Nullifiers of Islam

Some acts do not merely weaken a Muslim’s religion; they cancel it altogether. The short treatise Nawaqid al-Islam [The Nullifiers of Islam], by Shaykh Muhammad ibn Abd al-Wahhab, names the ten greatest of them. The treatise is quoted below in the printing of Shaykh Abdul-Azeez ar-Raajihee’s explanation, with the framing of Shaykh Sulayman ar-Ruhayli’s explanation. The words between the quotations are mine, kept plain.

What a Nullifier Is

Shaykh ar-Ruhayli explains the word itself: a nullifier is an undoing of something that was tied and fastened. Whoever says the two testimonies has tied the bond of Islam. After that, a person may do what diminishes his Islam while its foundation remains, or what undoes it completely. Shaykh ar-Raajihee gives the same meaning through the picture of wudu [the ablution, the washing made before prayer]:

“These Nullifiers and Invalidators cancel out one’s Religion, Tawheed and Eemaan, just as the nullifiers of Purity cancels out one’s state of purity. So if a person has just performed wudoo (ablution) and is in a state of purity, then he breaks his wudoo by urinating, defecating or passing wind, his state of (ritual) purity has been nullified and invalidated.”

So a nullifier is not a sin that lowers a person’s reward. It cancels the Islam it follows, the way what breaks wudu cancels purity, and the Shaykh applies the picture to the person himself: his Islam and religion are invalidated.

Why These Ten Must Be Learned

The treatise opens with a command, and Shaykh ar-Ruhayli stops on its first word:

“His statement: “Know” – this command indicates two matters: The first matter: That what comes after it must be learned, and that learning it is an individual obligation (farḍ ʿayn) upon every accountable person.”

Fard ‘ayn: an obligation on every individual, not one others can carry for him. And the ten are not all the nullifiers there are:

“It has already preceded that the nullifiers of Islam are many, but the Shaykh selected ten from them due to their widespread fame, great danger, and frequent occurrence, and because their detailed aspects may be hidden from some Muslims – such that they fall into shirk while detesting shirk, but it is hidden from them that it is shirk.”

The danger sits in the details: a person can fall into one of these while hating the very thing he has fallen into, because its detail was hidden from him.

The Ten Nullifiers

The treatise’s own opening line, in ar-Raajihee’s printing, is: “Know that the Nullifiers of Islaam are ten.” Each is quoted below in that printing.

First: Shirk in the Worship of Allah

“First: Shirk (associating partners) in the worship of Allah. Allah says: “Verily, Allah does not forgive that partners be associated with Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]”

“And He says: “Verily, the one who mixes partners in worship with Allah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).” [Surah Al-Maa’idah: 72]”

“What falls into this is performing sacrifices to someone other than Allah, such as the person who offers a sacrifice to the Jinn or to a grave.”

Sacrifice is worship, so offering it to a jinn or at a grave gives worship to other than Allah. Shirk, its kinds, and its evidences are taught in full on What Is Shirk?, and are not repeated here.

Second: Placing Intermediaries Between Oneself and Allah

“Second: Whoever places intermediaries between himself and Allah, calling unto them and asking intercession from them, and seeking reliance in them, has committed disbelief according to the unanimous agreement (Ijmaa’).”

Ijmaa’ is the unanimous agreement of the scholars. Why is this one named on its own, when it already falls under shirk? The Shaykh explains:

“This Second Nullifier is a form of Shirk. Shirk is a general term, but this act is more specific, which is why the author has mentioned it here, even though it falls under the meaning of the First Nullifier. Nevertheless it is specific, such as when a person places the intermediary of (Prophet) Muhammad between himself and Allah and calls unto him, saying: “O Muhammad, Assist me!” or “O Muhammad, intercede for me before my Lord!””

The explanation goes on: the angels, the walee [a close friend of Allah], a jinn, a grave, even the sun and the moon, all supplicated to and sacrificed to so that something stands between the person and Allah. And the claim made for it, that it only brings a person closer to Allah, is answered in the verse the Shaykh cites:

“”And those who take supporters besides Allah, they say: ‘We don’t worship them except for the purpose of bringing us closer to Allah.’” [Surah Az-Zumar: 3]”

“But Allah declares them disbelievers and liars because of this statement (of theirs).”

Third: Not Holding the Polytheists to Be Disbelievers

“Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.”

The reason goes back to what tawhid [singling out Allah alone] is built on:

“The reason for this is because anyone that doesn’t hold the polytheists to be disbelievers, he hasn’t disbelieved in the Taaghoot (false gods/religions). And there can be no Tawheed (Belief in One God) except with two things: (1) Believing in Allah, and (2) Disbelieving in the Taaghoot (false deities/religions). So whoever doesn’t hold the polytheists and the Jews and the Christians to be disbelievers, he hasn’t rejected the false deities/religions (i.e. Taaghoot). So his Tawheed is not valid and he has no Eemaan.”

Fourth: Preferring Other Guidance or Another Judgement

“Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as the one who prefers the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.”

On the guidance side, the Shaykh’s examples are the ways of the philosophers, the Sabians, and the Sufis, set above the Prophet’s guidance or beside it as its equal. On the judgement side, the nullifier judges what a person believes:

“Likewise, when someone believes that there is a judgement that is better than the judgement of the Prophet, such as when one believes that ruling by man made laws is better than ruling by the Sharee’ah (Divine Legislation), this person is an apostate according to the unanimous agreement of the Muslims.”

The book adds two more beliefs: that man-made laws are equal to the Sharee’ah, and that the Sharee’ah is better yet ruling by them is permissible and the choice is open. Both are disbelief, for no one has a choice in the matter. Different from all of these is the man who rules otherwise in a case while believing that judgement by the Sharee’ah is the obligation and that he himself is sinning. That distinction, with the verse behind it, Qur’an 5:44, is taught on How the Khawarij Misuse Qur’an 5:44 and in Rejecting Capital Punishment in Islam, and is not repeated here.

Fifth: Hating Something the Messenger Came With

“Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved.”

The Shaykh’s example is the prayer itself: a man may hate it and still pray. The proof he gives:

“”That is because they disliked what Allah sent down, so He nullified their deeds.” [Surah Muhammad: 9]”

The Shaykh’s examples run wider: hatred of anything from the obligatory matters, or of the reward, or of the punishment, such as hating that the penal laws are applied to the fornicator or the thief. The hatred itself is the nullifier, because what is hated is what Allah revealed.

Sixth: Mocking the Religion, Its Reward, or Its Punishment

“Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allah’s statement: “Say: ‘Was it Allah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.’” [Surah At-Tawbah: 65-66]”

The mockery takes many shapes: the prayer or the zakah [the obligatory charity], those who pray, those performing Hajj, the rewards of Paradise, or the Hellfire. And the verse was not revealed in the abstract. The Shaykh tells what it came down about:

“This ayah (verse) was revealed with regard to a group of people that had mocked and ridiculed the Prophet during the battle expedition of Tabook. They said: “We have not seen anyone more eager to fill their stomachs nor more lying with their tongues nor more cowardly in the battlefield than the likes of these companions of ours.” They meant by this the Messenger and his Companions. So this (above) ayah was revealed regarding them.”

He adds that reviling Allah, or His Messenger, or Islam itself, is the same disbelief.

Seventh: Sorcery

“Seventh: Sorcery, which includes magic spells that cause a person to hate something he seeks after (sarf) or love something he doesn’t seek after (‘atf). So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allah’s statement: “And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’” [Surah Al-Baqarah: 102]”

Sarf is a spell worked to turn a person away from what he seeks; ‘atf, to make him love what he does not seek. The Shaykh explains where such magic gets its power:

“This is because the sorcerer, whose magic comes by way of the devils, no doubt must implement some acts of Shirk towards the devil Jinn for the Jinn to then assist him. So the serving of one another becomes mutual between the Jinn and the human sorcerer, and there is a tie between the two of them. The Jinn does not serve the sorcerer unless he commits Shirk (ascribes partners) with Allah, so he commits some forms of Shirk, such as supplicating to it (i.e. the Jinn) instead of Allah, and offering a sacrificial animal to it.”

The Jinn, the book says, does not serve the sorcerer unless he first commits shirk for it, supplicating to it instead of Allah and offering it sacrifice. The book then separates a second kind: the fraud who makes no contact with the devils but harms people with potions and takes their money unjustly. If he calls that lawful, he has disbelieved; if he does not, his is one of the major sins. The sorcerer who deals with the devils has committed disbelief either way.

Eighth: Supporting the Polytheists Against the Muslims

“Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allah’s statement:”

“”And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allah does not guide a wrong-doing people.” [Surah Al-Maa’idah: 51]”

“If one assists the polytheists against the Muslims this means that he has allied with the polytheists and loves them. So his allying with them is apostasy because this indicates his love for them. So if he assists the polytheists against the Muslims with money, weapons or by giving his opinion, this is proof that he loves them and loving them is apostasy.”

The Shaykh continues that the aid itself, by views, money, or weapons, is a preferring of the polytheists over the Muslims. Helping a polytheist against another polytheist is not what is meant; the nullifier is aid given against the Muslims.

Ninth: Believing Some May Be Free of the Sharee’ah of Muhammad ﷺ

“Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), just as it was permitted for Al-Khidr to be free from the Sharee’ah of Moosaa, then he is a disbeliever.”

The claim takes many shapes: a man worships Allah by philosophy, or by some other path, and says the paths are all the same. The Shaykh answers that there is no path to Allah except the path of the Messenger ﷺ, and that this Sharee’ah encompasses the jinn and mankind and is the last of the revealed laws. As for al-Khidr: the Sharee’ah of Moosaa was sent to the Tribe of Israa’eel only, and al-Khidr, on the correct view a prophet who received revelation, was not of them, so the Sharee’ah of Moosaa did not apply to him. His case is no proof for anyone stepping outside the Sharee’ah of Muhammad ﷺ.

Tenth: Turning Away from the Religion

“Tenth: Turning away from Allah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allah’s saying:”

“”And who does more wrong than he who is reminded of the ayaat (signs/verses) of his Lord, then turns away from them. Verily, We shall extract retribution from the criminals.” [Surah As-Sajdah: 22]”

This section is the briefest on the page by design. The turning away itself, and what repentance from it looks like, are taught in full on Leaving Islam and Taking Pride in Disbelief, and this matn wording stands there too. Here the treatise ends, and its author’s own closing words follow.

The Treatise’s Own Closing Words

“There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him. We seek refuge in Allah from those things that bring about His Anger and painful Punishment. May the peace and blessing be on the best of His creatures, Muhammad (sallAllahu ‘alayhi wa sallam).”

Shaykh ar-Raajihee draws the cases out: done deliberately, in jest, or out of fear, it is disbelief; coerced while the heart settles on disbelief, it is disbelief still; coerced while the heart stays settled on faith, the person does not disbelieve, and the verse of that excuse, Qur’an 16:106, stands quoted on the Leaving Islam page linked above. Shaykh ar-Ruhayli presses the fear home:

“And this fear and caution requires from the person that he learns Tawḥīd, that he is keen upon it, that he rejoices in it wherever he finds it being taught, that he does not become bored of listening to its lessons, and that he knows shirk in detail in order to beware of it, and so that he does not fall into it.”

An Act of Disbelief Is Not Judging a Person

Everything above describes acts. Judging a named person is another matter, and the same books fence it carefully. Shaykh ar-Ruhayli states the distinction his Third Introduction is built on:

“This is what Ahl al-Sunnah wal-Jamāʿah are unanimously agreed upon; for describing the action or statement as kufr is a Sharʿī ruling based upon evidences, whereas describing the doer or speaker as a kāfir is the application of the ruling, and this requires the presence of the causes and the absence of preventions. Confusing between the two is a grave error.”

Right after it he quotes Shaykh al-Islam Ibn Taymiyyah to the same point (Majmu’ al-Fatawa 12/487-488, as printed in the book): a statement can be disbelief in itself while its speaker is not declared a disbeliever until the conditions are fulfilled in him and the preventions absent. And in the Fourth Introduction he quotes Shaykh Ibn Uthaymeen naming four conditions: the act is confirmed as disbelief by the Book and the Sunnah; it is confirmed from the person, who is legally accountable; the proof has reached him; and no barrier stands in his case.

So ignorance is met with teaching first. In the questions after his lesson, Shaykh ar-Raajihee was asked about a man who would not call one particular person a disbeliever. His answer begins:

“If he is confused about him and is not aware of his condition, he does not commit disbelief until his (Ibn Seenaa’s) affair is first made clear to him.”

And haste is named as the disease of this subject. Shaykh ar-Ruhayli’s Fourth Introduction is headed by its rule: whoever hears of an act of disbelief from a Muslim must be deliberate and not hasty. He writes:

“This, unfortunately, has become a widespread trait among many people — and it is an issue that must be addressed. Its remedy is in deliberation and verification. If it is confirmed, then the one looking into it should examine it. But if it is not confirmed, or he is unsure about it, he turns away from it and returns to the original principle: the Muslim’s innocence from it.”

The rulings themselves, then, are not left to beginners. Asked whether everyone may apply these rulings or whether the affair goes back to the scholars, Shaykh ar-Raajihee answered:

“These matters should be returned back to the scholars for they are ones who will study them and reflect on them. The common folk and the students should refer to the scholars in this regard and it is not for them to issue rulings in these matters because they have not completed the time span of their studies. As for the common folk, then they are not qualified for this. And as for the students (of knowledge), then they too must reference the scholars and not issue rulings, making takfeer based on vain desires.”

Shaykh ar-Ruhayli closes his explanation by calling the treatise short in wording and great in meaning, and naming confusion in takfīr [declaring someone a disbeliever], in affirmation and in negation, among the greatest harms afflicting the Ummah today. This page teaches the ten so that they can be avoided. It declares no person a disbeliever, and it is not a fatwa [a formal religious ruling] on anyone.

References

Nawaqid al-Islam (The Nullifiers of Islam): Shaykh Muhammad ibn Abd al-Wahhab. The treatise text as printed in the two explanations below.

Explanation of “The Nullifiers of Islaam”: Shaykh Abdul-Azeez ar-Raajihee; Al-Ibaanah E-Books, First Edition, February 2003, translated by Abu Maryam Isma’eel Alarcon (printed pp. 4, 7-11, 14-16, 18, 19, 21, 23, 26). The treatise’s wording and the spine of this article.

Explanation of Nawaqid al-Islam (The Nullifiers of Islam): Shaykh Sulayman ar-Ruhayli; Ship of Salvation, 2025, English translation (printed pp. 11, 20, 22, 26, 111, 112). The frame of this article: the meaning of a nullifier, the duty to learn the ten, the caution on judging persons, and the conclusion.

Sharh Nawaqid al-Islam: Shaykh Salih al-Fawzan. Held for this site in Arabic; no English edition is held. Named because the book is genuinely held and the earlier version of this page named it; it was not used for this article’s wording.