A TAWHID ANALYSIS OF WORSHIPING CREATED BEINGS IN
SHAYKH IBN BAZ’S VIEW
Avanticha Dewi Harits*1, Mutia Azra Khadijah2, Agung Pranoto Kadiatmaja3
1
Sekolah Tinggi Agama Islam Ali bin Abi Thalib, Surabaya, Indonesia.
2
Sekolah Tinggi Agama Islam Ali bin Abi Thalib, Surabaya, Indonesia.
3
Sekolah Tinggi Agama Islam Ali bin Abi Thlaib, Surabaya, Indonesia.
Abstract:
This paper examines the concept of tawhid as the fundamental principle in understanding the prohibition against
worshipping created beings, based on the perspective of Shaykh Ibn Baz. The study aims to explain how tawhid aluluhiyyah (the oneness of divinity in worship) confines all forms of devotion exclusively to Allah while rejecting any
form of veneration directed toward prophets, angels, saints, or other creatures. Employing a qualitative, library-based
research design through a content analysis approach, this study investigates selected Qur’anic verses, authentic hadiths,
and the writings of Shaykh Ibn Baz to identify the patterns of reasoning and theological foundations underlying his
thought. The analysis reveals that Ibn Baz consistently emphasizes tawhid al-uluhiyyah as the primary safeguard against
various forms of contemporary polytheism, including the deification of individuals and the redirection of supplications
to entities other than Allah. The findings indicate that Ibn Baz’s arguments are consistently and primarily centered on
the purification of worship and the prevention of tawhid distortion within modern social contexts. This study concludes
that Ibn Baz’s thought not only reinforces the Qur’anic message of purifying worship but also provides a relevant
theological paradigm for addressing modern phenomena that may obscure the oneness of Allah.
Keywords: Tawhid, Shirk, Worship, Shaykh Ibn Baz.
Corresponding author:
Email Address avanticha08@gmail.com (correspondence address)
Article History: Received: November 05, 2025, Revised: December 13, 2025, Accepted: December 15 2025,
Published: December 31 2025.

INTRODUCTION
Tawhid represents a fundamental concept in Islamic teaching, affirming both the absolute
oneness of Allah and the complete dependence of humankind upon Him1. This principle serves as
the core of all Islamic beliefs, acts of worship, and the divine message conveyed by the Prophet
Muhammad SAW However, throughout the history of Islam, various practices and beliefs have
emerged that, either directly or indirectly, obscure the purity of tawhid such as seeking help,
intercession, or blessings from created beings, including prophets, angels, or saints. Although such
practices often originate from feelings of reverence and love, many scholars regard them as
deviations from tawhid al-uluhiyyah, as they involve redirecting certain forms of worship toward
entities other than Allah.
In recent centuries, the issue of maintaining the purity of tawhid has become a central theme
in Islamic theological discourse, particularly among Salafi movements that emphasize the
Alwin Tanjung Tanjung, “Memahami Esensi Tauhid Melalui Al-Qur’an,” Al-Kauniyah 4, no. 2 (December
2023): 88, https://doi.org/10.56874/alkauniyah.v4i2.1669.
This is an open access article under CC-BY-SA license.
1

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Avanitcha Dewi Harits, Mutia Azra Khadijah, & Agung Pranoto Kadiatmaja
doi: 10.61815/alibrah.v10i2.759

purification of aqidah from any form of associationism. Numerous previous studies have examined
tawhid from various perspectives. For instance, Nureni2 highlights the urgency of tawhid al-uluhiyyah
in addressing modern practices of intercessory supplication, while Samsuddin, Rahendra Maya, and
Agusman3 explore the application of the tawhid concept in contemporary scholarly works.
However, while research on Shaykh Ibn Baz’s jurisprudence and general creed is abundant, studies
that specifically analyze the structural construction of his arguments (istidlal) and patterns of
reasoning concerning the prohibition of worshipping created beings have not been systematically
investigated. This study thus fills the gap by focusing on the argumentative structure (istidlal) he
employed to refute contemporary theological practices (such as exaggerated veneration of saints or
intercessory supplication) that are often justified by opposing groups, thereby clarifying his role in
the modern discourse of aqidah purification.
Shaykh Abdul Aziz bin Abdullah bin Baz is recognized as one of the prominent scholars of
the twentieth century who firmly upheld the principles of tawhid. His thought emphasizes that
supplication, requests, and hopes must be directed solely to Allah, and that any form of association
whether in belief, speech, or action constitutes a serious violation of divine oneness4. In his works,
such as Sharh Kitab al-Tawhid, he asserts that acts of worship directed toward created beings, even
when motivated by love or reverence, still fall under shirk and stand in contradiction to the pure
principles of tawhid.
The central research problem addressed in this study is the inherent tension between Ibn
Baz's stringent emphasis on tawhid al-uluhiyyah and contemporary religious practices characterized
by ghuluw (excessive reverence) toward created beings, such as certain Sufi traditions of grave
pilgrimage and intercessory supplication.
This study aims to analyze Shaykh Ibn Baz’s perspective on the prohibition of worshipping
created beings, based on evidences from the Qur’an and the Sunnah, to identify its counternarrative function against excessive veneration practices (ghuluw), and to evaluate its relevance to
contemporary religious challenges. The central research question addressed in this study is: How
does Shaykh Ibn Baz interpret the concept of tawhid al-uluhiyyah as the foundation for prohibiting
the worship of created beings, and how does his fatwa function as a counter-narrative against
practices of ghuluw, and to what extent can his thought be applied within the context of modern
religious life?
The novelty of this study lies in its effort to connect Ibn Baz’s core teaching on the exclusivity
of worship to Allah with contemporary phenomena that may undermine the essence of tawhid.
Accordingly, this research seeks to provide a deeper understanding of tawhid as the foundation of
Islamic creed and as a guiding principle for preserving sincerity in devotion to Allah in the modern
era.

Nureni, N, “Ayat Al-Qur’an Tentang Tauhid Rububiyyah Dan Tauhid Uluhiyyah,” Jurnal Al‑Qiyam 6, no. 1
(2025), https://doi.org/10.33648/alqiyam.v6i1.979.
3
Samsuddin, Rahendra Maya, and Agusman, “Konsep Tauhid Dalam Perspektif Syekh Bin Baz Dan
Implementasinya Dalam Dakwah Dan Pendidikan Di Era Global,” DIRASAH: Jurnal Kajian Islam 1, no. 2 (2024),
https://litera-academica.com/ojs/dirasah/article/view/27.
4
Abdullah Bin Abdul Aziz Bin Baz., Risaalah Al-Tauhid (Riyadh: Dar Al-Salam, 2002).
2

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A Tawhid Analysis Of Worshiping Created Beings In Syaykh Ibn Baz’s View
doi: 10.61815/alibrah.v10i2.759

RESEARCH METHODOLOGY
This study employs a qualitative descriptive method using a library research approach. This
approach was chosen because the focus of the research lies in the conceptual and theoretical
analysis of Shaykh Ibn Baz’s thought regarding tawhid al-uluhiyyah and the prohibition of
worshipping created beings. In line with Sugiyono5, the qualitative descriptive method is used to
gain a deeper understanding of meaning through the analysis of relevant texts, documents, and
scholarly works.
The data sources for this research consist of primary and secondary materials. Primary
sources include selected verses of the Qur'an, authentic hadiths (sahih hadiths), and original works
of Ibn Baz, such as Sharh Kitab al-Tawhid and his collected fatawa (religious edicts). Meanwhile,
secondary sources comprise books, scholarly articles, academic journals, and reliable websites that
discuss the thought of Ibn Baz and the concept of Tawhid (monotheism). The selection of sources
was based on the criteria of authenticity, relevance, and academic credibility.
The Methods section presents a description, in paragraph form, of the research approach or
type, data sources, and data collection techniques. Every measurement result reported in the
Results section must clearly link back to the method used to obtain it. The use of standard,
established procedures can simply be cited (referenced). This methodological description is written
in this Methods section.
Considering that this study is a Qualitative Content Analysis, the main procedure for data analysis
is carried out systematically through three primary stages:
1. Data identification and collection, which involved compiling all texts that discuss tawhid
and shirk within Ibn Baz’s works.
2. Thematic argument coding (istidlal): This process involves inductive coding to identify
patterns in the structure of Ibn Baz's reasoning (istidlal). The categorization of arguments
is focused on two primary categories: a) Arguments Naqli (Scriptural Evidence): Arguments
derived directly from religious texts (e.g., the Qur'an and Sunnah). And b) Arguments Aqli
(Logical Inference): Arguments based on reason, analogy, or rational deduction.
3. Thematic content analysis, used to interpret the meaning and relate it to the context of
contemporary religious life.
From an ethical standpoint, this research adheres to the principle of academic integrity by ensuring
the authenticity of citations, respecting the original authors’ contributions, and avoiding any
distortion of the source texts’ meanings. All data used in the study are transparently listed in the
references section in accordance with scholarly standards.
The limitations of this study lie in its reliance on several secondary translated sources of Ibn
Baz’s works, which may involve potential variations in meaning or nuances from the original Arabic
text. In addition, this research is conceptual in nature and therefore does not include empirical
verification of the application of Ibn Baz’s thought within contemporary Muslim societies.

RESULTS AND DISCUSSIONS
1) The Theological Construction of Tawhid al-Uluhiyyah by Shaykh Abdul Aziz Ibn Baz
5

Sugiyono, Metode Penelitian Kuantitatif, Kualitatif, Dan R&D (Bandung: Alfabeta, 2007).

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Avanitcha Dewi Harits, Mutia Azra Khadijah, & Agung Pranoto Kadiatmaja
doi: 10.61815/alibrah.v10i2.759

The theological construction established by Shaykh Abdul Aziz bin Abdullah bin Baz places
aqidah (creed/faith) as the singular foundation determining the validity of all devotional acts (amal
ibadah) of a Muslim. In his view, the religion of Islam is not merely a collection of rituals, but
rather a structure built upon the ground of pure Tawhid (monotheism). Without a sound (sahih)
aqidah, all forms of obedience will automatically lose their meaning and be rejected by God.
His theological narrative emphasizes that the purification of Tawhid al-Uluhiyyah
(Monotheism of Worship) was the primary mission of all Messengers (Rusul) and serves as the
key to human salvation from deviance (misguidance), both in this world and the Hereafter. With
a straightforward yet profound style of communication, Ibn Baz sought to restore the
community's understanding to the purity of the teachings of the Righteous Predecessors (Salaf usSalih). This effort was undertaken to ensure that every individual correctly understood the essence
of Divinity amidst the rampant distortion of religious understanding in the modern era.
A. Definition of Tawhid al-Uluhiyyah and Ibadah
In the perspective of Shaykh Ibn Baz, Tawhid al-Uluhiyyah is understood as the absolute
singularization of Allah through the acts of the servant (worshipper). He defines this concept as
the conviction that Allah is the only true object of worship (al-Ilah al-Haq) and that there is no
partner for Him in any form of worship (ibadah). For him, a sound aqidah (creed) constitutes the
principal core of the religion of Islam, which is summarized in the Six Pillars of Faith (Rukun alIman), where belief in Allah acts as the central axis that drives all other pillars.
Furthermore, he elaborated that ibadah (worship/devotion) is a manifestation of obedience
that encompasses all statements and actions, both apparent and hidden, which are beloved and
approved by Allah. Every deed (amal) will only be considered valid and acceptable by Allah if it is
firmly built upon the foundation of a sound (sahih) aqidah (creed). Consequently, understanding
the definition of ibadah transcends the mere performance of routines; it involves aligning all aspects
of life with Allah's commands and abstaining from His prohibitions, thereby safeguarding the
purity of Tawhid (monotheism)6.
B. Deviant Practices and the Nullifiers of Aqidah
Shaykh Ibn Baz identified various practices within society that can fundamentally corrupt
or even nullify a Muslim's aqidah (creed). He issued stern warnings that the safeguarding of aqidah
is the most vital matter, superseding all other obligations. The primary deviation he highlighted is
the act of major shirk (shirk akbar). This includes practices such as praying to and seeking aid
(istighathah) from the deceased, trees, or idols, based on the belief that these created beings possess
the power to grant benefit or ward off harm.

6

Abdul Aziz bin Abdullah Bin Baz, Aqidah Shohihah Versus Aqidah Bathilah (Jakarta: Co-operative office for
Call & foreigners Guidance at Sultanah, 1993).
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A Tawhid Analysis Of Worshiping Created Beings In Syaykh Ibn Baz’s View
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Additionally, he specifically criticized practices often regarded as forms of respect but
which actually undermine Tawhid, such as seeking unauthorized intercession (syafa'ah ghayr shar'i)
or engaging in innovated supplication through intermediaries (bid'ah tawassul). For Ibn Baz, any
form of subservience or worship directed towards other than Allah, including the veneration of
sacred graves (shrines), is a destroyer of the foundation of Islam. He stressed that anyone who falls
into these practices must immediately repent (tawbah) to restore the purity of their aqidah before
their deeds are nullified entirely7.
C. Ibn Baz's Naqli (Scriptural) and Aqli (Logical) Arguments
Shaykh Ibn Baz established the framework for the purification of aqidah (creed) by
harmonizing two fundamental instruments: the authority of revelation (Naqli) and the sharpness
of reason (Aqli). This synergy aims to provide the community with a holistic understanding, where
adherence to the sacred texts goes hand-in-hand with clear logic to fortify Tawhid al-Uluhiyyah
(Monotheism of Worship).
a) The Naqli Argument: Revelation as the Absolute Basis for the Prohibition of Worshipping
Creatures
The Naqli Argument holds the highest position in Ibn Baz's theological discourse, as he views
aqidah (creed) as a tauqifiyyah matter (based solely on revelation) that must not be subjected to
human innovation. He utilizes the texts of the Qur'an and Hadith as the primary foundation for
prohibiting all forms of creature worship, whether in the form of supplication (du'a), excessive
reverence, or the veneration of specific sites8.
He refers to Surah al-Jinn, 72:18, to affirm that places of worship and all forms of devotional
activity (ibadah) are the exclusive right of Allah. The verse he uses as the scriptural basis (landasan)
is as follows:
‫اجدََّ ِلِلَِّ فَ َلَّ تَدَّْعُوا َمعَّ ّللاَِّ أَ َحدًا‬
َ ‫َوأَنَّ ْال َم‬
ِ ‫س‬
The meaning: "And [He revealed] that the places of worship (masajid) are for Allah, so do not
invoke with Allah anyone."
Furthermore, Ibn Baz strengthens his argument by citing Surah Ghāfir, 40:14, as the foundation
for the obligation to purify devotion/obedience to Allah. This verse affirms the principle that a
Muslim must remain consistent in Tawhid (monotheism) even when facing social pressure or
rejection from others. The verse is as follows:
‫ِصينَّ لَهَُّ الدِينَّ َولَ ْوَّ ك َِر َهَّ ْالكَاف ُِرون‬
ِ ‫ّللاَّ ُم ْخل‬
َ ‫َفَادْعُوا‬

Abdul Aziz bin Abdullah Bin Baz, “Hal-Hal Yang Merusak Aqidah,” trans. Muzafar Sahidu Bin Mahsun
Muhammad Saleh, n.d.
8
Abdul Aziz bin Abdullah Bin Baz, Menjaga Tauhid (Hirasah At-Tauhid), 1st ed. (Riyadh: Jam’iyyah Khidmat
al-Muḥtawá al-Islāmī bi al-Lughāt, 2024).
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The meaning: "So worship Allah, [being] sincere to Him in religion, although the disbelievers dislike
it."
As a form of affirmation regarding the serious consequences of violating the creed (aqidah), Ibn
Baz also refers to Surah az-Zumar, 39:65. This verse delivers a strong warning that associating
partners with Allah (shirk) has a destructive impact, namely the nullification of all one's acts of
obedience9. The verse reads:
َ َ‫َلَئ ِْنَّ أ َ ْش َر ْكتَّ لَيَ ْحب‬
‫ين‬
َّ ‫ع َملُكَّ َولَت َ ُكونَنَّ مِ نَّ ْالخَاس ِِر‬
َ َّ‫طن‬
The meaning: "If you associate others with Allah, surely your deed will be nullified, and you will
certainly be among the losers."
b) The Aqli Argument: Logical Rationalization to Reinforce the Naqli Proofs
The Aqli Argument in Ibn Baz’s thought serves as an instrument of explanation and reinforcement
for the textual proofs. He employs reason and logic to help the community understand the rational
side behind the prohibition of worshipping creatures. Logically, he argued that it is highly irrational
for a servant to place hope and supplication in creatures who are inherently just as weak, especially
those who have already passed away10.
This rationality is based on the reality that the deceased no longer possess the ability to help
themselves, let alone bring benefit to others. Ibn Baz then strengthens this logical argumentation
by referring to the Qur'anic proof which affirms that reliance is only rightfully directed toward the
Ever-Living One (al-Hayy). The verse confirming this is found in Surah al-Furqān, 25:58:
ُ ‫علَى ْال َحيَّ ِ الذِي َلَّ يَ ُم‬
َّ‫وت‬
َ َّ‫َوت ََوك ْل‬
The meaning: "And rely upon the Ever-Living, who does not die."
Additionally, he utilized preventive logic through the method of Sadd al-Dharī'ah (blocking the
means). He rationalized that excessive veneration of righteous individuals or graves, even if initiated
with good intentions, will sociologically become a gateway toward an individual cult that ultimately
leads to associating partners with Allah (shirk)11. Logically, preventing the cause of corruption early
on is a far wiser action than allowing the potential deviation to develop. This aligns with the logic
of clarity of life's purpose found in Surah Al-An'ām, verse 6:162:
‫بَّ ْال َعالَمِ ين‬
ُ ُ‫ص َلتِي َون‬
ِ ‫لِلَّ َر‬
ِ ِ ‫سكِي َو َم ْح َيايَّ َو َم َماتِي‬
َ َّ‫قُ ْلَّ ِإن‬
The meaning: "Say, 'Indeed, my prayer, my rites of devotion, my living and my dying are for Allah,
Lord of the worlds."

9

Bin Baz, Menjaga Tauhid (Hirasah At-Tauhid).
Bin Baz, Menjaga Tauhid (Hirasah At-Tauhid).
11
Meidinie Maulida et al., “Sadd Al-Dzari’ah : Prinsip-Prinsip Pencegahan Dalam Hukum Islam,” Jurnal Cendikia
ISNU-SU (JCISNU) 1, no. 3 (2024): 221–26.
10

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D. Analysis of the Sadd al-Dharī‘ah Methodology
Methodologically, Shaykh Ibn Baz applies the principle of Sadd al-Dharī‘ah as a fundamental
preventive instrument to protect the purity of Tawhid from any doctrinal contamination. This
principle is defined as the legal effort to close all loopholes or means that might initially appear
permissible or ordinary, but possess a strong potential (dharī‘ah) to lead a person toward doctrinal
damage or associating partners with Allah (shirk)12. The utilization of this methodology serves as a
strategic guideline to protect individuals and the community from negative influences arising from
exceeding boundaries in religious practice. This is in line with the command of Allah SWT to not
follow steps that can lead to corruption, as stated in Surah Al-Baqarah, 2:208:
ُ ‫َّو َلَّت َت ِبعُواَّ ُخ‬
َ ‫ط َواتَِّالش ْي‬
َّ‫عدُوََّّ ُم ِبين‬
َ َّ‫انَّ ِإنهَُّلَ ُك ْم‬
ِ ‫ط‬
َ ً‫يَاَّأَيُّ َهاَّالذِينَ َّآ َمنُواَّادْ ُخلُواَّفِيَّالس ِْل ِمَّكَافة‬
The meaning: "O you who have believed, enter into Islam completely (and perfectly) and do not
follow the footsteps of Satan. Indeed, he is to you a clear enemy."
The concrete implementation of this methodology is found in his fatwas which strictly prohibit the
construction of mosques over graves or the incorporation of a corpse into a mosque area in order
to protect the sanctity of the place of worship from elements of cultism13. Although the original
intention might be to honor a righteous figure, Ibn Baz views it as a dangerous means that can
trigger excessive veneration of creatures (ghuluw). By closing this "gateway," he seeks to ensure that
the community's religious practices remain sterile from elements that could drag them back to the
patterns of pre-Islamic ignorance (Jāhiliyyah) worship, thus preserving the purity of Tawhid alUluhiyyah entirely14. This preventive logic is reinforced by Allah's warning in Surah Al-An'am,
6:108, which prohibits reviling false deities other than Allah so that they do not retaliate by reviling
Allah excessively without knowledge:
َّ‫عد ًْواَّبِغَي ِْرَّع ِْلم‬
ُ َ‫ونَّّللاَِّفَي‬
ُ َ ‫َو َلَّت‬
َ ََّ‫سبُّواَّّللا‬
ِ َُّ‫سبُّواَّالذِينَ َّيَدْعُونَ َّمِ ْنَّد‬
The meaning: "And do not insult those they invoke other than Allah, lest they insult Allah in enmity
without knowledge." (This verse becomes the legal basis for Sadd al-Dharī‘ah: prohibiting something
that is originally permissible in order to prevent a greater harm/corruption.)
Through this approach, Ibn Baz affirms that safeguarding the "means" (wasilah) is just as crucial as
safeguarding the "ultimate goal" (ghāyah), which is Tawhid. This methodology is not only theological
but also a form of rational socio-religious control to ensure the continuity of authentic Islamic
teachings within a complex society.
2) Counter-Narrative Analysis: The Function of Fatwas Against Ghuluw
This chapter examines the strategic function of the fatwas of Shaykh Abdul Aziz bin
Abdullah bin Baz as an instrument of theological counter-narrative against the phenomenon of
Maulida et al., “Sadd Al-Dzari’ah : Prinsip-Prinsip Pencegahan Dalam Hukum Islam.”
Bin Baz, Menjaga Tauhid (Hirasah At-Tauhid).
14
Maulida et al., “Sadd Al-Dzari’ah : Prinsip-Prinsip Pencegahan Dalam Hukum Islam.”
12
13

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ghuluw (excessiveness in religion), which poses a serious threat to the purity of Tawhid al-Uluhiyyah.
Within his intellectual framework, ghuluw is viewed as the historical root of many practices of
associating partners with Allah (shirk) that have flourished within Muslim societies.
Shaykh Ibn Baz actively engaged in the purification of the creed (aqidah) not only by
defining deviations but also by providing legal solutions (fatwas) aimed at breaking the chain of
causality between the excessive veneration of creatures and the worship of the Creator. Thus, his
fatwas serve a dual function: as a theological explanation and as a legal defense barrier that prevents
the community from falling into the pit of shirk.
The primary focus of this analysis is dissecting how Ibn Baz's purification narrative operates
in the field, particularly in critiquing traditional practices susceptible to ghuluw, such as visiting
graves (ziyarah qubūr), and correcting key theological concepts like intercession (shafā’ah). This
counter-narrative aims to restore the community's understanding to the principle of moderation
(waṣaṭiyyah) in religion, in accordance with the core tenets of Islam.
A. Analysis of Ghuluw as a Gateway to Shirk
Terminologically, ghuluw is defined as a model of religious understanding that is excessive and
deviates from its original meaning15. This phenomenon encompasses attitudes such as blind
fanaticism, prejudice, and the tendency to extremely blame others, even reaching the stage of
declaring others unbelievers (takfiri). Ghuluw is viewed as the seed of religious extremism that
disrupts the harmony, peace, and balance (tawāzun) promoted by Islam as a religion of mercy to all
worlds (rahmatan lil 'alamin)16. This is consistent with Allah’s warning in Surah An-Nisā, 4:171:
ْ ‫علَىَّّللاَِّإِل‬
ْ ‫يَاَّأَ ْهل‬
‫ق‬
َّ ‫َّال َح‬
ِ ‫ََّال ِكت َا‬
َ َّ‫َّو َلَّتَقُولُوا‬
َ ‫ب ََّلَّت َ ْغلُواَّفِيَّدِينِ ُك ْم‬
The meaning: "O People of the Scripture, do not commit excess (or make ghuluw) in your religion
or say about Allah except the truth."
In the perspective of Islamic theology, ghuluw is identified as the main gateway to associating
partners with Allah (shirk) because it pushes a person to exceed the boundaries established by the
Sharī‘ah in venerating creatures17. Excessive attitudes toward saints, spiritual teachers, or certain
religious figures often become the entry point for acts of supplication that should only be directed
to Allah. As affirmed in Surah Luqmān, 31:13, shirk constitutes a great injustice (ẓulm ‘aẓīm) because
it fundamentally damages the relationship between the creator and His creation.
Therefore, the rejection of ghuluw becomes a priority in maintaining the originality of Tawhid.
Islam condemns all forms of extreme attitudes because history proves that the destruction of
previous communities was often caused by exceeding boundaries in religion18. The strategy of
Sihabuddin Afroni, “Makna Ghuluw Dalam Islam: Benih Ekstremisme Beragama,” Wawasan: Jurnal Ilmiah
Agama Dan Sosial Budaya 1, no. 1 (January 2016): 70–85, https://doi.org/10.15575/jw.v1i1.579.
16
Afroni, “Makna Ghuluw Dalam Islam,” 71.
17
Afroni, “Makna Ghuluw Dalam Islam,” 73.
18
Afroni, “Makna Ghuluw Dalam Islam,” 74.
15

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A Tawhid Analysis Of Worshiping Created Beings In Syaykh Ibn Baz’s View
doi: 10.61815/alibrah.v10i2.759

purifying worship solely to Allah without elements of cultism is a fundamental preventive measure,
consistent with the command in Surah Az-Zumar, 39:2:
‫ِين‬
َّ ‫صاَّلهَُّالد‬
ً ‫فَا ْعبُدَِّّللاََّ ُم ْخ ِل‬
The meaning: "So worship Allah, (being) sincere to Him in religion."
B. Ibn Baz's Critique of Deviant Grave Visitation Practices
Shaykh Ibn Baz's critique of grave visitation (ziyarah qubūr) is focused on the transformation of
the visitation's function from a medium for reflecting upon death into a means of creature
veneration. In this context, he strictly prohibits the construction of mosques over graves19. He
asserts that asking for help (istighāthah) from the inhabitants of the graves constitutes a fatal
violation of Tawhid al-Uluhiyyah, as the right to be supplicated for help is the sole prerogative of
God. This refers to Surah Al-Jinn, 72:18:
‫اجدََّ ِلِلَِّ فَ َلَّ تَدْعُوا َمعَّ ّللاَِّ أَ َحدًا‬
َ ‫َوأَنَّ ْال َم‬
ِ ‫س‬
The meaning: "And (He revealed) that the mosques are for Allah, so do not invoke anyone along
with Allah."
Furthermore, he emphasizes that turning graves into places of worship is a form of ghuluw that
historically misled previous communities into idol worship20. This action is viewed as a form of
cultism that is strictly prohibited in Islam. Ibn Baz calls upon the community to revert to the
Sharī‘ah-sanctioned form of ziyarah (visitation), which involves praying for the deceased and
remembering the Hereafter, as commanded in general religious sincerity texts, such as Surah
Ghāfir, 40:14:
‫ِين‬
َّ ‫ِصينَّ لَهَُّ الد‬
ِ ‫َفَادْعُوا ّللاََّ ُم ْخل‬
The meaning: "So worship Allah, (being) sincere to Him in religion, although the disbelievers
dislike it."
This theological critique is validated by the field reality which shows the motivations of pilgrims at
sacred graves are driven by the desire to obtain blessing (tabarruk) and direct spiritual aid21.
Empirical data indicates ritual activities that strongly suggest the influence of pre-Islamic traditions
where graves were considered to possess magical power. Therefore, Ibn Baz's fatwa serves as an
effort to purify the intention of the pilgrims to avoid the destruction of good deeds due to shirk22,
consistent with the warning in Surah Az-Zumar, 39:65:

19

Bin Baz, Menjaga Tauhid (Hirasah At-Tauhid).
Bin Baz, Menjaga Tauhid (Hirasah At-Tauhid).
21
Jamal Mirdad, Helmina, and Iril Admizal, “Tradisi Ziarah Kubur: Motif Dan Aktivitas Penziarah Di Makam
Yang Dikeramatkan,” Khazanah: Jurnal Sejarah Dan Kebudayaan Islam Khazanah 12, no. 1 (n.d.): 64–79.
22
Mirdad, Helmina, and Admizal, “Tradisi Ziarah Kubur: Motif Dan Aktivitas Penziarah Di Makam Yang
Dikeramatkan.”
20

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Avanitcha Dewi Harits, Mutia Azra Khadijah, & Agung Pranoto Kadiatmaja
doi: 10.61815/alibrah.v10i2.759

َ ‫َلَئ ِْنَّ أ َ ْش َر ْكتَّ لَ َي ْح َب‬
‫ين‬
َّ ‫ع َملُكَّ َولَت َ ُكونَنَّ مِ نَّ ْالخَاس ِِر‬
َ َّ‫طن‬
The meaning: "If you should associate [anything] with Allah, your work would surely become
worthless, and you would surely be among the losers."
C. Tracing the Understanding of Intercession (Shafā’ah) as a Result of the Counter-Narrative
One of the most significant impacts of Shaykh Ibn Baz's counter-narrative is the rectification
of the concept of intercession (shafā’ah), which is often misused by those who commit shirk to
legitimize their supplications to other than Allah. He strictly distinguishes between the legitimate
(shar'ī) intercession and intercession that constitutes shirk, emphasizing that shafā’ah is entirely the
prerogative of Allah23. This refers to Surah Az-Zumar, 39:44:
‫عةَُّ َجمِ ي ًعا‬
ِ ِ َّ‫قُ ْل‬
َ ‫لِلَّ الشفَا‬
The meaning: "Say, 'To Allah belongs [all] intercession, entirely."
Legitimate intercession (shafā’ah shar‘ī) is the aid granted on the Day of Judgment only with the
permission of Allah and only for those who maintained Tawhid during their lives. Intercession that
constitutes shirk, on the other hand, is the belief that creatures possess independent authority to
grant aid before Allah, or making them intermediaries through acts of worship directed towards
them24. He refuted the claim of such creature authority using Surah Al-Baqarah, 2:255:
‫َم ْن ذَا الَّذِي يَ ْشفَ ُع ِع ْن َدهُ ِإ ََّّل بِإِ ْذنِ ِه‬
The meaning: "...Who is it that can intercede with Him except by His permission?..."
His critique targets the claim that supplicating directly to a saint or a prophet is a legitimate form
of intercession (tawassul). He asserts that such an act is clearly major shirk (shirk akbar) because it
diverts a form of worship (supplication) from Allah to a creature. Through this counter-narrative,
Ibn Baz ensures that the community understands that the only way to attain aid (shafā’ah) in the
Hereafter is by purifying Tawhid al-Uluhiyyah and avoiding all forms of associating partners with
Allah, not by adding intermediaries who lack shar‘ī evidence. This rectification of the theological
concept is his main strategy in halting the spread of matters that can corrupt the creed (‘aqīdah)25.
This is further emphasized in Surah Yūnus, 10:18 concerning the behavior of those who seek
intermediaries besides Allah:
ُ َّ‫ُونَّ ّللاَِّ َما َلَّ يَض ُُّرهُ ْمَّ َو َلَّ يَ ْنفَعُ ُه ْمَّ َويَقُولُونَّ َٰ َهؤ َُل ِء‬
َّ‫شفَعَا ُؤنَا ِع ْندََّ ّللا‬
ِ ‫ِ َويَ ْعبُدُونَّ مِ ْنَّ د‬
The meaning: "And they worship besides Allah that which neither harms them nor benefits them,
and they say, 'These are our intercessors with Allah.'"

Bin Baz, “Hal-Hal Yang Merusak Aqidah.”
Bin Baz, “Hal-Hal Yang Merusak Aqidah.”
25
Bin Baz, “Hal-Hal Yang Merusak Aqidah.”
23
24

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A Tawhid Analysis Of Worshiping Created Beings In Syaykh Ibn Baz’s View
doi: 10.61815/alibrah.v10i2.759

D. The Impact of Ibn Baz's Discourse in the Global Dialogue
The discourse on the purification of creed (‘aqīdah) championed by Shaykh Ibn Baz has
had a significant transformative impact on the global sphere of Islamic outreach (da‘wah) and
education. His thought transcends geographical boundaries and has become a primary reference in
the effort to preserve and enforce Tawhid al-Uluhiyyah26. The essence of enforcing this Tawhid is
consistent with the main purpose of human creation as decreed by Allah in Surah Adh-Dhāriyāt,
51:56:
ْ ُ‫َو َماَّ َخلَ ْقت‬
َّ‫ُون‬
َ ‫اْل ْن‬
ِ ‫سَّإِلَّ ِليَ ْعبُد‬
ِ ْ ‫َّو‬
َ ‫َّال ِجن‬
The meaning: "And I did not create the jinn and mankind except to worship Me."
This discourse does not only influence theology but is also implemented practically in the
preparation of Islamic education curricula and the development of da‘wah methods aimed at facing
contemporary intellectual challenges and the liberalization of the Sharī‘ah. The implementation of
this purification da‘wah generates substantive global debates regarding the boundaries between local
tradition (‘urf) and pure Sharī‘ah principles. Ibn Baz's thought encourages the community to always
conduct a critical evaluation of cultural practices that intersect with ‘aqīdah so that tradition does
not become a justification for theological deviations27. This is in line with the command to purify
obedience in Surah Al-Bayyinah, 98:5:
‫ِصينَّ لَهَُّ الدِينَّ ُحنَفَاء‬
ِ ‫َو َما أُمِ ُروا إِلَّ ِليَ ْعبُدُوا ّللاََّ ُم ْخل‬
َThe meaning: "And they were not commanded except to worship Allah, [being] sincere to Him in
obedience, inclining to the truth..."
Overall, the theological contributions of Ibn Baz successfully established a standard for da‘wah that
emphasizes the preservation of Tawhid as the fundamental solution to various spiritual crises and
theological confusion. His discourse seeks to strengthen a firm Islamic identity and preserve the
originality of Islamic teachings amidst increasingly complex global dynamics28. The affirmation of
this identity is consistent with the command in Surah Āli ‘Imrān, 3:102, which demands total
commitment to Islam until the end of life:
‫َيَا أَيُّ َها الذِينَّ آ َمنُوا اتقُوا ّللاََّ َحقَّ تُقَاتِ ِهَّ َو َلَّ ت َ ُموتُنَّ إِلَّ َوأَ ْنت ُ ْمَّ ُم ْس ِل ُمون‬
The meaning: "O you who have believed, fear Allah as He should be feared and do not die except
while you are Muslims."
3) The Contemporary Relevance of Ibn Baz’s Thought

Samsuddin, Rahendra Maya, and Agusman, “Konsep Tauhid Dalam Perspektif Syekh Bin Baz Dan
Implementasinya Dalam Dakwah Dan Pendidikan Di Era Global.”
27
Samsuddin, Rahendra Maya, and Agusman, “Konsep Tauhid Dalam Perspektif Syekh Bin Baz Dan
Implementasinya Dalam Dakwah Dan Pendidikan Di Era Global.”
28
Samsuddin, Rahendra Maya, and Agusman, “Konsep Tauhid Dalam Perspektif Syekh Bin Baz Dan
Implementasinya Dalam Dakwah Dan Pendidikan Di Era Global.”
26

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Avanitcha Dewi Harits, Mutia Azra Khadijah, & Agung Pranoto Kadiatmaja
doi: 10.61815/alibrah.v10i2.759

This chapter aims to contextualize the theological thought of Shaykh Ibn Baz in responding
to the increasingly complex contemporary religious dynamics. In the era of globalization, challenges
to the purity of ‘aqīdah (creed) are no longer merely theoretical; they have permeated the
socioreligious, economic, and cultural assimilation dimensions. By employing the paradigm of
Tawhid al-Uluhiyyah and the preventive methodology of Sadd al-Dharī‘ah (blocking the means), this
analysis will dissect how his fatwas (religious edicts) function as a critical evaluation tool against
phenomena such as figure cultism, the commercialization of rituals, and modern syncretic practices.
The re-affirmation of the boundaries of Tawhid becomes crucial so that Muslims can maintain an
authentic spiritual compass amidst the currents of changing times.
A. Application of Fatwas Against Figure Cultism and Commercialized Ziyarah
In contemporary social reality, the practice of grave visitation often undergoes a shift in
meaning from mere reflection on death to an activity oriented toward fulfilling worldly desires
through the mediation (wasilah) of the graves' inhabitants. Field research indicates that many visitors
come with the motive of seeking disproportionate blessing (tabarruk), often driven by the
assumption that the interred figure possesses spiritual power to grant supplications29. Furthermore,
this phenomenon is intertwined with the economic dimension, where sacred gravesites transform
into objects of "religious tourism" heavily laden with commercialization, blurring the sacred aspect
of worship with materialistic interests30.
Shaykh Ibn Baz addresses this phenomenon using the Sadd al-Dhari’ah (blocking the means)
approach and sharp criticism against ghuluw (exaggeration/excessiveness). He rationalized that the
disproportionate veneration of the graves of righteous figures is the most dangerous loophole
leading to major shirk (shirk akbar)31. Scientifically, the commercialization of religious sites tends
to perpetuate figure cultism due to the economic incentive to maintain the 'sacredness' of the grave
so that it continues to attract visitors. Ibn Baz asserts that every form of worship, including
supplication and petition, must be sterile from the intervention of creation, as warned in Surah AlJinn, 72:18:
ْ ‫َوأَن‬
‫عَّواَّ َم َعَّّللاَِّأَ َحدًا‬
ُ ْ‫اجدَ َِّلِلَِّفَ َلَّتَد‬
َ ‫َّال َم‬
ِ ‫س‬
The meaning: "And [say], 'The mosques are for Allah, so do not invoke with Allah anyone [else].'"
B. Response and Evaluation Tools Against Modern and Local Syncretism
Another challenge in contemporary discourse is the emergence of syncretism, the fusion
between Islamic teachings and local traditions that often contain elements of mysticism or animism.
Theoretically, syncretism occurs when doctrinal boundaries become fluid for the sake of cultural
harmony32. A specific example can be seen in rituals such as Makkuliwa Lopi (a sea safety ritual),
Mirdad, Helmina, and Admizal, “Tradisi Ziarah Kubur: Motif Dan Aktivitas Penziarah Di Makam Yang
Dikeramatkan.”
30
Ahmad Rodli, “Fenomena Ziarah: Antara Kesalehan, Identitas Ke-Islaman Dan Dimensi Komersial,” Jurnal An
Nûr 5, no. 2 (n.d.): 215–25.
31
Maulida et al., “Sadd Al-Dzari’ah : Prinsip-Prinsip Pencegahan Dalam Hukum Islam.”
32
Sri Lestari and Yuyun Yunita, “Sinkretisme Budaya Islam Dan Budaya Lokal Nusantara Dalam Memperkokoh
Hubungan Masyarakat,” Ri’ayah: Jurnal Sosial Dan Keagamaan 10, no. 01 (n.d.): 1–15.
29

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A Tawhid Analysis Of Worshiping Created Beings In Syaykh Ibn Baz’s View
doi: 10.61815/alibrah.v10i2.759

where there is a blend of Islamic supplications with practices involving offerings or petitions to
unseen entities other than Allah33.
In Ibn Baz's view, the purity of Tawhid al-Uluhiyyah must be utilized as the primary evaluation
tool for weighing every cultural practice. He asserts that a tradition (‘urf) cannot be used as
justification if it substantially violates the principle of the Oneness of God 34. If a ritual contains
elements of seeking safety or salvation from other than Allah, then that practice falls into the
category of shirk, even if it is packaged with religious symbolism. Ibn Baz encourages the
community to bravely undertake critical evaluation and purify their obedience, referring to Surah
Ghāfir, 40:14:
‫ِصينَّ لَهَُّ الدِينَّ َولَ ْوَّ ك َِر َهَّ ْالكَاف ُِرون‬
ِ ‫ّللاَّ ُم ْخل‬
َ ‫َفَادْعُوا‬
The meaning: "So supplicate to Allah, being sincere to Him in religion, although the disbelievers
dislike it."
C. Synthesis of the Relevance of Ibn Baz's Thought in the Global Era
In synthesis, the thought of Shaykh Ibn Baz maintains an extremely strong relevance as a
"fortress of defense" for the ‘aqīdah (creed) amidst global religious challenges. In an era where the
liberalization of Sharī‘ah and intellectual syncretism begin to obscure the identity of a Muslim, the
concept of Tawhid he championed offers clarity of identity and spiritual certainty35. This relevance
is not only doctrinal but also practical in shaping educational curricula and methods of da‘wah that
are capable of facing contemporary intellectual challenges logically and textually.
His position in the global arena functions as a fundamental solution to the spiritual crisis of
modern man, who is often trapped in the cult of materialism or the neglect of pure divine
principles36. By positioning Allah as the sole center of devotion, Ibn Baz's thought ensures that
every step in a Muslim's life returns to its primordial mission, as affirmed in Surah Adh-Dhāriyāt,
51:56:
ُ ‫ِ َو َما َخلَ ْق‬
‫اْل ْنسَّ إِلَّ ِليَ ْعبُدُون‬
ِ ْ ‫تَّ ْال ِجنَّ َو‬
The meaning: "And I did not create the jinn and mankind except to worship Me."

CONCLUSION
This study concludes that Shaykh Ibn Baz's view regarding the prohibition of worshipping
created beings is based on a strict construction of Tawhid al-Uluhiyyah, which mandates the exclusive
diversion of all forms of worship (Supplication, Istighāthah, Sacrifice) to Allah alone. This
Muliadi, Nirwan Wahyudi AR, and Ahmad Dhiyaul Haq bin Mahsyar, “Syncretism of Islam and Local Culture
in the Makkuliwa Lopi Ritual in Sabang Subik Polewali Mandar,” Tidak Diketahui (Jurnal Ilmiah), 2024.
34
Bin Baz, Aqidah Shohihah Versus Aqidah Bathilah.
35
Samsuddin, Rahendra Maya, and Agusman, “Konsep Tauhid Dalam Perspektif Syekh Bin Baz Dan
Implementasinya Dalam Dakwah Dan Pendidikan Di Era Global,” DIRASAH: Jurnal Kajian Islam 1, no. 2 (2024).
36
Samsuddin, Rahendra Maya, and Agusman, “Konsep Tauhid Dalam Perspektif Syekh Bin Baz Dan
Implementasinya Dalam Dakwah Dan Pendidikan Di Era Global.”
33

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Avanitcha Dewi Harits, Mutia Azra Khadijah, & Agung Pranoto Kadiatmaja
doi: 10.61815/alibrah.v10i2.759

construction is supported by the methodology of Uṣūl al-Fiqh, specifically the principle of Sadd alDhari’ah(blocking the means), which functions as a counter-narrative strategy. Through this
strategy, Ibn Baz closes every loophole that has the potential to trigger the attitude of ghuluw
(excessiveness) toward righteous people or objects, as ghuluw is seen as the most vulnerable means
leading the community to Major Shirk (Shirk Akbar).
Furthermore, the analysis demonstrates that Ibn Baz's theological framework possesses
significant contemporary relevance. The principle of Sadd al-Dhari’ah becomes an effective
evaluation tool against modern phenomena in Indonesia, such as Syncretism in local rituals (as seen
in the Makkuliwa Lopi ritual) and the Commercialization of sacred sites (Commercial Ziyarah). In
this context, his thought offers a practical standard of creedal purification to distinguish between
legitimate cultural traditions and practices that have deviated from Tawhid al-Uluhiyyah.
Therefore, the contribution of this research is to position Shaykh Ibn Baz's thought not merely
as a doctrinal view, but as a systematic methodological analysis model for preserving the purity of
Tawhid in the global era.
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