As is known and accepted by everyone, the one and greatest cause of the human being is the matter of ‘faith’. Besides affirming the existence of Almighty Allah (c.c), accepting that He is One, that He has no equal, no like and no partner, and never could have, and showing and living this acceptance in the form of ‘affirmation with the heart’, ‘declaration with the tongue’ and ‘manifestation with deed and action’, is the requirement of true and certain faith. We call this ‘tawhid’, that is, ‘making Allah one’ in every respect, and we characterize its opposite as ‘shirk’. And true tawhid, naturally, is realized through the rejection of every kind of shirk. The first word in the ‘Kalimat al-tawhid’, that is, ‘La ilaha illallah’ (La ilaha..), expresses ‘negation’; the ‘second word’ (..illallah) expresses ‘affirmation’.
So tawhid is a system of faith and belief with two parts and two stages. It comprises first ‘negation’ (rejecting and denying every kind of shirk and disbelief) and, following it, ‘affirmation’ (the unification of Allah the Exalted in respect of ‘ubudiyyah’, ‘rububiyyah’ and ‘uluhiyyah’, in the matter of ‘essence’, ‘attributes’, the ‘Most Beautiful Names’ and ‘divine acts’), which includes the assignment and dedication to Allah the Exalted alone of all the relations of ”ubudiyyah, rububiyyah and uluhiyyah” and of absolute sovereignty.
Accordingly, here too we shall try to discuss first ‘negation’ (the rejection of shirk) and then ‘affirmation’ (‘tawhid’, that is, divine sovereignty), Insha’Allah.
The word ‘shirk’, in the dictionary sense, means ‘participation, being a partner, and partnership’. As a term, that is, in terms of its usage, it means associating partners with Allah the Exalted in respect of His essence, attributes, names and acts — for example in matters such as creating, providing sustenance, giving life and causing death — and, with the main emphasis, especially in matters of ‘Ubudiyyah’ (worship and servitude…), ‘Rububiyyah’ (education and training, being shaped and shaping…) and ‘Uluhiyyah’ (laying down laws and rulings, administration and direction in political, social, economic, legal, military and similar fields, that is, governing…), and showing ingratitude. And just as in societies that have come and gone throughout history, so in today’s mushrik and kafir societies this last part of ‘shirk’ is generally seen, and individuals and societies that have purified themselves from such shirk and disbelief are seen only very rarely.
‘Ubudiyyah’ (worshipping, being in servitude) expresses turning, bowing and being directed, deeply and profoundly, with humility and reverence, ‘in heart, thought, word and deed’. It has ‘doctrinal, verbal and practical-active’ dimensions. And it has a ‘place’/‘reference point’ and ‘relations’ expressed by the concepts of ‘the One worshipped (ma’bud)’, ‘the servant (abd)’ and ‘worship (ibadah)’.
‘Rububiyyah’ (training, being trained, being shaped, shaping), on the other hand, expresses a spiritual, heartfelt and innate formation centered on ‘the Creator’, ‘innate character’ and ‘the created’. That is, it is the Creator’s kneading and baking of His creature with innate character at the beginning of creation and throughout its continuation, shaping it with a moral and spiritual form, so that the creature is thus shaped. In other words, it is the Lord’s (the trainer’s, the murabbi’s) making those followers and individuals who have submitted to Him ‘by necessity, without choice’, that is, without will, compulsorily, undergo education and instruction by His divine will, His measuring and cutting out all their spiritual, heartfelt, rational and moral organs, elements and faculties to His own measure, and bringing them into the form, state, temperament and way of life that He wishes. And this has three elements and three relations that we can classify as ‘the Lord-Trainer (the one who trains)’, ‘the work and system of training’ and ‘the one who is trained and shaped’.
‘Uluhiyyah’ (disposing, turning about, directing and guiding through governing and administering, holding and binding, making accustomed and habituated, making obey with will, making conform and agreeable, putting into force, ruling, rooting, subjugating and continuing to rule), on the other hand, implies and expresses laying down individual-social, partial-universal, particular and general ‘takwini’ and ‘tashri‘i laws’ — such as ”adjusting and arranging all the ‘laws, rulings, rules, principles, connections, relations, modes-conditions, courses and positions’ that are necessary for every kind of order, regularity and continuation, partial and universal, of the universe and of life, and ensuring that they are carried out and directed” — demanding their application ‘by will’/‘by choice’ and ‘in practice’, directing in accordance with this demand (the primordial covenant) and bringing it to a conclusion in this direction. Here too,
a.) ‘The One who lays down the law, governs, whose command is submitted to and obeyed, in whom refuge is sought and to whom recourse is made, that is, the absolute and sole ‘Ilah’.
b.) Those who follow the law, submit to it, take refuge and obey’, that is, ‘beings’, ‘creatures’.
c.) ‘The laws and principles that are followed, the commands and prohibitions’, that is, ‘divine rulings’.
Thus they come into question, classified in this way.
All of the divine Most Beautiful Names and the glorified attributes, which — like nested (concentric) circles — are in a state of mutual inseparable necessity (impossible to separate and each necessitating the other), and especially ubudiyyah, rububiyyah and uluhiyyah of divinity, which are, from many aspects, practically synonyms of one another: the first of these, Ubudiyyah, implies orientations — of heart, certainty, gnosis, inwardness, thought, limb, deed and word (with prayer) — worship, obedience and servitude, while Rububiyyah contains and implies innate docility, spiritual leveling and ordering, manner, bearing-state and style, knowledge-learning-culture, temperament-morals and training. Uluhiyyah, on the other hand, brings out and expresses subjects and fields such as law-ruling, order-regularity, rule-principle, administration, direction and management, dealings-relations, justice/law, life and movement. All of these are among the concepts, institutions and elements pertaining to the relations and connections between the Creator and the created, the One worshipped and the servant (slave), the Lord and the follower, and the Ilah — that is, the one who governs, commands, subjugates and makes obey — and the one governed, who follows the command, submits and obeys (the owned being and servant). And naturally the concept of shirk too is a züm-ü azim that expresses all human interference and partnership relating to these aforementioned concepts, elements and meanings………. its doer, that is, the mushrik too, has made manifest and embodied what kind of (filth-impurity) with repentance.
Three kinds of shirk practice may come into question, directed at and related to the three aforementioned divine attributes, that is, the attributes of the tawhid of Ubudiyyah, Rububiyyah and Uluhiyyah:
A-) The dimension of faith, doctrine, thought, cultural way of life and outlook.
B-) The dimension of speech, statement, expression, style, state, manner, attitude, etiquette and morals.
C-) The dimension of every kind of act, deed, dealing, action-reaction and movement, related to individual, social and political life, with two (this-worldly and other-worldly) fronts…
It needs no explanation that all human views-thoughts, creeds-beliefs, ideologies, systems, cultures, moralities, laws, rulings and outlooks that are not divine, are not confirmed or accepted by revelation, and are therefore contrary to Islam, being of the nature of additions or subtractions, are within and included in this three-dimensional category of shirk and disbelief. And of course there can be no question of shirk being small in proportion; that is, smallness never prevents shirk from forming and coming into being. However, as the proportion of shirk increases and to the extent that its content gains importance, the compounding of shirk increases to the same degree.
In the formation of this multi-dimensional shirk of varying degrees, there are the separate or joint activities of the self (nafs), whims, desires, the devils of mankind and of the jinn, abstract and concrete, embodied idols, and taghuts of varied colors and calibers. Yes, while the noble verses ‘[the one] who wants to put his immorality first’[1] ‘…The self truly commands evil with all its intensity.’, ‘(The Samiri) finally brought out for them a calf statue — it has a lowing — and they said: This is your god and the god of Moses! But (Moses) forgot this…’, ‘…(When Moses returned from the mountain) he said: What is this deed of yours (and what is your aim), O Samiri? (The Samiri said:) I saw what they did not see; I took a handful from the trace of a Messenger and cast it. Thus my ‘self’ made this seem fair to me! he said.’[2] express the negative role and position of the self in this matter, many noble verses such as ‘Have you seen the one who has taken his own whim as his god? Will you then be a guardian over him?’[3] and ‘Now have you seen the one who has taken his own whim as his god, whom Allah has led astray knowingly, on whose ear and heart He has set a seal, and over whose eyes He has placed a veil? Who then will guide him after Allah? Will you not then take heed and reflect?’[4] also draw attention to the destructive, idolatrous mission and characteristic of whims and desires…
Among the devils of mankind who have fully united in their own persons and in their taghuti systems the tyrannical self and the base desires, Nimrod and Pharaoh are mentioned in the Noble Qur’an as ‘two living historical symbols’ who have climbed to the summit in this matter (the matter of shirk and disbelief). For example: ‘Have you not seen the one (Nimrod) who disputed and contended with Ibrahim about his Lord because Allah had given him dominion (state and power)? Recall when Ibrahim (said to him): “My Lord gives life and causes death.” He said: “I too give life and cause death.”’[5], ‘Ibrahim said: “Do you then, leaving Allah aside, worship and adore things that can neither benefit you at all nor harm you? Fie upon you and upon what you worship besides Allah. Will you still not use your reason?” (Nimrod and his people) said: “If you are going to do (something to him), burn him and (thus) avenge your gods (idols).” And We said: “O fire, be cold and safe for Ibrahim.”’[6]
Likewise: ‘The truth is that Pharaoh had exalted himself in the land and divided its people into groups. He kept a faction of them weak, having their male children slaughtered and leaving their women alive. Without doubt he was one of the corrupters who cause mischief.’[7] ‘Pharaoh said: Leave me, let me kill Moses, and let him (go and) call upon his own Lord. For I fear that he will change your religion or cause corruption in the land. Moses said: Truly I seek refuge with the One who is my Lord and your Lord (Allah) from every arrogant one who does not believe in the Day of Reckoning…’, ‘…Pharaoh said: I show you only what I see (my view), and I only wish to direct you to the way of rushd — the mature way — only to ‘guide’ (you).’[8] With these noble verses, the typical, false and hypocritical face of Pharaoh, who — alongside his ‘unequalled oppression’ — donned the role of ‘religious’, ‘reformer’ and ‘guide to the mature and righteous path’, has come to light.
And again, the one who said ‘(to Moses) I swear that if you take a god other than me, I will surely make you one of those in the dungeon…’[9] ‘Pharaoh said to the notables around him: Surely this is a learned magician. (Who) wants with his magic to drive you out of your place, out of your homeland.’[10] Thus, while he tries to establish his divinity with the threat of dungeon and prison, on the other hand, as if proclaiming his helplessness and abasement, he begs for help from helpless people. And he resorts to exploiting the feelings of ‘patriotism-nationalism’ to which the Pharaohs and taghuts of every time and place resort.[11] Moreover, boasting of his property and wealth, he sets out to dominate (to be a god) through psychological effect.[12] Exactly like the boasting and swaggering of the rebellious, arrogant Qarun…[13]
Likewise: ‘Pharaoh said: O notables, I do not know of any god for you other than me…’[14], And again: ‘He said: I am your most exalted Lord.’[15], ‘And the magicians fell down in prostration, saying: We have believed in the Lord of the worlds; the Lord of Moses and Aaron. Pharaoh said: You believed in him before I gave you permission? …’, ‘… I will surely cut off your hands and your feet on opposite sides, and I will execute all of you, he said. (They said:) We shall surely return to our Lord.’[16] Noble verses such as these teach, by declaration, that Pharaoh and all similar taghuts and arrogant ones (past and present) are able to protect and keep standing their oppressive and satanic orders with great ease thanks to the gold-and-force and the organizations on which they rely (gold, brute force, and the mala’, that is, auxiliary-enforcing institutions, boards and councils); that with these attractive-frightening and narcotic-soporific tools and channels they bring the broad masses of the people (willingly or unwillingly) into a state of being subdued and subjected to them and their vile systems, slaves and captives; that they leave no fundamental human value such as religion-faith, reason-will, freedom and personality; that they manage to raise their base personalities, their orders and the institutions, organizations, idols and statues that symbolize them to the status (?) of Ma’bud, Lord and Ilah; and from this point of view (perspective) they make us vigilant against the taghuti orders, powers and structures in today’s world and shed light on the future and the coming generations. (In our day the Mala of Pharaoh are the military, economic, political, social, cultural, legal, legislative, executive, intelligence and criminal institutions-boards-bodies, organizations-organs and councils in the taghuti world and orders. For example, the UN, Parliament, the National Security Council (MGK)-the Armed Forces, Security Organizations, BÇG-BTG-MİT-JİTEM-CIA-MOSSAD, Counter-Terrorism(?), the Media, State Security Courts (DGM)-the Constitutional Court, the Court of Cassation, the Council of Higher Education (YÖK), the Radio and Television Supreme Council (RTÜK), Parties, Trade Unions, etc. — it reflects, represents and expresses these multi-faceted and colorful structures.)
It needs no explanation that the source of inspiration, the first ancestor, the patron and the chief master of Nimrod, Pharaoh and similar taghuts, who have become symbols of the order, culture and way of life of shirk, that is, of oppression and tyranny, is Iblis, who has assumed and carried out, on earth, the role and mission of the founder, announcer and propagator of the corruption of shirk and disbelief, the oppression of falsehood, rebellion and transgression. The innermost, primordial envy, grudge, hostility and enmity that Iblis — ‘created from pure, smokeless flaming fire…’[17] and ‘from the jinn, from the people and lineage of the jinn…’[18] — harbored against the human being began to stir with ‘the creation of Hazrat Adam as vicegerent of the earth…’[19]… When ‘Allah the Exalted commanded Iblis and all the angels: Prostrate yourselves to Adam!’, his objecting to and rebelling against this divine command out of arrogance…’[20] found expression outwardly on the occasion of the historical ‘event of trial (ibtila)’, and thus the period and duty of satanic and taghuti leadership, which will continue until the Day of Resurrection, of corrupting and misleading the human being by various ways, began.[21]
As a result of Iblis’s rebellion and transgression, as an accursed Satan, with his speeding up the (multi-faceted and multi-dimensional) work and activities of corruption and misguidance in question, the existence is observed, within human life, of a tremendous transgression and misguidance that ‘began with Qabil…’[22], grew ever greater along the historical course, and has reached our day even more compounded.
With various worldly, selfish and satanic motives, desires, wishes, concerns and feelings — confounding the truth with falsehood, mixing and concealing it, altering it, buying it[23]; being exposed to the evil suggestion of the self[24] and to its immorality being put first[25]; being in fear for one’s life and flattering and fawning on the ruling powers[26]; being drawn to, worshipping and being deceived by the goods and adornments of this world[27]; ‘being infatuated with and overcome by whims and desires’[28]; ‘being at every moment confronted with all kinds of seduction, misguidance, corruption, whisperings and instigations of the devils of mankind and of the jinn and of the khannas’[29] — the great majority of human beings, faced with many such negative situations, manners, positions and dealings, have (knowingly or unknowingly) found themselves among the partisans, brothers, friends, companions, helpers and soldiers of Iblis.
Those who are drowned in the darkness of shirk and disbelief and who form the political, social, economic, military, etc. foundations and infrastructures of the taghuti, mushrik powers and orders; who are ‘divided into separate, opposing religions, factions and groups, and boast and rejoice in this’[30]; who are very unjust, very ignorant and very ungrateful, disbelievers, very hasty, contentious and yet so weak[31]; and who are of a blind, deaf, dumb, insensible structure and character, lower than animals, astray[32] — these, who have been mentioned as the ‘friends of Satan (awliya’ ash-shaytan)’[33], have also adopted as custom, practice and religion the way of worshipping lifeless statues and idols that they at times invoke with different names and attributes[34], and have carried to our age and our day this false, shirk-ridden, disbelieving, unjust, immoral, savage, misguidance-laden, astray, taghuti path, outlook and way of life which they received from father to child, from generation to generation.[35]
Thus: ‘Satan has enveloped them entirely, wrapping and encircling them. And thus he has made them forget the remembrance of Allah. Those are the party of Satan (hizb ush-shaytan). Beware, it is the party of Satan who are the losers (hasirun, those in loss).[36] Likewise, the persons, peoples, powers, orders and states (and the abstract and concrete things that represent and symbolize them) who undertake the mission and function of defending, protecting and watching over satanic institutions, organizations, orders, thoughts and ideologies from every side and in many dimensions — the commander of the party of Satan, the one who directs and administers it, that is, who represents and personifies the jinn-satan, Iblis, and in fact carries out all his functions with competence and skill — are expressed and named in the Qur’anic, Islamic and tawhidic literature as taghut and taghuts, and it is demanded that they (the taghuts) be negated, rejected and destroyed in every respect.[37] (This is a synonym of the stage and aspect of the negation of shirk contained in the first sentence of the Kalimat al-Tawhid (La ilaha illallah), that is, of ‘La ilaha’.)
It needs no explanation that the historical taghuts, acts of transgression and taghut-ness that the Noble Qur’an mentions, both on the ground and platform of the individual person, king, dictator, person and persons[38] and of the social and political person, that is, the people, society, ruling power, governing authority, order and states[39], have provided us with a facility and faculty that sheds light and shows the way in identifying and determining their counterparts in today’s world. (It is so clear that no explanation is needed or necessary.)
Each of the satanized taghuts in question — whose disbelief and transgression increase and increase as they hear every verse of the Divine Revelation, every Islamic, Shar‘i command and ruling[40]; who work in a psychosis and hysteria of fierce hostility, grudge and enmity in order to cause sedition and corruption and to destroy tillage and progeny (the material and spiritual produce and reproduction that are necessary for the continuity of life)[41]; and who for this purpose roam the earth blind, bewildered, rabid, aggressive, in a blind injustice-and-transgression and a shirk of ingratitude[42] (the living embodiment of Iblis, with a many-sided destructive function) — as a ‘wicked tree’ (shajara khabitha)[43], an ‘accursed tree’ (shajara mal‘una)[44] and a ‘tree of zaqqum’[45], which personify and embody a ‘wicked word’ (kalima khabitha) meaning concrete and abstract word, speech, deed, action, movement, thought, creed and existence (as basic points and elements of functional life and activity) and expressing the false, vile, misguided, destructive and accursed face, aspect, of this mission and function, has taken the lead and acted as pioneer in turning the worldly and other-worldly life of the human being — kneading it (feeding it with zaqqum) with the filth and poison of immorality, injustice-and-transgression, shirk and disbelief — into a terrible and woeful place of loss, place of savagery and hellish place of mourning.
It is part of the divine declaration and clear statement of the Exalted Qur’an that these actions, attitudes and stances of people who — without coercion (severe compulsion) — are, in the aforementioned context and dimensions, in inclination, desire, worship, following, obedience, acceptance, affirmation or love toward the taghuti powers, persons, societies, institutions, orders, systems, states and ideologies that arise by assigning to themselves, wholly or partly, some of the attributes of Allah the Exalted (c.c), especially the divine qualities and functions pertaining to the sphere of ‘Ubudiyyah, Rububiyyah and Uluhiyyah’, or by making themselves partners (associates and shareholders) in them, and by holding such a consideration and conviction — that is, by giving direction to people as individuals and as society, by being sovereign, by laying down laws, rulings, regulations, prohibitions and edicts, and through these making people subject to them, making them obey, subjugating, educating and directing them, and thus having the insolence of placing themselves (Allah forbid…) in the position of Ma’bud, Lord and Ilah — are shirk and disbelief, and that they themselves will be and are mushrik and kafir. (It is clear that others’ attempt to distort this definite description, classification, naming, definition and determination made by Allah the Exalted (c.c) in the Noble Qur’an would be a separate manifestation of shirk and disbelief.)
In today’s world, the satanic, taghuti powers, orders, systems, states and currents that emerge as names, attributes, systems, currents, movements, philosophies, world-views and outlooks of the kind such as Democracy, Secularism, Modernism, Postmodernism, Idealism, Realism, Humanism, Capitalism, Liberalism, Fascism, Communism, Socialism, Kemalism, Dajjalism, Imperialism, Zionism, Freemasonry, Feudalism, Monarchism, Despotism, Neo-Christianity, Neo-Judaism, Americanism and Europeanism, etc., have entered a cursed race of separating humanity — especially the wronged and downtrodden Muslim peoples — from the mighty and exalted religion (Islam) of Allah the Exalted (c.c), of rolling them into the whirlpools and abysses of non-Islam, that is, of shirk, disbelief, falsehood and misguidance of various colors and dimensions, and of taking pleasure and enjoyment in these deeds and activities; they set up their thrones upon this material and spiritual misery and disaster of wretched humanity and obtain plunder and gains; and, how bitter and how sad, the broad, oppressed masses of the people, who are performing the mission of the wretchedness of serving and supporting the taghuts, the arrogant, the taghuti auxiliary powers and institutions called the near mala’ and mutrafin, and the orders and ideologies, are the cause and means of this; in proportion to their obedience and help, that is, their servitude and slavery, the taghuts and the taghuti powers and orders add success upon success to their injustice and transgression.
It must be because of this woeful picture and fact that the Noble Qur’an, rather than addressing the taghuts, the satanic powers and the arrogant, addresses with warning, awakening and guiding appeals the downtrodden peoples and the broad masses prone to corruption, the people who have been led astray and made servants and slaves or are in the state of being made so, calling them from this abased, base and wretched state (of shirk and disbelief) to servitude to Allah, who represents absolute freedom, that is, to true tawhid. If we were to give a few examples of this divine-Qur’anic call, which includes disassociation (tabarra) from the taghuts, who are embodied shirk, and from all dimensions of their mushrik, kafir, hypocrite, etc. entourage and followers, that is, the party of Satan; for instance: ‘The Jews and Christians (who are among the disbelievers of the People of the Book) will never be pleased (and content) with you unless you follow and obey their creed (their religion and views). (Say to them:) Without any doubt the way of guidance is the way of Allah (which is the religion of Islam). If, after all the knowledge that has come to you (that has come about), you were to follow their (satanic) whims, there would never be for you from Allah an ally or a helper.’[46] ; ‘…(Those mushriks) will continue to fight you until they turn you back from your religion (until they make you mushrik-kafir), if they are able. Whoever among you turns back from his religion (from Islam) and dies as a disbeliever, their (previous good) deeds are void both in this world and in the hereafter, and they are the companions of the Fire. There they will abide forever.[47]
‘Let not the believers take disbelievers as allies instead of the believers.’[48]; ‘O you who believe! If you obey any faction of those who were given the Book (the disbelievers), they will turn you back after your faith and make you disbelievers.’[49]; ‘They take disbelievers as allies instead of the believers. (Or) do they seek honor with them? Without any doubt all honor (power and dignity) belongs to Allah.’[50]; ‘O you who believe! Do not take the Jews and Christians as friends (allies). They are friends of one another. Whoever among you takes them as ally (friend-ruler) is without any doubt one of them (of the Jews and Christians). Surely Allah does not guide the people who are unjust! There you will see those in whose hearts is a disease racing among them (in friendship with the disbelievers).’[51]; ‘You will see many of them making friendships with disbelievers who have gone astray into disbelief! How evil is this thing (and this deed) that their selves have put forward for them! If (they) had believed in Allah, the Prophet and what was sent down to him (the Qur’an), they would not have taken them (the disbelievers) as allies. But most of them are transgressors. By Allah, you will find that the people (among people) most intense in enmity toward those who believe are the Jews and those who associate partners.’[52]
The most vile and lowest of the types of disbelievers such as Christians, Jews and mushriks are the hypocrites, two-faced and many-faced (who try to appear as Muslims), who serve as lackeys, informers and intermediaries for disbelievers of every color and kind. These are the internal extensions, centers of treachery, points of operation and bases of attack of the many-sided and multi-dimensional enemies of Islam who have infiltrated among us. The Exalted Noble Qur’an exposes and announces these vile persons, individuals and powers in very many noble verses. For example: ‘There are some among the people who say, We have believed in Allah and the Last Day; yet they are not believers. (They supposedly) deceive Allah and the believers. Yet they deceive only themselves and are not aware of it. In their hearts is a disease. And Allah has increased their disease. Because of the lies they tell, there is a painful punishment for them. When it is said to them: “Do not cause corruption on the earth,” they say: “We are only reformers.” Be alert and awake: they are the very corrupters, those who cause chaos. But they are not (even) aware of it…’, ‘… When they meet those who believe they say: “We too have believed (like you).” But when they are alone with their satans (who govern them) they say: “We are with you (in religion)! Without any doubt we are only mockers (of the believing Muslims), we are ridiculing them.”’[53] Likewise;
‘O you who believe! Do not take disbelievers as allies (rulers/companions and friends) instead of the believers! Do you wish to give Allah a clear, definite proof against yourselves? Truly the hypocrites are in the lowest, most abject layer of the Fire (hell), in the pit. And you will not find any helper for them.’[54]; ‘When you see them, their bodies and appearances please you and amaze you, and if they speak you listen to what they say. (Yet) they are like timber (hollow inside) propped up (like a column). (Because they are emptied of faith) they think every cry (sound and shout) is against them. They are (fierce, rebellious) enemies. Therefore beware of them and be on guard! May Allah destroy them and bring them to ruin! How they are turned away (from the truth to falsehood, from faith to disbelief, from Tawhid to shirk and from guidance to misguidance)!’[55]
And likewise, the Noble Qur’an, which draws attention to the fact that, with the negation and rejection of the taghuts and the taghuti powers and orders — which are the point and center of concentration and embodiment of every kind of shirk and disbelief, injustice and transgression, immorality and wickedness — shirk and disbelief will have been erased, demolished and destroyed, and true tawhid and certain faith will have been realized and fulfilled, has put the final and definitive full stop on this subject.
‘So whoever disbelieves in ‘Taghut’ (negates, rejects and denies it) and believes in Allah (with true tawhid) has undoubtedly grasped a most firm handhold that never breaks. Allah is the Hearer (of what you say) and the Knower (of what you do). Allah is the ally of those who believe (so firmly). He brings them out of the darknesses into the light. As for those who disbelieve (through shirk, hypocrisy and transgression), their allies are (every kind of) taghut. They bring them (their own allies, friends and followers) out of the light into the darknesses (the darknesses of shirk and disbelief). Those, (all together, collectively) are the companions, the people, of the Fire.’[56]; Likewise;
‘Have you not seen those who were given a portion of the Book? They believe in taghut and in ‘Jibt’ (its figures, its illusionists) and say of the other disbelievers (mushriks): “These are on a more correct path than those who believe.” Those are the ones whom Allah has cursed. And for whomever Allah curses you will find no helper.’[57], ‘Have you not seen those who claim (that is, assert) that they truly believe in what was sent down to you and what was sent down before you? They wish to have judgment before the Taghut (in its presence — under its administration and according to its laws). Yet they were commanded to reject (negate and deny) it. And Satan wishes to lead them astray into a far (long, great) misguidance (by making them resort to taghut and directing them to obey). When it is said to them: Come (follow) what Allah has sent down (the commands, laws and rulings) and what the Prophet says, you see those hypocrites turning away from you as far as they can.’[58] And likewise;
‘…Those whom Allah has cursed and been wrathful toward, and of whom (in outward form as well as in character) He has made monkeys and pigs, and those who serve the taghut. These are worse in place (evil and bad) and have strayed further from the straight path. When they come to you they say ‘We believe.’ Yet they have entered with disbelief and have also left with it. Allah knows best what they are concealing. You see many of them hastening in their efforts toward sin, enmity and consuming what is unlawful. How evil is what they have been doing!’[59]
Yes: ‘We have certainly sent to every ummah a messenger (to convey the message): “Worship Allah and shun the taghut — keep away and withdraw from it!” Thus Allah guided some of them (those who accepted the call), and misguidance became due upon some of them. So travel through the earth and see the outcome for those who denied (the truth, Islam)!’[60] ; ‘Above them (those in shirk and disbelief, those who follow taghuts) are layers upon layers of fire, and beneath them layers upon layers. That is what Allah threatens His servants (people) with, to frighten them: “O My servants! Then fear Me and be on your guard.” As for those who avoid worshipping (serving and bowing down to) the taghut and turn to Allah sincerely, for them there is glad tidings (laden with salvation). So give glad tidings to My servants! Those who listen (to every kind of word), hear it and follow only the best of it. Those are the ones whom Allah has guided (to the Religion of Truth and Tawhid).’[61]
Thus: Allah the Exalted (c.c) — ‘who is exalted, mighty, free of all imperfection, absolved and self-sufficient, above every kind of shirk and everything that is associated with Him, and above creatures’[62] — calls His servants of sound mind and pure nature not to follow the vile whims, desires and wishes of the taghuti powers, persons, institutions, societies and orders, each of which is an accursed Satan in the form of embodied shirk by deifying their whims and desires[63]; to purify themselves of every kind of shirk and disbelief and to be separate from and distant from the mushriks and kafirs[64]; and, declaring and stating ‘that the mushriks and kafirs who commit shirk and disbelief will be at a loss, in this world and in the hereafter, and will regret a thousand and one times’[65], demands ‘that allegiance be pledged only and solely to Him as the absolute, one and sole Ma’bud, Lord and Ilah, that one turn only to Him and bow neck and head, follow in His footsteps and on His path, obey only His laws, commands and prohibitions, accept and submit to Him (in every respect, in practice) as the sole authority, ruler and director without objection, and that the religion — that is, the view of life, philosophy and system, which is the collection of Islamic rulings, rules and principles that includes all the this-worldly and other-worldly fronts and life of human existence and secures and will secure its absolute salvation and happiness — be made exclusive, dedicated and pure for the Essence of divinity, the sole Creator and Owner of everything and of all people.’[66] And so on…
Thus, that is, in view of the statement and presentation of the aforementioned truths — together with the realization of the aspect and stage of negation and rejection of true faith, that is, of tawhid (that is, of ‘La ilaha’) becoming clear, the meaning and stage of ‘Illallah’, which is the aspect and stage of affirmation, confirmation and acceptance — that is, the unification (in every respect) of Allah the Exalted (c.c), who brought the human being, all life and the whole of creation into existence from nothing, who supplies every kind of requirement and meets their needs and ensures the continuation of their existence, in His Essence of Oneness and His Creatorhood, as well as in His attributes, names and acts of the Essence, and in the absolute aspect of Ubudiyyah, Rububiyyah and Uluhiyyah, in which they are, so to speak, concentrated and attain comprehensiveness, and its becoming distinct and its function becoming concrete and established — has also been realized and understood.
Yes: Allah the Exalted — who is al-Wajib al-Wujud, al-Hayy al-Qayyum, ar-Razzaq al-Karim, al-Qawiyy al-‘Aziz, ar-Rahman ar-Rahim, as-Sami‘ al-‘Alim, al-Qadir al-Murid, al-Malik al-Hakim, al-‘Aliyy al-‘Azim, al-Jabbar al-Qahhar, al-Khaliq al-Bari‘, and the possessor of all the Most Beautiful Names and exalted attributes (beautiful names and sublime attributes) that go on toward infinity; who in no respect has any partner, likeness, equal, opposite, rival or helper, and who is described in every respect by Absolute Oneness and Absolute Uniqueness — has laid down, in parallel with the divine commands, laws and rulings that He has set in the universe, similar divine rulings and laws, commands and prohibitions for the regulation, codification, management, training and administration of human life as well. And while these manifestations of divine oneness and absolute uniqueness, many-sided, multi-dimensional and boundless, in these takwini and tashri‘i fields, find their tawhidic echo in the rest of the worlds and beings through a compelled, innate and natural affirmation, acceptance, submission and surrender, in the human world as well — which possesses consciousness and reason, which has choice and will, and which is at the point of perfection in this respect — a light of the tawhid of Ubudiyyah, Rububiyyah and Uluhiyyah has manifested and become clear (as required by rational and innate necessity) through a willed and chosen selection, preference, acceptance, affirmation, submission, obedience and surrender.
It needs no explanation that true tawhid — which expresses the making exclusive, dedicated and pure, (unconditionally and without reservation), to Allah the Exalted, the One and Unique, in all its dimensions, of the fields (‘Religion’, in its definition in Islamic-Qur’anic literature) that cover all aspects and fronts of human life — anfusi and afaqi (inner and outer), material and spiritual, this-worldly and other-worldly, individual, familial, political, social, legal, economic-financial, commercial, rational, heartfelt, spiritual, intellectual, practical, moral, private and public (which in general outline shows intensity in the dimensions of Ubudiyyah and Uluhiyyah) — is and will be the source of absolute peace-tranquility, order-regularity-harmony, soundness-success-safety-security and happiness for human life as well as for the whole universe and all creatures, while the opposite, that is, deviation from tawhid, will produce crisis-anarchy, sedition-corruption, misguidance, catastrophe, savagery and loss. In this connection, our Lord (c.c), drawing attention to the subject with very many verses in the Noble Qur’an, continually and insistently warns His servants who are in the whirlpool of heedlessness. For example:
‘O people! Serve and worship your Lord who created you and those before you, so that you may be protected and attain taqwa.’[67]; ‘Your god is one single God; there is no god but Him. (He is) the Rahman, the Rahim.’[68]; ‘Allah — (such an Allah that) there is no god (lawgiver and ruler, director) but Him. (And He is) the ‘Hayy al-Qayyum’. (The One who gives life to everything, keeps them standing, maintains their existence and puts them in order, the sole and absolute god, is Allah.)[69]; ‘Allah Himself, without any doubt, has become the true witness-proof that there is no god but Him; and the angels and those of true knowledge who uphold and establish justice (qist) (bore witness to this, that is, that there is not and will not be any god or source of ruling and law other than Allah Himself.) (That Allah) is the ‘Aziz al-Hakim’. (He is the possessor of unequalled ruling and wisdom, the source and possessor of very exalted might, grandeur, power, influence and authority.)’[70]; ‘… He is Allah, the One, the Subduer.’[71]
‘I created the jinn and humankind only that they might worship and serve Me (that they obey and follow my laws, rulings, commands and prohibitions).’[72]; ‘Say: Truly it is revealed to me: “Your god is one single God!” Will you then (accepting true tawhid) be Muslims?’[73]; ‘Say: Without doubt I am a human being like you; (but) it is revealed to me that your god is one single god. Whoever hopes to meet his Lord, let him (together with accepting and affirming true tawhid) do ‘righteous deeds’ and not associate anyone with his Lord in worship (in servitude and obedience).’[74] (Al-Kahf/110); ‘That is your god, one single God. So submit only to Him, give your heart and bow your neck. And give glad tidings, you, to the ‘Mukhbitin’ (those who submit sincerely to Allah and, being at rest in true faith in tawhid, are soft like dough and humble like earth)!’[75]; ‘… And say: We believe in what was sent down to us and what was sent down to you (the People of the Book of past ummahs). Our god and your god are one (our one and only Lord). And we are Muslims who have submitted and bowed to Him (Allah).’[76]; ‘Truly I, I am Allah! There is no god but Me (and there will be none); so worship Me (serve-obey) alone. And (as the first step and manifestation of this) establish the salah for My remembrance.’[77]; ‘I have not seen any messenger before you to whom We have not revealed this: “There is no god but Me. So worship Me alone.”’[78]
Likewise; ‘He is Allah; there is no god but Him. In the first and in the last (every kind of) praise (commendation and laudation) is His, belongs exclusively to Him. And (every kind of) judgment (the authority to rule and make law) is His alone, belongs to Him. And (O people) all of you will (sooner or later) be returned to Him.’[79]; ‘And do not call upon, invoke, supplicate and worship another god (invented) along with Allah; (for) there is no god but Him (Allah). Everything (every being) except His Essence-Face is perishing (to be destroyed). (Every kind of) judgment is His and you will (surely, for judgment) be returned to Him.’[80]; “…Say: He is my Lord; there is no god but Him. In Him I have put my trust and to Him is the final return.’[81]; ‘… Say: I have been commanded only to worship Allah (to follow His commands and be in servitude) and not to associate anything with Him. I call only upon Him, plead and entreat Him, and my final return is to Him.’[82]; ‘Praise belongs to Allah, Lord of the worlds, the Rahman, the Rahim, the Owner of the Day of Judgment (the Day of the Religion). (Therefore, O our Lord!) we ask help from You alone; (then) guide us to the ‘straight path’; the straight path of those whom You have blessed! Not the path of those who have incurred wrath, nor of those who have gone astray, the misguided.’[83]
And likewise, exalted Allah, in whose hand is all dominion (sovereignty) and who has power over everything[84], has created life, with the aim of making it subject to the many-sided process of trial and testing, and turns and rotates it around this axis.[85] And Allah the Exalted, who is the Absolute Truth[86], has not created the heavens and the earth and all the beings between them in vain and falsely[87] — on the contrary, He has created all of them and everything with truth, in a manner consistent and in harmony with the truth[88], and in this divine creation and ordering with truth He has left not the slightest opening, gap, crack or deficiency.[89] For He (c.c.) is the sole and absolute true Creator, an exalted and unequalled al-Khallaq al-‘Alim, al-Khallaq al-Bari‘ and Ahsan al-Khaliqin (the Best of Creators).[90] Likewise, it needs no explanation that Allah the Exalted has, without any doubt, sent the religion of Islam (and its written divine text, the Noble Qur’an, the Book of Allah), the collection and compendium of divine laws, principles, rulings, commands and prohibitions, to regulate the life of the human being — created in the most honored manner and in the form of the best stature, upon a pure, upright (hanif) nature[91] — to shape his thought, word and deed, and to organize and direct all his aspects — individual, familial, social, political, economic, legal, moral, etc. — as truth with the absolute truth and reality, true perfection and guidance, and as the upright religion (din-i qayyim).[92]
Therefore, whether in its takwini or its tashri‘i aspect, no interference whatsoever, however slight, from outside (human) should be made in the basic elements and matters belonging to Allah’s religion, that is, which include absolute Ubudiyyah, Rububiyyah and Uluhiyyah, to which life and all beings are subject and ought to be subject — such as creed, view, law-ruling, rule-principle, order, norm, system, word, deed-action-movement, manner-attitude and way of living — no permission or passage should ever be given to any kind of interference, and ‘the religion must be absolutely ensured to be made exclusive, dedicated and pure for Allah alone.’[93] That this process, which will give birth to and realize divine, true tawhid, will in practice come about through Islamic uprising and jihad, as an obligation, likewise needs no explanation (being known to those who are qualified). And thus sedition-corruption, that is, shirk-and-disbelief, immorality-and-wickedness, injustice-and-misguidance, murder-and-crime, transgression-and-savagery will have vanished and come to an end; human life and the whole world will have attained security and safety, peace and tranquility, concord and success, salvation and happiness, Insha’Allah.
Yes, ‘If there were in both of them (in the heavens and the earth) gods besides Allah (lawgivers, rulers and directors), without any doubt both of them would be corrupted-spoiled and would collapse.’[94] ’… If Allah had not repelled some of the people (the people of sedition and corruption) by means of others (the people of truth and tawhid), the earth would have fallen into corruption (the invasion of the darknesses of shirk and disbelief).’[95]; ‘What is the matter with you that you do not fight in the way of Allah and for the sake of the downtrodden men, women and children who say: “Our Lord! Bring us out of this land whose people are oppressors, and send us from Yourself a wali (protector, one who stands by us) and send us from Yourself a helper”? Those who believe fight in the way of Allah, and those who disbelieve (the kafirs) fight in the way of taghut. So fight the awliya (friends) of Satan. Without any doubt, the scheming order of Satan is very weak.[96]; ‘(Fight them until there is no more) sedition (shirk, disbelief and transgression on the whole earth) and until the religion (laws and rulings, solely) is Allah’s: fight them (the mushriks who are the party of Satan and the taghuti powers).’[97] Likewise;
‘Islam, the religion of truth, which has been sent in order to dominate-rule over all religions, ideologies and orders and to destroy all falsehoods and realize the divine light and sovereignty-authority[98], includes, as the embodied emblem of the Truth, the mission and characteristic of demolishing and shattering false religions and orders.[99]
In sum, ‘Tawhid’ — which expresses and implies the unconditional and unreserved ‘unifying’ of Allah the Exalted (cc), who is ‘al-Wajib al-Wujud’, ‘al-Wahid al-Ahad’ and ‘Khaliq kulli shay’’, in respect of essence, attributes, names and acts; and, especially, the absolute and certain ‘unifying with certainty’, by the human being — who has reason, consciousness, will and choice — of absolute Ubudiyyah, Rububiyyah and Uluhiyyah, by choice and by will, with heart, reason, thought, spirit, body, word and deeds, and his generalizing and reflecting this, by affirming, accepting, declaring and manifesting it, onto all fields and areas of life in all its dimensions — as has been touched on here and there in the earlier sections, includes the aspects, fronts and stages of ‘negation’ (La ilaha…) and ‘affirmation’ (..Illallah). That is:
1. The Stage of Negation
It represents, clarifies and expresses the wiping out and cleansing of every kind of non-Islamic idea, view, philosophy, ideology, morality, creed-belief, law, rule, norm, statute, custom, tradition, fashion, religion, order, culture and way of life — on condition that it is on the basis and within the scope of the individual, family, society and state — in the worlds and fields of ‘heart, spirit, thought, mind, reason, conscience, language and deed’, with determined methods, in line with the divine structure and character of sound reason and pure natures, by way of ‘verbal and practical tabligh’; and the complete removal, repulsion and elimination, in all their dimensions, of every (aforementioned) ominous view and manifestation and order that is the opposite, adversary and counterpart of Islam, which is the ‘Din-i Fitri’ (the religion of nature).[100]
2. The Stage of Affirmation
Together with the realization of negation, that is, of ‘La ilaha’, in heart, reason, thought, word and deed, affirmation, that is, ‘..Illallah’, must immediately become fixed in all fields of individual, family, social and political life — that is, it must prevail and settle in heart, reason, thought, spirit, morality, deed and action — and must be, in all dimensions of the entire life of the human being — faith, creed, worship, knowledge, gnosis, legal, economic-financial, commercial, industrial, agricultural, moral, political, administrative and military, that is, this-worldly and other-worldly, material and spiritual — the absolute educator, teacher, subjugator, shaper, giver of direction and director, and must be absolutely free and clear of every kind of partnership and interference (however slight, even a particle). And this makes necessary the destruction of all human, taghuti and satanic thoughts, orders and religions and of all the powers and resources that form, develop, shelter and feed them, and the drying up of their roots.
These brave muwahhids and mujahids who have undertaken the aforementioned divine, faith-based and tawhidic mission have been described and named ‘Hizbullah’ in the Noble Qur’an by our Exalted Lord (cc). We shall try in our later lessons to take up topics such as uprising, jihad and martyrdom, which are the sublime and sacred attribute and mission of Hizbullah, and thus to help in understanding the other dimensions, which are the means and manifestation of true tawhid, Insha’Allah.
And peace be upon you, and the mercy of Allah
[1] Al-Qiyamah: 5
[2] Ta-Ha: 88, 95-96
[3] Al-Furqan: 43
[4] Al-Jathiyah: 23
[5] Al-Baqarah: 258
[6] Al-Anbiya: 66-69, approximately Al-Ankabut: 24-25
[7] Al-Qasas: 4, approximately Al-Baqarah:49, Al-A‘raf:127, Ibrahim:6, Ghafir:25
[8] Ghafir: 26-27, 29
[9] Ash-Shu‘ara: 29
[10] Ash-Shu‘ara: 34-35
[11] See, in the same sense, Al-A‘raf: 110, 123; Ta-Ha: 57
[12] Az-Zukhruf: 51-52
[13] See, Al-Qasas: 76-82, Al-Ankabut: 39-41
[14] Al-Qasas: 38
[15] An-Nazi‘at: 24
[16] Al-A‘raf: 120-125; approximately; Ta-Ha: 70-73, Ash-Shu‘ara: 46-51
[17] Ar-Rahman: 15, approximately; Al-A‘raf: 12, Al-Hijr: 27, Sad: 76
[18] Al-Kahf: 50
[19] Al-Baqarah: 30
[20] See, Al-Baqarah: 34, Al-A‘raf: 11, Al-Hijr: 29-31, Al-Kahf: 50, Ta-Ha: 116, Sad: 73-74
[21] The Noble Qur’an has narrated and explained the subject through very many noble verses. For example; Al-Baqarah/34-39, 268, Al-A‘raf/11-27, 175-177, 200-202; An-Nisa/38, 118-120, Al-Ma’idah/90-91, Al-An‘am/43, Yusuf/5, 100, Al-Hijr/28,43, An-Nahl/63, Al-Isra/27,53, Al-Kahf/50-52, Ta-Ha/116-123, Al-Hajj/51-53, An-Nur/21, An-Naml/24, Al-Ankabut/38, Sad/71-85 etc…
[22] Al-Ma’idah: 27-31
[23] Al-Baqarah: 41-42, 159, 174-176; Al Imran: 71-72, 77-78, 187-188; At-Tawbah: 9-10
[24] An-Nisa: 79; Yusuf: 53; Ta-Ha: 96; Az-Zumar: 56
[25] Al-Qiyamah: 5
[26] Al-Baqarah: 246; An-Nisa: 77-78; Al-Ma’idah: 21-26, 52-53; Al-Ahzab: 19; Muhammad: 20; Al-Hashr: 11-14
[27] Al Imran: 14, 196-197; At-Tawbah: 24,34,55; Al-Kahf: 32-46; Ta-Ha: 131; Ash-Shura: 35-36; Yunus: 88; Maryam: 73-75; Al-Hijr: 88; Al-Ahqaf: 20; Al-Hadid: 20, 23-24 etc.
[28] Al-Baqarah: 37; Al-Ma’idah: 49,70, 76-77; Al-An‘am: 55-56, 71, 119-120; Al-A‘raf: 175-176; Ar-Ra‘d: 37; Al-Kahf: 28; Ta-Ha: 16; Al-Furqan: 43; Al-Qasas: 50; Ar-Rum: 29; Ash-Shura: 14-17; Al-Jathiyah: 23 etc.
[29] Al-Anfal: 48; Ta-Ha: 120; Al-Ankabut: 38-39; Al-Hajj: 3-4, 8-13, 52-53; Al-Isra: 11, 16-18; Al-Al-Mu’minun: 97-98; Ash-Shu‘ara: 92-105; Al-Qasas: 63-66; Saba: 31-34; Fussilat: 25, 29; As-Saffat: 25-33; Sad: 56-64; Qaf: 16, 21-28; Al-Jinn: 4-6; Al-Hashr: 16; Al-Falaq: 1-5; An-Nas: 1-6 etc.
[30] Al-Baqarah: 213; Al Imran: 105; Al-An‘am: 159; Al-Al-Mu’minun: 53-56; Ar-Rum: 32-35; Fatir: 4-6; Sad: 11-15; Ghafir: 4-6; Az-Zukhruf: 65-66; Yunus: 17-19; An-Nahl: 92-93; Al-Hijr: 90-91; Ash-Shura: 14-17; Al-Anbiya: 93; Al-Jathiyah: 17 etc.
[31] Al-Ahzab: 72; Ibrahim: 34; Al-Hajj: 66; Ash-Shura: 48; Az-Zukhruf: 15; Al-Hashr: 16; ‘Abasa: 17; Al-Isra: 11; Al-Anbiya: 37; Al-Kahf: 54; An-Nisa: 28 etc.
[32] Al-Baqarah: 6-12, 16-20; Al-A‘raf: 177, 179, 198; Al-Anfal: 22, 37, 55; Al-Hajj: 46; Al-Furqan: 43-44; Al-Ahqaf: 26-28 etc.
[33] An-Nisa: 76, 119; Al Imran: 175; Al-Isra: 27; Al-A‘raf: 27, 30; Al-An‘am: 121
[34] Al-Ma’idah: 90; Al-An‘am: 74; Al-A‘raf: 138-140; Yusuf: 40; Ibrahim: 35-36; Maryam: 42-45; Al-Anbiya: 52-67; Al-Hajj: 30; Ash-Shu‘ara: 70-77; Al-Ankabut: 17-25; As-Saffat: 124-126; An-Najm: 19-24 etc.
[35] Al-Baqarah: 170-171; Al-Ma’idah: 103-104; Al-A‘raf: 28, 70-72, 95, 173; Yunus: 78; Hud: 62, 87, 109; Yusuf: 40; Ibrahim: 9-10; Al-Anbiya: 53-58; Al-Mu’minun: 63-68; Ash-Shu‘ara: 74-76; An-Naml: 67-68; Luqman: 21; Al-Qasas: 36; Saba: 43-45; As-Saffat: 68-71; Az-Zukhruf: 22-26; An-Najm: 23
[36] Al-Mujadila: 19
[37] Al-Baqarah: 256-257; An-Nisa: 51,60,76; Al-Ma’idah: 60; An-Nahl: 36; Az-Zumar: 17
[38] Ta-Ha: 24,43; Sad: 55; Al-Qalam: 31; An-Nazi‘at: 17,37; Al-‘Alaq: 6-7
[39] As-Saffat: 27-32; Adh-Dhariyat: 52-53; At-Tur: 31-33; An-Najm: 50-54; Ash-Shams: 11-12; Al-Fajr: 6-12
[40] Al-Ma’idah: 64,68 approximately; At-Tawbah: 124-127; Al Imran: 72-73, 177-179; Al-Isra: 60-82; Fatir: 39; Nuh: 5-7
[41] Al-Baqarah: 11,205
[42] Alluding and pointing to Al-Baqarah: 15-16, 84-86; Al Imran: 179; Al-An‘am: 110; Al-A‘raf: 182-183,186; Yunus: 11; Al-Mu’minun: 74-77 etc.
[43] Ibrahim: 26
[44] Al-Isra: 60
[45] As-Saffat: 62-65; Ad-Dukhan: 43-46; Al-Waqi‘ah: 51-56
[46] Al-Baqarah: 120; approximately 106,135
[47] Al-Baqarah: 217
[48] Al Imran: 28
[49] Al Imran: 100; approximately 118-120, 149-150
[50] An-Nisa: 139; approximately 140, 144
[51] Al-Ma’idah: 51-52
[52] Al-Ma’idah: 80-82
[53] Al-Baqarah: 8-12, 14
[54] An-Nisa: 144-145
[55] Al-Munafiqun: 4; approximately; Al-Baqarah: 13, 15-20, 76, 204-206, 246, 249; Al Imran: 118-120, 141-145, 149-151, 167-168, 175-179; An-Nisa: 60-63, 77-78, 81, 88-89, 107-109, 115-121, 137-139, 141-143; Al-Ma’idah: 22,24,52-53, 61-62; At-Tawbah: 8-10, 23-24, 44-56, 62, 65, 73-78, 80-87, 93-98, 101, 107, 125-127; Muhammad: 22-32, 37-38; Al-Fath: 11-13; Al-Hadid: 13-15,24; Al-Hashr: 11-16; Al-Mutaffifin: 29-36
[56] Al-Baqarah: 256-257
[57] An-Nisa: 51-52
[58] An-Nisa: 60-61
[59] Al-Ma’idah: 60-62
[60] An-Nahl: 36
[61] Az-Zumar: 16-18
[62] Al-A‘raf: 190-198; At-Tawbah: 30-31; Yunus: 17-18; Yusuf: 108; An-Nahl: 1-3,54; Al-Anbiya: 21-23; Al-Al-Mu’minun: 91-92; Al-Qasas: 68; An-Naml: 59-63; Al-Isra: 43; Al-An‘am: 100-101; Ar-Rum: 35-40; Az-Zumar: 67; As-Saffat: 159,180; At-Tur: 42-43; Az-Zukhruf: 81-86; Al-Hashr: 23
[63] Al-Ma’idah: 48-49, 77; Al-An‘am: 56,150; Al-Baqarah: 120,145; Ar-Ra‘d: 37; Al-Kahf: 28; Al-Jathiyah: 18,23; Ash-Shura: 15; Al-A‘raf: 3
[64] Al-Baqarah: 75,105,109,212-213; Al Imran: 98-100, 118-120, 149-151; An-Nisa: 36, 107-109, 139, 144; Al-Ma’idah: 50-57, 61-62, 80-81; Al-An‘am: 14-16, 106-117; At-Tawbah: 3, 16-17, 31; Yunus: 104-109; Hud: 42, 47; Al-Hijr: 94-99; Al-Qasas: 86-88; Ar-Rum: 31-35; Al-Ahzab: 1-3, 48; Al-Mumtahanah: 1-5, 12-13
[65] Al-Baqarah: 15-16, 27-28, 80, 86, 121, 165-167, 175-176; Al Imran: 85-91; An-Nisa: 119-121; Al-Ma’idah: 5, 52-53; Al-An‘am: 11-12, 20-32; Al-A‘raf: 3-5, 9, 53, 91-93, 149; Al-Anfal: 36-37; At-Tawbah: 66-70 ; Yunus: 39, 42-45, 50-54; Hud: 18-22; An-Nahl: 104-109; Al-Kahf: 42-43; Al-Al-Mu’minun: 103-117; Al-Furqan: 11-14, 27-29, 52, 55; Al-Ankabut: 52-55; Ar-Rum: 10-13, 16; Az-Zumar: 15-17, 54-56, 58-60, 63-66; As-Saffat: 19-39; Ghafir: 5-6, 10-12; Fussilat: 15-29; Al-Hajj: 11-13, 19-22; Ash-Shu‘ara: 44-46; Al-Ahqaf: 18-20 etc.
[66] See, taking examples from hundreds of verses; Al-Fatiha: 5; Al-Baqarah: 21, 83-86, 130-133, 147, 159-163, 170-172, 193, 254-255; Al Imran: 2-6, 18-20, 51-52, 65-68, 73, 83-85, 100-107, 193; An-Nisa: 80-87, 125,170-175; Al-Ma’idah: 3, 7-9, 28, 40-50, 70-73, 76, 116-117; Al-An‘am: 18-19, 45-49, 54-56, 101-106, 159-165; Al-A‘raf: 2-3, 29-30, 51-55, 65, 71-73, 85, 172-178; At-Tawbah: 30-33 , 70-72, 109-111, 129; Yunus: 3-6, 9-10, 22-26, 37-39, 104-109, 172-178; At-Tawbah: 30-33, 70-72, 109-111, 129; Yunus: 3-6, 9-10, 22-26, 37-39, 104-109, ; Hud: 1-4, 13-24, 50-61, 84-95,91; Ar-Ra‘d: 1-2, 18-25, 28-37; Yusuf: 40; Ibrahim: 7-12, 19, 52; Al-Hijr: 1-2, 9, 85-88, 94-99; An-Nahl: 1-4, 17-32, 36, 44-53, 70-78; Al-Isra: 22, 38-39, 80-82, 87-89, 97, 105-106, 110-111; Al-Kahf: 14, 27-30, 107-110; Maryam: 36, 48-49, 93; Ta-Ha: 2-8, 14, 70, 98, 111-114; Al-Anbiya: 18-25, 56, 66, 92-94, 106-108; Al-Hajj: 34-35, 77-78; Al-Al-Mu’minun: 23, 32, 52, 91, 116-118; An-Nur: 51-52, 54-56, 64; Ash-Shu‘ara: 26-28, 46-48, 75-90, 108-110, 159-164; An-Naml: 26, 44, 60-65, 75-81, 91-93; Al-Qasas: 68-70, 82-88; Al-Ankabut: 16-22, 36-45, 56-60; Ar-Rum: 30-31, 42-45; Luqman: 30-33; Ash-Shura: 13, 15-17, 36-39, 47; Az-Zumar: 1-4, 6, 9-20, 61-68, 73-75; Ghafir: 2-4, 14-16, 60-68; Ya-Sin: 22-27, 60-61; Fussilat: 2-9, 14, 37-38; Sad: 65-66; Al-Jathiyah: 17-23, 35-37; Az-Zukhruf: 26-28, 63-64, 84-89; Ad-Dukhan: 2-8, 38-39; Al-Ahqaf: 2-6, 13-14, 21-25; Al-Fath: 28; Adh-Dhariyat: 51-56; Ar-Rahman: 1-9, 17-18, 78; Al-Mumtahanah: 4-6; As-Saff: 7-13; Al-Bayyinah: 5-8; Quraysh: 3; Al-Kafirun: 1-6, etc…
[67] Al-Baqarah: 21
[68] Al-Baqarah: 163
[69] Al-Baqarah: 255; Al Imran: 2
[70] Al Imran: 18
[71] Az-Zumar: 4; Yusuf: 39; Ar-Ra‘d: 16; Ibrahim: 48; Ghafir: 16
[72] Adh-Dhariyat: 56
[73] Al-Anbiya: 108
[74] Al-Kahf: 110
[75] Al-Hajj: 34
[76] Al-Ankabut: 46
[77] Ta-Ha: 14
[78] Al-Anbiya: 25
[79] Al-Qasas: 70
[80] Al-Qasas: 88
[81] Ar-Ra‘d: 30
[82] Ar-Ra‘d: 36
[83] Al-Fatiha: 2-7
[84] See ; Al-Mulk: 1; approximately; Al Imran: 26 , 189; Az-Zumar: 6; Ash-Shu‘ara: 49; Al-Hadid: 2; etc…
[85] See, in their separate dimensions; Al-Baqarah: 155; Al-Ma’idah: 48; Al-An‘am: 165; Hud: 7; Al Imran: 186; Al-Kahf: 7; Muhammad: 4, 31; Al-Mumtahanah: 1)
[86] Al-Hajj: 6,62; An-Nur: 25; Luqman: 30; Al-Al-Mu’minun : 116; Ta-Ha: 114; Yunus: 32, etc…
[87] See; Al Imran: 191; Sad: 27 etc.
[88] See; Yunus: 5; Al-Ankabut: 44; Ar-Rum: 8; Az-Zumar: 5 ; Ad-Dukhan: 39; Al-Jathiyah : 22; Adh-Dhariyat: 23; At-Taghabun: 3 etc.
[89] See; Al-Mulk: 3-4
[90] Al-An‘am: 102; Al-Hijr: 86; Al-Mu’minun: 14; Ghafir: 62; Ya-Sin: 81; As-Saffat: 125-126; Al-Hashr: 24, etc…
[91] See; Al-Isra: 70; At-Tin: 4; Ar-Rum: 30
[92] For example; Al-Baqarah: 97, 119, 159, 185, 213, 252; Al Imran: 3, 19, 60, 83, 85, 138; Al-Ma’idah: 3,44-48; At-Tawbah: 29, 33, 36; Yunus: 22, 57, 105; Yusuf: 40; An-Naml: 1-2; Ar-Rum: 30, 43; An-Nisa: 105; Al-An‘am: 57, 62, 91, 114; Fatir: 24, 31; Al-Fath: 28; As-Saff: 9; etc…
[93] Al-A‘raf: 29; Yunus: 22; Al-Ankabut: 65; Luqman: 32; Az-Zumar: 1-3, 10-14; An-Nisa: 146; Ghafir: 14, 65; Al-Bayyinah: 5 etc.
[94] Al-Anbiya: 22; approximately; Al-Isra: 42; Al-Mu’minun: 71
[95] Al-Baqarah: 251; approximately; Al-An‘am: 53; Al-Hajj: 39-40
[96] An-Nisa: 75-76
[97] Al-Baqarah: 193; Al-Anfal: 39
[98] See; At-Tawbah: 32-33; Al-Fath: 28; As-Saff: 8-9
[99] See; Al Imran: 141; Al-Anfal: 8; Ar-Ra‘d: 17; Al-Isra: 81; Al-Anbiya: 18; Al-Ankabut: 52; Saba :48-49; Ash-Shura: 24 etc.
[100] It is known to the whole world that these processes of carrying out intellectual, heartfelt, rational, verbal and practical negation and rejection are called ‘multi-faceted jihad’ in Islamic literature.
Related Posts
