Tousif Raza
Introduction
A few days ago, I posted a WhatsApp status containing a page describing certain historical atrocities attributed to the Wahhabi movement, which I had taken from the book God of Terrorists. One of my friends responded to the status and asked a seemingly simple question: “Who is a Wahhabi?” In response, I explained that the term generally refers to a movement associated with Muhammad ibn Abd al-Wahhab of Najd, whose followers often identify themselves as Ahl al-Hadith.
He then asked whether I myself belonged to Ahl al-Hadith. I replied that I identify as Ahl al-Sunnah. This prompted another question: What is the difference between Hadith and Sunnah, or between Ahl al-Hadith and Ahl al-Sunnah? I clarified that the distinction between these two groups is not rooted in their commitment to Islam but rather in their methodological approach to interpreting Islamic sources. I summarized this explanation as follows: The distinction between Ahl al-Hadith and Ahl al-Sunnah lies not in their foundational allegiance to Islam, but in their methodological approach to understanding it. Ahl al-Sunnah is a broad and historic umbrella that encompasses the four classical Sunni schools of jurisprudence founded by Imam Abu Hanifa, Imam Malik, Imam Shafi’i, and Imam Ahmad ibn Hanbal; within this tradition, adherence to an established legal school (taqlid) is regarded as a disciplined and reliable means of preserving juristic continuity and safeguarding interpretive integrity. Ahl al-Hadith, while equally committed to the Qur’an and the Prophetic Sunnah, emphasize direct engagement with authenticated hadith reports and do not consider binding adherence to a single juristic authority obligatory, prioritizing textual evidence over inherited legal frameworks when differences arise. The divergence, therefore, is largely jurisprudential rather than creedal, often surfacing in subsidiary matters of ritual practice rather than in the core tenets of faith. As for who is “complete” or “successful,” Islamic teaching locates true success not in labels or affiliations, but in sincere conformity to the Qur’an, the Sunnah, and the path of the Prophet ﷺ and his Companions; thus, salvation and spiritual fulfillment belong to those who embody authentic faith, sound practice, humility, and piety.
However, his subsequent responses were unexpected. He sarcastically remarked, “ChatGPT scholar,” and attempted to shift the discussion by arguing that Hadith refers to the sayings of the Prophet ﷺ while Sunnah refers to his practices. This remark revealed confusion between lexical meanings and technical or terminological definitions. The conversation then shifted toward accusations and rhetorical questions, such as: Creating discord in mosques — which Sunnah supports this? Threatening religious scholars — which Sunnah permits this? First, straighten the rows in prayer before debating. You prefer your imams over the Messenger of Allah ﷺ. You are an innovator (bid‘ati). Is asking at shrines permissible? Is committing shirk permissible?
While the first few statements appeared irrelevant to the theological discussion, the latter questions touch upon important matters of creed. Addressing them, therefore, becomes both a responsibility and a duty. This article is not written to promote sectarian hostility but rather to clarify the doctrinal position of Ahl al-Sunnah and respond to common misunderstandings. While a complete treatment of these issues is beyond the scope of this brief study, an attempt will be made to define key concepts and explain them through the Qur’an and classical Islamic scholarship.
The Concept of Shirk
Some adherents of the Wahhabi or Ahl-Hadith perspective accuse traditional followers of the classical schools of committing shirk. In order to evaluate such claims, it is essential first to understand what shirk actually means. In Islamic theology, shirk refers to associating partners with Allah in His essence, attributes, authority, or acts of worship. In other words, attributing to another being what belongs exclusively to Allah constitutes shirk. The Qur’an repeatedly declares that associating partners with Allah is the gravest sin, and the Prophet ﷺ strongly warned the believers against it.
Categories of Shirk
Islamic scholars have traditionally classified shirk into several categories. 1. Shirk fi al-zaāt (Shirk in the Divine Essence). This form of shirk occurs when someone believes that Allah is not One but that multiple eternal and independent deities exist. It involves the belief that another being shares Allah’s eternal and independent existence. 2. Shirk fi al-Sifāt (Shirk in Divine Attributes) This occurs when someone attributes Allah’s exclusive attributes to another being independently. Examples include believing that someone possesses: Absolute knowledge of the unseen (ʿilm al-ghayb) independently, Intrinsic omnipresence, Absolute control over the universe. However, if such qualities are understood as bestowed by Allah, then they do not constitute shirk. 3. Shirk fi al-Ikhtiyārāt (Shirk in Authority or Actions) This category refers to attributing Allah’s exclusive powers to others independently, such as believing that someone besides Allah independently: Provides sustenance Removes illness. Controls benefit and harm. Recognizing someone as a means (sabab) through which Allah acts is permissible. However, believing that they possess independent power constitutes shirk. 4. Shirk fi al-ʿIbādāt (Shirk in Worship) This form of shirk occurs when acts of worship are directed toward someone other than Allah. Examples include:
Prostration as an act of worship to someone other than Allah Offering sacrifices in someone else’s name Calling upon someone with the intention of worship. Qur’anic Explanation of Divine Unity The Qur’an clearly proclaims Allah’s absolute oneness: Qul huwa Allahu Ahad “Say: He is Allah, the One.” Lam yalid wa lam yulad “He neither begets nor is born.” Wa lam yakun lahu kufuwan Ahad “And there is none comparable to Him.” (Surah al-Ikhlas) From a rational perspective, if two independent divine beings existed, either their authority would conflict, or one would dominate the other. If one dominates, the other cannot be divine; if both were equal, the cosmic order would collapse into contradiction.
Definitions of Shirk by Aiyma Mujahideen
Classical scholars of Islam explained shirk in similar terms. Imam Abu Hanifa states in Al-Fiqh al-Akbar that shirk occurs when someone associates another being with Allah in His essence, attributes, or actions — particularly by attributing Allah’s exclusive qualities, such as creation or sustenance, independently to another. Imam Malik emphasized that any act of worship directed to someone other than Allah — such as prostration or vows — constitutes shirk. Imam al-Shafi‘i explained that believing someone possesses independent power to benefit or harm is shirk because true efficacy belongs only to Allah. Imam Ahmad ibn Hanbal distinguished between two forms: Shirk al-Akbar (major shirk) — which removes a person from Islam, and Shirk al-Asghar (minor shirk) — such as showing off in worship. Ibn Taymiyyah further categorized shirk into three spheres: Shirk in lordship (rububiyyah), Shirk in worship (uluhiyyah), and Shirk in divine names and attributes. He stated that calling upon other than Allah while believing they possess independent power constitutes major shirk.
Meaning of Istighāthah
The term Istighāthah derives from the root gh-w-th, meaning to provide help or rescue. Thus, istighāthah refers to seeking assistance or relief during distress. The classical lexicographer Imam Raghib al-Isfahani explains: Al-ghawth yuqalu fi al-nasrah, wa al-ghayth fi al-matar… istaghathu ay talab al-ghawth aw al-ghayth. Meaning: “Ghawth refers to assistance, while ghayth refers to rain. Istighāthah means requesting help or relief.” (Al-Mufradat fi Gharib al-Qur’an, p. 617)
Istighāthah in the Qur’an
The Qur’an itself uses the word istighāthah in several places. The Battle of Badr Idh tastaghithuna rabbakum“When you sought help from your Lord.” (Surah al-Anfal 8:9) The Story of Prophet Musa (Moses) Fa istaghathahu alladhi min shi‘atihi ‘ala alladhi min ‘aduwwihi “Then the one from his own people sought his help against his enemy.” (Surah al-Qasas 28:15) This verse demonstrates that seeking help from another person as a means is not inherently shirk.
Istighāthah and Istiʿānah
According to classical linguists, istighāthah and istiʿānah both refer to seeking assistance. Imam Raghib writes: Al-isti‘anah: talab al-‘awn. “Istiʿānah means seeking help.” (Al-Mufradat, p. 598) This concept also appears in the Qur’an. Surah al-Fatiha and the Question of Seeking Help In Surah al-Fatiha, Allah teaches believers: Iyyaka na‘budu wa iyyaka nasta‘in “You alone we worship, and You alone we ask for help.” (Surah al-Fatiha 1:4). Some individuals interpret this verse to mean that seeking help from anyone other than Allah is shirk. However, this conclusion is based on a superficial reading. The verse contains two distinct clauses connected by the conjunction wa (and): Iyyaka na‘budu — You alone we worship Wa iyyaka nasta‘in — And You alone we seek help from. The conjunction indicates two different meanings, not identical ones. If both clauses conveyed the same ruling, the conjunction would not be necessary. Thus, the verse distinguishes between worship, which belongs exclusively to Allah, and seeking help, which may occur through means created by Allah. The Qur’anic style is precise and deliberate; every letter carries meaning. Therefore, the conjunction here signals a meaningful distinction rather than redundancy.
Conclusion
Istighāthah essentially means seeking help during distress. Islamic theology affirms that true and independent power belongs solely to Allah. However, Allah may grant assistance through various means, including prophets, angels, or other servants. Seeking help from such means while believing that all power ultimately belongs to Allah does not contradict the principle of tawhid. However, believing that any created being possesses independent divine authority constitutes shirk. Thus, the issue is not the act of seeking help itself, but the belief underlying that act.
(The author is an English literature student and hails from Tangmarg. He can be reached at tousifeqbal555@gmail.com)