Kitab At-Tawhid - The Book of Monotheism (Colour) 9786035001496, 0500710328, 0500887341, 0503417156, 0092423724, 9884112041

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At-Tauhid Shaikhul-IslamMuhammad bin Abdul-Wahhab a re/u H 0 7 ia {:

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The Book of Monotheism Translated and Published by

DARUSSALAM

DARUSSALAM Y our A uthentic Source o f K now ledge

Kitab flt-Tauhid

ALL RIGHTS RESERVED

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No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording or by any information storage and retrieval system, without the written.permission of the publisher.

First Edition: August 2011 I S B N - 978-603-500-149-6 Supervised by: AB DUL MALIK MUJAHID P.O. Box: 22743, R iyadh 11416 K.S.A. Tel: 00966-01-4033962/4043432 Fax: 4021659 E-mail: [email protected]. Website: www.darussalamksa.com,[email protected] K.S.A. Darussalam Showrooms: Riyadh Olaya branch: Tel 00966-1-4614483 Fax: 4644945 Malaz branch: Tel 00966-1-4735220 Fax: 4735221 Suwaydi branch: Tel 00966-1-4286641 Suwailam branch: Tel & Fax: 00966-1-2860422 • Jeddah Tel: 00966-2-6879254 Fax: 6336270 • Madinah Tel: 00966-4-8234446 Fax: 00966-4-8151121 Al-Khobar • Tel: 00966-3-8692900 Fax: 8691551 Khamis Mushayt • Tel & Fax: 00966-7- 2207055 / 0500710328 Yanbu Al-Bahr • Tel: 00966-4-3908027 Mob.: 0500887341 Al-Buraida • Tel: 00966-6-3696124 Mob.: 0503417156 Fax: 00966-6-3268965 U.A.E • Darussalam, Sharjah U.A.E Tel: 00971-6-5632623 Fax: 5632624 [email protected] PAKISTAN • Darussalam, 36 B Lower Mall, Lahore Tel: 0092-42-3724 0024 Fax: 37354072 • Rahman Market, Ghazni Street Urdu Bazar, Lahore Tel: 0092-42-37120054 Fax: 37320703 • Karachi, Tel: 0092-21-34393936 Fax:34393937 • Islamabad, Tel & Fax :0092-51-2500237,51-228151 3 U.S.A • Darussalam, New York 486 A tlantic Ave, Brooklyn New York-11217, Tel: 001-718-625 5925 Fax: 718-625 1511 E-mail: darussalamny@ hotmail.com. • Darussalam, Houston P.O Box: 79194 Tx 77279 Tel: 001-713-722 0419 Fax: 001-713-722 0431 E-mail: [email protected] www.dar-us-salam.com CANADA • Nasiruddin Al-Khattab 2-3415 Dixie Rd.Unit# 505 Mississauga, Ontario L4Y 4J6, Canada, Tel: 001-416^186619 FRANCE • Distribution: Sana 116 Rue Jean Pierre Timbaud,75011, Paris, France Tel: 0033 01 480 52928 Fax: 0033 01 480 52997

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Table of Contents 1.

Publishers N o te................................................................................ 7

2.

Shaikhul-Islam Muhammad bin Abdul-Wahhab a renowned Reviver and a great Reformer.................................... 9

1. At-Tauhid (The Oneness of A llah)..................................................21 2. The Superiority of Tauhid and what it removes o f Sins............... 27 3. Who purifies Tauhid (from Shirk etc.) will enter Paradise without giving an A ccount............................................................................ 31 4. Fear of Shirk (Polytheism)...............................................................35 5. The Call to testify that there is nothing deserving of Worship in Truth except Allah........................................................................38 6. An Explanation of Tauhid and the Testimony: La ilaha illallah....... 43 7. To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk......................... 47 8. Ruqa (incantation), Talismans and Amulets...................................50 9. Whoever seeks Blessing through a Tree, a Stone, or the like....... 53 10. Slaughtering for Other than Allah................................................... 56 11. Make no Animal Sacrifice for Allah in a Place where Sacrifice is made for Other than A llah............................................................... 60 12. Vowing for Other than Allah is an act of Shirk..............................63 13. Seeking Refuge in Other than Allah is a Part of Shirk..................65 14. To seek Help in Other than Allah ( Istighathah ) or to invoke Other than Him is an Act o f Shirk.................................................. 67

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15. (The Created One could not be an Object of Worship)................71 16. (What the Lord has said)................................................................. 75 17. The Intercession............................................................................... 79 18. (Allah guides whom He w ills)........................................................83 19. Excessive Dogma in the Righteous Persons is the Root Cause of Infidelity of Mankind and its deviation from Tme Religion.......86 20. The condemnation o f the One Who worships Allah at the Grave o f a Righteous Man and how then o f a man who worships the buried man itself.............................................................................90 21. Exaggeration in the Graves of the Righteous Persons tends them to become Idols worshipped besides A llah.......................................94 22. The protectiveness of Al-Mustafa of Tauhid and His blockading every Path leading to Shirk......................................................................... 96 23. Some People of this Ummah (Nation) will worship Idols

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24. On Sorcery (As-Sihr) ........................................................................104 25. Clarification of types of Sorcery {As-Sihr)................................... 107 26. On Soothsayers and the L ik e.......................................................... 110 27. Curing through Magical Spells ( An-Nushrah ) ............................113 28. What is said regarding Belief in Omens ( At-Tataiyur ) ..............115 29. What is said regarding Astrology ( At-Tanjeem ) ..........................119 30. Seeking Rain through the Lunar Phases (Constellation).............121 31. (Love for A llah)............................................................................... 124 32. (Fear of Allah A lone).......................................................................128 33. (Put your Trust in A llah)................................................................. 131 34. (To feel secure against the Plan of Allah contradicts Tauhid).... 134

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35. A part of Iman (Belief) in Allah is the forbearance with what Allah has decreed........................................................................................ 136 36. Forbiddance of Showing o f f ........................................................... 139 37. It is of Shirk to perform a (righteous) deed for worldly reasons. 141 38. Whoever obeys the Scholars and the Rulers, forbidding what Allah has made permissible and permitting what He has made forbidden, has certainly taken them as Lords (besides Allah)........................144 39. (Seeking judgement from other than Allah and His Messenger is hypocrisy)......................................................................................... 147 40. (Whosoever denies any of the Names and Attributes of Allah).. 151 41. (Recognizing the Grace of Allah, yet denying it is disbelief)

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42. (“Do not set up rivals unto Allah...” ) ............................................. 155 43. What is said about the One who is not satisfied with an Oath taken by Allah’s Name...............................................................................158 44. How it is to say “What Allah may will and you M may will” .... 159 45. Whoever curses Time has wronged Allah......................................162 46. To be named “Judge of Judges” and the like............................... 164 47. Respect for the Names of Allah and changing one's name for the sake of th a t........................................................................................ 166 48. (He commits disbelief) Who makes fun of anything where mention is made of Allah or the Qur'an or the Messenger M .................... 168 49. (Saying “This wealth is the result of my labor and knowledge” is against Tauhid) .................................................................................171 50. (Every name which leads to the service of other than Allah is prohibited)......................................................................................... 176 51. (The Most Beautiful Names belong to Allah).............................. 179

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52. Do not say As-Salam (peace and Security) upon Allah................ 181 53. Saying: “O Allah, forgive me if You wish” .................................. 182 54. One should not say “My Slave (Male or Female)”.......................183 55. Whoever asks with the Name of Allah, is not to be rejected...... 184 56. Nothing but Paradise should be asked for by Allah’s Face..........185 57. On saying “If only such and such ...” ...........................................186 Ql

58. Prohibition of cursing the W ind.................................................... 188 59. (Prohibition of evil thoughts regarding Allah).............................189 60. What is said about them who deny Qadar (Divine Decree)

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61. (What is the punishment) for the Picturemakers......................... 196 62. The forbiddance o f taking Oaths frequently................................198 63. The Protection o f Allah’s Covenant and the Protection of His Prophet’s Covenant..........................................................................201 64. To swear and to take Oath (binding) upon A llah........................204 65. None should ask Intercession o f Allah before His creation

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66. The Prophet’s safeguarding of Tauhid and his closing of the paths to Shirk.............................................................................................. 208 67. (“They made not a just estimate of Allah...” ) ............................. 210

Shaikh-ul-Islam, Muhammad bin Abdul-Wahhab, was a renowned religious scholar and a great reformer o f his times. He held a unique and unparalleled position as an exponent o f Qur'an, Hadith and different branches o f knowledge. With his intellect and a deep grasp over the religious learning, he impressed the high ranking contemporary scholars and brought them around his own viewpoints. In his works, Shaikh-ul-Islam has not only elaborated the Qur'an and Sunnah, but has also uprooted the polytheistic views and has made a hard struggle to eradicate the heresies and accretions. His writing Kitab At-Tauhid is one o f the best books on the subject o f Tauhid (Islamic Monotheism) and ranks high in authenticity. Till date it has gone through various publications; and had been the means for guidance o f the millions o f people throughout the world; by taking them out o f the darkness o f polytheism and error. The main object, Shaikh-ul-Islam had before him in writing this book, was to acquaint the Islamic world with the basic teachings o f the Qur'an and Sunnah; contradict the prevailing but absurd beliefs and customs not supported by the Traditions o f the Prophet M and to base the Faith and actions on the lucid and clear Islamic rulings and commandments that lead the Muslims to the success and salvation, here and in Hereafter. So to achieve the object, in this book, he has discussed all the relevant Verses reasonably, rationally and sincerely; and has placed the essence o f the Qur'an and Sunnah in a very simple and appealing manner, and this is the reason that the right persons, beyond groupism and prejudices, have been adopting the correct Islamic path the-path o f the Qur'an and Sunnah-u n d er the influence o f the basic facts and proofs produced herein. If Allah willed, this book would also be undoubtedly proving beneficial in all the times to come.

Kitab flt-Tauhid All praise is to Allah that Dar-us-Salam Publications, guided by its own commitment to serve the Qur'an and Sunnah and to transmit the Islamic Monotheism to the learned class o f the society, is having this auspicious opportunity to publish the book into English with a lucid and eloquent translation. Obviously, it is a very difficult task to translate the Arabic text into English, as the grammar, syntax and cultural backgrounds o f these two languages are entirely different. Yet it has been my sincere and constant effort to convey the exposition, thoughts, feelings, views and message o f Shaikh-ul-Islam into English with as exactness and accuracy as could be possible. Even then, there may be still some shortcomings. In this regard all suggestions for improvement o f the contents will be highly appreciated. It gives us pleasure to express our thanks to the brothers who have exerted their best endeavours to present the book in high esteem o f the readers. We pray for them and their prosperity, in this world and in the Hereafter. Though this book has been published into English earlier also, it is hoped that this new English translation would certainly not only be appreciated owing to its simplicity, eloquence, and being comprehensive and intelligible to all; rather it would be highly helpful in guiding the Muslims desiring cognizance o f Tauhid and the fundamentals o f Shariah.

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A bdul-M alik M u jahid Rajab, 1432 June, 2011

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haikhul-Islam, Muhammad bin 'Abdul-Wahhab, was bom in 1115 H in the city o f Uyainah, seventy kilometers northwest o f Riyadh, the capital o f the Kingdom o f Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Shaikh 'Abdul-Wahhab bin Sulaiman, characterised by his profound scholarship and righteousness, inherited an exalted status from his ancestor Shaikh Sulaiman bin 'Ali, the chief o f the scholars and well-versed in teaching, writing and giving verdict.

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haikhul-Islam acquired his primary education from his esteemed father at his native place and was nurtured under his guidance. He was intelligent enough to memorize the Qur’an by heart at the very tender age o f ten only. He read the books on Tafseer (exegesis), Hadith and Fiqh. From the very outset, he was greatly interested in studying the works o f early scholars, particularly those o f Shaikhul-Islam Ibn Taimiyah and his noble disciple Allamah Ibn Qaiyim. He went through all those books and well grasped the contents.

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On attaining the age o f maturity, he set out to perform H ajj at Makkah and derived benefits from the scholars there. He then proceeded to Al-Madinah, met the learned ones there, and adopted the studentship o f two renowned erudite, Shaikh Abdullah bin Ibrahim bin Sa'id Najdi and Shaikh Muhammad Hayat Sindhi for a long period. Out o f the curiosity for higher education, he took also the journey to Iraq and Basrah and got him self benefited there.

n those days, the people o f Najd were indulged in polytheistic deeds and un-Islamic practices. They were completely overwhelmed with polytheism. The graves, trees, stones, caves, evil spirits and insane persons were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly ‘Ulama ‘too had misguided them for the fulfillment o f their materialistic lust. The soothsayers and magicians were having their influence over the society. j

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None could dare challenge their holds on the commoners. Same condition was prevailing in both Makkah and Al-Madinah also. Yemen was also in the same line. Polytheism, erection o f structures on the graves, seeking refuge and assistance o f the dead, saints and J in m were the common religious feaures.

aving studied this pitiable condition o f the nation, Shaikh was highly moved. More pitiable was the situation that no one was ready to take trouble to guide the people to the Right Path. It is obvious that to take this task meant to challenge those evildoers who had their provisions through these practices. It meant to make oneself prepared to face every torture and atrocities from these selfish misguiders and there followers. But Shaikh resolved to make every effort to fight against the circumstances up to the extent o f Jihad.

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Shaikh started his mission. He invited the people to the Tauhid (Islamic Monotheism) and guided them to the Qur’an and Sunnah . He urged upon ‘Ulama ‘ to strictly follow the Qur’an and Sunnah and derive the issues directly from them. He forcibly contradicted the blind following o f any scholar o f the Ummah in preference to the Qur’an and Hadith. Shaikh was a man o f courage and enthusiasm. He started his preaching, made correspondence with religious scholars inviting them to lend helping hands in eradication o f the prevailing absurdities and defilements in religious matters. A number o f scholars from Makkah, AlMadinah and Yemen accepted his invitation, and

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supported him. But apart from them, there were also such ignorant and selfish scholars who criticized him and kept themselves aloof. The so-called learned ones rose against Shaikh as they were being affected by his D a ‘wah in terms o f their worldly gains. Even then he took journey to different places to convey his message to the people given to error. Travelling through Zabir, Ahsa, Huraimala, he reached 'Uyainah.

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hat was the period when the ruler o f 'Uyainah was 'Uthman bin Hamd bin Ma'mar. He welcomed Shaikh gladly, and assured him every help in his mission o f Islamic Da ‘wah. Shaikh devoted himself to this great work o f reformation for the sake o f Allah. He gained the popularity far and wide. People started resorting to him in large numbers. He became engaged in their guidance and teachings.

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Shaikh, however, continued his struggle to free the environment from all the defilements and pollutions. There were numerous tombs, graves, caves, trees etc., which were worshipped by the Muslims. With the help o f Amir 'Uthman bin Ma'mar, most o f them were extirpated by Shaikh. He became engaged in purifying the people from polytheistic and heretic rituals in 'Uyainah and its surroundings. In the mean time, a woman came to him for her purification from the sin of committing adultery. Investigations were made as to whether she was mentally sound or not and also that whether she had choiced for the punishment under some

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pressure or voluntarily. When it was confirmed that she was doing that voluntarily out o f repentance, Shaikh ordered for the Rajm (to kill by throwing stones - punishment for adultery). Owing to these events - dismantling o f tombs, self-surrendering o f the woman for punishment and migration o f the people to 'Uyainah to seek guidance from the Shaikh - the reputation o f Shaikh spread far and wide.

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hen the ruler o f Al-Ahsa and its surroundings, Sulaiman bin Urai'ar came to know about the popularity o f Shaikh among the people, he became afraid o f the growing strength o f Shaikh and resolved to crush him at the very outset, lest he should overthrow him from his power. So he threatened Amir 'Uthman, with whom Shaikh was living, and asked him to kill the Shaikh. Amir 'Uthman was not in a position to withstand Sulaiman, hence he became panicky. Apprehending that if he disobeyed his order, he would punish him and overpower him, he made Shaikh acquainted with the whole situation and submitted him to migrate to any other place. And Shaikh migrated from 'Uyainah to Dar'iyah. The people o f Dar'iyah knew the Shaikh very well and they were also aware of

Shaikhul-Islam Muhammad h n Abdul-Wahhah

his mission. When the ruler o f Dar'iyah Amir Muhammad bin Sa'ud came to know about the arrival of the Shaikh in his territory, he was much pleased and visited him at his place. Muhammad bin Sa'ud belonged to a pious family and himself was a practical Muslim. He exchanged his views with Shaikh and was rejoiced to know that his mission aimed to revive Qur'an and Sunnah and the Islamic teachings in its original form; he desired to promote firm belief in the Oneness o f Allah and true guidance of Prophet Muhammad .

haikh described before him the accounts o f the Prophet and his Companions as to how did they strive for the cause o f Allah, enduring all the difficulties and making their best efforts with all the sacrifices. Shaikh pursuaded the Amir also to the same and assured him o f Allah’s Pleasure in the Hereafter, and His favor and victory in this world. Ibn Sa'ud, being convinced by the Shaikh, agreed with him and promised his full support to him and to his mission, provided when Allah would bless him with victory, he would not leave him. Shaikh also gave his words to this effect, and thus Ibn Saud gave Shaikh his pledge to propagate the teachings o f Islam (esp. Tauhid, the Oneness o f Allah), mobilize adherence to the Sunnah o f Allah’s Messenger, enjoin the good deeds and forbid the evils. Shaikh invoked Allah to be his Guide and bless him to be firm in his determination, and to give him every success in this life and the Hereafter.

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t this time Shaikh found him self w dn a peaceful environment, most suitable for his work o f D a ‘wah. He seized the golden opportunity and started to educate the masses. People o f Dar'iyah and its surroundings resorted to him for the lessons in Islam. Amir Muhammad bin Saud / presented him self before the Shaikh as one o f his students o f Islam along with the members o f his family. Dar'iyah was crowded with the people started teaching, visiting for learning. Shaikh He undertook preaching and inviting people to the task o f delivering lectures on different branches o f knowledge namely, Tauhid (Islamic Monotheism), exposition o f Qur'an and Sunnah , knowledge o f Fiqh and Arabic language etc.

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Thus Dar'iyah turned into a centre o f learning and D a ‘wah, and people started migrating to it in a large number. The concourse o f people and far-reaching effect o f his mission made him far-famed which rendered his enemies into jealous. They started false propaganda against the Shaikh and even blamed him o f blasphemy, and branded him a Zindiq and sorcerer. Shaikh was a man o f courage. He did not care for these blames and continued his mission with full enthusiasm. He even debated his opponents in the best manner and in a polite way. This attitude proved very

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effective and rendered his opponents to be his supporters. Shaikh, along with his work o f Da ‘wah, planned for Jihad against overwhelming polytheism and heretic ideas and practices, and invited people o f all ranks to join in this mission. Delegates from every corner o f the Arab Peninsula visited Dar'iyah to pledge their support to Shaikh and to take lesson o f true monotheism o f Islam. Then they would return back to their areas to teach the same to their people and educate them. The ruler o f 'Uyainah and the elates took journey to pay visit and requested him to turn back to 'Uyainah. But Shaikh rejected the proposal. They also pledged to fight for the cause o f Islam till their last. Shaikh also sent his disciples to the different regions and countries to preach the teachings o f Islam based only on Qur' an and authentic Ahadith o f the Prophet il.

haikh drew the attention o f the rulers and the scholars o f each region towards the polytheism and heresy in which the people were indulged, and invited them for their eradication. For the purpose, he stepped into correspondence. He wrote letters to the rulers, elites and scholars o f Najd, Riyadh, Kharj, towns o f the southern region, Qaseem, Hayel, Washm, Sudair etc. He also wrote to the outstanding ‘U lam a‘ o f Ahsa, Makkah and AlMadinah. Outside the Arab Peninsula,

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he made correspondence to the learned figures o f Syria, Iraq, India, Yemen as well. He maintained his communication with them, explained them the aims and objects o f his mission, substantiated the points with Qur'an and Sunnah and invited their attention towards the eradication o f absurd and heretical beliefs and practices in the masses. Shaikh's mission spread far and wide. A large number o f scholars and other people throughout India, Indonesia, Afghanistan, Africa, Morocco, Egypt, Syria, Iraq, etc. got influenced and attracted towards his Da ‘wah. They also stood up in their own regions, with a great zeal and enthusiasm, to invite the people towards Allah and to the pure and basic teachings o f Qur'an and Sunnah , free from all heresies and misinterpretations.

haikh dedicated his whole life for this Da ‘wah and Jihad with his utmost sincerity and with the help o f Muhammad bin Sa'ud and his son 'Abdul-'Aziz, the rulers o f Dar'iyah. He breathed his last on the last day o f the month o f Dhul-Qa'dah in 1206 H (1792 CE).

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s a result o f the continued D a w a h , vigorous struggle and Jih a d in the way o f Allah for a long period o f about fifty years from 1158 H to 1206 H, a complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees etc. and all the more they deserted all o f them and practiced the pure faith o f Islam. Blind following o f the forefathers, ancestors and traditions in vogue was abandoned; and Shari ‘ah was revived and established. Obligatory duties were being observed in the light o f Qur'an and Sunnah .

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A framework for enjoining good deeds and forbidding bad ones was instituted. Mosques began to be visited by people in abundance for performing Salat.

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Peace and tranquillity prevailed everywhere, in towns as well as in villages. People became safe even in deserts and on lonely ways. The ignorant and notorious bedouins moulded their conduct. The preachers and preceptors were sent to every corner to teach and educated the common people. Thus a thorough revival o f the complete religion came into existence. After the expiry o f Shaikh, his sons, grandsons, disciples and supporters continued the work o f D a ‘wah and Jihad in the way o f Allah. Among his sons, the most ardent in these activities were: Shaikh Imam Abdullah bin Muhammad, Shaikh Husain bin Muhammad, Shaikh Ali bin Muhammad and Shaikh Ibrahim bin Muhammad; and among his grandsons were: Shaikh Abdur-Rahman bin Hasan, Shaikh Ali bin Husain, Shaikh Sulaiman bin 'Abdullah. Apart from them, a large group o f his disciples including Shaikh Hamd bin Nasir, scholars from Dar'iyah and others remained continuously engaged in inviting people towards Allah’s true religion by writing and publishing books, fighting for the cause o f Allah and making correspondence in this regard.

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espite the fact that Shaikhul-Islam Muhammad bin 'Abdul-Wahhab was a reformer and a man o f D a ‘wah, he still engaged in writing also. His some famous works are as follows:

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1. Kitab At-Tauhid 2. Kitab Al-Kabaair 3. K a sh f Ash-Shubhat 4. M ukhtasar Seerat Ar-Rasool 5. M asail Al-Jahiliyah 6. Usool Al-Iman 7. Fadail A l-Q ur'an 8. Fadail Al-Islam 9. M ajm u ' Al-Ahadith 10. M ukhtasar A l-In sa f w aAsh-Sharh Al-Kabeer 11. Al-U sool Ath-Thalatha 12. Aadaab Al-M ashi ilas-Salat and others.

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Ar-Taulnd (The O neness o f A llah)

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At-Tauhid (The Oneness o f Allah)

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“A nd I (Allah) created not the Jinns and m en except they should w orship me (A lone).” (5 1 :56)

And He stated: {

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“And verily, We have sent am ong every Ummah (comm unity, nation) a M essenger (proclaim ing): W orship Allah (Alone), and avoid (or keep aw ay from) Taghat (besides A llah).” (16:36)

And He said:

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“A nd your Lord has decreed that you w orship none but Him. And that you be dutiful to your parents. If one o f them or both o f them attain old age in your life, say not to them a word o f disrespect, nor shout at them but address them in terms o f honor. A nd low er unto them the w ing o f subm ission and hum ility through mercy, and say: 'M y Lord! Bestow on them Your M ercy as they did bring me up w hen I was young.’ ” (17:23,24)

And He said:

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“Indeed Allah has forbidden for Hell the person who testifies: 'N one has the right to be w orshipped but A llah,’ seeking thereby nothing but A llah ’s Face (Pleasure)” , th a t it

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constitutes abandonment o f Shirk practically and not merely confessing La ilaha illallah by the tongue. 14)

Reflection and consideration o f the shared characteristics o f M uham m ad M and 'Isa 8SSt both as Prophet and slaves o f Allah.

15)

K nowing the peculiarity o f Jesus SS3 being created as Kalimatullah (the Word o f Allah).

16)

Knowledge that Jesus SSSI is a spirit from A llah (Ruhum-Minhxx).

17)

K nowing the merits o f b elief in Paradise and Hell.

18)

K nowledge o f the m eaning o f the statem ent (o f the Prophet): “ ... w hatever his deeds m ight be.”

19)

K nowledge that Al-Mizan (the Scale) consists o f two sides.

20)

W hat is m eant by the m ention o f the “Face” (o f Allah).

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Who purifies Tauhid (from Shirk etc.) will enter Paradise without giving an Account Allah the Most Exalted said: -f(

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obedient to Allah, unsw ervingly true in faith and he w as not o f those who ascribed partners to A llah.” (16:120)

And He further said:

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“A nd those w ho ascribe not anyone (in w orship) as partners w ith their Lord.” (23:59)

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Once w hen I was w ith Sa' id bin Jubair, he asked, “W ho am ong you did see the shooting star last night?” I answered, “I had seen it,” and then explained that I was not at the prayer at the time because I had been stung by a poisonous scorpion. He said, “W hat did you then do?” I replied, “I used Ruqyah3 to cure it!” he said, “W hat com pelled you to do that?” I said, “A Hadith I heard from A sh-S ha'bi.” He asked, “W hich Hadith Sha'bi narrated?” I replied, “He reported from Buraidah bin A l-H usaib, who said that Ruqyah is not allow ed except for the treatm ent o f 'ev il ey e’ ( ' Ai n ) and (poisonous) sting.” He (S a'id bin Jubair) said, “ He has done well by stopping on w hat 3- To translate Ruqyah as ‘incantation’ may bring to mind connotations o f magic or sorcery which are forbidden in Islam. [See Ismail L. Faruq’s translation] Ruqyah is when a person recites part o f the Q ur’an such as Al-Fatihah or makes supplication using words transm itted from the authentic H adith o f the Prophet H upon someone. W hat appears to be a blanket forbiddance o f doing so except for the two exceptions mentioned is actually a strong pronoouncem ent o f its allowance in these cases. It is confirmed in the authentic Seerah that the Prophet it him self allowed Ruqyah in other instances, but he |§ him self allow ed Ruqyah in other instances, but he it admonished against a person doing so for other than himself. (Ref. F athul-M ajid) [Translator]

n * Who p u m p es Tauhid (fKow Shm k ere.) will em eu V am d ise wnhouT giving an Accounr

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he has heard (i.e. to act according to the know ledge as opposed to ignorance). H ow ever Ibn A bbas narrated us that the Prophet M said, 'A ll the nations w ere m ade to pass before me, and I saw a Prophet w ith a small group w ith him, and a Prophet M with two or three people and a Prophet w ith none. Then there appeared a large group o f people w hich I took to be m y nation ( Ummah). But I was told that those w ere o f M usa and his people. Later, a larger group appeared and I was told that those w ere my people. A m ong them w ere seventy thousand w ho w ould enter Paradise w ithout reckoning or punishm ent.’ The Prophet M then got up and w ent to his house, and the people w ent into discussion as to who they m ight be. Some said, 'P erhaps they are the Com panions o f the M essenger o f A llah.’ Others said, 'M ay be they belong to those w ho w ere bom on Islam and therefore had never ascribed anyone partner w ith A llah.’ And while they w ere exchanging their views like this, the Prophet H cam e out and was inform ed about the news. He said, 'T hose people are those who do not treat them selves w ith Ruqyah, nor do they believe in bad or good om en (from birds etc.), nor do they get them selves branded (cauterized), but they put their trust (only) in their L o rd .’ On that 'U kashah bin M ihsan got up and said (to P ro p h e t) 'Invoke A llah to m ake m e one o f th em .’ He said, “You are one o f th em .’ Then another m an got up and said, 'Invoke A llah to m ake m e one o f th em .’ H e

said,

'U kashah has preceded you.’”

Important i f Issues of the Chapter 1)

In Tauhid, people are classified into various ranks.

2)

W hat is the m eaning o f 'purification o f Tauhid.’

3)

Ibrahim

4)

A llah praised all those Auliya ‘ for they did not m ake anyone with Him as the partner (did not practise polytheism ).

was praised by A llah for he w as not o f the polythiests.

33

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Who pum pes Tauhid (pnom Shmk ere.) mLL enren

Pamdise wnhour giving an Accounr

5)

K eeping aw ay from cauterization and Ruqyah is the fullest purification o f Tauhid.

6)

Possessing these characteristics (traits) is Tawakkul (trust in Allah Alone).

7)

The deep know ledge o f the Com panions o f Prophet M uham m ad who knew that such degree o f trust ( Tawakkul) in A llah could not be attained w ithout action.

8)

This shows how earnest the C om panions w ere in doing good deeds.

9)

The superiority o f the followers o f M uham m ad quantitatively as qualitatively.

10)

The superiority o f the Ummah (follow ers) o f M usa SS9.

11)

All the Ummah (nations) will be paraded before Prophet M uham m ad

12)

Every Ummah (nation) will be accom panied by its respective Prophet.

13)

Generally, few people responded to the call o f Prophets.

14)

The Prophets, w hom nobody responded to, will com e alone before Allah.

15)

The substance o f these facts is that m an should not w orry about num bers, neither m ust he feel proud about huge num bers nor be disheartened by less numbers.

16)

The perm ission o f using Ruqyah to treat effects o f evil eye and poisonous sting.

17)

By the sentence o f Hadith : “He has done w ell by stopping on w hat he has heard,” the depth o f know ledge o f the predecessors is known, and it is also know n that the first Hadith does not contradict the second.

18)

The avoidance o f the predecessors o f praising anyone undeservedly.

19)

The P rophet's statement, 'Y ou are one o f them , is a sign o f Prophethood.

20)

The excellence o f ' Ukashah

21)

U sing M a'areed (to m ention som ething casually am ong other things, or a description open to various interpretations).

22)

The excellent m anners o f Prophet M uham m ad M-

W - r J ^ R i t a h Ht-Tauhid

Fean op Sbink (PolyTheism)

Fear of Shirk (Polytheism) Allah the Almighty said:

“Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He pleases.” (4:48,116) Prophet Ibrahim

said:

“A nd keep me and m y sons aw ay from w orshipping idols.” (14:35)

It is narrated in the Hadith that Allah’s Messenger % said:

Kitab flt-Tauhid

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Pean o f Shink (Polytheism )

“W hat I fear m ost for you is a form o f Shirk. ” W hen asked about it, he said, “A r-R iya’ (showing off).”

Ibn Mas'ud narrated that Prophet Muhammad it said:

“W hoever dies w hile ascribing partners to Allah, enters the H ell-fire.” ( A l-B ukhari)

Muslim reports from Jabir that Allah’s Messenger H said:

“W hoever m eets A llah (on the Day o f Judgem ent) not having associated anyone w ith Him (in w orship), shall enter Paradise; and w hoever m eets Him having com m itted Shirk in any w ay will enter the H ell-fire.”

i Important issues o( the Chapter

1)

Fear o f Shirk (polytheism).

2)

Showing o ff (R iya’) is a type o f Shirk.

3)

Showing o ff is a lesser type o f Shirk.

4)

Falling into m inor Shirk (R iya’) is m ore fearful to the righteous and pious people than other m atters (because o f the ease, one can fall into it due to its being so subtle).

5)

N earness o f Paradise and Hell.

6)

Com bination o f the nearness o f Paradise and Hell has been stated in the same Hadith.

7)

W hoever meets A llah (on the D ay o f the Judgem ent) having associated nothing with Him, shall enter Paradise; and w hoever dies

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Fean of Shmk (Polytheism)

while com m itting Shirk with A llah in any w ay shall enter Hell, even though he m ight have been a great worshipper. 8)

The im portant issue o f the invocation o f Ibrahim 85SI, for h im self and his progeny, being the protection from w orship o f idols.

9)

The acknow ledgem ent o f Ibrahim 853 o f the condition o f m ost people by saying:

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“O my Lord, they have indeed led astray m any am ong m ankind.” 10)

An explanation o f the m eaning o f (the Kalimah) -dJl Ml *11 M“N one has the right to be w orshipped but A llah” as reported by Al-Bukhari.

11)

The superiority o f one w ho is free from Shirk .

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Chapter

The Call to testify that there is nothing deserving o f Worship in Truth except Allah

Allah the Exalted said:

“ Say you (O M uham m ad it): 'T h is is m y way; I invite unto A llah (i.e. to the Oneness o f A llah — Islam ic M onotheism ) w ith sure know ledge, I and w hosoever follows m e (also m ust invite others to Allah, i.e. to the O neness o f A llah — Islam ic M onotheism w ith sure know ledge). A nd Glorified and Exalted is A llah (above all that they associate as partners w ith Him), and I am not o f the polytheists.’ ” (12:108)

Ibn ‘Abbas

narrated:

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W hen A llah’s M essenger sent M u 'ad h 4® to Yemen, he said, “You w ill com e upon the People o f the Book, let your first act be to call them to testify that — none has the right to be w orshipped but A llah.”

And in another version o f this Tradition (it is said):

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(O l^4il6 ie j “To single out A llah A lone in the worship, i.e. actualize the O neness ( Tauhid) o f A llah — if they obey you in this, inform them that A llah has prescribed for them to offer five prayers {Salat) every day and night. I f they obey you in this, then inform them that Allah has im posed upon them the duty o f Sadaqah (Zakat) to be levied from their rich and distributed to the poor. If they obey you in this, then be careful not to take the best o f their properties (as paym ent o f Zakat), and safeguard yourself against the supplication o f those w ho have suffered injustice because there is no veil betw een his supplication and A llah.” (Al-Bukhari and Muslim)

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We w ent out w ith A llah ’s M essenger on the cam paign to H unain w hile we had ju st left disblief ( Kufr ) for Islam. The Mushrikin had a Sidrah (lote-tree) that they w ould stay there and hang their arms on, called D hat Anwat. W hen we passed a Sidrah , we asked, “O M essenger o f Allah, w o n 't you m ake for us another D hat Anwat ju st like their D hat Anwat ? ” A llah’s M essenger said, “ Allahu Akbar (A llah is the M ost Great)! By the One (Allah) W ho holds m y soul in His Hand, verily these are the ways o f earlier nations, you have said exactly as Bani Israel said to M usa : 'M ake for us a god ju st as their gods.’ He said: "Verily you are a people who know n o t.’ (7:138) Certainly you w ill follow the w ays o f those w ho w ent before you.”

t I important * 1issues of the Chapter

)

1)

Explanation o f the Verse from Surah An-Najm (53: 19,20).

2)

The nature o f the m atter requested by the Com panions (regarding a tree sim ilar to D hat-A n w at).

3)

In fact they (Com panions ) did not act upon it.

4)

Their intention was to becom e closer to Allah by their act as they thought He w ould like it.

5)

If the Com panions w ere unaw are o f the nature o f their intended act, it stands to reason that other than they (o f much lesser status) are more likely to fall into ignorance.

6)

For the Com panions is the rew ard o f good deeds and the prom ise o f forgiveness that is not for others.

7)

The Prophet did not excuse them but denied by saying: “ Allahu Akbar ... these are the ways... you will follow the w ays o f those who w ent before you” —thereby expressing the w eightiness o f the m atter by these three things.

8)

This is a m ajor issue w hich is intended, that the Prophet inform ed them that their request was like that o f Bani Israel when they asked M usa : “M ake for us a god.”

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9)

The negation o f this act is o f the m eanings o f ( La ilaha illallah ) “There is no true God except A llah”, w hich being subtle and hidden, w as not perceived by them.

10)

Swearing made by the Prophet upon the ruling and he did not swear except for a beneficial purpose.

11)

Shirk is o f two types, i.e. m ajor and m inor because the Com panions w ere not turned apostates due to their request.

12)

Their subm ission that “w e had ju st left disbelief,” tells us that other Com panions were not unaw are o f the matter.

13)

The saying o f Allahu Akbar to express surprise. It contradicts those w ho consider it undesirable (Makruh).

14)

To put an end to all possible w ays leading to Shirk (polytheism ).

15)

Prohibition o f any resem blance w ith the people o f ignorance (disbelivers).

16)

A teacher can becom e angry over his students (for the sake o f any goodness) w hile educating.

17)

The general tendency o f m ankind has been expressed by the Prophet M by saying: “These are the w ays” .

18)

It is one o f the signs o f the Prophethood that the events occurred accordingly as he inform ed.

19)

In every place w here A llah has censured the Jew s and C hristians in the Q ur'an, He has also w arned us against those deeds.

20)

The Com panions knew this principle that worships w ere based on direct com mandment. It therefore, becam e a rem inder concerning questions pertinent to the grave. The question (to be asked o f the dead) “W ho is your Lord?” is clear. The second question “W ho is your Prophet?” depends on the inform ation o f the Prophet H regarding unseen. W hile the third question “W hich is your religion?” is related to their (the Jews) request (from M u s a ). “M ake for us a god” .

21)

That the w ays o f the People o f the Book are condem ned as those o f polytheists.

22)

The one who has m oved from falsehood (i.e. becam e M uslim ) and got accustom ed to certain beliefs or habits is not totally safe from having rem nants o f those habits as is evidenced in their (the C om panions) w ords “and we had ju st left d isbelief ( K u fr ).” 55

Kitab m - T a u h i d ^ ^ i & f

S la u g h T e m n g p n 0 Then T han A l l a h

Slaughtering for Other than Allah

Allah the Exalted said:

“Say (O M uham m ad M) '■ 'Verily, m y Salat sacrifice, m y living, and m y dying are for A llah, ‘A lamin (mankind, Jinn and all that e x is ts ). He A nd o f this I have been com m anded, and I am M uslim s.” (6:162,163)

(prayer) , my the Lord o f the has no partner. the first o f the

Allah the Exalted also said:

“Therefore turn in prayer to your Lord and sacrifice (to Him only).” (108:2)

Muslim reports that 'Ali bin Abi Talib

said:

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“Is not He (better than your gods) W ho responds to the distressed one, w hen he calls on Him, and W ho rem oves the evil, and makes you inheritors o f the earth, generations after generations? Is there any ilah (god) w ith A llah? Little is that you rem em ber!” (27:62)

At-Tabarani narrates with his Isnad (chain o f the narrators):

68

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“D uring the days o f the Prophet % there was a hypocrite who used to harm the believers, some o f them (the believers) said, “Come (support) w ith us w hile w e appeal to A llah’s M essenger M for help against this hypocrite.” The Prophet M replied, “Verily, no one should seek to me for help. Indeed, it is Allah W ho is to be sought for support and help.” ’

Important i i Issues of the C h a p te r' f

II

1)

To attach supplication or invocation (D u ‘a) with seeking help (Istigathah) through conjunction is to attach a general m atter to one w hich is specific.

2)

Explanation o f the Verse:

“A nd invoke not besides A llah any that will neither profit you nor harm you. ..” (10:106) 3)

This is the greater Shirk .

4)

The m ost pious person, if he calls for help other than Allah, even for the gratification o f som eone else, he w ill becom e one o f the Zalimun (w rongdoers, polytheists).

5)

Explanation o f the Verse follow ing (10:107).

6)

Calling others for help besides A llah is o f no benefit and besides that it is disbelief ( Kufr ).

in this w orld

7)

Explanation o f the Verse 29:17.

8)

Requesting sustenance and provisions should be done to none other than from Allah. Just as Paradise can be requested from none other than Him. 69 ^

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To se ek H elp in Orhen Than A llah

9)

Explanation o f the fourth Verse 46:5.

10)

There is none more m isguided than the one who calls on others than Allah.

11)

To w hom the call is made (besides Allah) is unaw are o f the supplications o f the caller; he know s nothing about it.

12)

That call will be the cause o f anger and enm ity o f the one called towards the caller.

13)

The call is nam ed as w orship o f the one called on.

14)

The one called upon will deny and reject this act o f w orship tow ards him.

15)

This is w hy such a supplicant is the m ost astray o f the people.

16)

Explanation o f the fifth Verse 27:62.

17)

A stonishing is the adm ission o f idolaters that none relieves the one in distress other than Allah. That is why, they call upon Him in times o f extrem e difficulty w ith the utm ost religious sincerity.

18)

The protection o f the Chosen One (M uham m ad §§) means the protection o f Tauhid and being mindful tow ards Allah.

(Tbe Cnecned One couLd nor be ObjecT o f Wonship)

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(The Created One could not be Object o f Worship)

Allah the Almighty said:

“Do they attribute as partners to A llah those w ho created nothing but they them selves are created? N o help can they give them , nor can they help them selves.” (7:191,192)

Allah the Most Exalted said:

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(Tbe C neated One could nor be Objecr op WoKship)

“ ...And those, w hom you invoke or call upon instead o f Him, own not even a Qitmir (the thin m em brane over the date stone) . I f you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day o f Resurrection, they will disow n your w orshipping them. A nd none can inform you (O M uham m ad H) like Him W ho is the A ll-K now er (o f ev ery th in g ).” (35:13,14)

It is reported in the Sahih (i.e. Al-Bukhari and Muslim) from Anas who narrated:

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The Prophet % was hit on the day o f U hud (the battle o f Uhud) and his teeth were broken. So he said, “How can a people succeed who hit their Prophet?” The Verse (3:128) was then revealed: “N ot for you (O M uham m ad, but for Allah) is the decision.”

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A llah's M essenger M stood up when it was revealed to him: “A nd w arn your tribe (O M uham m ad) o f near kindred.” (26:214) A nd said, “O people o f Q uraish” - or w ords sim ilar to that — “sell your own souls. I will not be o f any help to you before Allah: O 'A bbas bin 'A bdul-M uttalib, I w ill not be o f any help to you before Allah; O Safiyah, aunt o f A llah 's M essenger, I will not be o f any help to you before Allah; O Fatim ah, daughter o f M uham m ad M, ask o f m y w ealth w hat you wish, I w ill be o f no avail to you before A llah.”

Important) i Issues of the Chapter 1)

A n explanation o f the two Verses (7:191,192 and 53:13,14).

2)

The story o f Uhud.

3)

Qunut (supplication) o f A llah ’s M essenger M in the prayer (against som eones) and saying Amin o f the Com panions behind him.

4)

The ones w ho were supplicated against, w ere disbelievers ( K u ffa r).

(The Cneared One could n or he Ohjecr op Wonship)

5)

They (Quraish) did things that m ost other o f the disbelievers had not done such as causing injury to the head o f their Prophet and being intent upon his murder. A lso m utilation o f those killed in battle though they were their cousins:

6)

Allah revealed to him in relation to this:

“N ot for you (O M uham m ad, but for Allah) is the decision.” 7)

His (A llah’s) Statement:

“He turns in m ercy to (pardons) them or punishes them .” and He did turn tow ard them and they believed. 8)

Al-Qunut (invoking Allah against som eones) in tim e o f disaster.

9)

Specifically nam ing the ones who are being invoked against in the prayers by their nam es and the nam es o f their fathers.

10) Cursing som eone in particular in the Qunut. 11) Circum stances o f the Prophet at the tim e o f the revelation to him of:

“A nd warn your tribe (O M uham m ad is) o f near kindred.” (26:214) 12)

The seriousness o f the Prophet to the issue that insanity was attributed to him, and likewise is the case o f a M uslim w ho does so now.

13)

His (the P rophet’s) statem ent to those close and far to him: “ I will not be o f any help to you before A llah” to the extent that he said: “O Fatimah, daughter o f M uham m ad, I will be o f no avail to you before A llah.” I f he m ade this clear w hile he was the leader o f the M essengers that he could not avail the best o f w om en o f this world, and a man believes that he does not speak but truth, — then if he looks at w hat has occurred in the hearts o f the people o f position today, the issue o f Tauhid w ould be clear, and so the strangeness o f the religion.5

5- Reference is made to the H adith : “Islam began as something strange and it will again return to being something strange, so may Allah bless the strangers (that they be beneath a tree o f Paradise).

I 74

.^ K i t a b Rt-Tauhid

(What rhe Lond has said)

Chapter

(What the Lord has said)

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“Until w hen fear is banished from their hearts they say: 'W hat is it that your Lord has said?’ They say: 'T h e Truth, and He is the M ost High, the M ost G reat.’ ” (34:23)

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“W hen Allah decrees some order in the heaven, the angels flutter their w ings indicating com plete surrender to His Saying, w hich sounds like chains being dragged on rock. A nd w hen the (state of) fear is banished from their hearts, they say, 'W h at is that your Lord has said?’ They say: 'T h e Truth, and He is the M ost High, the M ost G reat.’ (34:23) Then the stealthy listeners (devils) hear this order, and these stealthy listeners are like this, one over the other (Sufyan, a subnarrator dem onstrated that by holding his hand upright and separating the fingers). A stealthy listener hears a w ord w hich he will convey to that which is below him , and the second will convey it to that who is below him, till the last o f them will convey it to the w izard or foreteller. Som etim es a flame (fire) m ay strike the devil before he can convey it, and som etim es he m ay convey it before the flame (fire) strikes him, w hereupon the w izard adds to that w ord a hundred lies. The people will then say, 'D id n ’t he (i.e. m agician) tell such and such a thing on such and such date?’ So that m agician is said to have told the truth because o f the statem ent w hich has been heard from the heavens.”

An-Nawwas bin Sam'an 4® narrated that Allah’s Messenger M said:

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“W hen A llah wishes to reveal som ething to man, He speaks out the w ords to be revealed. At this, the heavens shake strongly in fear o f Him. W hen the Words o f A llah fall upon the inhabitants o f heaven, they are taken by shock and fall prostrate. The first o f them to raise his head is the angel Jibrael w hom A llah speaks out o f the revelation w hat He w ishes. Then Jibrael passes by the other angels in different heavens, and is asked at each station, 'W hat did our Lord say, O Jibrael?’ He answers: 'H e said the Truth; He is the M ost High, the M ost G reat,’ and all repeat the same after him. Then Jibrael m oves on to the destination with the Revelation, to w here com m anded by A llah the M ost H igh.”

Important) 4 Issues of the C h a p te r' ’

1)

Explanation o f the Verse 34:23.

2)

In this Verse is a p ro o f for the invalidation o f Shirk. Especially regarding w hat is attached to those righteous people (i.e. o f the supplications o f the ignorant tow ard them ). It is said that this Verse cuts the roots o f the tree o f Shirk in the heart.

3)

Explanation o f A llah’s Words:

“They say: 'T h e Truth, and He is the M ost High, the M ost G reat.’” 4)

The reason for their question about that (Verse).

5)

That Jibrael (G abriel) answ ered their question after that by his words: “He said such and such.”

6)

The description o f the fact that Jibrael (G abriel) was the first to raise his head (to attend to the Revelation o f Allah).

7)

Jibrael (G abriel) answers to all angels o f the heavens for they all

Kitab flt-Tauhid>2 L ^ r i k _ !

(Whar The Loud has said)

question him. 8)

U nconsciousness occurs to all the dwellers o f the heavens.

9)

Trem bling o f the heavens due to the Words o f Allah.

10)

That Jibrael (Gabriel) is the one who conveys the Revelation to w herever Allah com mands.

11)

Eavesdropping o f heavenly discussion by devils.

12)

State o f standing ofJinns atop o f one another.

13)

Falling down o f shooting stars.

14)

The shooting star som etim es hits the devil before he conveys the stolen m essage and sometimes he reaches the ear o f his hum an friend before he is struck.

15)

Sometimes the soothsayer m ay relay the truth.

16)

The soothsayer m ixes the truth w ith a hundred lies.

17)

His lies are not believed except for the w ord (o f truth) w hich was heard from heaven.

18)

The acceptance o f falsehood by the hum an nature. How they hang onto one truth and not consider the 100 lies.

19)

How they pass the word to one another, m em orize it and use it as evidence (for other lies).

20)

Affirm ation o f the D ivine A ttributes o f Allah, in opposition to denials o f the A sh 'ariyah6 and Mu ‘attilah.

21)

That the trem bling and shaking o f the heavens is due to the fear o f A llah the Almighty.

22)

Angels fall down in prostration for Allah.

6- One o f their beliefs is to nullify A llah’s A ttribute o f having speech. Ahlus-Sunnah is firm upon the principle o f affirming these names and attributes that are mentioned by Allah and His P ro p h et. However, without negating their evident meaning, saying exactly how, or making any similitude with the creation.

The InreKcession

[ ± 3 t V u 2 U l i t a b flt-Tauhid

The Intercession Allah the Almighty said:

“A nd w arn therew ith (the Q u r’an) those w ho fear that they will be gathered before their Lord, w hen there will be neither a protector nor an intercessor for them besides Him, so that they m ay fear A llah and keep their duty to H im .” (6:51)

Allah the Almighty said: iL ir Ji ^ “ Say: To A llah belongs all intercession.” (39:44)

Kitab flt-Tauhid

ik i!

The Inrencession

Allah the Almighty said:

“W ho is he that can intercede w ith Him except w ith His Perm ission?...” (2:255)

He said:

“A nd there are m any angels in the heavens, w hose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased w ith.” (53:26)

He said:

“Say (O M uham m ad M to polytheists, pagans) : 'C all upon those w hom you assert (to be associate gods) besides Allah, they possess not even an atom ’s (or a small an t’s) w eight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from am ong them. Intercession w ith Him profits not except for him w hom He perm its.’ ” (34:22,23) A bul-A bbas7 said that Allah has equally negated all that the Mushrikin have attached (to their false gods). For He has negated that anyone has any dom inion or any share o f it besides Him, or that there is any assistant to Allah. And that there is nothing to rem ain except intercession. It is clear that there will be no benefit to anyone except for w ho has been granted perm ission by the Lord, as He stated: 7- Shaikhul-Islam Ibn Taimiyah, A hm ad bin Abdul-Haleem bin Abdus-Sa/am — see Fathul-M ajeed, page 168.

T he In r e K c e s s w n

“ ...and they cannot intercede except for him w ith w hom He is pleased...” (21:28)

'And for this reason the intercession that the M ushrikin believe in is rejected on the Day o f Resurrection, as it is rejected by the Qur'an and as the Prophet M informed us: jjjl» :iS

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“He w ill com e and prostrate to his Lord and praise Him, and he will not begin w ith intercession at first. It w ill be said afterw ards: “Raise your head, speak and it w ill be beard, ask and you will be given, intercede and intercession will be granted.’”

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“W ho will be the happiest o f people w ith your intercession, O M essenger o f A llah?” He (the P ro p h e t) said, “W hoever said La ilaha illallah sincerely w ith pure intention from his heart.” So this intercession is for those people w ith pure intent, if A llah so wills, and it will not be for those who com m it Shirk. The essence o f the m atter is that it is Allah, W ho is above all im perfections, W ho favors the people sincere in their w orship and forgives them through the m edium o f the invocation o f w hoever He has given perm ission to intercede as an honor to him and to confer upon him the H ighest Place (Al-Maqam Al-Mahmud). The intercession w hich is rejected and denied in the Q u r'an is that w hich involves Shirk , and this is w hy intercession is confirm ed and affirm ed by the Perm ission o f A llah in m any places. The Prophet M m ade it clear that this intercession w ill not be for other than the people o f Tauhid (Islamic M onotheism ) and Ikhlas (sincerity in the religion o f Islam).

Kitab flt-Tauhid

The InreKcession

| f Important ' ' Issues of the Chapter

1)

Explanation o f the Verses m entioned.

2)

D escription o f rejected intercession.

3)

D escription o f affirm ed intercession.

4)

The “G reatest Intercession” being the “H ighest Place” (o f the Prophet

5)

A description o f w hat the Prophet I t w ill do (on the Day o f Judgem ent) and that he will not begin by m aking intercession, rather he will prostrate and w hen he is given perm ission, he w ill intercede.

6)

W ho w ould be the happiest o f people w ith the intercession o f the Prophet M-

ill

7)

Intercession will not at all be for w hoever com m itted S h irk .

8)

Clarification o f the real state o f intercession.

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(A llah guides whom He w ills)

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“These are the nam es o f some righteous persons from N o ah 's (Nuh) people. W hen they passed away, Satan inspired their people to set up statues in their honor and set them in their gathering places, and to give these statues the nam es o f those departed. They did this but did not w orship them until these people passed aw ay and know ledge o f their origins w ere forgotten, then they w ere w orshipped.” Ibn A l-Q aiyim said that m ost o f our predecessors have stated: A fter the death (o f the righteous persons), they confined at their graves and made statues and after much time passed they started w orshipping them.

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“Do not exaggerate in praise o f me ju st as the C hristians had exaggerated in the praise o f Jesus, son o f Mary. I am but a slave, so call me A llah’s slave and His M essenger.” (Al-Bukhari and Muslim)

Allah’s Messenger M said:

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W hen the death approached A llah’s M essenger H he began to draw a piece o f cloth (bed sheet) over his face (som etim es covering and som etim es rem oving because o f distress), he said in this state: “A llah’s curse be upon the Jews and the Christians for taking the graves o f their Prophets as places o f w orship.” H ad there not been any fear o f m aking the P rophet’s grave a place o f w orship, his grave w ould have been as open as the grave o f his Com panions M-

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I heard the Prophet M say only five days before his death: “I am free and clear tow ards A llah o f having any o f you as m y K halil (specially close friend). Verily, Allah has taken me as His K halil ju st as He had taken Ibrahim as a Khalil. If I w ould have taken anyone from m y Ummah as a K halil, I w ould have taken Abu Bakr as a Khalil. Beware! Those who preceded before you, used to m ake their P rophets’ graves into places o f worship. Beware! D o n ’t take (any) graves as places o f w orship. I forbid you to do so.” He $f forbade this at the end o f his life. A fter this [forbidding o f taking graves as M asjid (place o f w orship) ], he cursed anyone w ho did any such deed w ithin this context. Prayer at the graves is one o f these deeds, even

Kitab m - T a u h i d ^ L M f e f

The co n d em a n o n op rhe One Who w oK skps A llah a t

if no M asjid has been built. This is the m eaning o f his words: “He feared (his grave) w ould be taken as a M a s j i d The C om panions never built any place o f w orship around his grave. A ny place w hich is intended for prayer or w here prayer is perform ed has indeed been taken as Masjid. Just as the Prophet M said: “The w hole earth has been made for me a M asjid and it is pure and clean.”

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“The m ost evil m en are those upon w hom the (signs of) H our (o f Resurrection) com es w hile they are still alive, and those who take graves as places o f w orship (M asjid.)” (This Tradition was also reported by A bu Hatim in his Sahih.)

i i Important Issues of the Chapter

1)

The intimidation o f A llah’s M essenger M over the one who builds a m osque to w orship Allah near the grave o f a righteous person even with good intention.

2)

Prohibition o f statues and likenesses and the gravity o f the matter.

3)

A lesson in the emphasis o f the Prophet %, on this. How he first explained and clarified the issue (politely), then five days before his death saying w hat he said, then how he found at the time o f his death w hat was previously said insufficient in the context.

4)

Prophet M strongly prohibited the turning o f his grave into a M asjid before it had come into existence.

5)

It was the practice o f the Jews & Christians to turn the graves o f their

The condemnation The Gnave

o f The One Who wozships A lla h a r

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Prophets into places o f worship. 6)

His curse on the Jews and Christians for this practice.

7)

His intention in doing so was a w arning to us regarding his grave.

8) 9)

The reason for not raising his grave The m eaning o f taking them (graves) as M a sjid .

10) The Prophet M linked those who took the graves as M asjid to those upon whom the H our will occur. He m entioned the means to Shirk before its actual occurrence along w ith its final consequence. 11)

The m entioning o f Prophet M in his speech a refutation o f the two w orst sects o f innovators ju st five days prior to his death. Some scholars have not included these two sects in the 728 sects. These two sects are Rafidah9 and Jahmiyah10. The occurrence o f Shirk and grave w orshipping was due to Rafidah sect, and they were the first to build M asjid over the graves.

12)

Suffering o f the Prophet M with pains and affliction from the agony o f death.

13)

Allah aw arded the favor o f m aking him a Khalil (friend).

14)

A clear declaration that close friendship is more valuable than love.

15)

A clear declaration that As-Siddiq (Abu Bakr) was the best o f the Companions.

16)

The indication to him (Abu B a k r) as Caliph (successor to the Prophet).

8- 72 sects mentioned as being from the Prophet’s nation, but all would go to Hell because o f their heresies. 9- Rafidah —the Shi'ah called Rafidah because o f their rejection (Rafd) to 'A li bin Hussain (Zainul-' Aabideen).. 10- Jahmiyah —A sect denying all the Names and Attributes o f Allah.

E x ag g em n on in The G m v es op The R t ^ t eous Pertsons T en d s r h e m t o becom e Idols

Kitab flt-Tauhid

Exaggeration in the Graves o f the Righteous Persons tends them to become Idols worshipped besides Allah

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Concerning the Verse:

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“H ave you then considered Al-Lat and A l-U zza.” (53:19)

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“He (Lat) used to serve the pilgrim s by preparing Saweeq (fine flour o f barley or w heat m ixed w ith w ater and ghee) for them. A fter his death, the people began to stay and confine at his grave for the purpose o f rew ard.”

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“A llah’s M essenger % cursed the w om en w ho visit the graves. He H also cursed those who set up m osques and lights over graves.” (This Hadith has been recorded by Abu Dawud, AtTirmidhi, Ibn Majah and An-Nasa 7).

Important i i Issues of the Chapter 1)

Explanation issues o f idols.

2)

Explanation o f worship.

3)

The Prophet did not seek refuge in A llah except from that w hich he feared w ould occur.

4)

The P rophet’s joining this supplication, i.e., “O Allah! N ever turn my grave.. “ with taking the graves o f Prophets as Masjid.

5)

M ention o f the intense W rath o f A llah (on those who indulge in such activities).

6)

O f m ost im portance is the description as to how the w orship o f “L a/,” one o f the m ajor (pre-Islam ic) idols, w as started.

7)

The know ledge that “Lat” was the grave o f a righteous man.

8)

“Lat” was the nam e o f a person buried in that grave and the m ention o f the m eaning behind (the idol) being nam ed such.

9)

Curse (o f the P ro p h e t) on the w om en w ho visit the graves.

10) The P rophet’s Curse upon those who put up lights on the graves.

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The P ^ e c n v e n e s s op

A l - M u s r a p a op T a u h id a n d His b lo c k a d in g e v e n y P a r i le a d in g t o S h n k

The protectiveness o f Al-M ustafa o f Tauhid and His blockading every Path leading to Shirk

Allah the Most Exalted said:

“Verily, there has com e unto you a M essenger (M uham m ad M) from am ongst yourselves (i.e. w hom you know well) . It grieves him that you should receive any injury or difficulty. He (M uham m ad ) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins in order that you may enter Paradise and be saved from the punishm ent o f the Hell-fire) ; for the believers (he is) full o f pity, kind and merciful. But if they turn away, say (O 96

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M uham m ad M)- A llah is sufficient for me. La ilaha ilia H uw a (none has the right to be w orshipped but H e ) , in Him I put my trust and H e is the Lord o f the M ighty T hrone.’ ” (9:128,129)

Abu Hurairah narrated that Allah’s Messenger M said:

“Do not m ake your hom es graves. Do not m ake m y grave a place o f celebration. Send your Salat (blessings, graces, honors and m ercy) on me. Your Salat w ill be conveyed to me, w herever you m ay be.” (Abu D aw ud recorded this Hadith w ith reliable chain o f narrators.)

And 'Ali bin Husain narrated:

He saw a man at a space that was at the grave o f the Prophet M and he w ould go in it and supplicate. So he ('A li bin Husain) prevented the man and instructed him saying, “ Should I not tell you a Hadith w hich I heard from m y father who in turn heard it from m y grandfather ( 'A l i ) who reported from A llah ’s M essenger H? He said: 'D o not take m y grave as a place o f celebration, nor your homes as graves, m ake Salat (blessing, graces, honors and m ercy) upon me, for, your salutation (asking safety for m e) will be conveyed to me from w herever you are.’” [ Al-Mukhtarah (the collection o f Imam Al-M aqdsi)]

Kitab flt-Tauhid

The pn orecn ven ess op A l-M usrapa op Tauhid and His blockading eveny Parh leading t o Shm k

Important

■V

Issues of the Chapter

1)

Explanation o f the Verses in Surah Bara'ah ( T au b a h ).

2)

The Prophet did his best to keep his Ummah far aw ay from the boundaries o f Shirk as far as possible.

3)

The P rophet’s concern for our w ell-being and success and his com passion and mercy.

4)

The Prophet forbade visiting his grave in a certain manner, though visiting his grave is am ong the best o f deeds.

5)

The Prophet forbade us m aking excessive visits to his grave.

6)

His urging to perform voluntary prayer in the home.

7)

It is established am ong the Com panions that offering Salat in the cem etery is prohibited.

8)

The explanation that a person’s invocation o f Salat (blessings, graces, honors and mercy) and Salam upon the Prophet is conveyed to him even if he m ay be far away. So there is no need o f w hat some m isconstrue as a necessity to be in close proxim ity (to his grave).

9)

He (the Prophet is in Al-Barzakh w here the Salat and Salam o f his Ummah are conveyed to him.

Some People o f this Ummah (Nation) will worship Idols

Allah the Most Exalted said:

“H ave you not seen those w ho w ere given a portion o f the Scripture? They believe in Al-Jibt and At-Taghut (all false deities) and say to the disbelievers that they are better guided as regards the w ay than the believers (M uslim s).” (4:51)

Allah the Almighty said:

o ycLal' j j j Lif? “ Say (O M uham m ad i t to the People o f the Scripture): 'S h all I inform you o f som ething w orse than that, regarding the 99

Kitab f l t - T a u h i d ^

Sow e P eople op rbis Ummah (N anon) will woKship Idols

recom pense from Allah: those (Jews) who incurred the curse o f A llah and His wrath, and those o f w hom (some) He transform ed into monkeys and swines, and those who w orshipped Taghut (false d e i t i e s ) ” (5:60)

Allah the Exalted said:

“Those who won their point said (m ost probably the disbelievers): 'W e verily shall build a place o f w orship over them .” ’ (18:21)

Narrated Abu Sa'id 4&>that the Prophet i t said: ( y lio

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“ Surely, you will follow the w ays o f those nations who were before you, in everything as one arrow resem bles another (i.e. ju st like them ), so m uch so that even if they entered a hole o f a sand-lizard, you w ould enter it.” They said, “O A llah’s M essenger! Do you mean to say that we will follow the Jews and the C hristians?” He replied, “W hom else?” (meaning, o f course the Jew s and the Christians). ( Al-Bukhari and Muslim )

Muslim reports from Thawban that Allah’s Messenger M said: > o

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“I am afraid about m y com m unity o f those astray leaders who will lead astray. W hen the sword is used am ong m y people, it will not be w ithdraw n from them till the D ay o f Resurrection, and the Last H our will not com e until the tribes o f m y people attach them selves to the polytheists and tribes o f m y people w orship idols. There will be am ong m y people thirty great liars each o f them asserting that he is a prophet, w hereas I am the Last o f the Prophets after w hom (me) there w ill be no Prophet; and section o f m y people w ill continue to hold to the truth and they will be victorious and they w ill not be harm ed by those w ho oppose them till A llah ’s C om m and com es.”

Kitab flt-Tauhid

Som e P eople op This Ummah (N anon) wiLl woKsbip IdoLs

i i Important Issues of the Chapter ) 1)

Explanation o f the Verse in An-Nisa (4:51).

2)

Explanation o f the Verse in Al-M a 'idah (5:60).

3)

Explanation o f the Verse in A l-K ah f( 18:21).

4)

The m ost im portant issue is w hat is m eant by believing in Al-Jibt (magic, Shirk, idols) and At-Taghut (all false deities w orshipped besides Allah). Does it m ean believing in that sincerely by the heart; or approval o f those w ho do so w hile hating it and know ing its falsehood?

5)

Their (Jews) saying (regarding the pagan Quraish) that the disbelievers w ho are well aware o f their Kufr (disbelief) are on a m ore correct and guided path than the believers.

6)

Such people will be found in the M uslim com m unity (the Ummah ) as is proved by Hadith o f Abu S a'id A1 K hudri This is the main object o f the Chapter.

7)

The occurrence o f his declaration that m any followers o f this Ummah w ill w orship false deities (idols, statues etc).

8)

M ost am azing is the appearance o f those claim ing Prophethood like A l-M ukhtar (A l-M ukhtar bin A bi U baid A th-Thaqafi w ho conquered Kufah at the beginning o f the caliphate o f Ibn Zubair) despite his proclam ation o f Ash-Shahadatain, and his declaration o f being a part o f this M uslim nation, and (his testifying) that the M essenger (M uham m ad M) was true and the Q ur’an was true and therein is the confirm ation that M uham m ad was the Last o f the Prophets. He was believed inspite o f his clear and open contradiction to it (Ash-Shahadatain). A l-M ukhtar appeared in the latter era o f the Com panions and m any people follow ed him.

9)

The glad tiding that the truth will never perish com pletely as it had in the past. Indeed, there will always be a group upon the truth.

S ow e P eople op r h s Ummah (N anon) will woRship Idols

10)

flt-Tauhid

The greatest o f signs is that they (victorious group) w ill not be harm ed by those w ho oppose them and fight against them despite (them) being few in number.

11)

This will be the case until the Last Hour.

12)

Here are a num ber o f signs in the statem ent o f the Prophet * A llah folded for him the east and the w est (i.e. the lands under the control o f Islam ); the m eaning o f it; and that it indeed occurred as he inform ed; as opposed to the north and the south. * That tw o treasures (i.e. treasures o f Rom e and Persia) w ere bestow ed upon him. * That tw o o f his (Du ‘a) (invocations) on b eh alf o f his nation have been accepted. * That the third o f his invocations was prevented. * That the sword w ould be used and that it w ould not be lifted after that. *

That false prophets w ould appear am ong this nation (the

M uslims). * There w ould always by a victorious group. * All o f this occurred as he m entioned even though each one o f them was far from w hat could have been conceived. 13) The extent o f fear for his nation from the m isguided and astray leaders. 14) W arning and notice o f the m eaning o f idol worship.

Kitab flt-Tauhid

24

I

On SoKceny (A s -S ik )

Chapter

On Sorcery (As-Sihr)

Allah the Most Exalted said:

“And indeed they knew that the buyers o f it (m agic) w ould have no share in the H ereafter.” (2:102)

Allah the Almighty said:

“They believe in Al-Jibt and At-Taghut (all false deities).” (4:51)

Umar ^ is reported to have said that Al-Jibt is magic (sorcery) while At-Taghut is Ash-Shaitan.

I-—A St ^ o v J ^ R i t a b flt-Tauhid

On SoKceKy (As-Sibn)

Jabir is reported to have said that At-Taghut are soothsayers upon whom the devil alights and every tribe has one. Abu Hurairah is reported to have heard the Prophet H saying:

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“ Save yourself from the seven destroyers.” The C om panions 4> asked: “O M essenger o f Allah, w hat are those?” He i f said, “To associate anything w ith A llah, sorcery (magic), w ithout any ju st cause killing a life A llah has forbidden, taking interest (usury), usurping the w ealth o f orphans, turning back from the battlefield, and m aking a false charge (accusation) against the chaste but unm indful w om en (i.e. they never even think o f anything touching chastity).” ( Bukhari and M uslim )

Jundub 4® narrated the following M a rfu ‘ Hadith , which AtTirmidhi reported and said: “It is more proper to say that this Hadith is M a u q u f.”

“The punishm ent for the sorcerers4»m agicians is that he should be struck w ith the sword (executed).”

In Sahih Al-Bukhari, Bajalah bin 'Abadah :jlS

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“ ...'U m ar bin A l-K hattab 4® wrote: Execute every sorcerer or sorceress.” So B ajalah continued: “We executed three sorcerers.”

In a Sahih Hadith , Hafsah is reported to have ordered an execution o f a slave woman who practiced magics / orcery on her and she was

Kitab flt-T a u h id ^ L

it fb J

On SoKceKy (As-Sihn)

executed. Such an event has also been reported through Jundub 4k. According to Imam A hm ad 4h, execution o f sorcerers (magicians) is testified by three Companions o f the Prophet ('Umar, Hafsah, Jundub).

| i important *

Issues of the Chapter

1)

Explanation o f the Verse in Al-Baqarah (2:102)

2)

Explanation o f the Verse in An-Nisa ‘ (4:51).

3)

M eaning o f A l-Jibt and At-Taghut and the difference betw een the two.

4)

At-Taghut could be am ongJm m ' or humans.

5)

Details o f seven grave destroyers w hich are strictly forbidden.

6) 7)

Sorcerers or m agicians are disbelievers (Kafir). That the sorcerers-femagicians should be executed and no repentance is accepted.

8)

Sorcerers w ere found am ong the M uslim s during the period o f ' U m ar «&. So how about thereafter?11

11- M eaning, they surely increased in later times.

flt-Tauhid

C iam p icam n op T y p e s op SoKceny (As-Sibn)

Chapter ------------------------------------------- --------

Clarification o f types o f Sorcery (A s-Sihr)

Imam A hm ad

reported:

M uham m ad bin Ja 'fa r narrated from ' A uf, from H aiyan bin A l-'U la ’, from Qatan bin Q abisah, from his father that he heard the Prophet i t say: [y a SjdaJlj 3 ji iit j

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“Verily, A PIyafah (letting birds fly to foretell events) and AtTarq (draw ing lines on earth to predict events) and At-Tiyarah (taking sight on some object as a bad om en) are Al-Jibt (sorceries^anagic).” 'A u f ii, explained, “A/- 'Iyafah is letting a b ird ’s flight foretell events while At-Tarq is draw ing line on earth.” Hasan Basri dfc explained, “A l-Jibt is the scream o f Satan (devil).” The above Hadith has been narrated through good chain o f narrators and collected by Abu D awud, A n-N asa’i and Ibn Hibban.

Kitab f l t - T a u h i d ^ ^ i i i J

Clam picanon op Types op SoKceny (As-Sihn)

Abu D awud reported in his book with Sahih Isnad that Ibn Abbas narrated that Allah’s Messenger % said: .W 3

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“W hoever learns a part o f astrology (draw ing know ledge from stars) has learned a part o f sorcery (magic). Those w ho learn m ore are getting that m uch m ore (sin to their credit).”

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Ibn Mas'ud 4^ is reported to have heard Allah’s Messenger fg saying: .i^VUl j o SJliJI t£ L J }\ g ?U=dJ\ U (J = J ^ J j i S f“ “ Shall I not tell you w hat Al- A dh (literally: lying, sorcery etc.) is? It is conveying false rum ors for the purpose o f causing disputes betw een people.” (Muslim)

Both Sahih collectors reported from Ibn Umar Messenger Muhammad §§ said:

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“ Some eloquence can be (so beautiful that it constitutes) sorcery.”

C lam p icam n op Types op SoKceKy (As-Sihn)

l ^ i i V j ^ K i t a b flt-Tauhid

Important i | Issues of the Chapter * 7

1)

A I- 'Iyafah, At-Tarq, At-Tiyarah are three kinds o f A l-Jibt (sorcery / magic).

2)

Explanation o f A I- 'Iyafah, and At-Tarq.

3)

A strology too is a kind o f sorcery.

4)

Tying knots and blow ing over them is also form o f sorcery.

5)

An-Namimah (talebearing, backbiting) is also a form o f sorcery.

6)

Talking som etim es superfluously and eloquently can too be sorcery.

Kitab f f l - T a u h i d ^ L M k d

On SooThsayens and

The

Like

On Soothsayers and the Like

Muslim recorded in his Sahih, from some o f the wives o f the Prophet (H afsah) that he H said: A(\Sjj

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“W hoever goes to a fortuneteller and asks him som ething and believes in his w ords, will have his prayer ( S a la t) rejected for forty days.”

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“W hoever visited a soothsayer and believed in his w ords, has denied the R evelation to M uham m ad M (i.e. the Q ur’an and the Hadith ).” ( Abu D aw ud )

y1 ^ V ^ K i t a b flt-Tauhid

On SooThsayeiis and th e Like

The other four Hadith collectors and A l-H akim equally reported this Hadith (o f A bu H urairah 4s>) and A l-H akim classified it as Sahih (sound) according to the conditions o f Al-Bukhari and M uslim: jJLs

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“W hoever visits a fortuneteller or a soothsayer and believes in his w ords, has disbelieved in w hat w as revealed to M uham m ad

Abu YaTa reported a sim ilar Hadith from Ibn M as'u d 4® w ith good Isnad but as M aw quf (discontinued). 'Im ran bin H usain narrates in a Marfu ‘ Hadith that A llah ’s M essenger sa id :j!

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“He is not from us w ho seeks om ens or has omens interpreted for him (i.e. At-Tiyarah); or who practices fortunetelling or has his fortune told; or w ho practices sorcery and m agic or goes to have it done for him; and w hoever goes to a Kahin (fortuneteller) and believes in w hat he says has disbelieved in w hat was revealed to M uham m ad

(R eported by A l-B azzar

w ith good chain o f narrators.) The same Hadith was reported by At-Tabarani in Al-Awsat w ith a fair chain o f narrators from Ibn A bbas

w ithout the w ords “W hoever goes

to.. “ at the end. Im am A l-Baghaw i said, “ A l- A r r a f is a person who claim s to know the m atters w ith fore signs by w hich he can point to stolen items, the place o f lost things and the like.” Some said, Al- A r r a fis the Kahin ; and Kahin is the one who foretells o f unseen m atters in the future. It is also said that it is the one who inform s o f the inner secrets. A bul-'A bbas bin Taimiyah said, “ Al- A rra fis a nam e for the fortuneteller and the astrologer (Al-Munajjim), and the diviner (Ar-Rammal), and the

Kitab flt-Tauhid

On S oorhsayen s and T he Like

like o f them w ho speak o f having know ledge o f m atters in sim ilar w ays.” Ibn 'A bbas 4e> said about those people w ho write A bjad (alphabet to use in soothsaying, fortunetelling etc.) and gaze at the stars, i.e., believe in their influences on the earth — “I do not see that w hoever does such has any portion by A llah.”

i j Important Issues of the Chapter T 1)

B elief in a Kahin and faith in the Q ur'an cannot coexist.

2)

D eclaration that to do so (i.e. believe in a Kahin ) is disbelief.

3)

M ention o f the one w hose fortune is told.

4)

M ention o f the one for w hom an om en is sought.

5)

M ention o f the one w hom sorcery is done.

6)

M ention o f the one who learns A bjad (use o f alphabet in soothsaying or astrology).

7)

4 ! 112

The difference betw een the Kahin and the Arraf.

feiid

C m m g rbnougb M agical SpeLls ( A n -N u sbxab)

^ K i t a b flt-Tauhid

Chapter

17209079

Magical Spells ( An-Nushrah )

Jabir

narrates: ((^MW. 1\

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A llah’s M essenger w as asked about An-Nushrah (the act o f seeking cure from m agical spells / incantation), he said, “It is one o f the deeds o f Satan.” [Ahmad and Abu D aw ud have reported it w ith good chain o f narrators (Isnad).] Im am A bu D aw ud reported that w hen Im am A hm ad bin H anbal & was asked about this, he said: “Ibn M as'u d 4® disliked all this.” Al-Bukhari reports from Q atadah

:

I said to Ibn A l-M usaiyib, “A m an is under a m agical spell or is unable to copulate w ith his wife, should w e treat him by An-Nushrah or apply some other m eans to cure the spell / sorcery?” Ibn A l-M usaiyib replied, “It is

Cutting rbnougb Magical Spells ( An-Nushnah)

alright because they intend restoration or mending. That w hich benefits is not forbidden.” 12 Im am A l-H asan (A l-Basri) is o f the view that only a sorcerer (m agician) can break the spell o f another sorcerer. Ibn A l-Q aiyim Sk w rote that An-Nushrah is rem oving the effects o f sorccry4»spell from the affected one, and it is o f tw o types: 1) The use o f m agic (sorcery) to rem ove the effects o f another m agic and it is an act o f Satan to w hich the com m ent o f Im am A l-H asan (A l-Basri ife) applies, i.e., that the one w ho perform s sorcery and the patient, both get closer to Satan by that w hich he loves. Satan then rem oves the effects o f m agic from the afflicted. 2) The effects o f m agic can be rem oved by m aking recitation o f Q u r’anic Verses, by offering legitim ate prayers ( Ruqyah ) as w ell as by using pharm aceutical preparations. This type o f Nushrah is perm issible.

Important Issues of the Chapter

1)

Prohibition o f An-Nushrah .

2)

The difference betw een the prohibited one and w hat is perm itted for the rem oval o f such problem s.

12- Ibn Al-M usaiyib predicted it on a kind o f An-Nushrah which has no sorcery.

114

' 7^. WhuT is said Kegandmg B elief m Omens (AT-Taraiym)

HO

t e i t t V ^ R i t a b flt-Tauhid

Chapter

28

What is said regarding

Belief in Omens (At-Tataiyur)

Allah the Most Exalted said:

“Verily, their evil omens are w ith A llah but m ost o f them know not.” (7:131)

Allah the Most Exalted said:

“They (M essengers) said: Your evil om ens be w ith you! (Do you call it 'ev il om en’) because you are adm onished? Nay, but you are a people Musrifun (transgressing all bounds by com m itting all kinds o f great sins, and by disobeying A llah).” (36:19)

Kitab m - T a u h i d ^ r r

WbaT is said Regarding B e lie f in Omens (AT-Tamiyim)

Narrated Abu Hurairah 4® that Allah’s Messenger ft said: . ( ( S j tAjAjt S j

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“(There is) no 'A d w a (contagion o f disease w ithout A llah ’s Perm ission), nor is At-Tiyarah (any bad om en from birds), nor is there any H am ah (the omen o f the night bird, i.e., owl), nor is there (any bad om en in the m onth of) Safar.” ( Al-Bukhari and M u slim )

In Muslim’s Sahih the following words are added:

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“N o Adwa (contagion) and no Tiyarah (bad omen) but AlF a ’l pleases m e.” So they asked, “W hat is AI-Fa'I ? ” He f t answered, “It is the good w ord.” ( Bukhari and Muslim ) W ith valid I sn a d , A bu Daw ud reported that 'U qbah bin ' A am ir

said:

“ At-Tiyarah (taking bad om ens) w as once m entioned before A llah’s M essenger §§, and he said,

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“At-Tiyarah is Shirk, At-Tiyarah is S/w r#. There is none am ong us who does not feel som ething in his heart about At-Tiyarah . But Allah, due to deep trust in Him, rem oves it.” (This Hadith was collected by Abu D aw ud and A t-Tirmidhi and he daclared it as Sahih , he stated that its last part is the statem ent o f Ibn M as’ud 4®).

Ahm ad reported from Ibn 'Amr (he M) the following Hadith : jl »

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narrated from the Prophet

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“W hoever is turned back by At-Tiyarah (bad om ens) has com m itted Shirk They asked, “W hat m akes the atonem ent for such a sin?” The Prophet M answ ered, “To say: ‘O Lord, there is no good except the good w hich You bestow. There is no evil w hich You decree. A nd there is no true God except You.”

Fadl bin 'Abbas 4* is reported to have said:

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“ At-Tiyarah is that w hich causes you to carry som ething out or that turns you back (from your m ission).” (M usnad Ahmad)

117

Kitab f l t - T a u h i d s ^ F M » ± !

W /m t

is

said Kegandmg Beliey in Omens (AT-TaTaiyun)

i j important 1 r Issues of the Chapter

1)

Rem inding the m eanings o f the Verses:

“Verily, these evil om ens are w ith A llah.” (7: 131)

and

“Your evil omens be w ith you.” (36:19) 2)

Repudiation o f contagion o f disease.

3)

N egation o f any bad omen (no At-Tiyarah ).

4)

Repudiation o f Hamah (O m en in the night bird, i.e. owl).

5)

N egation o f any bad omen in the m onth o f Safar.

6)

Al-Fa 7 is not prohibited but in fact it is desirable.

7)

Explanation o f Al-Fa 7 in detail.

8) 9)

There is no harm if such suspicion falls on the hearts w hile disliking it. Indeed, Allah will provide safety, due to deep trust in Him. W hat should be said if such feelings occur.

10) D eclaration that At-Tiyarah is Shirk . 11)

118

Explanation o f blam ew orthy and condem ned At-Tiyarah.

W k T is said Kegandmg A s n o lo q y (A t-T anjeem)

! * i £ V ^ K i t a b flt-Tauhid

What is said regarding

Astrology ( At-Tanjeem )

Imam A l-Bukhari

recorded in his Sahih that Q a t a d a h s a i d :

“Allah created the stars for three purposes: (1) As ornam ents o f the heavens; (2) As missiles against the devils; and (3) As signposts for the guidance o f travellers. W hoever interprets otherw ise is m istaken. Such a person is to lose his rew ard (on the Day o f Resurrection), and takes upon h im self that w hich is outside his know ledge.” Harb has reported that the learning o f the lunar phases was perm itted by A hm ad and Ishaq, discouraged by Q atadah and prohibited by Ibn 'U yainah. Abu M usa

is reported to have said that A llah’s M essenger % said:

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j 4

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is s a id n e g a t i n g A s n o l o g y (A t -T a n j e e m )

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“Three (types o f people) will not enter Paradise: (1) The habitual w ine (alcohol) drinker; (2) The believer in sorcery (and astrology is am ong it); and (3) The one w ho severs blood relations.” (Recorded by A hm ad, and Ibn H ibban has m entioned this Hadith in his Sahih ).

Important

!

Issues of the Chapter

1)

The w isdom behind creating the stars.

2)

The refutation o f those who claim otherwise.

3)

M ention o f the difference o f opinions regarding study o f the lunar phases.

4)

The punishm ent prom ised for those who believed in any aspect o f sorcery though know ing fully well that sorcery is falsehood.

Kitab flt-Tauhid

Seeking Ram TbKougb rhe Lunaa P hases (ConsreLLavon)

30 Seeking Rain through the Lunar Phases (Constellation)

Allah the Most Exalted said:

“A nd instead (o f thanking A llah) for the provision He gives you, on the contrary, you deny H im (by disbelief) (and say that we have rained because o f such and such lunar phase and such and such star)!” (56:82)

Abu Malik Al-Ash‘ari

narrated Allah’s Messenger M as saying:

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“M y Ummah w ill not abandon four undesirable m atters from

Kitab f l t - T a u h i d ^ L - r l i ^ r

Seeking Ram rhnough rhe Liman P hases (ConsreLlarion)

the Period o f Ignorance (period previous to Islam). They are: (1) O ver pridefulness in ancestors; (2) D efam ing or slandering som eone’s lineage; (3) Seeking rain according to the stars, i.e. believing that falling star causes the rain on the earth; and (4) Lam entation and w ailing o f w om en for the dead.” He further said, she will be raised on the Day o f the R esurrection covered w ith a dress o f liquid pitch, and a cloak o f itches.” (Muslim)

Narrated Zaid bin Khalid

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“W hoever seeks A llah’s Pleasure at the cost o f m en ’s displeasure, will win the Pleasure o f A llah and Allah will cause m en to be pleased w ith him. W hoever seeks to please man at the cost o f A llah’s displeasure, will w in the displeasure o f Allah, and A llah will cause m en to be displeased w ith H im .” (Reported by Ibn H ibban in his Sahih.)

Kitab f l t - T a u h i d s S L ^ f e

(Feax op A llah Alone)

i | Important "

Issues of the C h ap ttr

1)

Explanation o f the Verse in Al-'Imran (3:175).

2)

Explanation o f the Verse in A1-Bara 'ah ( At-Taubah ) (9:18).

3)

Explanation o f the Verse in Al- 'Ankabut (29:10).

4)

There is a fluctuation in the Faith, it gets w eak and strengthens.

5)

The signposts o f a decline in the strength o f Iman. Three o f them are mentioned.

6)

D evoting fear to Allah only is a duty (in Islam).

7)

The rew ard o f a person who fears A llah A lone w ith utm ost sincerity.

8)

The punishm ent o f a person w ho does not have fear o f Allah.

(P ut y o u K T r u s t in A lla h )

l - i L ' ^ i L K i t a b nt-Tau hid

[Put your Trust in Allah)

Allah the Almighty said:

“ ...and put your trust in A llah if you are believers indeed.” (5:23)

He the Most Exalted said:

“The believers are only those who, when A llah is m entioned, feel a fear in their hearts and w hen H is Verses (this Q u r’an) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (A lone) .” (8:2)

Kitab flt-Tauhid

(P ut youR T r u s t in A llah)

He said:

“O Prophet (M uham m ad $j$ )! A llah is sufficient for you and for the believers who follow you.” (8:64)

He said:

“A nd w hosoever puts his trust in Allah, then He will suffice him .” (65:3)

Narrated Ibn Abbas

“A llah (Alone) is Sufficient for us, and He is the B est D isposer o f affairs (for us),” was said by Ibrahim w hen he was throw n into the fire; and it was said by M uham m ad w hen they (i.e. hypocrites) said, “Verily the people (pagans) have gathered against you (a great army), therefore, fear them ,” but it only increased them in Faith and they said: “A llah (Alone) is Sufficient for us, and He is the B est disposer o f affairs (for us).” ( Al-Bukhari and An-Nasa ‘i ).

(P u t y o r n T r u s t in A lla h )

i^ V ^ K it a b

flt-Tauhid

Important Issues of the Chapter

1)

To have trust ( Tawakkul) in Allah, is a religious duty.

2)

Trust upon A llah ( Tawakkul) is a condition o f Faith ( Iman ).

3)

Explanation o f the Verse in Al-Anfal (8:2).

4)

Explanation o f another Verse in Al-Anfal (8:64).

5)

Im portance o f the w ords “A llah (A lone) is sufficient for us and He is the best D isposer o f affairs (for us).” These w ere the w ords said by Ibrahim and Prophet M uham m ad at the time o f distress.

j

y

Kitab f l t - T a u h i d ^ - r k ^ ,

(To peel secu n e a g a m sT The Plan op ALLah co m m d icT S

Tauhid)

Chapter

(To feel secure against the Plan o f Allah contradicts Tauhid )

Allah the Most Exalted said: p il l

1jlu! jA=== said, “ (1) A ssociating others with Allah; (2) To lose hope o f relief from Allah, and (3) Thinking o n eself secure from the Plan o f A llah.” (This Hadith was recorded by A l-B azzar and Ibn Abi H atim .)

Abdur-Razzaq reports from Ibn Mas'ud 4^>that the Prophet |g said:

“The greatest o f the m ajor sins is Shirk — associating others w ith Allah, thinking o n eself secure from the Plan o f Allah, to despair o f the M ercy o f Allah, and lose hope o f A llah ’s R elief.”

ISSU6S Oi m e u im p ic i I, 1)

Explanation o f the Verse in Al-A ‘r a f (7:99).

2)

Explanation o f the Verse in AI-Hijr (15-56).

3)

The severity o f punishm ent prom ised for the one who thinks him self safe from the Plan o f Allah.

4)

The severe punishm ent prom ised for the one w ho despairs M ercy o f Allah.

o f the

Kitab f l t - T a u h i d ^ ^ f ^ J A U

A pan t op Iman (Belief) in A llah i s T he pon keam n ce wnh whaT

Allah has bee need

Chapter

A part of Iman (Belief) in Allah is the forbearance with what Allah has decreed

Allah the Almighty said: ^ JL»L>

aIi L

^

and w hosoever believes in A llah, He guides his heart [to the true Faith w ith certainty, i.e. w hat has befallen him was already w ritten for him by A llah from the Q adar (Divine Preordainm ents)]. A nd A llah is the A ll-K now er o f everything.” (64:11)

Alqamah ^ said: “He (the person referred to in the foregoing Verse) is the man who, when struck by an affliction, knows that it is from Allah, accepts it and submits to Him.” 136

A

panT

t ± J f c t V j ^ H i t ab flt-Tauhid

op Iman (B elief) in A llah is The ponkeaiiance wnh w har A llah has decneed

Muslim in his Sahih, reported from Abu Hurairah Messenger M said: (j ^ydaJl \

■

that Allah’s

Uj& chilli (j

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“Two m atters am ong people am ount to disbelief: attacking or defam ing one’s lineage, and bew ailing the deceased.”

Narrated Ibn Mas‘ud that the Prophet |§ said: s'

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“He who slaps the cheeks, tears the clothes and calls to or follows the w ays and traditions o f the Days o f Ignorance, is not from us.” ( Al-Bukhari and Muslim )

Anas

narrated that Allah’s Messenger i t said:

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“W henever Allah wills good for His slave, He hastens to punish him in this life: and when He w ills evil for His slave, He w ithholds punishing him for his sins until he com es before H im on the D ay o f Judgem ent.” ( A t-T irm idhi)

The Prophet M said: (jl_a joJ&bliLJ U°yi

li] j l i j 5lil (j\j tjbdJl plag.((

aJl9

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“The greatness o f the rew ard is tied to the greatness o f the trial. W hen A llah loves a people, He puts them to the trial. W hoever is acceptant o f it w ill have A llah ’s acceptance and w hoever is displeased and unacceptant w ith it w ill gain A llah ’s displeasure.” [Recorded by At-Tirmidhi w ho graded it as Hasan (fair).]

Kitab f f l - T a u h i d ^ V i & P

A paKT op Im a n (Behep) in A llah is The fo n h e a m n c e w n h w har A llah has decneed

i j Important Issues of the Chapter

1)

Explanation o f the Verse in Surah At-Taghabun (64:11).

2)

This (i.e. acceptance to A llah’s Decree) is part o f proper Faith ( Iman ) in Allah.

3)

D isparaging lineage.

4)

Intensity o f punishm ent prom ised to those w ho slap the cheeks in anguish and tear the clothes and call to the w ays o f the D ays o f Ignorance.

5)

The sign that A llah w ants good for His slave.

6)

The sign that A llah w ants bad for him.

7)

The sign o f love o f A llah for His worshipper.

8)

Forbiddance o f being displeased and unacceptant (o f A llah ’s Decree).

9)

The m erit and rew ard o f being acceptant o f tests and trials.

■§1 138

Vonhiddance op Showing opp

t e i l A L ^ K i t a b Ht-Tauhid

Forbiddance o f Showing off

Allah the Most Exalted said:

“ Say (O M uham m ad H): I am only a m an like you. It has been revealed to me that your Ilah (God) is One Ilah (G od i.e. Allah). So w hoever hopes for the M eeting w ith his Lord, let him w ork righteousness and associate none as a partner in the w orship o f his Lord.” (18:110)

Muslim reported the following M arfu ‘ Hadith from Abu Hurairah that Allah said:

Kitab f i t - T a u h i d ^ ^ J £ * f

Fonbiddance o f Showing o f f

“I am m ost independent and free from needing associates. W hoever perform s a deed w hile associating partners w ith M e (doing so for others along w ith M e) I will leave him along with his setting up o f associates to M e ( Shirk ).”

Ahmad reported the following M arfu ‘ Hadith from Abu Sa’id (Al-Khudri) that the Prophet ^ said:

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“ Shall I not tell you w hat I fear for you m ore than the False M essiah?” The C om panions said, “Indeed, O M essenger o f A llah.” He said, “Inconspicuous Shirk, as, w hen a person im proves his rendering o f the Salat w hen he know s that others are w atching.”

hi Important Issues of the Chapter f 1)

Explanation o f the Verse in Surat A l-K ah f { 18:110).

2)

The great issue that good deed, if it was joined other with Allah in any way, is fully rejected.

3)

A llah’s absolute self-sufficiency is the reason (o f the rejection o f the good deed, if it is not done purely for Him).

4)

A nother reason is that He is the Best than those w ho are given share in w orship (i.e. false deities o f disbelievers).

5)

The fear, the Prophet M had o f Riya ’, for his C om panions .

6)

He explained R iya‘ by expressing the state o f a person perform ing prayer for Allah, but he im proves his rendering o f the Salat w hen he know s that others are looking at him. ’

It is o f Shmk

to

pen fom a (Kighreous) deed fo

wonldly Reasons

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flt-Tauhid

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Itto perform is ofa (righteous) Shirk deed for worldly reasons

Allah the Most Exalted said:

“W hosoever desires the life o f the w orld and its glitter, to them We shall pay in full (the w ages of) their deeds therein, and they w ill have no dim inution therein. They are those for w hom there is nothing in the H ereafter but Fire, and vain are the deeds they did therein. A nd o f no effect is that w hich they used to do.” (11:15,16)

1*%

Kitab flt-Tauhid

It

is

op Sbmk

to

penpom a (mghreous) deed pok wotiLdly neasons

Abu Hurairah narrated that the Prophet H said:

“Let the slave o f D inar and Dirham, and Khamisah (i.e. m oney and luxurious clothes) perish as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced w ith a thorn, let him not find anyone to take it out for him. Tuba (all kinds o f happiness, or a tree in Paradise) is for him who holds the reins o f his horse to strive in A llah ’s cause, w ith his hair unkem pt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied w ith his post o f guarding, and if he is appointed in the rearguard, he accepts his post with satisfaction; (he is so simple and unam bitious that) if he asks for perm ission (before a ruler), he is not perm itted; and if he intercedes, his intercession is not accepted (because o f his sim plicity).” ( Al-Bukhari)

wonldiy Reasons

Importam Issues of the Chapter

1)

M an’s desire for the w orldly gains on the pretext o f the action for the Hereafter.

2)

Explanation o f the Verses in Surah H ud (11:15,16).

3)

N am ing the M uslim the slave o f D inar and Dirham , and Khamisah (i.e. m oney and luxurious clothes).

4)

The explanation o f that by the fact that “he is pleased if these things are given to him, and if not, he is displeased.”

5)

M eaning o f the words: “Let such a person perish and relapse.” (7a ’is a, Intakas a).

6)

M eaning o f the words: “and if he is pierced w ith a thorn, let him not find anyone to take it out for him .”

7)

The praise upon the M ujahid who can be attributed with the characterization (in the Hadith).

Kitab R t - T a u h i d ^ ^ ^ i * }

Whoeven obeys The S cbolan s and The RuLens,

Chapter

W h o ev er obeys the S cholars and the R ulers,

forbidding what Allah has made permissible and perm itting w hat H e has m ade forbidden, has certainly taken them as Lords (besides A llah)

Ibn Abbas 4* said:

“(It may be that) stones are soon to descend upon you from the heavens! I say to you: 'A lla h ’s M essenger i t said say to me: 'A b u B akr and U m ar said...’!?”

Ahmad bin Hanbal

and you

said:

I am astonished at a people who know the chain o f transmission (of a Hadith ) and its authenticity but nevertheless follow the opinion o f Sufyan (Ath-Thauri) while Allah the Most High says:

l i ^ V j ^ K i t a b flt-Tauhid

Whoeve k obeys The SchoLans and rhe R ulens,

4

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“A nd let those w ho oppose the M essenger’s (M uham m ad’s) com m andm ent (i.e. his Sunnah legal ways, orders, acts o f worship, statem ents) (am ong the sects) bew are, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpow ered by a tyrant) should befall them or a painful torm ent be inflicted on them .” (24:63)

Do you know what the Fitnah is? Al-Fitnah is Shirk. May be the rejection o f some o f his words would cause one to have doubt and deviation in his heart and thereby be destroyed. It is narrated from Adi bin Hatim AJL? ^ k

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I heard the Prophet H read this Verse: “They (Jews and Christians) took their Rabbis and their m onks to be their lords besides Allah, and M essiah — son o f M aryam, w hile they w ere com m anded to w orship none but One Ilah (G od-Allah), La ilaha ilia Huwa (none has the right to be w orshipped but He). Glorified is He, (far above is He) from having the partners they associate (w ith H im ),” (9:31) so I said to him , “Verily, we did not w orship them ,” to w hich he replied, “D id they not m ake Haram w hat A llah m ade H alal so you then m ade it Haram , and (did they not) make H alal w hat A llah made Haram and you therefore made it H alal ? ” I said, “Yes.” He said, “That is w orshipping them .” [Reported by Ahm ad and At-Tirmidhi who graded it as Hasan (fair).]

W hoever obeys The S cbolan s and The RuLens,

1)

Explanation o f the Verse in Surah An-Nur (24: 63).

2)

Explanation o f the Verse in Surah Al-Bara ’ah (or At-Taubah) (9:31).

3)

Pointing out the m eaning o f w orship that was initially denied by Adi.

4)

The exam ple given, o f A bu Bakr and Umar, by Ibn Abbas; and exam ple o f Sufyan given by Ahmed.

5)

Conditions have changed to the point that the w orship o f m onks has becom e the best o f deeds under the nam e o f Al-Wilayah (sainthood), w hile the w orship o f learned m en in religion is considered know ledge and understanding. Thereafter, conditions changed to the point that those w orshipped besides A llah w ere not even righteous, and those were also w orshipped who w ere absolutely illiterate.

^

146

(Seeking judgemem ynow orhen Than Allah and His Messenger is hypocmsy)

^

Kjtflb flt_Tflllllid

(Seeking

judgement from other than Allah and His Messenger is hypocrisy)

Allah the Most Exalted said:

“H ave you not seen those (hyprocrites) w ho claim that they believe in that w hich has been sent dow n to you, and that which was sent dow n before you, and they w ish to go for judgem ent (in their disputes) to the Taghut (false judges) w hile they have

(Seeking judgemem pnom orhen Than Allah and His Messengen is hypocmsy)

been ordered to reject them. But Shaitan (Satan) w ishes to lead them far astray. A nd w hen it is said to them: 'C om e to w hat Allah has sent down and to the M essenger (M uham m ad H ),’ you (M uham m ad M) see the hypocrites turn aw ay from you (M uham m ad M) w ith aversion. How then, w hen a catastrophe befalls them because o f w hat their hands have sent forth, they come to you swearing by Allah, “We m eant no m ore than goodw ill and conciliation!” (4:60-62)

He the Almighty said: < “A nd w hen it is said to them: 'M ake not m ischief on the earth,’ they say: 'W e are only peace-m akers.’” (2:11)

Allah the Exalted said:

“And do not do m ischief on the earth, after it has been set in order, and invoke H im w ith fear and hope. Surely, A llah’s M ercy is (ever) near unto the good-doers.” (7:56)

Allah the Almighty said:

“Do they then seek the judgem ent o f (the days of) Ignorance? And who is better in judgem ent than Allah for a people who have firm Faith.” (5:50)

Abdullah bin Amr bin Al-'Aas M said:

narrated that Allah’s Messenger

“N one o f you truly believes until his desires are in accordance w ith w hat I cam e w ith.” [A n-Naw aw i graded this Hadith as

W-Tauhid

(Seeking judgemenr pnom orhen rhan Allah and His Messengen is hypomsy)

Sahih and recorded in K itab Al-Hujjah with a sound chain o f narrators.]

Sha'bi said: “There was a dispute between a Jew and a Munafiq (hypocrite). The Jew said: 'Let us seek a judgement from Muhammad,’ for he knew that he does not take bribes. The hypocrite said: 'Let us get a judgement from the Jews’, because he knew they accepted bribes. Thus, both o f them agreed to take their case to a soothsayer in Juhainah. It was on this occasion the Verse:

'H ave you seen those w ho claim ...’ (4:60) was revealed.”

Some said that there was a dispute between two men. One o f them said: “Let us take the dispute to the Prophet M for his judgement” but the other said: “Take it to Ka'b bin Al-Ashraf. ’ Thereafter both o f them came to U m ar. One o f them told him the story so he asked the other who was not content to take the case to Prophet M, “It is so (as the other said)?” He said, “Yes.” He then (Umar J>

yb

“ ... and they disbelieve in the M ost G racious (Allah). Say: 'H e is m y Lord! La ilaha ilia Huwa (none has the right to be w orshipped but H e ) ! In Him is my trust, and to Him will be my return w ith repentance.” (13:30)

Narrated Ali

“You should preach to the people in a w ay that they can easily understand. Would you like that A llah and His M essenger be denied?” ( A l-B ukhari) A bdur-Razzaq reported from M a'm ar from Ibn Tawus from his father that Ibn Abbas 4s> narrated: 151

He (Ibn Abbas) saw a m an springing to his feet in disapproval o f the statem ent w hen he heard a Hadith from the Prophet about the Divine A ttributes. Then he (Ibn Abbas) said, “W hat type o f the fear is o f these people!? They find in entirely clear Verses that which they fear and are brought to ruin by those Verses w hich are not entirely clear (in which they seek deviant interpretations).” W hen the tribe o f Q uraish heard A llah’s M essenger m entioning ArRahman, they denied this Attribute. It was on this occasion that Allah the A lm ighty revealed the Verse:

“A nd they disbelieve in Ar-Rahman [the M ost Beneficient (A llah)].” (13:30)

Important Issues of the Chapter

1)

The denial o f any o f the N am es and A ttributes o f A llah casts out one from Iman .

2)

Detailed account o f the Verse (13:30).

3)

Avoid speaking in a m anner w hich the listener cannot understand clearly.

4)

M entioning the reasons w hich lead to the denial o f A llah and His M essenger M even unintentionally.

5)

Warning o f Ibn A bbas 4* to the effect that w hoever denies any o f the Attributes o f A llah, he w ould be ruined.

(Recognizing

the Grace of Allah yet denying it is disbelief)

Allah the Almighty said: 4,

o_Ajo y

“They recognise the G race w orshipping others

o f Allah, yet they deny it (by

besides A llah) and m ost o f them are

disbelievers (deny the Prophethood o f (16:83)

M uham m ad

M )•”

Mujahid has stated: The sayings o f a man as: “The wealth is mine. I have inherited it from my elders.” Aun bin Abdullah says: They say, “If so-and-so would not have been, such and such would not have occurred.” Ibn Qutaibah said: “They say that these blessings are the result o f their deity's intercession.”

Kitab flt-Tauhid i M

k d

(Recognizing The Gmce op Allah, yer denying disbeLiep)

i t is

After the Hadith o f Zaid bin Khalid (in Chapter 30), in which Allah said: “In this morning, some o f My slaves remained as true believers and some became disbelievers....” Abul-Abbas (Ibn Taimiyah) said: “Such commandments have occurred frequently in Qur'an and Sunnah. Allah condemns those who attribute His Blessings and Mercy to others whom they associate with Him.” Some other scholars o f earlier days cite its example as: “Wind was blowing favorably” and “the sailor was wise and experienced.” And likewise are the statements o f most o f the people.

Issues of the Chapter

1)

Recognition o f the blessings and description o f their denial.

2)

All types o f denials are being uttered by m ost o f the people.

3)

N am ing such statem ents as the denial o f the blessings.

4)

Com bination o f two opposites in the heart.

("Do nor

sot

JC iv 4 .V

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up Rivals u n n A llah...'')

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I “Do not set up rivals unto Allah... ”1 Allah the Almighty said: & jJ A

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“Do not set up rivals ( A l-A n dad) unto A llah (in w orship) while you know (that He A lone has the right to be w orshipped).” (2 :22)

With reference to the above quoted Verse, Ibn Abbas tj d h A lii j

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Kitab m - T a u h i d ^ ^ f i *

("Do nor

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“ Al-Andad m eans Shirk. It is as inconspicuous as a black ant m oving (crawling) on a black stone in the darkness o f night. It is to swear: 'b y A llah and by your life’ and 'b y m y life’. It is also to say: 'H ad there not been this little dog or the duck in the house, the th ief w ould have entered.’ Or, like the statem ent o f a man to his com panion: 'B y A llah’s and yours w ill...’ or 'H ad it not been Allah and so-and-so’, etc. Do not m ention anybody w ith Allah because all o f it is Shirk .” (It has been reported by Ibn Abi H atim .)

Umar bin Al-Khattab

narrated that Allah’s Messenger i§ said: j\ 4 j

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“W hoever swears by other than A llah, has disbelieved or com m itted Shirk .” [At-Tirmidhi graded this Hadith as Hasan (fair) and Al-Hakim has graded it Sahih (sound).]

Ibn Mas'ud

said: aL>-1 j ! (_y? (ill

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“To swear by A llah while lying is more loved by me than to swear by other than Him w hile speaking truth.”

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narrated that the Prophet it said: 4j(il «-U U

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“Do not say 'W ith the Will o f A llah and w ith the will o f that person’ but rather say 'W ith the W ill o f A llah and then w ith the w ill o f that person.’” {Abu D aw ud reported this Hadith w ith a Sahih chain.)

It is related about Ibrahim Nakhyee that he detested to say: ‘I seek refuge in Allah and in you,” but it is permitted to say: “I seek Allah’s refuge first and then yours.” He said, “Say 'If not Allah and then so-and-so’ and do not say 'if not Allah and so-and-so.”

("Do HOT SOT up Rivals

uhto

Allah...")

{ j y i V ^ K i t a b flt-Tauhid

Important 11 Issues of the C h a p t e r r Y 1)

Explanation o f AI-Andad as it is m entioned in Verse o f Al-Baqarah

(2 :22 ). 2)

The Com panions used to explain that the Verses revealed about m ajor Shirk include m inor Shirk also.

3)

To swear by other than A llah is Shirk .

4)

To swear by other than A llah truthfully (believing such) is a far greater sin than to sw ear by A llah to a lie.

5)

The difference betw een the conjunctions ‘w a ’ (and) and ‘thumma’ (then).

157 j f e ,

Kitab flt-Tauhid

W hat is said abou t th e One who is nor s a tis fie d

43 W hat is said about the

One who is not satisfied with an Oath taken by A llah’s N am e

Ibn Umar

narrated that Allah’s Messenger M said: 4lL

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“Do not swear by your forefathers. W hoever swears by Allah, let him speak the truth. And the one for w hom the oath is taken in the N am e o f Allah, should be satisfied w ith it, and w hoever is not satisfied, is not from the slaves o f A llah.” (This Hadith was reported by Ibn M ajah w ith good Isnad.)

I i Important Issues of the Chapter 1)

To make an oath by forefathers is not allowed.

2)

The person for w hom an oath by A llah’s N am e is m ade, m ust be acceptant o f it.

3)

The punishm ent for the person w ho is not satisfied by an oath made by A llah 's Name.

How

it

is

to

sa y " W lm A llah m ay w ill and you H m ay will"

J s S T ^ S U i t a b flt-Tauhid

How it is to say “What Allah may will and you M may w ill” m

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Qutailah

narrated:

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. « d l i ^ 4jil *IS U» ilJ jiJ o 'j A Jew cam e to the Prophet and said, “Your people com m it Shirk w hen they say: 'B y the W ill o f A llah and (also) w ith your w ill’, and say: 'B y K a’b ah ’.” Thereafter, the Prophet M com m anded (the Com panions to sw ear by saying: “ By the Rabb (Lord) o f the K a’bah” and to say “By the W ill o f A llah and then with your w ill.” {An-Nasa'i m entioned this Hadith and graded it Sahih.)

An-Nasa'i also reported the H adith o f Abdullah bin Abbas 4i>:

Kitab Kt-Tauhid

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How

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to

sa y “W hat A llah m ay will and you M m ay w ill"

Once a m an cam e to the Prophet and said, “W ith the W ill o f A llah and (also) w ith your w ill” , he M then said, “H ave you made me an associate w ith Allah? Rather it is 'w h at A llah A lone w ills.”

Ibn Majah reported from Tufail •#>, ‘Aishah’s brother from her mother’s side, that he -fe narrated: pH

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I had a dream in w hich I cam e upon a group o f Jews and said to them, “You are indeed a good people had you not claim ed Uzair, the son o f A llah.” Then they said, “You too are good if you do not say: 'W h at A llah m ay w ill and M uham m ad may w ill’.” A fter that, I cam e upon a group o f Christians and said to them, “You are indeed a good people if you do not claim Christ, the son o f A llah,” then they said, “You too are good if you do not say: 'W h at A llah m ay will and M uham m ad m ay w ill’.” Then the follow ing m orning, I narrated the above event to some, and cam e to the Prophet M and repeated the whole event. He %, asked, “Have you told this to anybody else?” I said, “Yes.” Then he M w ent to his pulpit and after offering praises to A llah said, “Tufail had a dream which he already had com m unicated to some o f you. You used to say a sentence

How

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t o say "WbaT

A llah may will and you H may will" I

Kitflb f l t “ TflUhid

w hich due to some hesitation (that A llah did not reveal in this regard) I could not prevent you from. Henceforth, do not say: 'W h at A llah m ay w ill and M uham m ad m ay w ill’ but say: 'W hat A llah m ay w ill A lo n e’.”

Important i Issues of the Chapter

1)

The Jew s w ere aware o f the consequences o f m inor Shirk .

2)

M an's understanding o f the Shirk if he w ishes to.

3)

The statem ent o f the Prophet M'- “Have you m ade me an associate w ith A llah.” H ow condem nable is the poet w ho said:

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1

“O noblest o f the creatures, there is none for me but you to seek refuge in distress.” A nd the next two verses o f this poetry o f the same m eaning (from Q asidah Burdah ). 4)

This is not the m ajor Shirk as the Prophet said: “ I was prevented from doing so for such and such....”

5)

A true dream is a kind o f revelation.

6)

The sound and true dream may be reason for initiating some rulings in the S h ari‘ah.

161 j f e

W hoever curses Tim e has wraonged Allah

Allah the Almighty said: j lAj o_j^j GjliGlS»-

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“And they say: 'T here is nothing but our life o f this world, we die and we live and nothing destroys us except Ad-D ahr (tim e).’ And they have no know ledge o f it, they only conjecture.” (45:24)

Narrated Abu Hurairah .! 4 ^ j

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“A llah w illed to test three Israelis who were: a leper, a blind man and a bald-headed man. So, he sent them an angel who cam e to the leper and said, 'W h at thing do you like m ost?’ He replied, 'G ood color and good skin, for the people have a strong aversion to m e.’ The angel touched him and his illness was cured, and he was given a good color and beautiful skin. The angel asked him , 'W h at kind o f property do you like best?’ He replied, 'C am els or cow s’ —Ishaq, the narrator is confused. So he (i.e. the leper) was given a pregnant she-cam el, and the angel said (to him ), 'M ay A llah bless you in it.’ The angel then w ent to the bald-headed man and said, 'W h at thing do you like m ost?’ He said, ‘I like good hair and w ish to be cured o f

Kitab flt-Tauhid

Saying "Tins weahh is The kesu h op my Labor: and knowledge"

this disease, for the people feel repulsion for m e.’ The angel touched him and his illness was cured, and he w as given good hair. The angel asked (him), 'W h at kind o f property do you like best?’ He replied, 'C ow s or cam els.’ The angel gave him a pregnant cow and said, 'M ay A llah bless you in it.’ The angel w ent to the blind m an and asked, 'W h at thing do you like best?’ He said, '(I like) that A llah m ay restore m y eyesight to me so that I m ay see the people.’ The angel touched his eyes and A llah gave him back his eyesight. The angel asked him , 'W hat kind o f property do you like b est?’ He replied, 'S h eep .’ So he gave him a pregnant sheep. A fterw ards, all the three pregnant anim als gave birth to young ones. A nd m ultiplied and brought forth so much that one o f the (three) m en had a herd o f camels filling a valley, and one had a herd o f cows filling a valley, and one had a flock o f sheep filling a valley. Then the angel, disguised in the shape and appearance o f a leper, w ent to the leper and said, ‘I am a poor man, w ho has lost all means o f livelihood w hile on a journey. So none will satisfy m y need except A llah and then you. In the N am e o f Him W ho has given you such nice color and beautiful skin, and so m uch property, I ask you to give me a cam el so that I m ay reach m y destination. ’ The man replied, ‘I have many obligations (so I cannot give you).’ The angel said, ‘I think I know you. Were you not a leper to w hom the people had a strong aversion? W eren’t you a poor man, and then A llah gave you (all this property).’ He replied, '(T his is all w rong.) I got this property through inheritance from m y forefathers.’ The angel said, 'I f you are telling a lie, then let A llah m ake you as you w ere before.’ Then the angel, disguised in the shape and appearance o f a bald man, w ent to the bald m an and said to him the same as he told the first one, and he too answ ered the same as the first one did. The angel said, 'I f you are telling a lie, then let Allah make you as you were before.’ The angel, disguised in the shape o f a blind man, w ent to the blind man and said, I am a poor man and a traveller, w hose m eans o f livelihood have been exhausted 1?4

r * Saying "Tins w ealrh is The Kesufr oy my lahon and knowledge"

^ J ^ K i t a b flt-Tauhid

w hile on a journey. I have nobody to help m e except Allah, and after Him, you yourself. I ask you in the N am e o f Him W ho has given you back your eyesight to give m e a sheep, so that w ith its help, I m ay com plete m y jo u rn ey .’ The m an said, 'N o doubt, I was blind and A llah gave me back m y eyesight. (I was poor and A llah made me rich;) so take anything you w ish from my property. By Allah, I will not stop you for taking anything (you need) o f m y property w hich you m ay take for A llah ’s sake.’ The angel replied, 'K eep your property w ith you. You (i.e. three m an) have been tested and A llah is pleased w ith you and is angry w ith your two com panions.’ ( Al-Bukhari)

Issues o

1)

Explanation o f the Verse in Al-Fussilat (41:50).

2)

The m eaning of:

“He is sure to say: 'T his is for me (due to m y m erit)’.” 3)

The m eaning o f :

“This has been given to m e only because o f know ledge I possess.” (28:78) 4)

The great lessons hidden in the w onderful story quoted.

Kitab m - T a u h i d ^ L ^ S f

Eveny

n a m e w h ic h

Leads t o

T he s e n v ic e

of

o r h en T han

A llah

(Every

name which leads to the service o f other than Allah is prohibited)

Allah M said:

“ But when He gave them (the polytheist and his wife) a Salih (good in every aspect) child, they ascribed partners to Him (Allah) in that w hich He has given to them. H igh is Allah, Exalted above all that they ascribe as partners to H im .” ( Tafsir Ibn Kathir ) (7:190)

Allamah Ibn Hazm ^ said that Muslims were collectively agreed upon the impermissibility o f every name which means service to anyone other than Allah 3k such as Abd-'Umar (slave o f 'Umar), Abdul-Ka’bah (slave o f the Ka'bah), and like that except AbdulMuttalib.

>7* Eveny name which lea d s

Ibn Abbas such:

to

The senvice oy oThen Than A llah

T ^ K i t a b flt-Tauhid

commented upon the above Verse o f the Qur'an as

W hen Adam had sexual relation w ith Eve, she becam e pregnant. A t that tim e Iblis (Satan) cam e to them and said, “ I am the one w ho cause your expulsion from Paradise. Obey me, otherw ise I shall cause your child to grow two hom s like a deer by w hich he will puncture your belly w hen he com es out! 1 w ill do it! I w ill do it!” Satan thus frightened them (A dam and Eve) and said to nam e the boy A bdul-H arith (slave o f the earth cultivator). They (Adam and Eve) did not obey him (Satan) and a dead child was bom to them. W hen Eve becam e pregnant a second time, Satan again approached them and repeated the same dem and, but again they did not obey. And the second child w as still bom dead. She (Eve) becam e pregnant a third time, Satan again cam e to them and put the dem and m entioning w hat had happened before. A dam and Eve w ere overcom e by love o f the child and nam ed the boy A bdul-H arith (slave o f the earth cultivator). A nd this is w hat Allah said (in the Verse): “They m ade partners with Him for w hat they w ere given.” (Reported by Ibn Abi Hatim) He (Ibn Abi Hatim) also reports w ith a Sahih chain from Q atadah

that

he said14: “They m ade partners in giving obedience along with Him but not in w orship beside H im .” 14- The above quoted Hadith is said to be weak. Hafiz Ibn K athir and Allam ah A l-A lbani ranked it weak ( Da ‘if). [Publisher]

177

Kitab f l t - T a u h i d ^ L ^ k u

Eveny name which Leads t o rhe s e m c e o p o r h e n T han A llah

He (Ibn Abi Hatim) also reports with a sound chain from M ujahid 4* regarding the Verse: ^ iS > “If you give us a Salih (good in every aspect) child, we shall be am ong the grateful.” (7:189) C-JJLjI Ills

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that they (A dam and Eve) were frightened that the child m ight not be human. Such a m eaning was m entioned by Hasan, S a'id and others 4*>.

Important Issues of the Chapter

1)

A ny nam e w hich implies w orship o f others than A llah is forbidden.

2)

Explanation o f the Verse in Al-A ’r a f (7:189).

3)

This Shirk is concerned only w ith the nam ing though its actual im plied m eaning was not intended.

4)

The gift o f A llah to a man o f a norm al girl is also o f His favors.

5)

The pious predecessors made a distinction between Shirk in obedience and Shirk in worship.

(The Most

Beautiful Names belong to Allah)

Allah the Most Exalted said:

“A nd (all) the M ost Beautiful N am es belong to Allah, so call on Him by them, and leave the com pany o f those w ho belie or deny (or utter im pious speech against) His N am es.” (7:180) Ibn Abi H atim jife reported that Ibn A bbas 4® said: “Those who belie or deny His N am es actually com m it Shirk. ” Also reported from him is: “They derived Al-Lat from Al-Ilah and Al-U zza from Al-Aziz. ”

Kitab flt-Tauhid

(The M o s t B eau n pu l N am es belong t o A llah)

A'mash said: “They included (in the Names o f Allah) such (names) which do not belong to Him.”

i f Important Issues of the Chapter

1)

Confirm ation o f the N am es o f Allah.

2)

All the N am es o f Allah are beautiful.

3)

We must call Allah by His Nam es.

4)

The com m and to shun the ignorant, evil apostates.

5)

Explanation o f the kind o f apostasy one com m its by m isusing the N am es o f Allah.

6)

The punishm ent prom ised for the person who com m its apostasy.

flt-Tauhid

Do nor sa y A s-S alam (p ea ce and S e c m n y ) upon A llah

52

Chapter J L m

Do not say As-Salam (peace and Security) upon Allah

It is reported in As-Sahih ( A l-Bukhari ) and Muslim from Ibn M as’ud he said: fS U lt

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W henever we offered Salat (prayer) behind the Prophet M, we used to recite (in sitting): “ As-Salam (the peace) be on Allah from His slaves. As-Salam (the peace) be on such and such people.” The Prophet ^ guided us by saying: “Do not s a y ,' AsSalam ala-Allah —the peace be on A llah ’, for A llah H im self is As-Salam (the Peace).”

Important i | Issues of the Chapter 1.

Explanation o f As-Salam (the peace).

2.

As-Salam (the peace) is a greeting or salutation.

3.

As-Salam is not proper to use for Allah.

4.

The reason being A llah H im self is As-Salam (the Peace).

5.

The Prophet M taught the Com panions 4* the invocation in the way it should be offered to Allah.

Kitab f i t - T a u h i d ^ L ^ & f

Saying: “0 A llah , p n g iv e me ny You wish"

Saying: “0 Allah, forgive me if You wish" It is reported in As-Sahih ( A l-B u kh a ri) from Abu Hurairah Allah’s Messenger ^ said: p jy

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“N one o f you should say: ‘O Allah, forgive me if You wish; O Allah, be M erciful to me if You wish; but he should always appeal to A llah w ith determ ination, for nobody can force Allah to do som ething against His W ill.”

Muslim reports:

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H dill

“One should appeal to A llah w ith firm determ ination for nothing is too m uch for, or beyond A llah.”

hi Important I Issues of the Chapter 1)

Forbiddance o f m aking any exclusions in the supplication.

2)

The reason for not saying 'I f You w ish ’.

3)

The Prophet M said to m ake the appeal w ith firm determ ination.

4)

A sk w hatever you can o f Allah.

5)

The reason for that (for nothing is too much for, or beyond Him).

One shouLd nor sa y "My S la v e (M ale

ok

F e m le ) "

One should not say “My Slave (Male or Female)”

In As-Sahih {Muslim), Abu Hurairah -fe narrated that Allah’s Messenger M said: . ( j j S l - ( J -^ j ‘dLij

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J lis j “One o f you should not say, 'F eed your lord ( Rabbaka ), help your lord in perform ing ablution, but he should say, 'M y m aster ( S a iy id i) (e.g. Feed your m aster instead o f lord, etc.) ’ or 'M y guardian {M au laya)\ and one should not say, 'M y slave (A b d i) or m y slave girl ( A m a ti) ’, but he should say 'M y lad {F a ta ya )\ 'M y lass (F a ta tiy and 'M y boy (G hu lam iy.”

Important t i Issues of the Chapter

y \

1)

Forbiddance o f saying: “M y slave-boy” or “M y slave-girl.”

2)

The slave should not say: “M y lord”, nor should it be said to him: “Feed your lord.”

3)

Teaching the m aster to instead say: “M y lad” , “M y Lass” and “M y boy” .

4)

Teaching the slave to instead say: “M y m aster” or M y guardian.”

5)

The point here is to em phasize Tauhid in the fullest, even in o n e’s expressions.

Kitab flt-Tauhid ^ > c i £ * T

Whoever: a s k s wnh rhe N am e oj: A llah

Whoever asks with the

Name of Allah, is not to be rejected

Ibn Umar

narrated that Allah’s Messenger M said: AjjU iUc— d

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.((ojU;!!^ Is ^l=ul Ijiji “I f anyone m akes a request in A llah’s N am e, give it to him; if anyone seeks refuge by A llah’s Nam e, give him refuge; if anyone gives you an invitation, accept it; and if anyone does you a kindness, recom pense him; but if you have not the means to do so, pray for him until you feel that you have com pensated him .” [Abu D aw ud and An-Nasa'i m entioned this Hadith with a Sahih (sound) chain o f narrators.]

i i Important ' IIssues c c iie c of n f the th e Chapter 1)

Grant protection to those who seek protection with the N am e o f Allah.

2)

Give o f one asks w ith the N am e o f Allah.

3)

A cceptance o f the invitation.

4)

Return kindness that has been done to you.

5)

If one has on means to repay kindness then supplication for him is a com pensation.

6)

His Statement: “Until you feel that you have com pensated him .”

Norbing bur P a m d ise should be asked you by A llah's F ace

flt-Tauhid

h-

Nothing but Paradise should be asked for

by Allah’s Face

Jabir

narrated that Allah’s Messenger it said: JZJlL\

J U i Si*

“N othing except Paradise should be asked for by A llah ’s Face.” ( Abu D a w u d )

Important i i Issues of the Chapter

1)

Forbiddance o f asking by A llah’s Face for other things than the utm ost aim (that is Paradise).

2)

A ffirm ation o f A llah’s A ttribute o f having the Face.

Kitab f l t - T a u h i d s ^ ¥ S k f

57

On saying

" If

only such and such .

Chapter

On saying

“If onlv such and su ch..."

Allah the Most Exalted said: J N \ S -(3 “They say: 'I f we had anything to do w ith the affair, none o f us w ould have been killed h ere’.” (3:154)

The Almighty Allah said: j)

(jifi (jrJh

“(They are) the ones w ho said about their killed brethren while they them selves sat (at home): 'I f only they had listened to us, they w ould not have been k illed.’ ” (3:168)

It is narrated in Sahih {Muslim) from Abu Hurairah ^ that Allah’s Messenger M said: uAjU^I (j\j

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flt-Tauhid

On saying "ly only such and such .

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“Seek carefully w hat benefits you (in the H ereafter) and seek help only from Allah and neither lose heart. I f any adversity (m isfortune) com es to you d o n ’t say: 'I f I had only acted in such and such way, it w ould have been such and such’, but instead say: 'A llah has decreed it and w hat He w illed is d o n e.’ Verily ' I f opens the w ay for the w ork o f Satan.”

Important i

j

Issues of the C h a p te r' ’ f 1)

Explanation o f the tw o Verses in A al 'Imran (3:154 and 3:168).

2)

C lear forbiddance o f saying ' I f w hen som ething adverse happens to you.

3)

The reason being that to do so opens the w ay for the w ork o f Satan.

4)

G uidance to the best speech.

5)

The exhortation to do good

deeds w hich are beneficial (in the

H ereafter) w hile seeking help only from Allah. 6)

Doing the opposite (i.e. seeking help from other than Allah) is prohibited, w hich is w eakness.

Kitab f l t - T a u h i d ^ - r f £ * f

P n o kbm on o f cim sm q rb e Wind

Prohibition of cursing the Wind

It is narrated from Ubai bin Ka’b 4*>that Allah’s Messenger H said:

“ Do not curse the wind. If you see that w hich is displeasing to you then say: ‘O Allah, we ask o f You the good o f this w ind and the good o f w hat is in it and the good that it is com m anded to bring along with it. And w e seek Your protection, from the harm o f this wind and the evil o f w hat is in it and the evil that it is com m anded to bring along with it.” [At-Tirmidhi graded this Hadith as Sahih (sound).]

I j Important I Issues of the Chapter 1)

Cursing the wind is prohibited.

2)

G uidance to beneficial words w hen som eone dislikes.

3)

The w ind is com m anded by A llah ’s O rder

4)

The wind m ay be ordered w ith good as w ell as harm.

sees that w hich he

(PKobihmon op eviL Thoughts Keganding A llah)

I j c j i V j ^ K i t a b flt-Tauhid

(Prohibition o f

evil thoughts regarding Allah)

Allah iS the Almighty said:

^ ol-ij “They thought w rongly o f Allah the thought o f ignorance. They said, 'H ave we any part in the affair?’ Say (O M uham m ad M) : 'Indeed the affair belongs w holly to A llah .’ They hide w ithin them selves w hat they dare not reveal to you, saying: 'I f we had anything to do w ith the affair, none o f us w ould have been killed h ere.’ Say: 'E v en if you had rem ained in your hom es, those for w hom death was decreed would certainly have gone forth to the place o f their death,’ but that A llah m ight test w hat

Kitab m - T a u h i d ^ L M I &

(PnohihiTion o f eviL rhoughrs neganding A llah)

is in your breasts; and to purity that w hich was in your hearts (sins), and A llah is A ll-K now er o f w hat is in (your) breasts.” (3:154)

Allah the Most Exalted said: j

c

Q

>

jJiL A'njl luf |.

“W ho think evil thoughts about Allah, for them is a disgraceful torm ent.” (48:6)

Ibn Al-Qaiyim ife said regarding the first Verse: The 'thought o f ignorance’ is explained as meaning that Allah will not help the Messenger M, and his mission will soon fade away. It is also explained as meaning that the afflictions he suffered were not due to Divine Preordainment from Allah and His Wisdom. It is therefore explained as the denial o f Wisdom and Decree and denial that the mission o f His Messenger M would be completed and that it would prevail over all other religions. These were the evil thoughts in the minds o f Munafiqun (hypocrites) and M ushrikun (polytheists) which are mentioned in Surah Al-Fath as S u ’-uzZan (evil thoughts). These thoughts were only explained as Su uz-Zan (evil thoughts) because these are against what is befitting the Most Perfect (Allah). Neither do they befit His Wisdom and Praiseworthiness nor His True Promise. Any person who thinks that the falsehood (Satan, polytheism etc.) will prevail over truth (Islamic Monotheism) continuously and it would cause truth to vanish; or who denies that things occur due to Allah’s Decision and Decree; or who denies an overriding wisdom behind His Decree that is deserving o f praise and thinks that such is due to an arbitrary purposeless will: these are the thoughts o f those who disbelieve. Woe to those who disbelieve o f the punishment o f Hell. “Most people think the worst about Allah with regards to what affects them in particular and what He does with others. No one

(PKohihmon op ev il rhoughrs negandmg A llah)

i i s i t ^ r ^ ^ K i t a b flt-Tauhid

is safe from that, except who truly knows Allah and His Names and Attributes, and the necessity o f His Wisdom and Praise. Let the intelligent recipient o f good advice look closely at him self in this matter and let him repent to Allah and beg His forgiveness for having harbored the worst thought about his Lord. If you were to look closely at (such individuals), you would see in him distress and annoyance with what Allah has decreed, blaming and finding fault in it, and thinking, it should rather be such and such. In this thought, some are up to lesser extent and others up to greater. Examine yourself: Are you free from such thought? If you are saved from it you have been saved from a great calamity. But if not, I cannot regard you as saved!”

important i Issues of the Chapter

1)

Explanation o f the Verse in A al ‘Imran (3:154).

2)

Explanation o f the Verse in Surat Al-Fath (48:6).

3)

N otice that the w orst estim ation o f A llah ( S u ‘-uz-Zan

) is o f

uncounted variety. 4)

Only the person w ho know s h im self and (true m eaning of) the N am es and A ttributes o f A llah is safe from harboring such thoughts.

i

What is said about them

who deny Qadar (Divine Decree)

Muslim reported that Ibn Umar ^

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“W henever A llah’s M essenger H deputed anyone as leader o f an arm y (troop) or expedition, he adm onished him to fear Allah, and be good to the M uslim s w ith him. He used to say, “ Start fighting (war) w ith the N am e o f Allah, in the cause o f Allah, and fight those who disbelieve in Allah, You fight and do not take unduly from the booty, nor break any treaty, nor m utilate the dead bodies, nor kill the children. W hen you m eet your enem ies, who are polytheists, invite them to three alternatives. If they respond to any o f these positively, accept them at their words and do not continue the w ar anym ore. Invite them to accept Islam. I f they agree to accept Islam, ask them to leave their homes and m igrate to the lands o f Muhajirin. Tell them that after m igration they shall be entitled to get all the privileges and obligations o f Muhajirin. I f they refuse to m igrate then m ake it clear that they will have the status o f bedouin M uslim s and shall be subjected to the com m ands o f A llah like other M uslim s but they shall not get any share from the booty or returns o f the w ar unless they fight on the M uslim s’ side. If 2 02

The PnoTem on op A llah's C ovenam and The P K orecm n oj: His P n o p h efs Covenam

l ± ^ V _ C A K i t a b flt-Tauhid

they do not confess Islam, im pose Jizyah (a tax o f protection taken from the non-M uslim citizens in the Islam ic state) on them and if they com ply with, then restrain your hands from them. But if they refuse (to pay Jizyah) then seek A llah’s help and fight them. W hen you lay siege to a fort and the besieged appeal to you for protection in the N am e o f A llah and His Prophet, do not accord them the guarantee o f A llah and His Prophet but give them the guarantee on b eh alf o f yourself and on b eh alf o f your com panions. For it is a lesser sin that the security provided by you and your com panions is disregarded than the security granted to them in the N am e o f A llah and His Prophet. W hen you besiege a fort and the besieged w ant you to let them out in accordance w ith A llah ’s Com m and, do not let them com e out in accordance w ith His C om m and but do so at your (own) com m and, for you do not know w hether or not y ou’ll be able to carry out A llah ’s B ehest w ith regard to them .” (Muslim)

Important i j Issues of the C h a p te r' V 1)

The difference between the protection o f Allah and His Prophet M and the protection o f the M uslim s.

2)

Direction to choose the less dangerous alternative.

3)

The P rophet’s com m and: “Fight w ith the N am e o f A llah and in the w ay o f A llah.”

4)

The P rophet’s com m and: “Fight against those who disbelieve in A llah.”

5)

The P rophet’s com mand: “ Seek A llah ’s help and fight w ith them .”

6)

There is a difference betw een the C om m and o f A llah and that o f the ‘Ulama ‘ (scholars).

7)

That the Com panions if necessary, w ould m ake a judgem ent w ithout know ing if it w ould agree w ith A llah ’s Judgem ent or not.

1

To swear and

to take Oath (binding) upon Allah

It is narrated from Jundub bin Abdullah 4§> that Allah’s Messenger It said: Qc-

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“A m an said: 'B y Allah! A llah w ould not forgive such and such (person).’ Thereupon A llah the Exalted and G lorious said: 'W ho is he who swears about Me that I w ould not grant pardon to so-and-so? I have granted pardon to so-and-so and blotted out your (the sw earer’s) deeds.’ ” (Muslim)

According to another Hadith from Abu Hurairah 4$, the man who said it, was a faithful worshipper. Abu Hurairah 4& said: Ajjidj oldj.i C-JLsjl

“His one statem ent destroyed his life in this w orld and the Hereafter.” 204

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ra k e OaTb (binding) upon A llah

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Important i i Issues of the Chapter

1)

Warning against taking an oath binding on Allah.

2)

Hell-fire is closer to us then the laces o f our shoes.

3)

So is the G arden (Paradise).

4)

In this Hadith it is described that a m an som etim es utters a sentence unintentionally but the consequences o f that are grave (i.e. severe punishm ent).

5)

Som etim es a man gets forgiveness from all his evil deeds because o f a m ost detested m atter to him.

Kitab flt-Tauhid

None should a s k

Im en cession o f

A llah h e p n e His

None should ask

Intercession of Allah before His creation

It is narrated from Jubair bin Mut'im i

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An ^4 'rabi (a nom adic Arab) cam e to the Prophet |g and said, “O M essenger o f Allah, people are being destroyed, the children are hungry, w ealth has perished (the crops are w ithered and the anim als are perishing). So ask your Rabb to send us some rain. For we seek intercession o f A llah upon you, and o f you upon A llah.” The Prophet said, “ Subhan A llah! Subhan Allah !” And he continued to do so until the effect o f that was apparent

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on the faces o f his Com panions. He then said, “Woe to you! Do you know W ho A llah is? A llah’s Sublim ity is far greater than that! There is no intercession o f A llah before anyone!” (Abu Dawud)

important i ( Issues of the Chapter

1)

The P rophet’s disapproval and rebuke on saying: “We seek intercession o f A llah upon you.”

2)

The change in the Prophet M from this statem ent w as clear enough to be seen on the faces o f the C om panions «t«-

3)

The Prophet M did not disagree by the request for his intercession before Allah.

4)

The m eaning o f Subhan A llah.15

5)

The M uslim s asked the Prophet M to pray for rain.

is- Literally, to declare that Allah is far above His creatures and totally free o f any im perfec­ tion or need.

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Tl)e Prophets sapegimndmg op Tauhid and his closing op The paths to Shuck

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Narrated from Abdullah bin Ash-Shikhkhir 4*>who said: • Ij]ji#

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,«6u4 i ! ' f i= & ;> L 4 S 3 *jU=JJ j £ > ) \ j ^ = J ^ I w ent with a delegation o f Banu 'A am ir to A llah’s M essenger St and we (the delegation) said, “You are our lord ( S a iyid ).” To this he replied, “The Lord is Allah, the Blessed and Exalted.” Then we said, “You are one o f us m ost endow ed with excellence and superiority.” To this, the Prophet M replied, “ Say w hat you have to say, or part o f w hat you have to say, and do not let the Satan get you carried away.” (Abu D aw ud reported this Hadith with valid Isn a d .)

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A (Jewish) 7taZ>/>i cam e to A llah ’s M essenger and he said, “O M uhammad! We learn that A llah w ill put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the w ater and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the K ing’.” Thereupon the Prophet sm iled so that his prem olar teeth becam e visible, and that was the confirm ation o f the Rabbi's statement. Then A llah ’s M essenger M recited: “They made not a ju st estim ate o f A llah such as is due to Him. And on the Day o f Resurrection the w hole o f the earth will be grasped by His H and.” (39:67)

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“A llah will roll all the heavens up on the Day o f Resurrection and take them in His Right Hand and then He will say, ‘I am

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the King; w here are the tyrants and w here are the arrogant ones (today)?’ He w ould then roll up the seven earths and take them in His Left Hand and s a y ,' I am the King, w here are the tyrants and w here are the arrogant ones (today)?’ ”

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“The seven heavens and seven earths will be as small in A llah ’s Hand as a seed o f m ustard in one o f your hands.”

Ibn Jarir jfe said: I was told by Yunus: We were informed by Ibn Wahb: Ibn Zaid said that his father told him that Allah’s Messenger H said:

“ Seven heavens are as small as seven Dirhams m olded in a w arrior’s shield in com parison to the Kursi (literally: a footstool) o f A llah.”

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“The distance betw een first and second heaven is that o f 500 years, and between each o f the seven heavens is also 500 years, and the distance betw een seventh heaven to the K ursi (A llah’s Footstool) is also 500 years, and the distance betw een the Kursi and the w ater is again 500 years. The Throne (Arsh) is above the w ater and A llah the A lm ighty is above the Throne. And nothing is hidden to A llah o f your deeds.” This Hadith was reported by Ibn M ahdi from H am m ad bin Salamah from Aasim from Zirr from A bdullah (Ibn M as’ud). It w as sim ilarly narrated by A l-M as’udi from A asim from A bu Wail from A bdullah (Ibn M as’ud). Al-Hafiz A dh-D hahabi M stated that the above-m entioned Hadith has been reported through other channels also.

It is narrated from Abbas Messenger said: I - gEi '■

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