The Thirteenth Argument

And those that justify shirk have yet another evidence, and that is the story of Ibrahim. When he was thrown in the fire that Nimrud built for that purpose, the angel Jibril came flying to him, and asked him, "Do you have any need?" So Ibrahim responded, "From you, no!" They opine from this story that had the seeking help from Jibril been considered shirk, then he would not have have offered Ibrahim any help.

The response to this is that this is the exact same as the previous story, because Jibril offered to help him in a matter that he was capable of, for Allah describes him as being, "... of great strength" [Surah al-Najm; 5]. So if Allah had given him permission to take the fire of Ibrhaim, and even all that was surrounding it of the earth and mountains, and to throw it all into the far corners of the east and west, he could have done so. And if Allah had commanded him to transport Ibrahim to a afar away place, he could have done so. And if He had commanded him to raise him up to the skies, he could have done so. The example of this story is like the example of a rich, wealthy person who sees a poor person in need and offers to help him, either by giving him a loan, or a gift with which he can fulfill his needs. Instead of accepting any help, the poor person refuses his help, and is content at being patient until Allah provides him with a means of sustenance in which he will not owe anyone a favor. Such is Ibrahim's example when he relied on his Lord instead of any other being. So where is this example for seeking religious help or committing shirk, if they only understood?

Conclusion: Acting upon this Knowledge

Let us conclude this book by mentioning an important matter that will clarify what has previously been said. WE will discuss it separately because of it importance, and because many people fail to understand it correctly. So we say: there is no difference of opinion that tawhid must exist and be manifested with the heart, and tongue and outer deeds. If one of these matters is missing, a person will not be a Muslim. So if a person knows tawhid, but does not act upon it, the he is an arrogant disbeliever, as was the case with the likes of Pharoah, and Iblis, and others like them.

And this is a matter that many people misunderstand. They say, "This matter of what you have explained is true, and we fully understand it, and testify to its veracity. However, we are not able to do it and put into practice, and it is not allowed by our countrymen to act upon these matters unless it agrees with them and their beliefs and customs". And they give other excuses so that they do not act upon correct beliefs.

However such a wretched person does not realize that most of the leaders of falsehood know the truth, and they only leave acting upon it due to some excuse, as Allah mentions, "They purchased with the sighs of Allah a miserable price" [Surah al-Tawbah; 9]. Other verses also explain this point, such as: "They recognize him (the Prophet (peace and blessings of Allah be upon him)) as well as they recognize their own sons" [Surah Al-Baqarah; 146].

Now if he acts upon tawhid with his outward actions while he does not understand nor believe in his heart, then he is a hypocrite who is more evil than a pure disbeliever, as Allah says, " Verily the hypocrites are in the lowest depths of the Hell-fire." [Surah Al-Nisa'
; 145].

And this is a prolonged matter to discuss; however, if you ponder over it, two categories of people will become clear to you in your discussions with them. You will see one who knows the truth, but leaves acting upon it, for fear of some loss in this world, such as his prestige , or property.. And you will also see one who outwardly acts upon the truth but not inwardly; if you were to ask him what he truly believes with his heart, he would not know!

But upon you is to understand two verses from the Book of Allah. The first of them has already been mentioned, and is the verse, "Do not give excuses, you have disbelieved after your faith "[Surah al-Tawbah; 66]. So if it is confirmed that some of the Companions who actually fought with the Prophet (peace and blessings of Allah be upon him) against the Romans disbelieved because of a statement they made jokingly, then it will become clear to you that a person who makes a statement of disbelief, or acts upon it, because of a fear or loss of money, prestige, or to please one greater than he, is greater in sin than one who says such a statement in jest.

The second verse is: "Whoever disbelieves after having faith -except he who is coerced while his heart is firm with belief'; but (the punishment) is upon him whose hearted opened up to disbelief (willingly)" [WSurah Al-Nahl; 106]. So Allah does not excuse such people except if they were forced into doing something while their hearts were still firm and content with belief. So anyone besides such a person has disbelieved after having faith, regardless of whether he does it out of fear, or greed, or wanting to please someone, or out of a love for his country, family, relatives or money, or even if he does it jokingly, or for any other excuse. The only acceptable excuse is the one who was unwillingly forced.

So the verse proves this in two ways:

Firstly, the phrase, '...except he who was coerced,' so only such a person is excused. And it is well-known that person can only be forced to do an act or to say something verbally. He canned be forced to believe with his heart, for no one can coerce another's heart.

Secondly, the phrase, '... that was because they preferred the life of this world over the life of the Hereafter' [Surah al-Nahl; 107]. So it is clearly mentioned that the reason for their kufr and punishment was not due to any heartfelt belief, or because of ignorance, or a hatred of religion, or a love of disbelief. Rather, the reason for their eternal punishment of the Hereafter was due tot he fact that he achieved some benefit in this world, preferring this benefit over religion.

And Allah knows best.

Alhamdullilah, that completes the transferring of this book. In addition this book, another excellent resource on this subject, is a book by the same author,

Kitab At-Tawheed

Also beneficial are lectures upon this:

Explanation of Kitab At-Tawheed by Shaykh Yasir Qadhi

Also, a 3-part lecture by Shaykh Yasir Qadhi entitled 'A Critical Analysis of Shirk':

Part 1
Part 2
Part 3