning?

In responding to this question, it is necessary to point out the fact that most of the common

and widely accepted terms, which are used to represent various sciences and principles of the

religion, were not legislated by Allah (رؼب) and were thus not revealed to His Messenger

to the Sahabah (ملسو هيلع هللا ىلص) Hence, they are not terms which were taught by the Prophet .(ملسو هيلع هللا ىلص)

who subsequently passed this knowledge on to the Tabi‟een and those who ,(ضػ هللا ػ)

succeeded them. That is to say, these terms were not known to, or used by, the three

generations about whom the Prophet (ملسو هيلع هللا ىلص) said:

خ١ش ابط لش ص از٠ ٠ ص از٠ ٠

“The best of people are my generation, then those who come after them, then those who

come after them.”

(Al-Bukhari: 2652)

Terms such as “Tawheedur-Ruboobiyyah”, “Tawheedul-Uloohiyyah” and “Tawheedul-

Asmaa‟i was-Sifaat” were not known to these previous generations of believers, so from

where did they originate? And why are they not considered to be “Bid‟ee” (i.e. innovated)

terms that must be rejected, as a result of this fact? The classification of at-Tawheed into

various categories, under different titles, was something initiated by the pious „Ulamaa of

Islaam that succeeded the three generations mentioned above. This measure, as previously

stated, was taken solely for the purpose of preserving and safeguarding the most important

Maqaasidush-Shari‟ah, i.e. the religion. Indeed, the preservation of the religion is an

obligation binding upon every Muslim, and that which is required in order to fulfil this duty

is in itself an obligation. The practice of specifying and emphasising principles of the

religion, as well as coining “new” terms in order to preserve them, is thus supported by

general evidence provided by the Shari‟ah. It is for this reason that we not only accept terms

such as Tawheedul-Uloohiyyah and Tawheedur-Ruboobiyyah, but we also welcome and

embrace them. This is despite the fact that they were not used by or known to the first three

generations of Muslims. Such classification and terminology is merely a means to achieve the

aforementioned objective.

Adopting new methods in order to preserve the religion is not without precedent. An example

of inventing something new in order to safeguard the Deen is the compilation of the Holy

Qur‟an into book form. When it was feared that the Qur‟an would be lost, due to the

martyrdom of a large number of those who had memorised it, the Khaleefah Abu bakr As-

Siddeeq (ضػ هللا ػ) issued a decree for the Qur‟an to be compiled into a Mushaf in order to

preserve it. The organisation of the Holy Qur‟an according to the dialect of the tribe of

Quraysh, during the Khilafah of „Uthman bn „Affan ( ػضػ هللا ), serves as another example

of new methods being adopted by the Sahabah (ضػ هللا ػ) in order to safeguard the Deen.

During „Uthman‟s reign non-Arabs embracing Islam, who had begun to learn the Qur‟an,

were confronted with the issue of pronunciation. This was due to the fact that the Qur‟an was

revealed in seven dialects, which differed slightly in their pronunciation of certain letters and

words without changing the overall meaning. Although the different pronunciations were

sanctioned by the Prophet (ملسو هيلع هللا ىلص) and there was no inherent harm in people reciting and

teaching them, it led to confusion among new non-Arab Muslims. Therefore, in order to

eliminate this problem the Khaleefah had the Holy Book organised according to one dialect,

i.e. the dialect of the Quraysh, an act that was unprecedented but accepted by the Ummah.

Specifying and emphasising the principle of “Allah‟s Oneness in His Rule, Governance, and

Judgement”, under the title “Tawheedul-Haakimiyyah” is not exempt from this general

principle of the Shari‟ah. On the contrary, it is an obligation to adopt such measures when

necessary in order to safeguard the Deen. Moreover, it is an act of Kufr to reject the principle

that the term “Tawheedul-Haakimiyyah” represents, and an act of Nifaq (hypocrisy) to

denounce the term asserting that it is a “Bid‟ah” – whilst accepting other newly-invented

terms that serve the same purpose. The term Tawheedul-Haakimiyyah has more basis in the

Shari‟ah than many of the newly-invented terms that are accepted and widely-used today by

the Muslims. An example of such terms is the word “Aqeedah”, which is frequently abused

by the contemporary Murji‟ah who use it to justify actions that violate essential principles of

Iman. Although the term “Aqeedah” (when used in the correct manner) is one that is accepted

by the Ummah, it does not appear in the Holy Book of Allah (رؼب) unlike the term

“Haakimiyyah”, the original form of which appears in numerous places in the Qur‟an. For

example, Allah (رؼب) says:

احبو١أ١ظ هللا ثأحى

“Is not Allah the best of the Haakimeen (i.e. judges)?”

(At-Teen: 8)

He (رؼب) also said:

خ١ش احبو١

“and He is the Best of the Haakimeen.”

(Yoosuf: 80)

Indeed, the hearts of the enemies of at-Tawheed are alike. Many of the scholars during the

lifetime of Shaykhul-Islam Ibn Taymiyyah (ضح هللا) opposed his specification of Allah‟s

Oneness in His Names and Attributes, under the title “Tawheedul-Asma‟i was-Sifaat” , and

hurled accusations of “heresy” against him for introducing a new technical term for a specific

principle of at-Tawheed. Unsurprisingly, among those who denied this “newly-innovated”

classification were the members of the deviant sects al-Asha‟irah and al-Mu‟tazilah, both of

whom were guilty of violating this fundamental principle of at-Tawheed. Likewise, the vast

majority of those who assert that Tawheedul-Haakimiyyah is a reprehensible “Bid‟ah” are

guilty of violating Allah‟s Right to rule and govern His slaves without any partners or

associates.

It is the rulers who oppose Allah (رؼب) by governing His slaves with the Shari‟ah of Shaytan

– and the evil scholars who aid them in this heinous crime – that we find rejecting the

specification of and emphasis on Tawheedul-Haakimiyyah. Their fear is that the masses may

awaken to the reality of their atrocities and recognise their acts of transgression for what they

truly are: The violation of Allah‟s (رؼب) exclusive Right to govern and rule His servants. This

realisation is indeed a tremendous threat to their evil regimes, which would be overthrown as

a result thereof. Hence, they persecute those who propagate and defend this branch of at-

Tawheed, and just as Fir‟awn, in reference to Prophet Musa (ػ١ اسال) and the believers,

announced to his people:

ئ إالء ششرخ ل١. ئ ب غبئظ. ئب ج١غ حبرس“Verily, these indeed are but a small band. And verily, they have done what has enraged

us. But we are a host all assembled, amply forewarned.”

(Ash-Shu‟araa: 54-56)

Similarly, the scholars employed by the tyrannical rulers declare among the masses that “The

ideas of extremism, radicalism, and terrorism, have nothing to do with Islam, and (their

proponents) are the number one enemy of Islam.” [8]

Verily, nothing has caused the thrones of these Tawagheet to shake other than the revival of

this all-important principle: Tawheedul-Haakimiyyah.

Kufr doona Kufr

The Taghoot‟s campaign of aggression and persecution against those who advocate a return

to the full implementation of Allah‟s Law is heavily reliant on the services of evil scholars,

whose role is to give legitimacy to the regimes of these Tawagheet. Acknowledging that

terminology has a magical effect on the hearts and minds of mankind, the corrupt scholars

utilise the art of speech to distort the divine text and beguile the Muslim masses. This is an

old tactic that was also employed by Fir‟awn whose magicians sought to deceive the people

at his behest in order to subdue them. Allah (رؼب) says:

اعزشج جبءا ثغحش ػظ١ لبي أما، فب أما عحشا أػ١ ابط

“He (i.e. Musa) said: “Throw you (first).” So when they threw, they bewitched the eyes of

the people, and struck terror into them, and they displayed a great trick.”

(Al-A‟raaf: 116)

From amongst the deceptions of the magicians of the modern day Fira‟inah [9] is the baseless

claim that the legislation of laws which are in opposition to that which Allah (رؼب) has

revealed is merely an act of Kufr doona Kufr (i.e. disbelief of a lesser degree). To justify their

false claim, they contort the meaning of the well-known statement of Ibn Abbas (ضػ هللا ػ):

١س ثبىفط اص رصج ا١“It is not the Kufr that YOU about which you are thinking.”

This statement was made by Ibn Abbas (ضػ هللا ػ) to the Khawarij and in reference to a

reality that greatly differs from the context in which the corrupt scholars seek to apply it

today. The evil scholars accuse those who pronounce Takfeer upon the Tawagheet, who

govern with other than the divine Shari‟ah, as having misinterpreted Allah‟s statement:

٠حى ثب أضي هللا فأئه اىبفش

“And whoever does not judge with that which Allah has revealed then they are the

Kafiroon (i.e. disbelievers).”

(Al-Maa‟idah: 44)

Their assertion is that the above Qur‟anic Verse refers only to Kufr doona Kufr, and thus they

declare it impermissible to make Takfeer on the Tawagheet. However, the first point that

must be acknowledged in this regard is that the Verse cited above refers to the act of

passing/or seeking judgement and not legislation. Regarding the legislation of laws for which

Allah (رؼب) has given no authority, He (رؼب) says:

أ ششوبؤا ششػا اذ٠ ب ٠أر ث هللا“Or do they have partners legislating for them a religion for which Allah has not granted

any permission?”

(Ash-Shoora: 21)

In commenting on this noble Verse, Imam Shanqeeti (ضح هللا) said:

فمس س )رؼب( اص٠ ٠شطػ اس٠ ب ٠ؤش ٠ هللا شطوبإا“Thus He (رؼب) has labelled those who legislate in the religion that for which Allah has not

granted any permission as partners (besides Him).”

(Adwaa‟ul-Bayaan: 7/57)

Verily, making oneself a partner besides Allah (رؼب) is certainly not merely an act of “Kufr

doona Kufr”. On the contrary, it is an act of major Kufr that causes the perpetrator to exit the

fold of Islam.

Secondly, the trustworthy Ulamaa are in unanimous agreement that the act of judging by

other than that which Allah (رؼب) has revealed can be either an act of major or minor Kufr,

depending on the state of the individual concerned. For instance, Ibn Al-Qayyim (ضح هللا)

said:

احى ثغ١ط ب أعي هللا ٠زبي اىفط٠: األطغط األوجط ثحست حبي احبوب، غ اػزطاف ثؤ سزحك، ػسي ػ ػظ١بف ز االؼخفب ا اػزمس جة احى ثب أعي هللا

ؼمثخ فصا وفط أطغط، ا اػزمس أ غ١ط اجت، أ ر١ط ف١، غ ر١م حى هللا، فصا وفط أوجط“Judging according to other than that which Allah has revealed encompasses two [types of]

Kufr, minor and major, depending on the state of the individual (i.e. the person judging). If

he believes in the obligation of judging by that which Allah has revealed, in that instance,

and deviates from it – out of disobedience – whilst acknowledging that he deserves to be

punished, then it is an act of minor Kufr. But if he believes that it is not compulsory (for him

to judge by the Book of Allah), and that he has a choice in the matter, whilst being certain

that it is the judgement of Allah, then this is major Kufr.”

(Al-Badaa‟i‟ut-Tafseer: 2/122)

Consider the statement of Imam Ibn Al-Qayyim “in that instance”. This statement clearly

refers to the Haakim (i.e. the judge) who acts in this manner on an occasion, and not the

Haakim who judges/rules with other than the Book of Allah (رؼب) all the time. Indeed, the

case of the latter differs greatly from that of the former. The former Grand Mufti of the

Arabian Peninsula Shaykh Muhammad bn Ibrahim (رؼب) highlighted this important point

when he said:

ط هللا غ اػزمبز أ ػبص، أ حى هللا احك، فصا اص ٠ظسض أب اص ل١ ف١ أ وفط ز وفط، اشا حبو ا غ١ اطح حب. أب اص جؼ لا١ ثزطر١ت ررؼ١غ، ف وفط، ا لبا: أذطؤب حى اشطع أػسي؛ فصا وفط

بل ػ اخ“As for that about which it is said „Kufr doona Kufr‟, (it is) when one refers to other than

Allah for judgement, while believing that he is sinful and that the Hukm of Allah is the truth.

Thus, this occurs from him ON AN OCCAISION and the likes. However, as for he who sets

up man-made laws as a system, and compels others to submit to them, then this is Kufr, even

if they say: „We have made a mistake and the Shari‟ah is more just. This is the Kufr that

removes one from the Millah (i.e. al-Islam).”

(Majmoo‟ Fataawa: 12/280)

Thus, the act of judging/ruling with other than the divine Shari‟ah, making it a general point

of reference or a system of governance, is an act of major Kufr and takes one out of the fold

of Islam – irrespective of whether the individual claims to possess Iman in that with which

the Messenger (ملسو هيلع هللا ىلص) was sent. This is due to the fact that this behaviour entails exchanging

the divine Law for something other than it, i.e. completely turning away from that which

Allah ( برؼ ) has revealed. This type of Kufr is called Kufrut-Tabdeel (i.e. the Kufr of

exchanging). Commenting on Shaykh Muhammad bn Ibrahim‟s statement Shaykh Salih Al-

Fawzan said:

ج١غ األحىب، أ غبجب، لطض أ ففطق ضح هللا ث١ احى اجعئ اص ال٠زىطض، ث١ احى اؼب اص اطجغ ف صا اىفط بل ػ اخ طمب؛ شه أل ح اشط٠ؼخ اإلسال١خ، جؼ امب اػؼ ثس٠ال ب؛ فصا ز١ ػ

أ ٠ط أ امب أحس أطح اشط٠ؼخ، صا ال شه أ وفط أوجط ٠رطط اخ ٠بلغ ازح١س“Thus he ( هللا ضح ) distinguished between partial judgement that is not repeated and general

judgement that is referred to in all cases, or in most of them. And he confirmed that this Kufr

completely removes one from the religion. That is because whoever removes the Islamic

Shari‟ah and replaces it with man-made laws, then this (act) indicates that he considers

(these) laws to be better and more beneficial than the Islamic Shari‟ah. And there is no doubt

about this being (an act of) major Kufr that takes one out of the religion and nullifies at-

Tawheed.”

(„Aqeedatut-Tawheed) [10]

In this statement Shaykh Salih al-Fawzan clarifies that the issue of legislation and judgement

is one that is directly associated with at-Tawheed, hence those who commit the crime of

exchanging the divine Shar‟ah for other than it have fallen into major Shirk. There is

absolutely no “Kufr doona Kufr” with regard to legislating laws that contradict and oppose

the Islamic Shari‟ah, or in exchanging the divine Law for other than it. In all cases, this

constitutes major Kufr and causes the perpetrator of this crime to exit the fold of Islam. Ibn

Kathir (ضح هللا) says:

٠ىط رؼب ػ ذطط ػ حى هللا احى (أفحى اجب١خ ٠جغ أحغ هللا حىب م ٠ل) : لػ و شط ػسي ا ب سا ا٢ضاء األاء االططالحبد ، از ػؼب اطجبي اشز ػ و ذ١ط ، اب

ثال سزس شط٠ؼخ هللا ، وب وب أ اجب١خ ٠حى ث اؼالالد اجبالد ، ب ٠ؼؼب ثآضائ أائ ، اص ػغ ا١سبق ػجبضح ػ وزبة وب ٠حى ث اززبض اس١بسبد اى١خ اؤذشح ػ ى جىعذب

جع أحىب لس الزجسب ػ شطائغ شز ، ا١ز٠خ اظطا١خ اخ اإلسال١خ ، ف١ب وض١ط األحىب أذصب . جطز ظط ا ، فظبضد ف ث١ شطػب زجؼب ، ٠مسب ػ احى ثىزبة هللا سخ ضس ط هللا ػ١ س

فؼ شه ف وبفط ٠جت لزب ، حز ٠طجغ ا حى هللا ضس )ط هللا ػ١ س( فال ٠حى سا ف ل١ أحغ هللا ) . أ : ٠جزغ ٠ط٠س ، ػ حى هللا ٠ؼس (أفحى اجب١خ ٠جغ) : ال وض١ط ، لبي هللا رؼب

-( حىب م ٠ل“And His Statement: (Do they then seek the judgement of (the days of) ignorance? And

who is better in judgement than Allah for a people who have firm faith), Allah criticizes

those who ignore Allah‟s commandments, which include every type of righteous good thing

and prohibit every type of evil, but they refer instead to opinions, desires and customs that

people themselves invented, all of which have no basis in Allah‟s religion. During the time of

Jahiliyyah, the people used to abide by the misguidance and ignorance that they invented by

sheer opinion and lusts. The Tatar (Mongols) abided by the law that they inherited from their

king Genghis Khan who wrote Al-Yasiq, for them. This book contains some rulings that were

derived from various religions, such as Judaism, Christianity and Islam. Many of these

rulings were derived from his own opinion and desires. Later on, these rulings became the

followed law among his children, preferring them to the Law of the Book of Allah and the

Sunnah of His Messenger. Therefore, whoever does this, he is a disbeliever who should be

fought against, until he reverts to the Hukm of Allah and His Messenger, so that no law,

minor or major, is referred to except His Law. Allah said: (Do they then seek the judgement

of (the days of) ignorance) meaning, they desire and want this and ignore Allah‟s

judgement: (And who is better in judgement than Allah for a people who have firm faith).”

(Tafseerul-Qur‟anil-„Azeem)

It is not permissible to assert that this act can be either minor or major Kufr. Such assertion in

itself is Bid‟ah, as it is known by necessity from the religion of Islam that whoever makes

Haram that which Allah (رؼب) has declared Halal has committed an act of apostasy. In

addition, turning away from the divine revelation in favour of other than it indicates that one

considers that which he has turned to superior to the Holy Book. Indeed, there can only be

one ruling regarding whoever behaves in this manner, as was expressed by Shaykh Abu

Baseer At-Tartusi who said:

ؼ لال احسا وفط أوجط ػ أ ج لغ ر، طبحج ٠ىفط ثؼ١ ثبض اإلجبع؛ ال ٠جظ أ ٠مبي ف١ ب فصا اوفط ز وفط! ز٠ ػ شه لي …ل١ ف جطز احى ثغ١ط ب أعي هللا؛ أ ب ٠ى وفطا أوجط ب ٠ى ز

01ابئسح: – ( هللا حىب م ٠مأفحى اجب١خ ٠جغ، أحغ) :رؼب

“There is only one statement for this action, (and that is) it is major Kufr whenever it occurs,

and the one who does this has disbelieved, according to the divine text and consensus. It is

not permissible to say what is (often) said about judging by other than what Allah has

revealed: that at times it is major Kufr and at other times it is minor Kufr. And the evidence

for this is Allah‟s statement: (Do they then seek the judgement of (the days of) ignorance?

And who is better in judgement than Allah for a people who have firm faith) – Al-

Maa‟idah: 50.”

(A‟maalun Tukhriju Saahibahaa minal-Millah)

CAUTION: It is imperative to note that administrative laws which do not oppose or

contradict the divine legislation, and thus do not infringe upon the Rights of Allah (رؼب), do

not constitute Kufr or disobedience to Ar-Rahmaan. An example of such administrative laws

is the recording of the names of soldiers in a register, an act initiated by Umar Ibn Al-Khattab

whereas a present day example of such laws is the requirement of all drivers to pass ,(ضح هللا)

a driving test before being permitted to drive on public roads. Such laws are legislated in the

interest of public safety and are in line with the spirit of the divine Shari‟ah. For example,

ensuring that all drivers are qualified to use public roads is in line with the Prophet‟s

statement:

اح١بء –اإل٠ب ثضغ عجؼ أ ثضغ عز شؼجخ، فأفضب لي ال ئ ئال هللا، أدبب ئبطخ األر ػ اطش٠ك شؼجخ اإل٠ب

“Al-Iman is seventy – or sixty – odd branches, the highest of which is the statement „Laa

ilaaha illaah‟, while the lowest of which is to remove harmful things from the path. And

Bashfulness is a branch of Iman.”

(Muslim: 35)

Unqualified drivers pose a threat to other road users, hence laws that serve the purpose of

removing such harm do not constitute an act of Kufr, as they do not contradict or oppose the

Islamic Shari‟ah. Such administrative laws serve the purpose of fulfilling obligations and

achieving aims that have been ordained in the divine Law – and the principle states that:

ب ٠ز ااحت اال ث ف اجت

“That which is required in order to fulfil an obligation is in itself an obligation.”

Conclusion

The fact that al-Haakimiyyah is a principle of at-Tawheed, the violation of which constitutes

an act of Shirk, cannot be denied. The evidence from the divine Shari‟ah supporting this

principle of at-Tawheed is abundant and irrefutable, as was expressed by Imam Ash-

Shanqeeti (ضح هللا) who said:

ظص اسب٠خ از شوطب ٠ظط غب٠خ اظض: أ اص٠ ٠زجؼ اما١ اػؼ١خ از شطػب اش١طب ػ ثص اأسخ أ١بئ ربفخ ب شطػ هللا ج ػال ػ أسخ ضس ط هللا ػ س، أ ال ٠شه ف وفط شطو اال

ؽس هللا ثظ١طر، أػب ػ ض اح ض

“And with these Heavenly texts that we have mentioned, it becomes quite clear that those

who follow the fabricated laws, which Shaytaan has legislated on the tongues of his „Awliya

and which oppose that which Allah, ج ػال has legislated on the tongues of His Messengers,

that no one doubts their Kufr and their Shirk except him who Allah has ,(ػ١ اسال)

obliterated his sight and has blinded him to the light of the revelation like them!”

(Adwaa‟ul-Bayaan, Vol. 4/ 82-85)

The assertion that the act of specifying this principle of at-Tawheed as a separate category –

under the title Tawheedul-Haakimiyyah – is a reprehensible Bid‟ah, due to it being included

in Tawheedur-Ruboobiyyah (or Tawheedul-Uloohiyyah), is merely an attempt to downplay

its importance. For although some aspects of Tawheedul-Haakimiyyah fall under Tawheedur-

Ruboobiyyah, while some thereof are included in Tawheedul-Uloohiyyah, its specification

under a “new” title, for the purpose of clarification and in order to emphasise its importance,

is sanctioned by the divine Shari‟ah – a fact that has been established during the course of

this work.

Those who assert that using the term Tawheedul-Haakimiyyah, to specify and clarify the

principle of Allaah‟s Oneness in His Rule, Governance, and Judgement, is a Bid‟ah on the

basis that the earlier generations did not do so, are obliged to produce evidence that the first

three generations used the terms Tawheedur-Ruboobiyyah and Tawheedul-Uloohiyyah, etc. In

addition, they are also duty-bound to produce evidence from the Shari‟ah in support of the

notion that only a specific generation of Muslims, besides the first three generations, reserves

the exclusive right to categorise principles of the Deen under “new titles”. Due to the absence

of Shar‟iah-based evidence in this regard, there is absolutely no justification for the rejection

of the term Tawheedul-Haakimiyyah. Such rejection only comes from those guilty of

violating Allaah‟s exclusive Right to rule and govern His creation without partners, and those

who have been deceived by the evil scholars who support such tyranny. How insightful was

Abdullah ibn Mubaarak (ضح هللا) who said:

أفسس اس٠ اال ان أحجبض اسء ضجبب

“And none corrupted the Deen but the kings, the evil rabbis and preists.”

(Tafseerul-Qur‟anil-„Azeem)

Verily, al-Islam is a Deen of authority and governance, and is therefore it is despised by the

tyrants – as was understood and expressed by Al-Muthannah Ibn al-Harith ash-Shaybani

(ملسو هيلع هللا ىلص) who said to the Prophet ,(ضػ هللا ػ)

األط اص رسػ ا١ ب ٠ىط انؼ صا

“It seems that this issue (i.e. al-Islam), to which you invite us, is of those things despised by

kings.”

(Al-Bidaayah wan-Nihaayah)

Hence, the scholars who frequent the palaces of the tyrants will indeed be subjected to great

Fitnah (i.e. trials). The Prophet (ملسو هيلع هللا ىلص) said:

أر أثاة اغطب افزز ب اصداد أحذ اغطب لشثب ئال اصداد هللا ثؼذا

“Whoever approaches the doors of the ruler will be subjected to Fitnah. No one increases

in closeness to the ruler except that he increases in distance from Allah.”

(Ahmad and others besides him, Silsilatus-Saheehah: 1272)

The act of ignoring this reality has caused the regime scholars to conceal the truth about

Tawheedul-Haakimiyyah, and thus purchase the life of this world at the expense of the

Hereafter. On the other hand, the sincere scholars who speak the truth in front of the tyrants

face a different type of Fitnah: Persecution in the form of slander, exile, imprisonment, or

murder.

Indeed, the Messengers of Allah ( ١ اسالػ ) were not sent:

ئال جشش٠ زس٠“Except as bearers of glad tidings and as warners”

(Al-Kahf: 56)

Therefore, the defenders of at-Tawheed, who strive and sacrifice in order to establish Allah‟s

Governance on earth, should remain steadfast and know that the Promise of Ar-Rahmaan is

true:

ال را ال رحضا أز األػ ئ وز إ١

“So, do not become weak, nor be sad, and you will be triumphant if you are indeed

believers.”

(Ali „Imraan: 139)

The regimes of Kufr and oppression will indeed collapse and al-Islam will reign supreme.

Imam Ahmad recorded from Tamim Ad-Dari that he said:

١جغ زا األش ب ثغ ا١ ابس، ال ٠زشن هللا ث١ذ ذس ال ثش ئال أدخ زا اذ٠، :٠مي ملسو هيلع هللا ىلصسؼذ ضسي هللا

رال ٠زي هللا ث اىفش٠ؼض ػض٠ضا ٠زي ر١ال؛ ػضا ٠ؼض هللا ث اإلعال

“I heard the Messenger of Allah (ملسو هيلع هللا ىلص) saying: „This matter (Islam) will keep spreading as

far as the night and day reach, until Allah will not leave a house made of mud or hair, but

will make this religion enter it, while bringing might to a mighty person (a Muslim) and

humiliation to a disgraced person (who rejects Islam). Might with which Allah elevates

Islam (and its people) and disgrace with which Allah humiliates Kufr (and its people)‟.”

(Al-Musnad: 4/103)

The tyrants who violate the Haakimiyyah of Ar-Rahmaan should therefore take heed, for

verily the parable of Fir‟awn serves as an excellent example of how Allah (رؼب) deals with

those who act arrogantly on earth without right and who oppress the masses by ruling with

other than the divine Shari‟ah and by persecuting those who oppose such tyranny. Indeed,

they are those about whom Ar-Rahmaan says:

ب لذسا هللا حك لذس األسض ج١ؼب لجضز ٠ ام١بخ اغباد ط٠بد ث١١ عجحب رؼب ػب ٠ششو

“They made not a just estimate of Allah such as is due to Him. And on the Day of

Resurrection the whole of the earth will be grasped by His Hand and the heavens will be

rolled up in His Right Hand. Glorified and Exalted is He above all that they associate as

partners with Him!

(Az-Zumar: 67)

Verily, that will be the Day on which Allah (رؼب) will say:

أب اه، أ٠ ن األسض؟“I am the King; where are the kings of the earth?”

(Al-Bukhari: 7382)

The tyrants should thus fear this tremendous Day, desist from their evil and turn to Allah

in repentance, lest that which befell those who preceded them in Tughyaan should (رؼب)

befall them. Likewise, the magicians of these modern-day Fira‟inah (i.e. the regime scholars)

should take note of Allah‟s Statement:

از٠ ٠ىز ب أضب اج١بد اذ ثؼذ ب ث١ب بط ف اىزبة أئه ٠ؼ هللا ٠ؼ االػ. ئال ئ از٠ ربثا أصحا ث١ا فأئه أرة ػ١ أب ازاة اشح١

“Verily, those who conceal the clear proofs, evidences and the guidance, which We have

sent down, after We have made it clear for the people in the Book, they are the ones cursed

by Allah and cursed by the cursers. Except those who repent and do righteous deeds, and

openly declare (the truth which they concealed). These, I will accept their repentance. And

I am the One Who accepts repentance, the Most Merciful.”

(Al-Baqarah: 159-160)

Your concealment and distortion of the truth is the cause of the perpetuation of the evil that

has befallen the Ummah of Muhammad (ملسو هيلع هللا ىلص). Imam Sufyaan ath-Thawree (ضح هللا) said:

زق زاح أ ثط لب ف شط٠ى ف و ز وب ف اشطق اغطة

“Whoever prepares an inkpot or sharpens a pen for them (i.e. the rulers), then he has taken

part with them in every blood spilt in the east and west.”

[Jami‟u-Bayaanil-Ilm vol.1 p.179, and in Se‟er A‟la‟am an-Nubala‟a vol.12 p.586]

Thus, know that you are obliged to distance yourself from the evil rulers who violate the

Rights of Ar-Rahmaan, and to clarify the truth which He (رؼب) has revealed to His Prophet

-regarding His Haakimiyyah and those who violate this important principle of at (ملسو هيلع هللا ىلص)

Tawheed. Failure in this regard only exposes you to the Wrath and Punishment of your Lord,

the violation of Whose rights you sanction. Shaykhul Islam Ibn Taymiyyah ( هللاضح ) said:

ز رطن اؼب ب ػ وزبة هللا سخ ضس ط هللا ػ١ س ارجغ حى احبو اربف حى هللا ضس وب طرسا وبفطا ٠سزحك اؼمثخ ف اس١ب ا٢ذطح

“Whenever the scholar abandons that which he knows of the Book of Allah and the Sunnah of

His Messenger (ملسو هيلع هللا ىلص), and follows the Hukm of the ruler that contradicts the Hukm of Allah

and His Messenger, he is an apostate and a kafir who deserves to be punished both in this life

and in the Hereafter.”

(Majmoo‟ul-Fataawa: 35/372)

And as for those who blindly follow the magicians of Fir‟awn, taking them as lords and gods

besides Ar-Rahmaan, let them know that no bearer of burden will be made to bear the burden

of another and that they will be held accountable for the Shirk which they commit, by giving

preference to the statements and rulings of the regime scholars over the clear divine texts.

Allah (رؼب) says:

ئر ٠زحبج ف ابس ف١مي اضؼفبء ز٠ اعزىجشا ئب وب ى رجؼب ف أز غ ػب ص١جب ابس، لبي از٠ هللا لذ حى ث١ اؼجبداعزىجشا ئب و ف١ب ئ

“And, when they will dispute in the Fire, the weak will say to those who were arrogant:

„Verily, we followed you, can you then take from us some portion of the Fire‟ Those who

were arrogant will say: „We are all (together) in this (Fire)! Verily, Allah has judged

between (His) servants!‟.”

(Ghaafir: 47-50)

The opponents of Tawheedul-Haakimiyyah who say “we believe in the principle but reject its

categorisation as a specific branch of Tawheed under a new title” only state that which is

false. Their support of the tyrants who violate this principle testifies to this fact, and their

blind following of the scholars who sanction the regimes of Kufr further clarifies their

position regarding this principle of Tawheed. Indeed, it is an absurdity to

intentionally commit acts of Shirk whilst claiming to believe in at-Tawheed. Shaykh

Muhammad ibn Ibraheem (ضح هللا) says:

لبي أحس أب أػجس لبي حىــ امب أب أػزمس أ ثبؽ فصا ثبؽ ال أصط ، ث ػعي شطع ، وب ):هللا (األصب،اػزمس أب ثبؽ

If the one who rules by the (man made) legislations says I believe that they (the legislations)

are Baatil (i.e. falsehood), then this has no effect (in the ruling) rather this (statement) is in

opposition to the Shari‟ah, it is as if someone says I worship idols but I believe they (idols)

are Baatil.

[Majmoo‟ al-Fataawa of Shaykh Muhammad Ibn Ibrahim 6/189]

Verily, the Da‟wah of the Prophets (ػ١ اسال) was clarified by Prophet Yoosuf (ػ١ اسال),

during the cause of which he said:

ئ احى ئال هلل“The Hukm is for none but Allah.”

(Yoosuf: 40)

And indeed this is a fundamental principle of the straight religion:

ى أوضش ابط ال ٠ؼ

“But most men know not.”

(Yoosuf: 40)

Al-Hamdulillaahi Rabbil-„Alameen was-Salaatu was-Salaamu „alal-Mursaleen

Read, print, distribute and share fee sabee lillaah.

Jazaakumullaahu khayran

Footnotes

1. Last accessed on 15/02/15 at: http://tonyblairfaithfoundation.org/religion-

geopolitics/commentaries/opinion/way-ahead

2. The Shari‟ah definition of the term “Bid‟ah” does not include sins and disobedience as

they are not taken to be part of the religion; rather they are acts that oppose its teachings.

3. The Deen is one of the “Maqaasidush-Shari‟ah”, which is the preservation of the five (in

another opinion the six) sacred things. These sacred things are the slave‟s Deen, life, wealth,

honour, lineage, and Intellect, which must be protected according to Islamic Law. The

compilation of the Qur‟an into a Mushaf was a necessary act in order to safeguard the Deen,

and indeed that which is required in order to fulfil an obligation is in itself an obligation.

4. Taken from „al-Muslimoon,‟ no. 639, 25th of Dhul-Hijjah 1417H which corresponds to

Friday the 2nd of May 1997. Statement can be accessed at:

http://www.salafipublications.com/sps/

5. This statement can be accessed at:

http://unitedislamblog.blog.com/islam/tawheed/concerning-tawheed-al-hakimiyyah-shaikh-

salih-al-fawzaan-on-tawheed-ul-haakimiyyah/

6. The belief that Allah (رؼب) is the Only Lawgiver and Judge is an important principle of

Tawheedul-Asmaa‟i was-Sifaat, for indeed one of His beautiful Names and Attributes is Al-

Hakam. The Muslim is obliged to believe in this name without distorting its meaning or

denying it, and without coining similitudes for Allah (رؼب), etc. Allah (رؼب) says: “And (all)

the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company

of those who commit al-Ilhaad in His Names. They will be requited for what they used to

do.” [Al-A‟raaf: 180] Al-Ilhaad in His Names is to commit any of the actions mentioned

above.

7. Accessed at: http://salafiyyah-

jadeedah.tripod.com/Hakimiyyah/Tawheed_al_Haakimiyyah.htm

8. Accessed at: http://english.alarabiya.net/en/News/middle-east/2014/08/19/Saudi-mufti-

ISIS-is-enemy-No-1-of-Islam-.html

9. Firaa‟inah: Plural of “Fir‟awn”

10. Al-Fawzaan‟s statement indicates that the act of exchanging the divine Shari‟ah for other

than it is sufficient alone as an ACT of apostasy. Therefore, the Shaykh agrees with Ahulis-

Sunnati wal-Jama‟ah, with regards to the fact that it is not necessary for one to say with his

tongue, or believe in his heart, that his act of Kufr is Halaal before it can be said that he has

exited the fold of al-Islam. The Shaykh made this clear with his statement “…this (act)

indicates that he considers (these) laws to be better and more beneficial than the Islamic

Shari‟ah.” Thus the act itself represents that which is the heart.