A Commentary on

THE BOOK
OF
TAWHEED
PART ONE
by
Dr. Abu Ameenah Bilal Philips

1
© 2003 - All Rights Reserved

2
TABLE OF CONTENTS
Preface 3

The Author 5

Introduction 9

Chapter 1: Tawheed 12

Chapter 2: The Virtues of Tawheed 36

Chapter 3: Whoever Purifies Tawheed Will Enter 45

Paradise Without Giving Account

Chapter 4: Fear of Shirk 58

Chapter 5: The Call to Testify That None is Worthy 69

Worship Except Allaah

Chapter 6: An Explanation of Tawheed and the 90

Testimony: Laa ilaaha ill Allaah

Chapter 7: Wearing Bracelets, Strings, etc. for 3

Removing or Preventing Affliction is Shirk

Chapter 8: Ruqaa, Talismans and Amulets 17

3
Chapter 9: Whoever seeks Blessing from a Tree, a 35
Stone, or the like

Chapter 10: Animal Sacrifice for Other Than Allaah 48

Chapter 11: Make no Animal Sacrifice for Allaah in a 63

Place Where Sacrifice is Made for Other than Allaah

Chapter 12: Vowing to Other Than Allaah is Shirk 75

Chapter 13: Seeking Refuge From Other Than Allaah 79

Shirk

Chapter 14: Seeking Help From or Calling on Others 84

Besides Allaah is Shirk

Bibliography

4
PREFACE
he text Kitaab at-Tawheed is a standard text taught with

T various commentaries in most, if not all, institutions of

learning throughout Saudi Arabia. I personally studied its
Arabic commentary, Tayseer al-‘Azeez al-Hameed as a part of
the curriculum at the Islamic University of Madeenah.
In developing the curriculum for Islamic Studies at
Preston University, Ajman, I chose the commentary, Fat’h al-
Majeed by ‘Abdur-Rahmaan ibn Hasan Aal ash-Shaykh, as the
main text for the ‘Aqeedah course offered in the second
semester. Since the curriculum at Preston is taught in English, I
chose the better of the two available English translations of the
text know as, The Divine Triumph translated by ‘Ali as-Sayed
Al-Halawani, edited by Selma Cook and published by Dar Al-
Manarah, Cairo.
This text represents the notes that I developed for
teaching the course. It is based mainly on an edited Arabic
version of Fat’h al-Majeed, Shaykh Aal ‘Uthaymeen’s
commentary known as al-Qawl al-Mufeed, as well as the
commentary of Aal ‘Uthaymeen’s main teacher, as-Sa‘dee.

Dr. Abu Ameenah Bilal Philips

Ajman, UAE
February, 2003

5
6
Muhammad ibn ‘Abdul-Wahhaab1
uhammad ibn ‘Abdul-Wahhaab, was born in 1703 in

M the city of al-‘Uyaynah, seventy kilometres northwest

of Riyadh, the current capital of the Kingdom of
Saudi Arabia. His father ‘Abdul-Wahhaab ibn Sulaymaan,
was himself a notable scholar and the judge of al-‘Uyainah
and his grandfather, Sulayman ibn ‘Alee, was one of the
leading scholars of the region during his lifetime.
Ibn ‘Abdul-Wahhaab acquired his primary Islamic
education from his father and by the age of ten he had
memorized the whole Qur’aan by heart and had begun the
study of the major books on Tafseer (exegesis), Hadeeth and
Fiqh. When he began to speak out against the innovations and
pagan practices in ‘Uyainah, his father was dismissed from his
post and the family was obliged to leave al-‘Uyaynah for the
nearby town of Huraymilah in 1726. Muhammad remained
for some time in al-‘Uyaynah attempting to rectify the
polytheistic tendencies of its residents, before joining his
father in Huraymilah.
On attaining the age of maturity, he went for Hajj
and later proceeded to Madeenah, where studied under,
‘Abdullaah ibn Ibraaheem an-Najdee and Muhammad Hayaat
Sindee (teacher of Shah Waliullah Dihlawi) for an extended
period. In Madeenah, much of his time was spent studying the
works of Ibn Taymiyyah (d. 1328). Muhammad travelled
extensively to the centers of learning to the north of Arabia.
He first went to Iraq and spent four years in Basrah in a
village called al-Majmoo‘ah. There he preached against

1
Kitab At-Tauhid, pp. 9-22.

7
innovations and pagan tendencies, without much success. He
then intended to visit Damascus, but lost the money needed
for the journey, and instead returned to Huraymilah by way of
al-Ahsa. There is an anonymous account that he spent five
years in Baghdad where he got married. He then went to
Kurdistan for a year, two years in Hamadhan after which he
went to Isfahan in Iran at the commencement of Nadir Shah’s
reign (1736). There he studied Sufism for four years before
journeying to Qumm.2
By the 18th century, the practice of Islaam in Arabia
and much of the Muslim world was particularly degenerate.
Grave worship was rampant involving veneration of tombs,
performance of religious rites at such tombs, praying to
saints, angels, prophets and even the Jinn. Fortune telling
and magic were popular forms of entertainment and Sufism
in its most corrupt forms was also wide spread with
individuals claiming divine inspiration and the right to
discard the obligatory rites of worship. In Najd reverence
was even being paid to sacred trees and gifts of food were
placed on graves.
On Muhammad ibn ‘Abdul-Wahhaab’s return to
Huraymilah, he began, once again, to call to his doctrines
of reformation; a return to Islaam of the first three
generations, as set forth in a manual, Kitaab at-Tawheed,
which he compiled there. He met with some initial success,
but also with much opposition. After his father’s death in
1740, he returned to al-‘Uyaynah under the protection of its
governor, ‘Uthmaan ibn Mu‘ammar, who swore loyalty to
the propagation and defence of Tawheed which he was
2
Shorter Encyclopaedia of Islam, p. 618.

8
preaching. The alliance was cemented by Muhammad’s
marriage to al-Jawharah, the aunt of ‘Uthmaan ibn
Mu‘ammar. Muhammad then ambitiously embarked on a
program to free al-‘Uyaynah from the numerous tombs,
caves, and trees, etc., which were worshipped by Muslims
of that area. The most ambitious project was the demolition
of the tomb of Zayd ibn al-Khattaab, a Companion of the
Prophet () and brother of the second caliph, who had died
in the battle of Yamaamah against the false prophet,
Musaylamah. However, his own brother, Sulayman, wrote
a tract against him, declaring him to be a heretic.3 During
this period a woman came to him for purification form the
sin of adultery and after investigation proved her to be of
sound mind, he ordered that she be stoned to death. People
began migrating to ‘Uyainah to seek his guidance in
increasingly larger and larger numbers.
His views attracted attention outside ‘Uyainah and
Sulayman ibn Shamis al-‘Anazee, prince of al-Ahsa,
sensing potential danger wrote to the governor of al-
‘Uyaynah, demanding that he be expelled. Muhammad
departed with his family and was received at Dar‘iyyah (at
the time a village of 70 houses near present day Riyadh)
where the chieftain, Muhammad ibn Sa‘ood welcomed
him, accepted his doctrines and pledged to him its defence
and propagation. The alliance of Ibn ‘Abdul-Wahhaab, as
religious head, with Muhammad ibn Sa‘ood, as political
and military chief, was sealed by the marriage of Ibn
Sa‘ood’s daughter to the reformer.
3
As-Sawaa‘iq al-Ilaahiyyah fee ar-Radd ‘alaa al-Wahhaabiyyah.
Reprint: Istanbul, 1976

9
 Within a year of Muhammad ibn ‘Abdul-Wahhaab’s
arrival at Dar‘iyyah, he won the assent of all the inhabitants
except four, who subsequently left. He proceeded to build a
simple mosque with a floor of uncarpeted gravel where he
taught his doctrines of reform. The people of Dar‘iyyah
beginning with Ameer Muhammad ibn Sa‘ood and his
family became his students. Dar‘iyyah became a bustling
center of learning with a constant flow of students eager to
learn from the Shaykh. Scholars from Makkah, Madeenah
and Yemen who had responded positively to his
communications, supported his call to reform and some of
them joined him. People started migrating to Dar‘iyyah in
large numbers. Shaykh Muhammad lectured continually in
the various branches of Islamic knowledge namely,
‘Aqeedah, Tafseer, Fiqh, Hadeeth, Seerah and Arabic
language. His enemies accused him of sorcery, heresy,
blasphemy, and some excommunicated him. However, this
did not deter the Shaykh. Instead, he debated with his
opponents logically and respectfully and managed to win
some of them over to his mission. Delegates from every
corner of the Arabian Peninsula visited Dar‘iyyah to pledge
their support to the Shaykh, to study with him and return to
their areas to teach the same to their people.
Shaykh Muhammad continued to write letters to the
rulers, and scholars of Eastern and Western Arabia as well
as the scholars of Syria, Iraq, India and Yemen drawing
their attention to pagan practices which had become
rampant among Muslims. In 1746 Jihaad was officially
declared against all who did not accept the correct
understanding of Tawheed which the Shaykh taught, as

10
they were considered non-believers, guilty of shirk and
apostasy. The movement soon became involved in a
military struggle with the ruler of Riyadh, Dahhaam ibn
Dawwaas which, commencing in 1747, lasted for 28 years.
During this period, Ibn Sa‘ood and his son ‘Abdul-‘Azeez,
who proved a capable general, gradually expanded the
realm of the emerging state to include most of the town of
eastern Arabia.
A year after Ibn Sa‘ood’s death in 1765, ‘Abdul-
‘Azeez sent a deputation to Makkah, which was honourably
entertained by the Shareef, and satisfied the theologians
appointed to discuss matters with it, that the “Wahhaabee”
doctrine accorded with the math’hab or legal system of Ibn
Hambal. In 1773, the most stubborn opponent of the
movement, Dahhaam, fled from Riyadh, which was
occupied by ‘Abdul-‘Azeez, who was now ruler of the
whole of Najd, from Qaseem in the north to Kharj in the
south. Meanwhile relations became strained with the new
Shareef of Makkah, Suroor, who banned Wahhaabees, as
they came to be called by their enemies, from making
pilgrimage. However, owing to the difficulties that resulted
to pilgrims from Iraq and Persia, this prohibition was
withdrawn in 1785.
In 1792 Muhammad ibn ‘Abdul-Wahhaab died, at
the age of 89. As a result of his continued Da‘wah,
vigorous struggle and Jihaad in the way of Allaah for
almost 50 years, the entire region of Najd was purified of
grave worship, innovation (bid‘ah) and Sharee‘ah was
established, mosques were filled with worshippers.

11
 Most of the Shaykh’s time was spent in teaching and
leading the emerging reform movement, consequently, his
writings are few and they mostly took the form of brief
compilations of hadeeths and Qur’aanic verses as well as
sayings of the Companions and their students, and some
condensed classics.
Kitaab at-Tawheed (the subject of this work), Kashf
ash-Shubuhaat (Riyadh, 1968), Masaa’il al-Jaahiliyyah
(Madeenah: al-Jaami‘ah al-Islaamiyyah, 1975), al-Usool
ath-Thalaathah (), 4 and Mukhtasar Seeratur-Rasool (a
condensation of Ibn al-Qayyim’s Zaad al-Ma‘aad). A
compilation of his works was made by Imaam Ibn Saud
University entitled, Mu’allafaat ash-Shaykh al-Imaam
Muhammad ibn ‘Abdil-Wahhaab

4
The English translation of its commentary by Sh. Saalih al-
‘Uthaymeen.

12
INTRODUCTION
ooks written on the subject of Tawheed during the early

B centuries tended to focus on issues concerning Allaah’s names

and attributes since this was the area which needed
clarification during that era. When Islaam rapidly spread during the
early centuries into Egypt, Syria, Persia and India, it enveloped
ancient civilizations with well-established religious traditions.
Christian centers of learning in Alexandria, Egypt and Syria and
Turkey had been embroiled in debates for centuries over the nature
of Jesus; was he wholly God, or partially God, was he a human with
God poured in or was he actually God incarnate. Persia and its
Zoroastrian tradition of two gods, Ahura Mazda the God of light
and Angra Manyu the god of darkness and evil in order to explain
the origin of evil in a world created by a God who was good. Not to
mention the all-pervading absolute God of the Hindus, Brahma,
with its various incarnations and personifications of its attributes;
Brahman the creator god, Vishnu the preserver god and Shiva the
destroyer god.
Consequently, some converts brought aspects of these ideas
into Islaam with them and they tried to voice them in Islaamic
terminology. Others entered into debate with religious leaders of
these ancient traditions and their ideas became widespread. Yet
others who were unable to oppose Islaam openly, sought to destroy
it from within by circulating false and deviant concepts among the
masses. Scholars of those generations wrote treatises that focused
mainly on the unique unity of Allaah’s names and attributes
(Tawheed al-Asmaa was-Sifaat). Issues of grave worship, saint
worship or intercession were not debated then because the inherited
legacy of proper worship of Allaah from the first generations was
still quite strong.
However, in later generations, foreign ideas of mysticism
found their way into the Muslim Ummah cloaked in Islamic

13
terminology and with it intermediacy began to take root. This
situation was further corrupted by the destruction of Baghdad in the
13th century at the hand of the Mongols and the subsequent rise in
blind following (taqleed) of traditions, and the introduction of
many innovations and pagan traditions at the hand of the Mongols
who later converted to Islaam. In this context issues regarding the
unique unity of Allaah’s worship (Tawheed al-‘Ibaadah) became
important. Consequently, scholars of this generation and the others
following them focused in their writings in the field of theology on
issues regarding Tawheed al-‘Ibaadah. This text is a product of the
latter era.

14
CHAPTER No: 1
Tawheed 5 (The Unique Oneness of Allaah)
5
Tawheed (lit. unification) involves establishing the unique oneness
of Allaah with regard to His lordship, divinity and names and
attributes. These three aspects can be found mentioned in the below
verse:
        
   
“Lord of the heavens and the earth, and all that is between them,
so worship Him and be constant in worshipping Him. Do you
know of any who is similar to Him?” (Soorah Maryam, 19:65)
Tawheed ar-Ruboobiyyah is the establishment of Allaah’s uniqueness
regarding His acts of creation (khalq), dominion (mulk) and
management (tadbeer).
1. His uniqueness of creation means believing that He is the only true
creator.

        

“Is there any creator besides Allaah who provides for you from
the sky and the earth?” (Soorah Faatir, [35]: 3)
As for references to creation by other than Allaah (e.g. “So blessed is
Allaah, the best of creators” 23:14; and the Prophet’s statement
regarding the image makers, “Give life to what you have created,”)
they do not mean creation in the true sense which involves bringing
something into existence after its non-existence. Creation by the
creatures is merely the transformation of already existing things. For
example, a bird makes/creates a nest from twigs and humans
make/create plastic from oil. And such creation is limited to what is
accessible to them and not comprehensive.
2. His uniqueness of dominion means believing that no one owns the
creation besides Him.

15
     
“To Allaah belongs the dominion of the heavens and earth”
(Soorah Aal ‘Imraan, [3]: 183)
Texts which confirm dominion to others besides Allaah (e.g. “… or
those [houses] whose keys you possess” Soorah an-Noor, [24]: 61)
only refer to a very limited form of ownership of an extremely small
portion of created things. A human being only has dominion over
what he possesses and not what others possess. Furthermore, he does
not have complete ownership. Consequently, he can only use it in
ways permitted to him according to sharee‘ah. For example, if he
wanted to burn his wealth, or torture his animal, he would be told that
it is not permissible. On the other hand, Allaah Almighty has complete
possession and unlimited dominion.
3. His uniqueness of management means to believe that only Allaah
manages and administers the creation.

     

“… and who administers the affairs? They will say: Allaah…”
(Soorah Younus, [10]: 31)
Human administration is limited to what they possess and according to
what is permitted in the sharee‘ah.
This aspect of Tawheed was generally not opposed by pagans
to whom the messengers were sent. Belief in a Supreme Being is
found in all societies at all times throughout the ages. The few
exceptions like Pharaoh who claimed divinity, did so out of pride
while knowing better. Or Zoroasterians who believed in a God of
good and a God of evil, while believing that the God of good was
superior to the god of evil.
Tawheed al-Asmaa was-Sifaat is the establishment of the uniqueness
of the names and attributes which belong to Allaah.

16
 1. Affirmation of all names and attributes which He affirmed for
Himself found in His scripture or the sunnah of His
Messenger ().
2. Negation of similitude. That requires that nothing or no one
be made similar to His names and attributes. Though some
may share a common basic meaning, they differ in the reality
of their state
It is in this section of tawheed that many of the Muslim Nation went
astray and divided into groups and sects. Some denied some or all of
the divine attributes claiming that in doing so they were removing any
similitude between Allaah and His creation. They went astray because
those who truly remove similitude are those who deny from Him
characteristics of deficiency and weakness while affirming the
attributes which He attributed to Himself. Others made Allaah similar
to His creation while claiming that they were describing Him as He
described Himself. However, in doing so, they went astray by
attributing to Allaah all the characteristics of deficiency and
weakness; they made One who is perfect from all aspects like one who
is deficient from all aspects. Mention of the superiority of the perfect
over the imperfect lowers His value, as was said:
‫صى‬ ِ َ ‫ إِ َذا ِقْي َل إِ َّن الس َّْي‬، ُ‫ص قَ َد َره‬ َّ ‫أَلَ ْم تََر أ‬
َ ‫ضى م َن اْل َع‬
َ ‫ف أ َْم‬ ُ ُ‫ف َي ْنق‬
َ ‫َن الس َّْي‬
Can’t you see that the value of a sword is diminished. If the sword is
said to be sharper than a stick? (Tuhfatul Ahwathee, Book of Qur'anic
Interpretations, Chapter: Soorah Lailatul Qadr, no. 3477)

Tawheed al-‘Ibaadah or al-Uloohiyyah is the establishment of

Allaah’s uniqueness with regard to His worship.

          
“That is because Allaah is the truth and what they call on besides
Him is false.” (Soorah Luqmaan, [31]: 30)

17
Allaah the Almighty said:
          

    

“And I only created the Jinns and humans to worship
Me.6 I do not want any provision from them nor do I

Only Allaah deserves to be worshipped because He is the only true

creator and administrator of creation. The dead are in need of the
prayers of the living and living beings do not need to pray for the
dead. The dead do not possess the means to benefit themselves or to
avert harm from themselves. Therefore, they cannot benefit others.

Worship refers to two things:

1. The act of worship, which refers to submission to Allaah by
obeying His commands and avoiding His prohibitions out of
love for Him, respect and honor.
2. The means of worship is – according to Shaykh Ibn
Taymiyyah – whatever hidden or open statements and deeds
are beloved and pleasing to Allaah. (al-Qawl al-Mufeed, pp.
9-16)
6
Allaah informs human beings in this verse about the purpose of their
creation. It is to worship Him alone. As Ibn Katheer explained: “To
worship Allaah is to obey Him; to do what He orders and avoid what
He prohibited. This is the essence of the religion of Islaam, because
Islaam means to submit to Allaah with complete obedience and
humility.” (Quoted in Divine Triumph, p. 13)
Anas ibn Maalik related that the Prophet () said:

18
want that they feed Me.7” (Soorah ath-Thaariyaat 51: 56-
7)

“Allaah will say to the person in the Hellfire receiving the least
punishment: If you had everything on earth, would you give it as
ransom to free yourself [from the fire]? He will reply: Yes. Then
Allaah will say: While you were in the loins of Adam, I asked you
much less than this; to not worship others besides Me, but you insisted
on worshipping others besides Me.” (Sahih Al-Bukhari, vol. 4, p. 347,
no. 551)
Although the jinn and humans were created to worship
Allaah, they were given a free will to do so or not. They were not
forced to worship Him.
7
In this verse, Allaah clarifies that the reason for the creation of the
jinn and humans is in no way related to any form of benefit that
Allaah would derive from it. If every creature worshipped Allaah it
would not benefit Him in any way. Likewise, if no creature
worshipped Him, it would not harm in any way.
As for the well-known Sufi fabrication: “Allaah was like a
lost treasure who desired to be found, so He created humans to find
Him,” it implies need on the part of Allaah, which is unacceptable.
Furthermore, it identifies the purpose of human creation as being to
find God, which is in obvious conflict with the stated texts of the
Qur’aan.
Human beings and the jinn benefit from their worship of
Allaah. The goal of worship is primarily to keep them conscious of
Allaah. As Allaah said: “Establish the prayer in order to remember
Me.” (Soorah Taahaa, 20: 14) The reason being that when they are
conscious of Allaah, they obey Him and when they forget Him they
disobey Him.

19
And He stated:
         

         

        


“And indeed I have sent among every nation a messenger8
(proclaiming): ‘Worship Allaah alone 9 , and avoid the

8
Prophets were sent throughout the world, however, most of their
names are unknown to us today.
َ َ‫ع َْن أَبِي أ ُ َما َمةَ قَا َل َجا َء أَبُو َذ ٍّر فَا ْقتَ َح َم فَأَتَى فَ َجل‬
‫س إِلَ ْي ِه النَّبِ ُّي‬
: ‫َّللاِ َك ْم ِع َّدةُ ْاألَ ْن ِبيَا ِء قَا َل‬
َّ ‫َّللاُ َعلَ ْي ِه َو َسلَّ َم قَا َل يَا َرسُو َل‬َّ ‫صلَّى‬
َ
ُ
‫ك ثَالَث ِمائَ ٍة‬ ً ْ َ ْ ٌ
َ ِ‫ف َوأرْ بَ َعة َو ِعشرُونَ ألفا الرُّ ُس ُل ِم ْن َذل‬ َ ْ َ ُ
ٍ ‫(( ِمائَة أل‬
)) ‫َو َخ ْم َسةَ َع َش َر َجمًا َغفِي ًرا‬
Aboo Tharr once asked the Prophet (), “How many prophets were
sent?” The Prophet () replied, “One hundred and twenty four
thousand in all and among them were three hundred and fifteen
messengers. They were quite a large group.” (Musnad Ahmad,
‘Hadith Sharif ‘CD – no. 21257 ).
There are three basic reasons for Allaah sending prophets and
messengers:
1. Establishing evidence against humankind that the purpose of
their creation was conveyed to them.

20
         


“Messengers as bearers of good news and warnings, in
order that humankind would have no evidence [to plea]
against Allaah after the coming of messengers.” (Soorah
an-Nisaa, [4]: 165)

2. A mercy from Allaah whereby the scriptures were explained

and demonstrated. Human beings and the Jinn were neither
left to follow their innate, divinely inspired knowledge of
right and wrong.

    

“I have only sent you as a mercy for the worlds.”
(Soorah al-Anbiyaa, [21]: 107)
3. Clarification of the path leading to Allaah. Because human
beings do not know the details what is obligatory on them
regarding Allaah except by way of the prophets. (al-Qawl al-
Mufeed, p. 19)
4.
9
All of the prophets conveyed a single message; that human beings
and the Jinn should worship Allaah alone. The religion which Allaah
revealed to Adam, the first human being and the first prophet, is the
same which He revealed to all subsequent prophets until the final
prophet, Muhammad (). The basic spiritual, emotional, physical,
psychological needs of human beings have not changed nor will they
change. There were some variations in the laws due to particular
needs, but the basic religion of Islaam with its core of Tawheed
remained the same.

21
worship of false gods10.’11 Then of them were some whom
Allaah guided and of them were some whose misguidance

    

“To each among you, I have prescribed a law and a clear way.”
(Soorah al-Maa’idah, 5: 48)
10
Taaghoot is derived from tughyaan, which literally means, “to
exceed limits”.
‘Umar ibn al-Khattaab stated that it meant “satan”, Jaabir ibn
‘Abdillaah said it meant “some fortunetellers on whom the evil jinn
used to descend,” and Imaam Maalik explained it as “whatever is
worshipped besides Allaah, the Almighty.” These are only a few
examples of taaghoot. (Divine Triumph, p. 15) The most
comprehensive legal definition of taaghoot is that of Ibn al-Qayyim:
“Whatever a creature exceeds the limits in following, worshipping or
obeying.” What was intended here is whoever is pleased with it or it is
considered taghoot relative to the one who follows, worships or obeys
it. Examples of “following”which exceeds limits is in the case of
fortunetellers, magicians and evil scholars; of “worshipping” is in the
case of idols, [people like Pharaoh, Father Divine (USA) and Sai Baba
(India) who claimed they were God]; of “obeying” is in the case of
rulers who have left obedience to Allaah. (Quoted in al-Qawl al-
Mufeed, p. 19)
11
Worship of Allaah requires the rejection of the false gods
worshipped because belief in Allaah is invalidated if others are
worshipped along with Him. Almighty Allaah reiterated this need
saying:

       

   

22
was justified.12 So travel throughout the land and see the
end of the deniers.”13 (Soorah an-Nahl 16: 36)14

And He said:

“Whoever disbelieves in false gods and believes in Allaah, has

grasped the most trustworthy handhold that will never break.”
(Soorah al-Baqarah, 2: 256)
12
Some of the people accepted the message and Allaah mercifully
guided them, while others rejected the message and Allaah justly led
them astray. To have guided those who rejected the message could be
considered merciful, but it would have been unjust. It would have
equated those who righteously accepted the message with those who
sinfully rejected it.
13
To travel in order to see the ruins of previous civilizations like those
of Egypt, Mesopotamia, Babylon, Greece, Rome, Petra, the Aztecs
and Incas of Central and South America, etc., and admire them is
unacceptable Islamically. Allaah here gives us the correct reason for
spending out of our wealth and time to visit these ruins; to reflect on
the consequence of rejecting the reason for our creation; to reflect on
how Allaah reduced these disbelieving civilizations to lifeless ruins; to
reflect on how great they may have seemed in their day, yet they could
not last forever.
14
The relevance of this verse to the “Book of Tawheed” is that it
indicates that all the messengers were united in calling to Tawheed
and that was the mission on which they were sent.

23
          

         

    

“And your Lord has decreed 15 that you only worship
Him16 and that you be dutiful to your parents. 17 If one

15
Allaah’s decree (qadaa) is of two types:
1. The Legal Decree (qadaa shar‘ee). This decree may occur
from the one for whom it was decreed or it may not, and it
involves only what is pleasing to Allaah. For example, the
Almighty said: “Your Lord has decreed that you only
worship Him…” (17: 23) Decree here means “to make a
law” or “to instruct”, etc.
2. The Creational Decree (qadaa kawnee). This decree must
occur, and it involves what Allaah loves and what He does not
love. For example, the Almighty said:

         

  

“I decreed for the Children of Israel in the Book that they
will corrupt the land twice...” (Soorah al-Israa, 17: 4)
The decree here is creational, because Allaah does not legalize
corruption in the earth nor does He love it.

A Problematic Decree
If it is argued that, based on the above-mentioned distinction,
it is obvious that Allaah has decreed in creation what He does not

24
love; how can that be? The response is that what is loved may be
loved for itself or for factors beyond itself. What is loved for other
than itself may be itself disliked, but it is loved because of some
wisdom or benefit to be gained from it. It therefore becomes loved
from one perspective and disliked from another. For example, the
Children of Israel’s corruption in the earth is, in and of itself, hated by
Allaah, because Allaah does not love corruption nor the corrupt.
However, due to some wise consequence beloved to Allaah which
their corruption will produce, it was decreed. [As in His statement:
“Were it not for Allaah repelling some people with others, the
whole earth would become corrupt.” (:)] Similar to this is
starvation, sterility, sickness, and poverty, because Allaah does not
love to make His creatures suffer in any of these ways. Instead, He
love ease for them. However, He decrees suffering for them due to
what will happen as a consequence of it. It is thus beloved to Allaah
from one perspective and disliked from another. Almighty Allaah
said:

         

    

“Corruption has appeared on land and sea because of what
human hands have earned, so that He may make them taste some
of what they have done in order that they may return.” (Soorah
ar-Room, 30: 41)
A sick person will take the most horrible tasting, revolting-looking,
foul-smelling medicine without any hesitation as long as there is a
chance for him to be cured by it. He hates its taste, look and smell, but
loves it for its curative effect. Similarly, injections, surgical
operations, chemotherapy, etc., they may all be disliked from one
perspective while being loved from another. (al-Qawl al-Mufeed, pp.
20-2)

25
16
The sentence “And your Lord has decreed that you only worship
Him,” contains a subtle change in subject that is not readily apparent in
the English translation. The Prophet () is addressed in the phrase “your
Lord” rabbuka by the second person singular pronoun “ka” and his
followers are addressed in the phrase “you worship” ta‘budoo by the
second person plural form of the verb. This change of address serves to
reinforce the general principle that whatever is addressed to the Prophet
() is for both himself and his nation, unless specified otherwise. The
change of address in this verse also confirms that the Prophet () is not
a “lord”, but a subject of the Lord. Then his inclusion in the group
instruction “you only worship Him,” affirms that he is a worshipper and
not an object of worship. (al-Qawl al-Mufeed, p. 22)
This portion of the verse also contains the relevance of the
whole verse to the chapter. It contains the basic definition of Tawheed
which comprises both negation of false worship and affirmation of
correct worship.
17
The Arabic term waalidaan (parents) includes father and mother as
well as grand and great-grand parents. The mention of duty to parents
after the decree of worship indicates that the most important right
following Allaah’s right is that of the parents. The Prophet’s right is
included in Allaah’s right because Allaah cannot be properly
worshipped without the instructions of the Prophet (). (al-Qawl al-
Mufeed, p. 23)
There are many prophetic statements which stress the
importance of kindness and obedience to parents and their right to it.

Abu Huraira reported Allaah’s Messenger () as saying: Let

him be humbled into dust; let him be humbled into dust. It was said:

26
of them or both of them attain old age in your life, do
not say to them a word of disrespect, nor shout at them
but address them in terms of honour. 18 And lower
unto them the wing of humility through mercy, and
say: ‘My Lord! Grant them Your Mercy as they
[mercifully] raised me from childhood.’ ” (Soorah al-
Israa 17: 23-24)

Allaah's Messenger, who is he? He said: He who sees either of his

parents during their old age or he sees both of them, but he does not
enter Paradise. (Sahih Muslim, vol. 4, p. 1358, no. 6189)

‘Abdur-Rahmaan ibn Abee Bakrah quoted his father as

saying:

We were in the company of Allaah’s Messenger () and he asked

three times: “Shouldn’t I inform you about the gravest sins?” Then he
said: “Associating partners with Allaah, disobedience to parents, and
false testimony.” And he repeated it so many times that we wished he
would stop. (Sahih Muslim, vol. 1, p. 52, no.158)
Great stress is placed on the duty to parents because it is the
final link holding the family together. If it breaks, the most basic
building block of society crumbles. Among the signs of the Last Day
mentioned by the Prophet () in the hadeeth of Gabriel was “When
slave girls give birth to their masters” which some scholars
interpreted to mean that children would grow up and treat their
mothers like their slaves.
18
Gentle and nice words said in a calm and pleasant way.

27
And He said:
         

       

         

     

“Worship Allaah and do not join anything19 with Him in
worship, and be kind to parents, relatives,20 orphans,21 the
poor, the neighbour who is a relative, the neighbour who is

19
“Anything” includes, not only prophets, angels, saints, etc., but
absolutely anything of the affairs of this world. If this world becomes
the greatest concern for a human being, it becomes his master and he
becomes its slave and worshipper. Aboo Hurayrah quoted the Prophet
() as saying:

“The worshipper/slave of the dinar, dirham, the cloak and the striped
silk will be destroyed. If he is given he is pleased and if he is not given
it he is not pleased.” (Sahih Al-Bukhari, vol. 4, p. 88, no.137)
20
In Arabic Islamic terminology “relatives” are those who share the
same great-great-great-grandfather (al-Qawl al-Mufeed, p. 24)
21
The Arabic term yateem (orphan) refers to a child whose father has
died.

28
a stranger, the companion by your side,22 the traveller23
and your right hand possessions.24 Indeed, Allaah does not
love the proud and boastful. 25” (Soorah an-Nisaa 4: 36)

And He said:
            

         

         

           

          

        

           

22
This phrase could refer to either the spouse or one’s travelling
companion.
23
The traveller whose funds have run out and has become stranded.
24
Right hand possessions include slaves and animals, both of which
should be treated kindly.
25
This last sentence indicates that one of the main causes for people
not fulfilling Allaah’s instructions regarding worship and social
responsibility is pride.

29
           

        

         

 
“Say: Come [and] I will recite what your Lord has
prohibited you from [doing]: Do not worship anything
along with Him; be good and dutiful to your parents; do
not kill your children because of poverty 26 , for I
provide sustenance for you and for them; do not come

26
Fear of poverty was mentioned because that was the most common
reason for killing children in the time of ignorance. This remains a
common reason for abortion in this era also as parents claim that
another child will reduce the provision for the already existing
children.
‘Abdullaah ibn Mas‘ood related that a man once asked: O
Messenger of Allaah! What is the greatest sin in the sight of Allaah?
He replied: “That you associate a partner with Allaah despite the fact
that He created you.” The man asked: What next? He replied: “That
you kill your child for fear that he would share your food.” The man
asked: What next? He replied: “That you commit adultery with your
neighbor’s wife.” And Allaah, the Almighty and Exalted testified to it:
“Do not call on any other god along with Allaah, nor kill a soul
which Allaah has forbidden except with valid right, nor
fornicate…” (Soorah al-Furqaan, 25: 68-70)

30
near 27 shameful acts whether committed openly or
secretly, and do not kill anyone whom Allaah has

27
This is a stronger prohibition than stating not to do a particular act
because it prohibits also acts and things that can lead to the forbidden
act. Consequently, Allaah instructed males and females to lower their
gaze and avoid staring at each other. “Tell the believing men …” ()
The Prophet () also declared a woman who leaves her home
perfumed a fornicator until she returns home. (Jami’ as-Sagheer, vol.
3, no. 2971, as-Suyooti authenticated as Sahih) Islaam prohibited
males and females, who can marry each other, from being alone
together.

‘Uqba bin 'Amir narrated: Messenger of Allaah () said, "Beware

of entering upon the ladies. (when she is alone)" A man from the
Ansar said, "Allah's Messenger! What about Al-Hamu the in-laws
of the wife (the brothers of her husband or his nephews etc.)?" The
Prophet () replied “The in-laws of the wife are death itself.”
(Saheeh Al-Bukhari, vol. 7, p. 117, no. 159)
The Prophet () also said:

“Whenever a man and woman are alone, the third is Satan” Sunan
at-Tirmithee, Hadith Sharif CD., no. 1091 )
Shaking hands between men and women who can marry was
also forbidden. Prophet Muhammad () also said,

31
forbidden, except by a valid right. 28 This He has
commanded you that you may understand. And do not

“It is better to have an iron spike driven into one’s head than to touch
a woman whom he can marry.” (Suyooti’s Al-Jamee’ Al-Sagheer, no.
7216 & Haythami’s Mujma’ Al Zawa’id, no. 7718 ).
All of these prohibitions are to close the door leading to
corruption and sin.
28
The “valid right” to take a life is that which Allaah has defined and
the invalid right is that which the Sharee‘ah has not confirmed.

‘Abdullaah ibn Mas ‘ood quoted Allaah’s Messenger () as saying:

“It is not permissible to take the life of a Muslim who bears witness
that there is no god worthy of worship but Allaah and that I am the
Messenger of Allaah, except in three cases: the married fornicator, a
life for a life, the deserter of the religion who splits the community. ”
(Sahih Muslim, vol. 3, pp. 898-9, no. 4152)
Extra-judicial killing of any person is a great sin, whatever the
reason. The phenomenon of “honor killing” common in Jordan and
Pakistan has no place in Islaam. It is a part of pagan culture that these
people have inherited and defend falsely in the name of Islaam.
It should also be noted that the argument of terrorists who kill
innocent women and children that they are justified, since the enemy
kills Muslim women and children, is false. Islaam has rules for
military conflict which must be observed, regardless of what the
enemy does.
1. Ibn ‘Umar related that a woman was found killed in
one of the battle campaigns so the Prophet ()
prohibited the killing of women and children.

32
 () ()

(Sahih Al Bukhari, vol. 4, p. 159, nos. 257 & 258 and Sahih
Muslim, vol. 3, p. 946, nos. 4319 & 4320)
2. Muslims are not permitted to act treacherously to
those whom they have guaranteed protection. For
example, under the white flag, or during a truce. The
Prophet () said: “Do not be treacherous…” (Sahih
Muslim, vol. 3, pp. 943, no. 4294)
()

“The treacherous person will have a banner raised for him

on the Day of Resurrection saying: ‘This is the treachery of
so-and-so, the son of so-and-so.” (Sahih Al-Bukhari, vol. 8,
p. 128, no. 196 and Sahih Muslim, vol. 3, p. 944, no. 4301)
3. Burning the enemy with fire (e.g. use of flame
throwers) is not permissible based on the Prophet’s
statement:
()

()

33
come near to the orphan's property, except to improve it,
until he attains the age of full strength; and give full
measure and full weight with justice. I do not burden
any soul, beyond its capacity.29 And whenever you give

“If you find so-and-so, kill him, but do not burn him with
fire. For only Allaah punishes with fire [rightfully].” (Sahih
Al-Bukhari, vol. 4, pp. 127-8, no. 107)
4. It is not permissible to mutilate the dead bodies of the
enemy as the Serbs did to Muslims during the war in
Bosnia, for example.

()

Sulaymaan ibn Buraydah reported from his father that the Prophet ()
said, “Do battle in the name of Allaah and in His way and fight
whoever disbelieves in Allaah. Battle and to not be treacherous, nor
excessive and do not mutilate or kill children.” (Sahih Muslim, vol. 3,
pp. 943-4, no. 4294)
29
Consequently, if someone commits an error after exerting himself to
do what is best, he is not to be blamed or reproved. (Tafsir Ibn Kathir,
) As Allaah also said: “Fear Allaah as much as you can.” () ‘Alee
ibn Abee Taalib reported that the Prophet () stated,

“The pen is raised from (the record book) of three people: the one
who is asleep until he awakes, the child until he becomes a youth, and
the insane until he regains his sanity.” (Sunan Abu Dawud, vol. 3, p.
1227, no. 4389 authenticated in Saheeh Sunan at-Tirmidhee, vol. 2, p.
64, no. 1150 and Saheeh Sunan ibn Maajah, vol. 1, p. 347, no. 1660).

34
your word 30 , say the truth even if a near relative is
concerned, and fulfil the Covenant of Allaah.31 This He
commands you that you may remember. Indeed, this is
My straight path32, so follow it, and do not follow [other]
paths, for they will separate you away from His path.33

Because of this principle, suicide is absolutely forbidden by God. “Do

not kill yourselves.” (). The penalty is eternal punishment in Hell
according to many statements of the Prophet () to that effect. One
who commits suicide generally considers life unbearable. They feel
that God has been unfair to them by burdening them beyond their
capacity. Such thoughts are in direct contradiction to Allaah’s promise
not to oppress anyone. “And your Lord does not oppress anyone.”
() The Prophet () also quoted Allaah as saying, “O My slaves!
Indeed I have made oppression forbidden to Myself, and made it
forbidden among yourselves, so do not oppress each other.” (Sahih
Muslim, vol. 4, p. 1365, no. 6246). Whether it is done under the
heading of “mercy killing” or “assisted suicide”, or “suicide
bombing”, it is fundamentally haraam in Islaam. Suicide by gradual
or slow means, whereby a person consumes or does something that he
knows will likely kill him eventually, is also forbidden. Thus,
smoking is considered haraam in Islaam.
30
Whether judging between people or giving evidence.
31
Allaah’s covenant is that He alone be worshipped and that His laws
be obeyed.
32
Al-Faraa and al-Kasaa’ee said: “The Straight Path is the religion of
Islaam.” Thus Allaah orders us to follow the Straight Path that He
made possible through Prophet Muhammad () and His legislation;
the Path whose end will be Paradise. (The Divine Triumph, p. 22)
33
Ibn Mas‘ood said, “The Prophet () drew a line in the earth then
said: This is the straight Path of Allaah. Then he drew lines to its right
and left, and said: These are paths at the head of each is a devil
calling to it. Then he recited: And this is My Straight Path, so

35
This He has ordained for you that you may become
pious.” (Soorah al-An‘aam, 6: 151-153)

Ibn Mas‘ood34 said:

“Whoever wishes to ascertain the very bequest of Prophet

Muhammad (), on which the Prophet has put his seal,35
let him read the statement of Allaah:

follow it ...” (Collected by Ahmad, an-Nasaa’ee, ad-Daarimee and al-

Haakim)
This hadeeth and others like it indicate that there is only one
way to follow Islaam; the way of the Prophet (). It is reinforced by
the hadeeth of the seventy-three sects in which the Prophet ()
confirmed that there would appear among his nation seventy-three
sects, seventy-two of which lead to Hell and only one leads to
paradise. When he was asked about the one, he replied: “The one I am
following today and my Companions.” (Kashf al-Khafa’a, no. 1001,
Tirmidhi declared it as Hasan-Sahih and Abu Dawud, Hakim, ibn
Hibban & Baihaqi remarked it as Sahih) Since the Prophet’s
companions best knew his way, their understanding of “The Way” is
the best and most correct understanding. This approach to
understanding Islaam is referred to as the way of the Salaf.
34
‘Abdullaah ibn Mas‘ood ibn Ghaafil al-Hathalee embraced Islaam
in its early days and participated in the Battles of Badr, Uhud, al-
Khandaq and the pledge of Ridwaan. He was one of the four leading
jurists among the Companions, all of whose names began with
‘Abdullaah. He was also among the top ten most prolific narrators of
prophetic traditions. ‘Umar ibn al-Khattaab appointed him as governor
of Kufah. He died in 32 AH.

36
‘Say: Come and I will recite what your Lord has
prohibited you from: Do not join anything in worship
with Him... (up to) ... And indeed, this is My Straight
Path...’ ”36

Mu‘aath ibn Jabal 37 said: I was riding behind the

Messenger of Allaah () on a donkey called ‘Ufayr38 when

35
The bequest of the Prophet () is likened to a sealed book in which
none of its letters have been changed or altered. The Prophet ()
instructed Muslims to adhere firmly to the Book of Allaah:

“I have left among you the Book of Allaah. If you hold fast to it, you
will never go astray.” (Sahih Muslim, vol. 2, p. 612, no. 2803)
36
Sunan Tirmithee, Hadeeth Sharif CD, no. 2996. Abu ‘Eesaa
remarked it as Hasan Ghareeb
37
Mu‘aath was from the Khazraj tribe of Madeenah and embraced
Islaam in his early childhood. He was one of those who gave
allegiance to the Prophet () on the first occasion at ‘Aqabah. He
participated in the battle of Badr and the other battles along with the

37
he said to me, “O Mu‘aath! Do you know what is the right
of Allaah on His slaves and the right of the slaves on
Allaah?”39 I replied: Allaah and His Messenger know best.
He said, “The right of Allaah on His slaves is that they
worship Him without associating anything with Him 40 and
the right of the slaves on Allaah is that those who don’t
associate anything with Him won’t be punished.41” I asked:

Prophet () and was among the leading jurists and Qur’aanic
commentators among the Companions of the Prophet (). The
Prophet () was reported to have said concerning him, “Mu‘aath will
be resurrected on the Day of Judgment a step ahead of the scholars.”
He was appointed viceroy over the people of Makkah by the Prophet
() in order to teach them the religion and was sent as the governor of
Yemen and teacher. He died during the caliphate of ‘Umar at the age
of 36 in 18 A.H. during the plague of ‘Amwas in Syria.
38
It was given as a gift to the Prophet () by the ruler of Egypt. This
incident indicates the simplicity of the Prophet () in both riding a
donkey and having someone ride along with him.
39
Ibn Taymiyyah said: “The obedient deserves a good reward by
Allaah’s Grace and bounty and not by His justice… Scholars of
Ahlus-Sunnah hold that it is Allaah who made it incumbent upon
Himself to show mercy and to give rights. It was not made incumbent
upon Him by any of His creatures. any sects went astray in this respect
as they viewed that the right must be fulfilled by Allaah because His
creatures obeyed Him willingly and therefore, they deserve a good
reward.” (Quoted in The Divine Triumph, p. 26)
40
This right extends back to the pre-creation when Allaah extracted all
of Aadam’s descendents from his loins after his creation and made
them bear witness that He was their Lord (Soorah al-A‘raaf 7: ). It is
the most fundamental right due to God.
41
That they not be punished in the Hellfire eternally if they have
committed major sins which require punishment, or not punished at all
if Allaah forgives their sins.

38
O Messenger of Allaah! Shouldn’t I inform the people? He
replied, “Don’t inform them, in case they rely on it.” 42
(Sahih Al-Bukhari and Sahih Muslim 1: 23, no. 47)43

Important Issues of the Chapter44

42
Concealment of knowledge is fundamentally prohibited. Allaah
curses those who hide knowledge the Qur’aan and the Prophet ( )
was reported to have said, “Whoever concealed knowledge, Allaah
will make him wear a bridle of fire on the Day of Judgment.” (Sunan
Abu Dawud, vol. 3, p. 1038, Authenticated by Abu Dawud, at-
Tirmidhi, Ibn-I-Majah & Haakim, see Jami’ as-Sagheer (Extended))
This is due to the harm resulting from concealment. However, where
there is benefit in concealment, it is permissible as in this case. In
order to avoid people depending on this knowledge and getting lazy
with regards to righteous deeds, the Prophet () instructed that the
knowledge of the reward be concealed. Similarly, when people are
being invited to Islaam, knowledge that will dissuade them from
converting should be kept until a later date. For example, married
women with children usually find it difficult to accept separation from
their husbands who do not convert. Similarly, older male converts
often find it difficult to accept the requirement of circumcision.
43
The wording is that of Sahih Muslim.
44
Important Issues of the Chapter for Consideration
(1) The wisdom of Allaah in creating jinn and humankind. (2) Worship
consists of Tawheed, for, in the opposite of Tawheed lies
alienation from Allaah. (3) Those who have not fulfilled the
requirements of Tawheed have not worshipped Allaah and in this
sense is the
meaning of the verse: “Nor will you worship that which I worship.”
(109: 3). (4) The wisdom in sending messengers. (5) The message of the
prophets (Tawheed) has reached every nation on earth. (6) All
prophets have brought one and the same religion. (7) The major issue is
that the worship of Allaah is not complete until false gods
(taaghoot) are denounced and rejected. In this lies the meaning of

39
Allaah’s statement: “Whoever disbelieves in false gods and believes
in Allaah has grasped the most trustworthy handhold that will
never break.” (2: 256). (8) The term taaghoot refers to all that is
worshipped besides Allaah. (9) The tremendous importance of the three
entirely clear verses of
Soorah al-An‘aam (6: 151-153) among the early pious
predecessors. In these verses are 10 issues, the first of which is
the prohibition of Shirk. (10) The clear verses in Surah Al-Isra
(17:22-39) have 18 substantial issues. Allah begins them with: "Set
not up with Allah any other ilaha (god), (O man) or you will sit down
reproved, forsaken (in the Hell-fire)". (17:22) And ended with: "And
set not up with Allah any other ildh (god) lest you should be thrown into
Hell, blameworthy and rejected." (17:39). Allah informed us the
importance of these issues by saying: "This is (part) of Al-Hihnah
(wisdom, good manners and high character, etc.) which your lord has
inspired to you." (17:39) (11) The verse of Surah An-Nisa (4:36) called
"The verse of the ten rights" to which Allah the Most High begins by
saying: "And worship Allah, and join none with Him in worship."
(12) We must note the admonition of Prophet Muhammad ( ) which
he made before his death. (13) To recognize Allah's right upon us. (14)
To recognize the rights of slaves on Allah, if they fulfill His right. (15)
This issue was unknown to most of the Companions of Prophet
Muhammad (). (16) Permissibility to hide some knowledge for
the common good (as determined by the Shari 'ah). (17) It is desirable to
pass the pleasing news to other Muslims. (18) Fear of depending (of the
people) upon the expansiveness of Allah's mercy. (19) The statement
of one, who is asked on matters that are not known to him: "Allah
and His Messenger know the best". (20) It is correct to impart
knowledge selectively to someone and not to others. (21) The humility
of Prophet Muhammad ( ) in riding a donkey with a companion
behind. (22) It is legitimate to have a second rider behind. (23)
Superiority of Mu‘aath ibn Jabal. (24) The great importance of this
issue (of Tawheed).

40
CHAPTER : 2
The Virtues of Tawheed and the Sins it
Removes
Allaah the Most Exalted said:
        

 
“It is those who believe and confuse not their belief
with wrongdoing, 45 for them there is security 46 and
they are rightly guided.47” (Soorah al-An‘aam 6: 82)

45
‘Abdullaah ibn Mas‘ood said that when the verse: “It is those who
believe and do not confuse their faith with wrongdoing,” was
revealed, the Companions of Allaah’s Messenger were distressed.
They said: Who among us does not wrong himself? The Prophet
remarked, “It is not as you think. It is only what Luqmaan told his son:
Indeed, shirk is the greatest wrongdoing. (31: 13)” (Sahih Muslim 1:
72, no. 226) This example demonstrates why there was a need for
tafseer among the Companions of the Prophet () in spite of the fact
that the Qur’aan was revealed in their language. Allaah had
deliberately placed ambiguities in the Qur’aan that would require the
Companions to turn to the Prophet () for clarification. It further
contains examples of both the Tafseer methodological principle of
interpretation of the Qur’aan by the Qur’aan as well as the
interpretation of the Qur’aan by the Sunnah.
Allaah uses the term zulm (wrongdoing; oppression) to
describe all who commit sin. He terms them self-oppressors and
states: “Whoever goes beyond the limits of Allaah has oppressed
himself.” (Surah Talaq, 65: 1) When a people oppress others it may

41
‘Ubaadah ibn as-Saamit 48 quoted Allaah’s Messenger
() as saying:

be a source of purification for others if they are patient or it may be a

punishment from Allaah. In either case, the sinner oppresses himself
by earning a punishment. As the Prophet () warned, “Know that
whatever I judge in your favor of your brother’s property is only fire
in your belly on the Day of Judgment.” (Sahih Muslim, vol. 3, p. 927,
no. 4247)
46
Security from being in the fires of Hell eternally. Its outcome is
paradise. Elsewhere in the Qur’aan Allaah promises that the righteous
will not experience fear or grief. () Here Allaah promises that the
reward for the Tawheed free from shirk is paradise. This deed of the
heart is a cause for entering paradise. However, on one occasion the
Prophet () stated that “No one will enter paradise due to his deeds.”
When he was asked about himself, he replied, “Not even I. Were it not
for Allaah’s grace enveloping me, not even I.” (Sahih al-Bukhari, vol.
7, p. 391, no. 577) No one enters paradise only due to his deeds. If
good deeds were weighed against evil deeds, the evil deeds would
outweigh them. However, Allaah graces good deeds by multiplying
them tenfold and more. Consequently, good deeds earn Allaah’s grace
by which people enter paradise. Good deeds do put people in paradise,
but not by themselves.
47
According to Ibn Katheer this meant, “Those who are sincere in
their worship of Allaah alone will be secure and rightly guided on the
Day of Judgment.” (Tafsir Ibn Kathir) Al-Hasan and al-Kalbee said:
“For them alone there is security in the Hereafter and they are the
guided in the present life.” (The Divine Triumph, p. 32)
48
‘Ubaadah was from the Khazraj tribe of Madeenah and was among
the sentinels on the day of the allegiance of ‘Aqabah. He participated
in the Battle of Badr and was entrusted by the Prophet ( ) to collect
Zakaah. The second caliph, ‘Umar ibn al-Khattaab, appointed him as
chief judge of Palestine during his reign. ‘Ubaadah died in Ramlah in

42
“Whoever testifies49 that there is nothing worthy of worship
except Allaah alone, without partner, and that Muhammad
is His slave50 and Messenger, and that Jesus is the slave

34 A.H. at the ripe old age of 72. (The Divine Triumph, p. 34 and
Sahih Muslim 1: 22, ftn. 70)
49
Whoever utters it aloud while realizing its real essence and
connotation, and works on it publicly and privately. It is essential to
know a thing first before saying or acting upon it. Allaah, the
Almighty says: “Know that none has the right to be worshipped
but Allaah.” (Soorah Muhammad 47: 19) “Except for those who
bear witness to the truth knowingly.” (Soorah az-Zukhruf 43: 86)
Scholars unanimously agree that uttering the testimony without
realizing its meaning, or having firm faith in it or acting upon it,
freedom from polytheism and sincerity of acts and sayings of the
tongue and heart and action of the limbs is totally useless. Al-
Qurtubee said: “Only pronouncing the two testimonies verbally is not
enough, as one’s heart must be involved and one must have firm faith
in them.” (The Divine Triumph, p. 34)
50
The Prophet () insisted on this term for himself in order to avoid
excessive praise of himself. He said

43
of Allaah, 51 His Messenger, and His Word 52 which He
bestowed on Mary and a spirit from Him, 53 and that
Paradise and Hell-fire are realities54, Allaah will admit

“Don’t praise me excessively as the Christians did to Jesus the son of

Mary. Instead, call me the slave of Allaah and His Messenger.” (Sahih
Al-Bukhari, vol. 8, p. 537, no. 817) The Berelwi sect, which is the
majority in Pakistan, consider the Prophet to be alive in his grave and
able to communicate our prayers to Allaah. Furthermore, they and
others believe that the Prophet () was semi-divine. They claim,
using as evidence fabricated hadeeths, that the Prophet () was
created from Allaah’s light and the rest of creation was made from his
light. Even a book has been published in Pakistan called The
Shadowless Prophet to that effect.
51
This phrase refutes the Christian claim that Jesus was God or the
son of God and puts him in the same category as all other human
beings. His miraculous birth did not remove him from the realm of
created beings into the realm of the Creator as falsely claimed by
Christians.
52
The word here does not refer, as some missionaries claim, to the
logos mentioned in the beginning of the Gospel of John: “In the
beginning was the word and the word was with God and the word was
God.” It refers to Allaah’s command “Be” by which creation takes
place. Special mention is used here due to the miraculous way in
which Jesus was born, relative to the remainder of humankind.
However, it is no more spectacular than the birth of Adam or Eve.
53
The spirit was created by Allaah like all human spirits. However,
special mention is made here due to the unique way in which Prophet
Jesus was created. The attribution of Jesus’ spirit to Allaah is similar
to the attribution of Prophet Saalih’s camel to Allaah (), places of
worship (buyootul-laah houses of Allaah) as a means of honouring
them.
54
Haroon Yahya claims that Heaven and Hell are one and the same. ()

44
him into Paradise, whatever his deeds might be.55” (Sahih
Al-Bukhari, vol. 4, p. 429, no. 644)

‘Itbaan bin Malik narrated that the Prophet () said:

“… Indeed Allaah has forbidden for Hell the person who

testifies: ‘There is nothing worthy of worship but Allaah’,

55
For example, Aboo Sa‘eed al-Khudree quoted Allaah’s Messenger
() as saying,


“Allaah will admit into Paradise those deserving Paradise and He will
admit whom He wishes out of His Mercy, and admit those condemned
to Hell into the Fire. He will then say: ‘See and remove whomever you
find having as much faith in his heart as a mustard seed.’ They will
then be brought out burned and turned into charcoal, and will be cast
into the river of life, and they will sprout like a seed in silt carried
away by the flood. Haven’t you seen that it comes out yellow [fresh]
and intertwined?” (Sahih Muslim, vol. 1, pp. 119-120, no.355)

45
seeking thereby nothing but Allaah's Face.” (Sahih Al-
Bukhari, vol. 1, p. 249-250, no. 417).

Aboo Sa‘eed al-Khudree related that Allaah’s Messenger

() said:

“Moses asked: ‘O my Lord, teach me something through which

I can remember You and supplicate to You.’ Allaah
answered: ‘Say, O Moses, La ilaaha ill-Allaah.’ Moses
said: ‘O my Lord, all your slaves say these words.’ Allaah
replied: ‘O Moses, if the seven heavens and all they contain
other than Me56 and the seven earths as well, were all put on
one side of a scale and La ilaaha ill-Allaah were put on the
other, the latter would overweigh them.’ ” )Collected by At-
Tirmithee with an authentic chain of narrators, see Fathul

56
The Arabic phrase (ghayree besides Me) is the exception from what
is in the heavens. The sentence should not be misunderstood to mean
that Allaah is contained within the heavens or earth since He has
described Himself in the Qur’aan as the Transcendent, Most High,
Above All, i.e. in 2:255, 20:5, 25:59 and many places elsewhere in His
Book. Indeed the statement is proof that Allaah is not within the
creation. [Detailed explanation can be seen in "Fath-ul-Majid Shark
Kitdb-ut-Tauhid - Translator].

46
Baari, vol. 11, Book of Invocations. This hadeeth has also
been reported by Ibn Hibbaan57, and al-Haakim58 declared it
authentic(

At-Tirmithee 59 collected a narration from Anas 60 that he

heard Allaah’s Messenger () saying:

57
Muhammad ibn Hibbaan ibn Ahmad at-Tameemee was a leading
hadeeth scholar who wrote a number of books among them, Saheeh
Ibn Hibbaan, ad-Du‘afaa, ath-Thiqaat, at-Taareekh, etc. Al-Haakim
said about him: “Ibn Hibbaan was one of the most knowledgeable
scholars of Fiqh, Hadeeth, language and oratory. He died in 354 A.H.
at the city of Basrah.
58
Muhammad ibn ‘Abdillaah an-Naisaburee was born in 321 A.H.
and became one of the leading hadeeth scholars of his time. He wrote
numerous works, among them was his most famous al-Mustadrak and
Taareekh Naysaaboor. He died in 405 A.H.
59
Muhammad ibn ‘Eesaa ibn Sawrah as-Sulamee compiled his
hadeeth work which he entitled al-Jaami ‘ but which came to be
known as Sunan at-Tirmithee. He was blind and transmitted from the
leading scholars of his day, among them al-Bukhaaree, Qutaybah and
others. He died in 279 A.H.
60
Anas ibn Maalik was from the from the Najjaar clan of Khazraj
tribe of Madeenah. He was born eight or ten years before the Hijrah.
His mother, Umm Sulaym, gave him as a personal servant for
Allaah’s Messenger () with whom he spent ten years. ‘Umar sent
him as a teacher to Basrah. He was among the leading hadeeth
narrators among the Companions and died in Basrah in the year 92
A.H. at the age of 103. (Sahih Muslim 1: 6-7, ftn. 19 and The Divine
Triumph, p. 48)

47
“Allaah Most Exalted said: O son of Aadam, were you to
come to Me with the world full of sins, and meet Me without
associating any partner with me, I would come to you with a
similar amount of forgiveness.61’ ”62

61
The hadeeth refutes the view of the Khaarijites who held that a
Muslim becomes a disbeliever by committing sinful deeds as well as
that of the Mu‘tazilites who held that the sinful Muslim is a
transgressor who is neither a believer nor a disbeliever but will remain
eternally in the Hellfire. The correct view is that of Ahlus-Sunnah wal-
Jamaa ‘ah who say that a sinful Muslim is not deprived of his eemaan
and at the same time, he is not to b absolutely called a believer.
Rather, he should be called a sinful believer. This view is supported
by the texts of the Qur’aan and the Sunnah and the consensus of the
Salaf. ‘Abdullaah ibn ‘Umar related that during the Night Journey of
Prophet Muhammad () when he reached the Lote tree of the
boundary, three things were granted to him: the five daily prayers, the
concluding verses of Soorah al-Baqarah, and Allaah’s forgiveness for
those who do not assign anything as a partner to Allaah in worship
from among the Nation of the Prophet (). (Sahih Muslim 1: 110, no.
329) The Divine Triumph, pp. 48-9.
62
The full text of the hadeeth is as follows:

48
Important issues of the Chapter63

“Allaah Most Exalted said: O son of Adam, were you to come to Me

with the world full of sins, and meet Me without associating any
partner with me, I would come to you with a similar amount of
forgiveness.’ ” (Collected by At-Tirmithee as Hasan in Riyadh us-
Saliheen, no. 442 & 1878. Also Ibn-I-Maajah has collected this
hadeeth on the authority of Abu Huraira with a good chain of narrator,
see Kashf ul-Khafaa’, no. 2088)
63

(1) Abundance of Allah ' s favour. (2) The abundant reward of Tauhid
towards Allah., (3) Besides earning rewards, Tauhid recompenses
sins. (4) Explanation of the verse 82 in Surat Al-An 'am. (5) Ponder
the five points mentioned in the Hadith narrated by
Ubadah (bin As-Samit ). (6) If you look at the Ahadith from Ubadah
and 'Itban and what follows altogether, the meanings of Ld-ildha ilia-
Allah become clear to you along with the error of those who
are the deceived ones (Al-Maghrurin). (7) Take note of the condition
in Itban's Hadith. (8) That the Prophets needed to be apprised of the
tremendous virtue ofLd ildha ilia-Allah (There is no true God but
Allah). (9) The point of overweighing of the Kalimah in respect to all
other creation, though many who enunciate it will not get the foil
weight in their balance. (10) The text showing that there are seven
earths like seven heavens. (11) That the seven earths and heavens are
foil of creatures. (12) Confirmation of the Attributes of Allah, contrary
to the claims
of Ash'ariyah. (13) Undoubtedly, if you understand the Hadith of Anas
you would understand the statement in the Hadith of Itban: "Indeed
Allah has forbidden for Hell the person who testifies: 'There is nothing
worthy of worship in truth (no true God) but Allah,' seeking thereby
nothing but Allah's Face (pleasure)" that it constitutes abandonment of
Shirk practically and not merely confessing Ld-ildha ilia-Allah by the

49
tongue. (14) Reflection and consideration of the shared characteristics
of
Muhammad and Eesaa both as Prophets and
slaves of Allah. (15) Knowing the peculiarity of Jesus being created as
Kalimat- Allah (the Word of Allah). (16) Knowledge that Jesus is a
spirit from Allah (Ruhan Minhu). (17) Knowing the merits of belief in
Paradise and Hell. (18) Knowledge of the meaning of the statement
(of the Prophet "... whatever his deeds might be." (19) Knowledge that
Al-Mizdn (the Scale) consists of two sides. (20) What is meant by the
mention of the "Face" (of Allah).

50
CHAPTER: 3
Whoever Actualises Tawheed 64 Will Enter
Paradise Without Giving an Account65

64
The realization of Tawheed is achieved by its purification from both
major and minor shirk; from innovations in the creed and the rites of
worship; and from acts of disobedience. That will only take place by
making sincerely for the sake of Allaah all of one’s statements, acts
and desires. (al-Qawl as-Sadeed, p. 20)
Furthermore, actualisation of Tawheed cannot take place without
the fulfilment of the following three principles:
1. Knowledge: It is not possible to realize before knowing what
it is. Allaah has stated:

     

“Know that there is no god worthy of worship besides
Allaah.” (Soorah Muhammad, 47: 19)
2. Belief: If one knows and does not believe out of pride, he
cannot realize Tawheed. Allaah quoted the pagans as saying:

        

“Has he made the gods into one god? Indeed that is
something strange.” (Soorah Saad,38: 5) They did not
believe that divinity was unique to Allaah alone.
3. Submission: If one knows and believes but does not submit,
he has not realized Tawheed. Almighty Allaah said:

           

    

51
Allaah Most Exalted said:
          
“Indeed Abraham was a leader, 66 devoutly obedient to
Allaah,67 unswervingly true in faith68 and he was not of

“Indeed, if it is said to them: there is no god worthy of

worship besides Allaah, they become haughty and say:
Will we abandon our gods for a crazy poet?” (Soorah as-
Saaffaat, 37: 35-6)
If these three are conditions are fulfilled, paradise is guaranteed
without giving account. It is not necessary to add “God willing”
because it is an established ruling in the Sharee‘ah. As a result, the
author mentioned it with certainty in the heading of this chapter,
without saying: Allaah willing. With regard to a particular person who
appears to fulfil the conditions, “If Allaah wills” should be added. (al-
Qawl al-Mufeed, p. 58)
65
This chapter is the completion extension of the previous chapter on
the virtues of Tawheed and the sins it removes. The main virtue being
that it earns the believer paradise and protects him from Hell, either
totally or eternally. This chapter deals with a select group of believers
who earn paradise without having to give any account for their deeds
in this life.
66
Allaah praised Prophet Abraham by describing him as a nation
(ummah) unto himself. Ibn ‘Abbaas stated that Allaah described him
as such, because he was the only believer at that time. (Tafsir Ibn
Kathir, : ) The term ummah has four meanings in the Qur’aan: leader;
time; community; and religion. In this qur’aanic description of
Prophet Abraham is encouragement for those involved in Da‘wah to
not feel lonely or discouraged due to rejection of their people.
67
When Allaah instructed him to leave his wife, Hagar, and only son,
Ismaa‘eel, in the middle of the desert without provisions, he did not
hesitate in obeying. As difficult as this must have been, Prophet
Abraham’s belief in Allaah was so firm and his trust in His judgment

52
those who ascribed partners to Allaah.” 69 (Soorah an-
Nahl, 16: 120)

so complete, that he left them there without looking back. Likewise,

when Allaah later instructed him to sacrifice his son, he was
immediately compliant. His only child miraculously granted to him at
the end of his life was given without hesitation because He knew that
it was from Allaah and would return to Him.
The example in Abraham’s obedience is that it is to Allaah
and not to the tyrannical rulers and the powerful aristocrats of his
homeland.
68
He refused to renounce his faith even when he was threatened and
thrown into a fire. Although a person threatened with death is allowed
to verbally renounce his or her faith in order to save their life, as
‘Ammaar ibn Yaasir did during the time of the Prophet ( ) with his
approval, leaders have to accept death in order to keep the faith of
those who follow them firm. Thus, Prophet Abraham was an example
followed by the elite among the believers in the generations that
followed him. Ahmad ibn Hanbal during the time of the Mu‘tazilite
inquisition regarding the creation of the Qur’aan, was a relatively
recent example of similar courage.
69
The goal behind Allaah praising His creatures is not merely for
those who read the Qur’aan to be aware of it. There are two important
goals intended:
1. Loving the one praised by Allaah and hating those who
opposed him. Consequently, we love Abraham because he
was a righteous leader, obedient to Allaah who was not of the
pagans, and we hate his people because they were astray. We
love the angels, even though they are not from our species,
because they fulfil God’s commands and we hate the devils
because they are disobedient to Allaah and they are our
enemies.
2. Following the characteristics because of which Allaah praised
His creatures. We also earn Allaah’s praise according to the

53
And He further said:
          

         

        

“And those who are in awe of their Lord70; and those
who believe in the signs of their Lord71; and those who

degree to which we adopt the praised characteristics as our

own.

      

“There is a lesson in their stories for those who reflect.”
(Soorah Yoosuf,12: 111) [al-Qawl al-Mufeed, p. 60]
The relevance of this verse to the chapter title is that whoever has
these four qualities has earned the right to paradise without account as
Abraham did.
70
The believers are praised in these verses for four characteristics that
the author mentioned because he felt they are among those necessary
to actualise Tawheed. The first is fear of the Lord. This means both
fear of His punishment for sins committed as well as fear of His
displeasure for deed not done. Sins, in the general sense, are shirk,
because they are a product of desire in conflict with the Sharee‘ah.
Almighty Allaah said:

    

“Have you not seen the one who has taken his desires as his god?”
(Soorah al-Jaathiyah,45: 23)

54
do not ascribe partners to their Lord72; and those who
hearts quiver when they give because they will return to
their Lord73.” (Soorah al-Mu’minoon, 23: 57-60)

Husayn ibn ‘Abdur-Rahmaan narrated:

In the more specific sense, sins may be divided into two main
groups: (a) Shirk, and (b) corruption. [al-Qawl al-Mufeed, p. 61]
71
They believe in both the revealed signs of Allaah and His natural
signs. Allaah’s existence is established by His natural signs; design
indicating a designer, and they believe in the truth of the message of
Muhammad () and are guided by them. (The Book of Tawheed, p.
24)
72
The author only mentioned this verse among the group for brevity
sake, since the relevance to the chapter title is found there. The
believers avoid the association of partners with Allaah, either openly
or secretly. Shirk in this verse refers to the general meaning which
includes sins. However, it does not mean that the believer will not
commit any sins. Human beings are not infallible, as the Prophet ()
said: “All descendents of Adam commit sins, and the best of those who
commit sins are those who are constantly repentant.” (Collected by
Ibn-I-Majah and At-Tirmithee and authenticated in Saheeh Sunan At-
Tirmithee, vol. 2, p. 305, no. 2029)
73
Because to the strength of their belief in meeting their Lord, they
fear that Allaah may not accept most, if not all, of their acts of charity
and their good deeds. The dangers of riyaa are so great, that the
believer should always be wary of it and never feel safe from it.

55
56
Once when I was with Sa‘eed ibn Jubayr, 74 he asked,
“Who among you saw the shooting star last night?” I
answered, “I saw it,” and I explained that I was not praying
at the time75 and [that I was up] because I had been stung76.
He said, “What did you do?” I replied, “I requested that a
ruqyah 77 prayer be done to cure it!” 78 He asked, “What

74
Both Husayn and Sa‘eed were reliable hadeeth narrators among the
students of the Companions (taabi‘oon). Sa‘eed was born in Kufah
into the Asad tribe. He was a notable jurist and a close companion of
‘Abdullaah ibn ‘Abbaas. He frequently narrated hadeeths from both
‘Aa’ishah and Aboo Moosaa al-Ash‘aree. He was executed at the
order of al-Hajjaaj ibn Yousuf in 95 A.H. before he reached the age of
50. Husayn was also from Kufah and died there in 136 A.H. at the age
of 93.
75
Husayn said that so that people would not imagine that he up
praying and thereby praise him for something he did not do. His
statement is not considered to be like a person who abandons a good
deed out of fear of riyaa. His statement is itself a good deed. Satanic
forces may play with a person and beautify the abandonment of
righteous acts. In such cases, one should go ahead and do the deed
while repelling thoughts of riyaa in his or her heart.
76
By a scorpion or any other insect.
77
Ruqyah is the recitation of part of the Qur’aan such as Faatihah or
making a supplication using words transmitted from the authentic
hadeeth of the Prophet () upon someone.
78
Istarqaa and its synonym irtaqaa both mean to request ruqyaa and
not simply to do it. In some narrations of Muslim, the laa yarqoon is
used which means “they do not make ruqyah”, however, as In
Taymiyyah said, the narration is not correct. Furthermore, it

57
compelled you to do that?” I replied, “A hadeeth I heard
from ash-Sha‘bee. 79 ” He then asked, “What did he
narrate?” I replied, “He reported from Buraydah ibn
Husayb80, who said that ruqyah is not allowed except in the
treatment of the evil eye81 (‘ayn) and stings.”82 (Sa‘eed ibn
Jubayr) commented, “He who limits himself to what he
has heard has done well. However, Ibn ‘Abbaas narrated to
us that the Prophet () said, “All the nations were paraded
before me, and I saw the prophets follow one another, one
with a small group, one with two or three people and a
prophet with none. Then there appeared a multitude of
people which I took to be my nation, but I was told that they
were Moosaa and his people. Later, a larger group appeared
and I was told that they were my people. Among them were
seventy thousand who would enter paradise without

contradicts the many narrations which indicate that Prophet ()

Muhammad used to do ruqyah and Gabriel and ‘Aa’ishah did it for
him, and the Companions were known to do it.
The Companions did not request that ruqyah for themselves
due to their strong trust in Allaah and their desire to avoid even
permissible acts which had in them an attachment to other than God.
79
‘Aamir ibn Shurahil was born in the caliphate of ‘Umar ibn al-
Khattaab. He was among the reliable students of the Companions and
he died in the year 103 A.H.
80
Buraydah was a companion of the Prophet () from the Aslamee
tribe. He died in the year 63 A.H.
81
The Prophet () recommended other methods of treating illness
resulting from the evil eye. He advised that the person with the evil
eye should make ablution from a basin and the left over water should
be poured over the afflicted person. (See The Exorcist Tradition in
Islaam, for further details.)
82
Sahih Muslim, vol. 1, p. 141, no. 425

58
reckoning or punishment.”83 The Prophet () then got up and
went to his house, and the people began to discuss whom they
might be. Some said, “Perhaps they are the Companions of
the Messenger of Allaah.” Others said, “Maybe they are
those who were born in Islaam and therefore had never
ascribed anyone partner with Allaah.” The Prophet () came
out and asked them what they were discussing and when they
told him, he informed them, “The people are those who do
not ask others to treat them with ruqyah 84 , nor do they
believe in bird omens 85 , nor do they get themselves
83
In a narration from Aboo Hurayrah collected by Ahmad and al-
Bayhaqee, the Prophet () added: “I asked my Lord for more and He
gave me more; for each one thousand, He gave me seventy thousand
more.”
84
‘Awf ibn Maalik reported: We used to practice ruqyah in the time of
ignorance (Jaahiliyyah) so we asked: O Messenger of Allaah! What is
your opinion about it? He replied: “Let me hear your ruqyahs.” Then
he said: “There is no harm in them as long as they don’t contain
shirk.” (Sahih Muslim, vol. 3, p. 1197, no. 5457)
Jaabir ibn ‘Abdillaah said: A scorpion stung one of us while
we were sitting with the Messenger of Allaah (). A person asked: O
Messenger of Allaah, I used to make ruqyah? He replied: “Whoever is
competent among you to benefit his brother should do so.” (Sahih
Muslim, vol. 3, p. 1196, no. 5452)
85
It was an Arab custom to take omens from the movement of birds.
When birds flew overhead and swerved to the right or left it was taken
to indicate either bad luck or good luck. Some people took the month
of Shawwaal to be bad luck for marriage so ‘Aa’ishah said: “The
Messenger of Allaah married me in Shawwaal, and I came to live with
him in Shawwaal, so who among you had better luck than me?”
(Sahih Muslim, vol. 2, p. 716-717, no. 3312).
Islaam prohibits all of these thoughts and acts due to harm
they cause to the mind and behavor.

59
cauterised.86 Instead, they put their trust in their Lord.”87 On
that ‘Ukaashah ibn Mihsan88 got up and requested, “Invoke

86
There is no English equivalent to kay. It is a form of medicinal
branding where a heated metal object is placed on different parts of
the body in order to effect cure. The object burns the skin, scarring the
person for life. It is primarily permissible in Islaam based on Jaabir
ibn ‘Abdillaah’s statement that the Prophet () sent a physician to
Ubayy ibn Ka ‘b and he cupped him and branded him. (Sahih Al-
Bukhari, vol. , p. , no. )
Anas ibn Maalik also said: “Allaah’s Messenger () allowed
one of the families of the Ansaar to treat people suffering form poison
and ear ailments with ruqyah. I had myself cauterised for pleurisy
while Allaah’s Messenger was alive. Aboo Talhah, Anas ibn an-Nadr
and Zayd ibn Thaabit witnessed it. And it was Aboo Talhah who
cauterised me.” (Sahih Al-Bukhari, vol. 7, p. 415, no. 617)
Ibn ‘Abbaas quoted the Prophet () as saying: “Healing can
be found in three things: a gulp of honey, cupping and cauterising.
However, I forbid my followers from cauterising.” (Sahih Al-Bukhari,
vol. 7, p. 396, no. 584)
The Ruling on Cauterising
Ibn al-Qayyim said: “The prophetic hadeeths on cauterising fall in
four categories: (a) Doing it, (b) disliking it, (c) praising those who do
not do it, and (d) forbidding it. There is no contradiction between
these different rulings. Doing it implies its permissibility, disliking it
does not imply its prohibition, praising those who do not do it implies
that avoiding it is better than doing it. Forbidding it is a
recommendation [and not absolute prohibition].”
The consequence of cauterising is permanent change to
Allaah’s creation by scaring which is similar to the tribal tattooing
which the Prophet () forbade: “Allaah curses the woman who tattoos
and has herself tattood, plucks eyebrows and puts spaces between her
teeth. ” (Sahih Al-Bukhari, vol. 7, p. 532, no. 815 & Sahih Muslim,
vol. 3, p. 1166, no. 5301)

60
So, though there is medicinal benefit, the permanent scaring of the
body was disliked as it was similar to forbidden markings.
87
Aboo Tharr al-Ghifaaree was also promised paradise for a
commitment to placing complete trust in Allaah. Aboo Tharr said,
“One day Allaah’s Messenger () called me and said, ‘Will you make
a pledge for paradise?” I replied, ‘Yes!’ I stretched out my hand and
he placed a condition on me saying, ‘That you will not ask anyone
anything.’ I said, ‘Yes!’ and he added, ‘Even if your whip falls, you
must dismount and pick it up yourself.’”. (Musnad Ahmad, vol. 5, p.
172)
Thawbaan was also promised paradise for the same reason as
Aboo Tharr. Thawbaan quoted the Prophet () on one occasion as
saying, “Who will guarantee me that he will not ask anyone anything
and I will guarantee him paradise?” I said, “I will!” And I never used
to ask anyone anything. (Musnad Ahmad, vol. 5, p. 275-6, and Sunan
an-Nasaa’ee, vol. 5, p. 72.)

61
Allaah to make me one of them.” He replied, “You are one of
them.”89 Then another man got up and said, “Invoke Allaah
to make me one of them.” He said, “ ‘Ukaashah has
preceded you.”90

Important issues of the Chapter91

Treatment of illness is recommended in Islaam and it does not

nullify one’s reliance on Allaah. The Prophet () said: “There is no
disease that Allaah has created, except that He has also created its
cure.” (Sahih Al-Bukhari, vol. 7, p. 395, no. 582)
88
‘Ukaashah was among those who accepted Islaam in Makkah and
migrated Madeenah. He took part in the Battle of Badr. He was killed
during the fighting against th apostates at the hand of Tulayhah in 12
A.H.
89
The Prophet’s approval of ‘Ukaashah’s request affirms the legality
of asking the pious to pray on a person’s behalf. The Prophet’s
response was a confirmation based on revelation and served as a
general encouragement because of his concern.
90
Sahih Muslim, vol.1, p. 141-142, no. 425.
91
Important issues of the Chapter
In Tauhid, people are classified into various ranks. (2) What is the
meaning of 'purification of Tauhid (3) Ibrahim was praised by Allah
for he was not of the polythiests. (4) Allah praised all those Auliya for
they did not make anyone with Him as the partner (did not practise
polytheism). (5) Keeping away from cauterization and Ruqyah is the
fullest
purification of Tauhid. (6) Possessing these characteristics (traits) is
Tawakku l(trust in Allah Alone). (7) The deep knowledge of the
Companions of Prophet Muhammad () who knew that such degree of
trust
(Tawakkul) in Allah could not be attained without action. (8) This shows
how earnest the Companions were in doing good deeds. (9) The
superiority of the followers of Muhammad quantitatively as well as
qualitatively. (10) The superiority of the Ummah (followers) of Musa. (11) All

62
the Ummah (nations) will be paraded before Prophet Muhammad.
(12) Every Ummah (nation) will be accompanied by its respective
Prophet. (13) Generally, few people responded to the call of Prophets. (14)
The Prophets, whom nobody responded to, will come alone before
Allah. (15) The substance of these facts is that man should not worry
about numbers, neither must he feel proud about huge numbers nor be
disheartened by less numbers. (16) The permission of using Ruqyah to
treat effects of evil eye and
poisonous sting. (17) By the Hadith "He has done well by stopping on
what he has heard" the depth of knowledge of the predecessors is
known, and it is also known that the first Hadith does not contradict
the second. (18) The avoidance of the predecessors of praising
anyone undeservedly. (19)The Prophet's statement that 'You are one of
them' is a sign of
Prophethood. (20) The excellence of Ukashah. (21) Using Ma'areed (to
mention something casually among other things, or a description open to
various interpretations). (22) The excellent manners of Prophet
Muhammad.

63
CHAPTER No: 4
Fear of Shirk92

Allaah the Almighty said:

             

      

“Indeed, Allaah does not forgive that partners should
be attributed to Him,93 but He forgives whatever is less

92
Shaykh Aal ‘Uthaymeen stated: “The relevance of this chapter to
the two chapters prior to it is that a person may think that he has
fulfilled the requirements of Tawheed while not actually doing so. As
a result, some of the salaf used to say: “I didn’t struggle with myself
about anything more than my struggle for sincerity.” This is because
the soul is attached to this world and desires its portion of wealth,
fame, or authority, and may intend worldly gain with deeds of the
Hereafter, which is a deficiency in sincerity. There are very few
people who are able to keep the goal of the Hereafter in all their
deeds. As a result, the author followed up the previous chapters with
this chapter: Fear of Shirk.”
93
Shaykh Aal ‘Uthaymeen stated: “Shirk will never be forgiven
because it is a crime against the special right of Allaah which is
Tawheed. As for sins like fornication, adultery and theft, there may be
a portion of human right in the pleasure that the sinner takes. As for
Shirk, there is no portion of human right, nor desire that humans seek
to gain. It is purely wrong doing, which is why Almighty Allaah
referred to “Indeed shirk is a great wrong doing.” (Soorah
Luqmaan, 31: 13)
Is Shirk referred here to “Major Shirk” or Shirk in general?

64
than that 94 for whomever He pleases. 95 And whoever
attributes partners to Allaah has gone far astray. 96 ”
(Soorah an-Nisaa, 4:116)

Some scholars considered it to refer to all forms of Shirk

including Minor Shirk, like swearing by other than Allaah, that Allaah
would not forgive it. As for major sins like theft, drinking alcohol, it is
under Allaah’s will. He could forgive it. Ibn Taymiyyah sometimes
held this opinion and at other times he considered it to refer to only
Major Shirk. At any rate, it is best to beware of Shirk in general
because the general [nature of the Qur’aanic] statement could include
Minor Shirk. (al-Qawl al-Mufeed, pp. 71-2)
Ibn al-Qayyim was reported to have said, “This verse shows
that Shirk is the most grievous sin that can ever be committed by
humans. This is due to the fact that Allaah informs us that He will not
forgive it for those who do not repent and show full regret. ” (Quoted
in Divine Triumph, pp. 63-4)

Categories of Shirk
Major Shirk may occur in Allaah’s Ruboobiyyah, His Asmaa wa
Sifaat or in His Uloohiyyah / ‘Ibaadah.
94
The phrase maa doona thaalika is often translated as “other than
that”. However, according to Sh Aal ‘Uthaymeen it does not mean
“other” but “less than”. (al-Qawl al-Mufeed, p. 72) This point was
made because “other than” includes Kufr which is also unforgivable.
95
This verse contains a reply to the Khaarijites who excommunicated
those who committed major sins and to the Mu ‘tazilites who held that
those who committed major sins were in a position between belief and
disbelief and would remain in Hell eternally.
96
Ibn al-Qayyim said: “Shirk contradicts the most cherished goal of
creation. It demonstrates the utmost opposition to the Lord of all the
worlds, and arrogance instead of obedience and submission to His
commands. When Shirk prevails, the wold will be ruined and the Lst
Hour will not come, as stated in prophetic tradition, ‘The Last Hour
will not come until nowhere in the earth will it be said: Allaah!

65
Al-Khaleel97 (Prophet Abraham) said:
 
       
      
     
 
 
  
  
   
    
    

  
 
  
   
“And [remember] when Abraham said: My Lord!
Make this city one of peace and security, and keep me
and my sons 98 away from 99 worshipping idols.” 100
(Soorah Ibraaheem, 14: 35)

Allaah!’ (Jami’ as-Sagheer, vol. 6, no. 9849, as-Suyooti authenticated

it as Sahih). Also, Shirk likens the creation to the Creator by granting
it qualities and attributes that are specific to the Creator alone such as:
ownership of harm and benefit; granting and withholding; worship.”
(Quoted in Divine Triumph, p. 64)
97
The title of al-Khaleel (lit. The Close Friend) was given by Allaah
to Prophet Abraham in the Qur’aan itself: “And
Allaah took Abraham as a close friend.” (Soorah an-Nisaa, 4: 125
). Not to be outdone, Muslims have given Prophet Muhammad () the
title of Habeeb (The Beloved) and have argued that the status of “The
Beloved” is higher than the status of “The Close Friend”.
98
“Sons” here refer to his descendents, according to the most correct
opinion, based on the other verses which indicate that he prayed for
people among his descendents. It was from Allaah’s wisdom that He
not answer his prayer in some cases as in the case of the Messenger’s
prayer that there not be (ba’s) hurt and damage inflicted by his
Ummah among themselves. (al-Qawl al-Mufeed, p. 72) ‘Aamir ibn
Sa‘d narrated from his father that one day Allaah’s Messenger ( )
came from a high land [with a group of his companions] and passed
by the Mosque of the Mu ‘aawiyah Clan. He went in and prayed two
units of prayer and they prayed along with him, and he made a

66
It is narrated in a hadeeth that Allaah’s Messenger () said:

supplication to his Lord. He then went to them and said, “I asked my

Lord for three things and He granted me two and withheld one. I
begged my Lord that my Ummah would not be destroyed by famine
and He granted me this. I begged my Lord that my Ummah would not
be destroyed by a flood and He granted me this. I begged my Lord
that there would be no bloodshed among my Ummah, but He didn’t
grant it.” (Sahih Muslim, 1: 1497-8, no. 6906)
99
“Keep away from” is stronger than “prevent” as it includes
avoidance of the steps leading to Shirk.
100
Sh Al-‘Uthaymeen said: “If Prophet Abraham, leader of the
upright, feared Shirk for himself, what then is the case for the rest of
humankind? No one should feel safe from Shirk and nifaaq, as only
the hypocrite feels safe from hypocrisy and only the believer fears
hypocrisy. Consequently Ibn Abee Mulaykah said: ‘I met thirty of the
Prophet’s Companions all of whom feared hypocrisy for themselves.’
‘Umar ibn al-Khattaab feared hypocrisy for himself. He asked
Huthayfah ibn al-Yamaan, whom the Prophet () had informed the
names of the hypocrites, ‘I ask you for the sake of Allaah! Did the
Messenger of Allaah () name me among those he named of the
hypocrites?’ And Huthayfah replied, ‘No. And I will not vindicate
anyone after you.’ ‘Umar wanted additional certainty and peace of
mind, as the Prophet () had already named him among the people of
paradise. It should not be said that ‘Umar only wanted to encourage
people to fear hypocrisy and that he did not fear it for himself, as that
claim is contrary to the obvious meaning of his statement. Some
scholars say the same regarding the Prophet () when he attributed
some things implying error to himself. For example, they claim that
the Prophet () did not say: “Rabbigh-firlee O my Lord! Forgive me,”
because he had sins, but to teach people to seek forgiveness. However,
that is in contradiction to the basics.” (al-Qawl al-Mufeed, pp. 72-3)

67
“What I fear most for you is minor shirk.” When he was
asked about it, he replied, “[It is] ar-Riyaa (showing
off).101”

101
Riyaa is derived from ru’yah (lit. “sight”) and it means
“worshipping Allaah in order to be seen by people and praised by
them as a worshipper.” It does not mean that the worship is for people,
otherwise it would be considered Major Shirk. The usage of “sight” is
as an example, as it could be “to be heard by people and praised”. The
use of “to be seen” is based on the majority of cases.
If someone intended that people follow his example, it would
not be considered as riyaa, but a part of calling to Allaah and His
Messenger () said,

‘I did that in order that you follow me and learn my [method] of

prayer.’ (Musnan Ahmad, vol. 5, Ansaar Section & Mu’jam At-
Tabraanee, Section ‘S’)
The Two Branches of Riyaa
1. That riyaa exist in the origin of the act of worship. That is,
that the person only got up to worship for the purpose of
riyaa. Such an act is invalid and rejected by God based on
Aboo Hurayrah’s hadeeth :

“Allaah said: ‘I am the least of those in need of partners.

Whoever does a deed in which he shares others in it along
with Me, I will leave him and his association.” (Sahih Muslim,
vol. 4, p. 1538, no. 7114)
2. That riyaa creeps into worship. That is, that its origin is for
the sake of Allaah. This case has two subsections: a) That he

68
Ibn Mas‘ood narrated that Prophet Muhammad () said:

“Whoever dies while supplicating 102 to a rival besides Allaah,

will enter103 the Hell-fire.” Narrated by al-Bukhaaree.104

repel it, in which case it will not harm his worship; and b)
That he continue with it, in which case it will invalidate his
worship. In the case where the end of the act of worship
depends on its beginning [e.g. Salaah], the whole act becomes
invalidated. In the case where the beginning of the act of
worship is separate from its end [Sawm, sadaqah, wudoo in
relationship to Salaah], whatever precedes the act of riyaa is
valid, and whatever follows it is invalid. (al-Qawl al-Mufeed,
pp. 73-74)
102
Sh Al-‘Uthaymeen divided supplication into two forms:
Supplication of worship and supplication of request.
1. Supplication of Worship. All forms of ‘Ibaadah (worship) are
implicitly supplications seeking forgiveness from Allaah, protection
from His punishment and the attainment of His favours. Supplication
is also explicitly considered worship as indicated by the following
Qur’aanic verse wherein Allaah makes supplication equivalent to
worship:

        

 
“And your Lord said: Call on Me and I will answer you. Indeed
those who are too proud to worship me …” (Soorah Ghaafir, 40:
60)
The Prophet () also explicitly stated:

69
“Supplication is worship.” (Sunan Abu Dawud, 1: 387, no. 1474;
authenticated in Saheeh Sunan Abee Daawood, : , no. )
Consequently, any form of worship directed to other than
Allaah is an act disbelief which expels the doer from the folds of
Islaam. If a person bows to another human or prostrates to anything he
honors similar to Allaah during his bowing and prostrating, he
becomes a pagan. Due to that, the Prophet () prohibited bowing
during greeting as well as standing.

Anas ibn Maalik reported that a man asked: O Messenger of Allaah! A

person among us, when he meets his brother [in the religion] or [a
dear] friend bows to him. He replied: “No.” He asked: Should he
embrace him and kiss him? He replied: “No.” He asked: Should he
take hold of his hand and shake it? He replied: “Yes.” (Collected by
at-Tirmithee, An-Nawawi graded it as Hasan-Sahih, see Adhkar An-
Nawawi, 11:661)

Anas said: “There was no one more beloved to them than the
Messenger of Allaah (). But when they saw him, they did not stand
up due to their knowledge of his dislike for that.” (Collected by at-
Tirmithee & Ahmad, at-Tirmithee remarked it as Hasan-Sahih
Ghareeb, see Fath-ul-Baari, vol. 11, Chapter Al-Musaafihah)
2. Supplication of Request. Not all forms of this type are Shirk. If it
is to a creature able to do what is requested, it is not Shirk. Like a
person’s request for water from those able to pour it for him. As in the
Prophet’s statement:

70
“Whoever invites you, accept.”
(Sunan Abu Dawood, no. 1672, Sunan An-Nasa’ee, 82:5. As-Sakhawi
autheniticated it as Hasan)
However, if the creature called upon is unable to fulfill the request, it
becomes a supplication of Shirk which expels the one who does it
from the folds of Islaam. Like requesting a human being to make it
rain believing that he is able to do it.
Unfortunately, in some Muslim countries, there are people
who believe that others who are dead and buried are able to benefit
and harm, to cause pregnancy, etc., which is Major Shirk. (al-Qawl al-
Mufeed, p. 75-6)
Sh ‘Abdur-Rahmaan Aal ash-Shaykh divided “supplicating to
rivals” into two categories:
First: To set up someone or something as partner to Allaah in terms
of worship, which is Major Shirk.
Second: That which is less than this, known as Minor Shirk. It is
narrated that the Prophet () asked someone who said, “What is
willed by Allaah and you,” “Are you making me a rival to Allaah?
Say, instead: What Allaah alone wills.” (Sahih Al-Bukhari, vol. 8, p.
421, ch. 8). [Divine Triumph, p. 67]
103
This phrase means, “He will remain there eternally.” In this regard,
Allaah said:

            

  

“Indeed, whoever associates any Allaah, Allaah has made
paradise forbidden for him and his abode will be the fire and the
wrong doers will have no helpers.” (Soorah al-Maa’idah, 5: 72)
If paradise is forbidden, it means that the person will be eternally in
the Hellfire. Consequently, shirk must be feared since the

71
Muslim105 reported from Jaabir106 that Allaah’s Messenger ()
said:

consequence is so great. One who commits shirk loses his life to come
as he will be in the fire forever, and he loses this life also, because he
did not benefit from it.
In this regard, Sh Al-‘Uthaymeen said: “Shirk is an extremely
serious matter. However, Allaah has made sincerity easy for His
worshippers. Sincerity is accomplished by remaining conscious of
Allaah and by seeking His pleasure for their deeds instead of the
praise or admiration of people. People will not benefit them even if
they come out in large numbers for their funerals, only their deeds will
benefit them. Prophet Muhammad () said:

“The dead are accompanied by three things and only one remains
with him; his family, wealth, and deeds accompany him. His family
and his wealth return, and his deeds remain.” (Sahih Muslim, vol. 4,
p. 1530, no. 7064)
It is important that a person not be happy that people accept
his statement, simply because they are his. Instead, he should be
happy that they accept it - if he considers it the truth, because it is the
truth, not because it is his statement. Likewise, he should not feel sad
that people reject his statement because it is his, as that would mean
that he was calling to himself. Instead, he should feel sad that they
reject it because it is the truth. In that way, sincerity can be realized.
Sincerity is very difficult. Except if a person is on the straight
path correctly and truly focused on Allaah, Allaah will help him with
it and make it easy for him. (al-Qawl al-Mufeed, pp. 76-7)
104
Sahih Al-Bukhari, vol. 6, p. 21-22, no. 24.
105
Sahih Muslim, vol. 1, p. 54, no. 168.

72
“Whoever meets Allaah 107 without associating anything with
Him [in worship] will enter Paradise108 and whoever meets
Him while associating anything with Him will enter the Hell-
fire.109”110
Important issues of the Chapter111

106
His full name was Jaabir ibn ‘Abdillaah ibn ‘Amr al-Ansaaree as-
Salamee. Both he and his father were Companions of the Prophet ( ).
Jaabir embraced Islaam along with his father at the Pledge of ‘Aqabah
when he was 18 years old. His father was martyred in the Battle of
Uhud. Jaabir was among the Companions who suffered torture at the
hands of the Umayyad general, Hajjaaj ibn Yoosuf. Jaabir was the 6th
most prolific narrator of hadeeths (1540 narrations were attributed to
him), and 9 of his students were know to record narrations in writing
from him. He died in Madeenah at the age of 95 after having lost his
eyesight. (Divine Triumph, p. 67-8 and Sahih Muslim, p. 9, ftn. 22 and
Studies in Early Hadith Literature, p. 38)
107
On the Day of Judgement.
108
That is, whoever meets Allaah without committing shirk akbar will
enter paradise, even if he is punished for other sins before entering.
109
That is, whoever meets Allaah committing shirk akbar will enter
hell forever.
110
The relevance of this hadeeth to the chapter is that knowledge of
the consequence of shirk being the hellfire should induce fear in the
hearts of the true believers.
111
(1) Fear of Shirk (polytheism) (2) Showing off (Riyd) is a
type of Shirk.(3) Showing off is a lesser type of Shirk. (4)
Falling into minor Shirk (Riya) is more fearful to the righteous
and pious people than other matters (because of the ease, one
can fall into it due to its being so subtle). (5) Nearness of Paradise

73
and Hell. (6) Combination of the nearness of Paradise and
Hell has been stated in the same Hadith (7) Whoever meets
Allah (on the Day of the Judgement) having associated nothing
with Him, shall enter Paradise; and whoever dies while
committing Shirk with Allah in any way shall enterHell, even
though he might have been a great worshipper. (8) The important
issue of the invocation of Ibrahim for himself
and his progeny, being the protection from worship of idols. (9) The
acknowledgement of Ibrahim of the condition of
most people that "O my Lord,
they have indeed led astray many among mankind." (10) An
explanation of the meaning of (the Kalimak)
"There is nothing deserving of worship in truth besides Allah"
as reported by Al-Bukhari. (11) The superiority of one who is
free from Shirk.

74
CHAPTER No: 5
The Call to Testify That None is Worthy
Worship Except Allaah112
Allaah the Exalted said:
            

     

“Say: ‘This is my way113; I invite unto Allaah 114 with sure
knowledge115, I and whoever follows me. And Glorified and

112
After mentioning in the previous chapters about Tawheed relative
to the individual, the author here mentions the invitation of others to
Tawheed, as Eemaan is incomplete without calling others to Tawheed.
Allaah stated in Soorah al-‘Asr four conditions for success: Belief,
Righteous deeds, Mutual advice about the truth, and Mutual advice
about patience.
113
Sabeel is synonymous with tareeq meaning “way” or “path”. In
this context the “way of the Prophet ()” refers to the Sharee‘ah and
‘Ibaadah which he brought and taught, and the methodology of
calling to Allaah which he followed. (al-Qawl al-Mufeed, p. 80) The
way of the Prophet () is also referred to in Arabic as his “Sunnah”. It
is the second half of the declaration of faith; Muhammadur Rasoolul-
laah (Muhammad is the Messenger of Allaah). The “Path” consists of
only one route in contrast with the many ways or paths of
misguidance.

75
 Ibn Mas‘ood said, “Allaah’s Messenger () drew a line for us
[in the dirt] and said, ‘This is the path of Allaah.’ Then he drew other
lines branching off to the right and to the left and said, ‘These are the
paths at the end of which is a devil calling people to it.’ Then he
recited:

         

  

“This is my straight path, so follow it and do not follow the [other]
paths, for they will separate you from His path.” Soorah al-
An‘aam, (6): 153” (Sunan Ibn-i-Majah, vol. 1, p. 6, no. 11)
This hadeeth proves that the way is only one. Ibn al-Qayyim
commented on this as follows: “This is because the path leading to
Allaah is only one, and it is what He sent His Messengers on and sent
His Books with. No one reaches Him except along this path. Even if
people take every path and try to open every door, these paths will be
blocked and the doors will be locked, with the exception of this One
Path. For it is connected to Allaah and leads to Him.” (At-Tafseer al-
Qayyim, pp. 14-5.)

76
 ‘Abdullaah ibn Lu’ayy narrated that Mu‘aawiyah ibn Abee
Sufyaan got up among them and said, “Indeed the Messenger of
Allaah () stood up among us and said, ‘Certainly those before you
from the People of the Book split up into seventy two sects and [the
followers of] this religion will split up into seventy-three sects,
seventy-two of them in the Fire and one in Paradise; that is the group
[jamaa‘ah].’ ” (Sunan Ibn-i-Majah, vol. 5, p. 312 , no. 3992) In
another narration, when he was asked what the one sect was, he
replied, “What my companions and I are following now.” (Sunan at-
Tirmidhi, vol. 4, Book of Eemaan, ch. 18, no. 2779. Authenticated as
Hasan Ghareeb) (Calling to Allaah, p. 9-10)
114
Da‘wah can be divided into two categories: (1) Calling to Allaah
and (2) Calling to other than Allaah.
The caller to Allaah is the sincere person who desires to link
and bond people with Allaah. The caller to other than Allaah calls to
himself; he calls to the truth in order to be honoured and exalted
among people. As a result, he gets angry when people do not do what
he instructs them, but he does not get angry if commit greater sins
which he did not call them to abandon. The insincere caller may call
to the rulers. There exist in many countries scholars of misguidance,
state scholars who call to their rulers. For example, when socialism
appeared in Arab countries, some scholars of misguidance provided
defence for it in Qur’aanic verses and hadeeths whose meanings are
not relevant.
Whoever calls to Allaah and finds the people fleeing from him
should not despair and abandon the da‘wah, for the Messenger ()
said to ‘Alee:

“By Allaah! For Allaah to guide a single person by you is better for
you than for you to have some red camels.” (Narrated by Sahl ibn

77
Sa‘d. See Sahih Al-Bukhari, vol. 5, p. 368-369, no. 521 and Sahih
Muslim, vol. 4, p. 1285-1286, no. 5918).
If only a single person responds, it is sufficient. If no one
responds, he has cleared his responsibility. The Prophet () described
the state of some prophets on the Day of Resurrection who would
come without even a single follower. ()
It is sufficient when calling to the truth and warning people
against falsehood, to clarify for them the truth and the falsehood. For,
if people do not clarify the truth, falsehood will become an established
fact with the passage of time. (al-Qawl al-Mufeed, p. 80-81)

Obligation of Da‘wah
Calling to Allaah is generally considered by scholars of
Islaam as an obligation on every Muslim according to their abilities. It
has been instructed by Allaah in the Qur’aan and by Prophet
Muhammad () in his Sunnah. With regard to its obligation, Sh. Ibn
Baaz said the following:
“Da‘wah is an obligation on everyone who has the ability,
from scholars to Muslim rulers and missionaries, until the message of
Islaam reaches every corner of the earth in the various languages of
the people. This is the type of propagation that Allaah has
commanded. He, Most High, instructed His Prophet () [to
disseminate the message of Islaam as follows]:

       

“O Messenger, convey what was revealed from your Lord.”
Soorah al-Maa’idah, (5): 67
Thus, it was obligatory on the Messenger () to deliver the message
in the same way that it was obligatory on all the messengers of God –
peace and blessings of Allaah upon them and upon all who follow
them in conveying the message.
…Therefore, it is obligatory on the whole nation, from rulers and
scholars to businessmen and others to convey this religion from

78
Allaah and His Messenger (), and explain it to people in their
various languages.” (Words of Advice Regarding Da’wah, pp. 47-8)
However, scholars have made a distinction between the
individual obligation of da‘wah and the community obligation. Sh.
Ibn Baaz stated the following:
“There are two levels of Da‘wah to Allaah: The first is Fard ‘ayn (an
individual obligatory duty) and the second is Fard kifaayah (a
collective obligatory duty). It is Fard ‘ayn on you when no one in
[your] country, region or tribe takes up the responsibility of enjoining
good and forbidding evil, if you have knowledge. It becomes
obligatory on you specifically to give da‘wah, to enlighten people to
the rights of Allaah, to command what is good and prohibit evil.
However, if there are present those who give da‘wah teach people and
guide them, then it would be sunnah and not obligatory for others who
also have knowledge of the Sharee‘ah.” (Words of Advice Regarding
Da’wah, p. 18)
Regarding the obligation of da‘wah in this age, Sh. Ibn Baaz
also said:
“At a time when there is a shortage of callers, when evil is prevalent
and ignorance dominates, da‘wah becomes fard ‘ayn on everyone
according to their ability.” (Words of Advice Regarding Da’wah, p.
20)
Proof for the community obligation of da‘wah can be found in
the following verse and others similar to it:

        

     

“Let there arise among you a group inviting to all that is good,
enjoining righteousness and forbidding evil. Those are the
successful ones.”
Soorah Aal ‘Imraan, (3): 104

79
Allaah states that a group of the believers should shoulder the
responsibility of promoting virtue and prohibiting vice in the society.
Because religion is not merely a personal affair as perceived in the
secular West, it forms the very fabric of society. Policing the society
should not be left up to the government alone but should be shared by
members of the communities which constitute the society.
On the other hand, the individual obligation of da‘wah can be
seen indicated in the following verse:

      

“Call to the way of your Lord with wisdom and good preaching.”
Soorah an-Nahl, (16): 125
The Prophet () is personally addressed in this verse and by extension
all individual believers are instructed to invite people to Islaam. In
case this instruction was perceived as limited to only certain
individuals like scholars or groups, the Prophet () himself broadened
the scope of responsibility by making it the individual responsibility
of everyone who had any knowledge saying:

“Convey from me, even if it be only a single verse.” (Sahih Al-

Bukhari, 4: 442, no. 667)
Every Muslim must learn some verses or chapters of the Qur’aan for
their daily prayers. Among the shortest and most popular chapters is
Soorah al-Ikhlaas which states: “Say: He is Allaah the Unique,
Allaah the Self-subsistent. He did not give birth nor was He born.
And nothing is similar to Him.” Every one of these verses contains a
crucial message about Allaah about which most religions are ignorant.
Each verse clearly distinguishes God, the Creator, from His creatures.
The vast majority of Muslims knows this short chapter and can share

80
its messages to the idolatrous world around them. Consequently,
virtually no one is excused from giving some da‘wah.
Furthermore, whenever the Prophet () addressed people, he used to
say: “Let those present convey what they heard to those absent. For,
perhaps those absent may understand it better than those present. ”
(Sahih Al-Bukhari,vol. 1, p. 58, no. 67)
In order to stress the gravity of da‘wah as a duty on Muslims,
Allaah warned those who did not fulfill their responsibility in this
regard of His curse and the curse of all His creatures.

          

         

“Indeed those who hide the clear messages and guidance that I
have revealed after I have made it clear to people in the scripture;
those are cursed by Allaah and cursed by all who curse.” Soorah
al-Baqarah, (2): 159

The Prophet () further stressed the gravity of the sin of hiding
knowledge saying:

“Whoever hides knowledge will be branded with a branding iron from

the Hellfire.” (Sunan Abu Dawud, vol. 3, p. 1038, Authenticated by
Abu Dawud, at-Tirmidhi, Ibn-I-Majah & Haakim, see Jami’ as-
Sagheer (Extended))
To have knowledge of Islaam but not convey it to others constitutes
“hiding knowledge.”
Hiding knowledge may be a deliberate act wherein a person
has the intention to keep the knowledge away from other people. This
may occur in cases where people are asked about Islaam but refuse to
reveal its teachings due to racial or tribal concerns. For example, in

81
Exalted is Allaah, and I am not of the polytheists.’ ” (Soorah
Yoosuf, 12: 108)

Ibn ‘Abbaas related that when Allaah’s Messenger () sent

Mu‘aath to Yemen 116 , he said, “You will come upon the

years past, some Guyanese and Trinidadians of Indian origin refused

to teach Islaam to Guyanese and Trinidadians of African origin due to
their racist belief that Islaam was only for Indians. Likewise, some
African Americans following the racist doctrines of the “Nation of
Islam” or influenced by them have refused to explain Islaam to
European Americans as they considered them to be devils or simply
the enemy.
Hiding knowledge may also be a passive unintentional act
whereby a person has the knowledge but neglects to convey it due to
reasons of shyness or feelings of inferiority. An example of passive
hiding of knowledge may be found in the case of many immigrant
Muslims who live, study, and work among non-Muslims for many
years without ever saying a single word to them about Islaam.
(Calling to Allaah, pp. )
115
Knowledge here does not only refer to knowledge of the religion,
instead it includes knowledge of the condition of the one being invited
and knowledge of the route to get to the goal of the invitation which is
wisdom. (al-Qawl al-Mufeed, p. )
116
He was sent along with Aboo Moosaa al-Ash‘aree as a teacher, a
governor and a missionary in Rabee‘ al-Awwal in the 10th year after
the Hijrah. Mu‘aath was sent to San‘aa and its vicinity and Aboo
Moosaa to Aden and its vicinity. And he instructed them to:

82
People of the Book 117 , let your first act be to call them to
testify118 that there is nothing worthy of worship in truth but
Allaah.”119

“Give glad tidings, make things easy and teach, and do not drive
people away, and be in agreement with each other…” (Sahih Muslim,
vol. 3, p. 1107, no. 4960)
117
Prophet Muhammad () drew Mu‘aath’s attention to the fact
that people of the scripture outnumbered the Arab polytheists in
Yemen, and that he should be prepared for dealing with them – and if
necessary debating – with them. (Divine Triumph, p. 74) From this
statement is deduced the principle that those engaged in inviting
people to Islaam should know the background of the people they are
inviting, where possible. This is very important, as the Muslim
missionary is similar to a medical doctor who can only properly
prescribe the suitable medicine after determining the patient’s illness.
By knowing the beliefs and concepts of the people, suitable arguments
can be used to convince them of Allaah’s unique unity. This is an
aspect of wisdom mentioned in the Qur’aan with respect to Da‘wah.
118
Testifying requires verbal expression. Consequently, belief in the
heart alone is not sufficient to make a person Muslim. Their belief
must be openly expressed, as long as it is humanly possible. Where
one’s life is threatened, as in the case of the Najashee, ruler of
Ethiopia, who provided refuge and protection for Muslims during the
first Hijrah. Likewise, Prophet Muhammad () instructed his dying
uncle, Aboo Taalib, to declare the shahaadah instead of merely telling
him to believe it.
Sh ‘Abdur-Rahmaan Aal ash-Shaykh mentioned seven
conditions which must be fulfilled by one who utters the shahaadah

83
for it to be valid: 1) To know its meaning; what it affirms and negates,
2) To have absolute faith in it from the bottom of one’s heart, 3) To
believe in it publicly and privately, 4) To accept it totally and not
reject any of its implications or requirements, 5) To purify one’s
intention in its regard, 6)To believe deeply in it from one’s heart and
not merely by profession of the tongue, and 7) To love it passionately
as well as its adherents and to take close friends and make enemies
only according to its criteria. (Divine Triumph, p. 75)
Later scholars like Sh Al-‘Uthaymeen and Sh Ibn Baaz listed
eight to ten conditions for validity of the shahaadah.
The First Condition: Knowledge
For the declaration of faith in Allaah to be considered valid, it
should first be based on knowledge. Allaah said,
     
“Know that none has the right to be worshipped
except Allaah.”
(Soorah Muhammad 47: 19)
The Prophet () also said, “Whoever dies knowing that none has the
right to be worshipped but Allaah will enter Paradise.” (Sahih
Muslim, 1: 19, no. 39)

The Second Condition: Certainty

The second is that of certainty, meaning that the person
declaring faith should not have any doubts in his or her mind
about Allaah being the One True God and that He does not share
His power with human beings, etc.
        
“Indeed the believers are only those who believe in Allaah and His
Messenger, then do not have any wavering or doubt…” (Soorah al-
Hujuraat 49: 15)
The Prophet () was quoted as saying, “Whoever bears
witness that none has the right to be worshipped but Allaah and that I
am the Messenger of Allah, and meets Allaah having no doubt in this,
then Allaah will put him in Paradise.” (Sahih Muslim, 1: 20, no. 41)

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The Third Condition: Sincerity
Sincerity is a necessary condition for the validity of the
declaration of faith. Allaah mentions in many places in the Qur’aan
that the religion of Islaam which He prescribed is one in which its
rites and rituals are all done sincerely. Otherwise, they are not
acceptable to Him.
   
“Indeed sincerity in religion is for Allaah alone.”(Soorah az-
Zumar, 39: 3)
       
“And they were not ordered except to worship Allaah sincerely,
making all religion for Him alone.” (Soorah al-Bayyinah, 98: 5)

The Prophet () said, “The person who will be most pleased with my
intercession is the one who says ‘none has the right to be worshipped
but Allaah’ sincerely from his heart.” (Sahih Al-Bukhari, 1: 79, no.
98) He also said, “Indeed Allaah has made the Hellfire prohibited for
whoever says laa ilaaha illallaah desiring only the pleasure of Allaah.”
(Sahih Al-Bukhari, 1: 250, no. 417; and Sahih Muslim, 1: 319, no.
1384)

The Fourth Condition: Truthfulness

One must be truthful when one declares the Shahaadah otherwise
it will be devoid of sincerity and will not be acceptable to Allaah.
Allaah said,
          
           
 
“Did people honestly think that they would be left alone to say,
‘We believe,’ and not be tested? Indeed I tested those who came
before them. Allaah will know who are truthful and who are
liars.” (Soorah al-Ankaboot 29: 2-3)

85
The Prophet  said, “Whoever bears witness, truthfully from his
heart, that none has the right to be worshipped except Allaah and that
Muhammad is His slave and Messenger, Allaah will, without fail,
make the Hellfire forbidden for him.” (Sahih Al-Bukhari, vol. 1, p. 96,
no. 130)

The Fifth Condition: Love

Like the condition of truth, the condition of love is related
to sincerity. It is a natural product of sincerity. For the
Declaration of Faith to be valid, it must be expressed out of love
for Allaah. Every reason that humans find for loving other
humans exists in their relationship with God, but on a much
greater level. If that love is not there, people are, in fact, denying
His blessings and mercy. To sincerely declare faith in Allaah
while denying His mercy is an impossible combination. There has
to be real love for Allaah underlying the declaration, and no other
form of love should equal or surpass it. Allaah said:

          

     

“And there are some among people who take partners aside from
Allaah, whom they love as they love Allaah. But the believers love
Allaah more than all else.” (Soorah al-Baqarah, 2: 165)

Prophet Muhammad () said: “If a person has the following three
qualities, he will taste the sweetness of faith: that Allaah and His
Messenger are more beloved to him than anything else…” (Sahih Al-
Bukhari, vol. 1, p. 20, no. 15)

86
The Sixth Condition: Submission
The natural consequence of true love is submission.
Sincerity born of love will lead one who declares his or her belief
in Allaah to accept and act on divine instructions. Allaah calls to
that submission as follows:
    
“And return to your Lord (in repentance) and submit
to Him.”
(Soorah az-Zumar 39: 54)
        
“And who is better in religion than one who submits himself to
Allaah while doing good?” (Soorah an-Nisaa 4: 125)

The Seventh Condition: Acceptance

For the condition of submission to be complete, the additional
condition of acceptance must also be fulfilled. That is, submission
should not merely be external: “Well, I will do it because Allaah has
commanded it. But I really haven't accepted it in my heart.”
Acceptance must also be there for submission to be sincere and not
just a ritual.
In this regard Allaah said the following in the Qur’aan:

           

   

“It is not for a believer, man or woman, when Allaah and His
Messenger have decreed a matter that they should have any option
in their decision.” Soorah al-Ahzaab (33): 36

He also said:

87
          

       

“But no, by your Lord, they can have no (real) faith, until they
make you judge in all disputes between them, and find in their
souls no resistance against your decisions, but accept them with
the fullest conviction.” Soorah an-Nisaa (4):65

The Prophet () said, “Indeed the divine guidance and knowledge that
Allaah sent me with is like abundant rain which fell on some land.
Some of the land was pure and clean and accepted the water, so from
it grew much vegetation… And the water reached another wasteland,
which could hold no water nor grow plants. This is the example of one
who was given understanding of the religion and benefited from what
Allaah has sent me with, so he studied and attained knowledge. And
(the other parable is) the example of one who does not lift his head
toward it nor accept Allaah’s guidance with which I was sent.” (Sahih
Al-Bukhari, vol. 1, p. 67, no. 79; and Sahih Muslim, vol. 4, pp. 1233-4,
no. 5668)

The Eighth Condition: Disbelief

One must disbelieve in all that is worshipped besides Allaah as a
condition for the acceptance of the declaration of faith. This condition
is a reiteration of and an elaboration on what was said earlier
concerning the meaning of the first declaration of faith. In this regard
Allaah said in the Qur’aan:

       

“Whoever disbelieves in false gods and believes in Allaah      



88
And in another version of this tradition [the Prophet () said]:

[ ]

“[Let the first thing that you invite them to be] To maintain the
unique unity of Allaah, - if they obey you in this, inform them that
Allaah has prescribed for them to offer five prayers every day

has indeed taken hold of the trustworthy handhold.” Soorah al-

Baqarah (2):256

The Prophet () was quoted as saying, “Allaah has made inviolable
the wealth and blood of whoever says laa ilaaha illallaah and
disbelieves in anything worshipped besides Allaah; and his reckoning
will be with Allaah.” (Sahih Muslim, vol. 1, p. 17, no. 34)
The first declaration contains both a statement of negation and
one of affirmation. The negation, laa ilaaha, is a declaration that
everything which is worshipped besides Allaah is false. The negation
is necessary because the claim of belief in Allaah while retaining belief
in other gods is not acceptable as true belief in Allaah. (Islamic Studies
Book 4, pp. )
119
Sahih Al-Bukhari, vol. 2, p. 309-310, no. 537 and Sahih Muslim,
vol. 1, p. 14, no. 27.

89
and night.120 If they obey you in this, then inform them that
Allaah has imposed upon them the duty of obligatory charity
[Zakaah]121 to be levied on their rich and distributed to the
poor.122 If they obey you in this, then be careful not to take the

120
The Prophet () indicates here that the establishment of five times
daily prayer is the most important religious duty after the declaration
of faith.
121
Among the benefits derived from this hadeeth is the importance of
gradual education, beginning with the most important, then the next
most important, and so on; “First things first” according to Stephen
Covey. This principle is very critical in Da‘wah because people may
be inadvertently chased away from Islaam by being presented with
secondary issues before they accept the basic beliefs. For example,
informing middle-aged potential converts that they must get
circumcised could easily put them off. Or, informing married women
with children that they can no longer stay with their disbelieving
husbands might cause them to abandon the idea of conversion. These
types of issues are better left to a later stage when the convert’s faith
has become strong and their knowledge base firm.
122
Although there are eight recipients of zakaah, the poor have the
first right and most basic right. This is the primary economic purpose
of zakaah; to insure the just circulation of wealth in the society. The
hadeeth indicates the permissibility of paying Zakaah to only one
category of the recipients, which was the position of Imaams Maalik
and Ahmad. And it also indicates that it is not permissible to pay
Zakaah outside of the country in which it is collected, unless there is
no one in need of Zakaah within it. (The Book of Tawheed, p. 37)
Sh ‘Abdur-Rahmaan Aal ash-Shaykh elaborated on this point
saying: “This [prophetic instruction] also indicates that the ruler, or
his deputy, is the one responsible for collecting the Zakaah and
distributing it within its proper channels. If anyone refrains from
paying Zakaah, the ruler has the full right to take it from him even by
force and coercion… In addition, Zakaah is due from the wealth
owned by a child or an insane person. This is the view of the majority

90
best of their properties,123 and safeguard yourself against the
supplication of the oppressed because there is no veil between
their supplication and Allaah.124”125 (Collected by both)126

of scholars based on this hadeeth, which does not make any

restrictions in this regard.” (Divine Triumph, pp. 76-7)
123
The people are instructed not to give damaged goods or sickly
animals as Zakaah,or Sadaqah, i.e., the worst of their wealth.
Therefore, the Prophet () here advises Mu‘aath to be just and not to
go to the other extreme by taking Zakaah from their most valuable
property. Zakaah should be taken from average items of wealth.
124
This statement of the Prophet () identifies the state of oppression
and persecution as a time and condition during which du‘aa is likely
to be answered. There are numerous other hadeeths that affirm this
principle, even the case of the corrupt and disbelievers.
The Prophet () was reported to have said:
“The du‘aa of the oppressed is responded to, even if he is corrupt, for
his evil will only be against himself.” (Musnad at-Tayaalisee, no. 1266
and authenticated in Silsilah al-Ahaadeeth as-Saheehah, no. 767)
Anas ibn Maalik related that the Prophet () said:
“Fear the du‘aa of the oppressed, even if he is a disbeliever, for there
remains no veil between it [and Allaah].” (Musnad Ahmad and
Musnad Abee Ya ‘laa and authenticated in Saheeh al-Jaami ‘, no. 119)
When Sa‘d ibn Abee Waqqaas was appointed governor over
Kufah by Caliph ‘Umar ibn al-Khattaab, some people of Kufah
complained to ‘Umar about him. Caliph ‘Umar sent some of servants
to visit the mosques of Kufah and inquire about people’s opinion of
Sa‘d. Wherever they went, they found the people praising Sa‘d except
in one mosque. There a man by the name of Aboo Sa‘d stood up and
told them: “If you are really asking us by Allaah, then know that he
was not just in his judgments, nor did he distribute the booty equally,
nor was he easy with us.” Sa ‘d then stood up and supplicated: “O
Allaah! If he is lying, then take away his sight, and give him a long
life afflicted by trials.” The narrator noted: “I saw the man after a long
time, blind, his eyelids drooping, and he used to harass young girls as

91
they walked in alleys. And whenever he was asked: How are you? He
would respond: I am an old man whom great trials has befallen. The
du‘aa of Sa ‘d has been afflicted upon me.” (Sahih Al-Bukhari, : , no.
755)
On another occasion, a woman accused one of the illustrious
Companions of the Prophet (), Sa‘eed ibn Zayd, of stealing her
property. When they appeared before the ruler, Sa ‘eed prayed: “O
Allaah! If you know her to be lying, then make her blind and make her
grave in her own house.” The narrator of the hadeeth said: I saw her
later blind, touching the walls when she walked, saying: The du ‘aa of
Sa ‘d has afflicted me! She later passed by a well inside her house and
fell in and it became her grave. (Du‘a The Weapon of the Believer, pp.
134-6 ) (Sahih Muslim, : , no. 1610)
125
This hadeeth proves the validity of accepting the narration of a
single trustworthy narrator (hadeeth Aahaad) and the obligation of
acting in accordance with it (Divine Triumph, p. 77) both in areas of
‘Aqeedah as well as Fiqh. In contrast with those groups like the
Mu‘tazilites of the past and Taqiyyud-Deen an-Nabhaanee’s Hizb at-
Tahreer in the present, who deny the use of this type of hadeeth in
issues of ‘Aqeedah. As a result, they deny many issues of the unseen
taught by Prophet Muhammad (), like the second coming of Jesus,
punishment of the grave, etc.
Scholars held different opinions as to why neither Sawm nor
Hajj were mentioned in this hadeeth. The claim that the reason was
due to the fact that neither of those pillars had been made obligatory
upon Muslims at the time when this hadeeth occurred (The Book of
Tawheed, pp. 38-9) is incorrect. Fasting was made obligatory in the
2nd year after the Hijrah and Mu‘aath was sent in the 9th or the 10th
year. Ibn Taymiyyah’s explanation was that “The Prophet () used to
mention in every situation only that which suited it. Sometimes he
mentioned Prayer and Zakaah, while at other times he mentioned
prayer and Sawm for those on whom Zakaah was not due. And at
other times he mentioned all three. Consequently, this hadeeth might
have been said before the establishment of Hajj, or it may have been

92
Both collectors have also collected a report127 that

the case that it was not due for those he was addressing. As for prayer
and Zakaah, they were different from any other duties. That is why the
Qur’aan waged war against those who denied any of them. Thus,
when Mu‘aath was sent to Yemen, Sawm was not mentioned because
it is a hidden ritual, and Hajj was not mentioned because it is a special
case, not required, except once in a lifetime.” (Divine Triumph, pp.
78-9)
126
That is, collected by both al-Bukhaaree and Muslim. (Sahih Al-
Bukhari, vol. 2 , p. 333-334, No. 573 and Sahih Muslim, vol. 1, p. 14,
no. 27.) Scholars typically stop after mentioning the names of al-
Bukhaaree and Muslim as collectors of a hadeeth because that was the
highest level of narration. Such statements did not mean that no one
besides the two of them collected it. In fact, this narration is also
collected by the authors of the Four Sunan as well as Ahmad in his
Musnad.
127
(Sahih Al-Bukhari,vol. 4, p. 122, no. 192 and Sahih Muslim, vol. 4, p.
1285, no. 5918)

93
Sahl ibn Sa‘d 128 said: On the day of Khaybar, 129 Allaah’s
Messenger () announced, “Tomorrow I shall indeed give the
flag130 to a person who loves Allaah and His Messenger and
is loved by Allaah and His Messenger131. Allaah will grant
victory under his leadership.” The people spent the night
128
Sahl and his father, Sa‘d ibn Maalik, were both Companions from
among the Ansaar. They belonged to the Khazraj tribe of Madeenah.
Sahl died at the age of over one hundred in the year 88 AH. (Divine
Triumph, pp. 79-80)
129
Salamah ibn al-Akwa ‘ said, “ ‘Alee remained behind the Prophet
() during the Battle of Khaybar as he was suffering from some eye
trouble. Then he asked himself, ‘How can I stay behind Allaah’s
Messenger?’ So he set out until he joined the Prophet () on the eve
of the conquest of Khaybar.” (Divine Triumph, p. 80)
130
The flag raayah was used by the leader of the army to indicate his
position. The flag of the Prophet () was black and his banner white.
The words: ‘There is no god but Allaah and Muhammad is His
Messenger,’ was written on the flag. (Divine Triumph, p. 80)
131
This description indicates the great virtue of ‘Alee ibn Abee Taalib.
However, as Ibn Taymiyyah noted, “[It] is not peculiar only to ‘Alee
or the other Caliphs of Allaah’s; rather, Allaah and His Messenger
love every pious believer who loves them. In addition, this hadeeth
refutes the likes of the Khaarijites who declared ‘Alee to be a
disbeliever.” (Quoted in Divine Triumph, p. 80)
Some of the rationalists deny both Allaah’s love for His
creatures as well as their love for Him claiming that His love is His
stabilizing him or desiring his stability. The human’s love of Allaah is
his love of Allaah’s reward. However, this is deviation from the
obvious meaning of words which contradicts the understanding of the
Salaf among the Companions and the Successors, and the leading
scholars in the generations following them. Allaah’s love is real and is
among His attributes of action (sifaat fi‘liyyah), i.e. attributes which
have causes. So Allaah may love His slave for a particular reason and
be angry with him for another. (al-Qawl al-Mufeed, p. 84)

94
absorbed in discussing who might be given the flag. In the
morning they came eagerly to Allaah’s Messenger (), each of
them hoping to be given the flag.132 Allaah’s Messenger (),
asked, “Where is ‘Alee ibn Abee Taalib?” They replied, “He is
suffering from an eye ailment.” He was sent for and brought
to Allaah’s Messenger () who then blew spittle into his eyes
and prayed for him. Shortly thereafter he was cured as if he
had had no previous pains.133 Allaah’s Messenger () then gave
him the flag 134 and said, “Advance patiently and with
calmness until you arrive in their midst135, then call them to
Islaam and inform them of their duties to Allaah in Islaam.136

132
‘Umar ibn al-Khattaab said, “Never did I cherish leadership but on
that day.” (Quoted in Divine Triumph, p. 80)
133
This incident was one of the miracles of Prophet Muhammad ()
as evidence to those around him of the power of God and the
truthfulness of the Messenger of Allaah ().
134
The choice of ‘Alee ibn Abee Taalib to carry the Prophet’s flag and
the Prophet’s singling him out from among the Companions as “one
who loves Allaah and His Messenger and they love him,” are among
his virtues manaaqib.
135
The Prophet’s advised caution against ambush and treachery. This
instruction identifies some of the manners to be observed during
Jihaad. It stresses the importance of avoiding impatience, recklessness
and unnecessary screaming, etc.
136
This instruction indicates that the enemy should be invited to
Islaam prior to waging war against them, if the message of Islaam had
not reached them prior. However, if the message had already been
conveyed, it is permissible to attack them unawares, as the Prophet
() did in the case of Banoo Mustalaq. (Divine Triumph, pp. 82-3)
This hadeeth as well as that of Mu‘aath indicate that people
should be invited to Islaam before explaining the duties on them. Once
they accept Islaam, then the duties are explained. Although it may also
be argued that the duties of Allaah should be explained before people

95
By Allaah, if He guides through you a single person to
Islaam, it is better for you than red camels.137”
Important issues of the Chapter138

accept Islaam, to avoid apostasy and abandonment of the Islaamic

precepts. Others ague that the decision should be left to the necessities
of individual circumstances. (al-Qawl al-Mufeed, p. 85)
137
Red camels were considered the best and most prized types of
camels in those days.
138
(1) It is the way of the followers of Prophet Muhammad () to call
people to Islam. (2) Stress upon sincerity of intention, for many who
supposedly call to the truth merely call to themselves. (3) alling
people to Allah with sure knowledge is obligatory. (4) Of the signs of
the beauty of Tauhid is its being free of any blasphemy towards
Allah. (5) The ugliness of Shirk is that it vilifies Allah. (7) Of the most
important issues of the chapter is that a Muslim must and should
remain aloof from polytheists in order to not become like them even if
he does not himself commit Shirk. Having Tauhid (and calling towards
it) is the foremost
obligation. (8) We must first begin with Tauhid before everything, even
Salat. (9) The meaning of singling out Allah Alone in worship and
being sincere in His Oneness is the meaning of the Shahadah "La
ilaaha ill Allaah". (10) Among the people of the Scriptures are some
who either have no knowledge of Tauhid, or if they do, they don't
follow it accordingly. (11) Stress on teaching step by step. (12) The
most important issues must be explained first. (13) How to spend
Zakat (obligatory charity). (14) The scholar (learned) must try to clear
away misunderstandings of the learner. (15) The best properties of
people must not be taken for Zakat (obligatory charity). (16) Beware
of the supplication of the oppressed. (17) We are informed that there is
no barrier to the supplication of
the oppressed one (to be accepted). (18) The afflictions, hardship,
hunger and epidemics suffered by the head of all the Prophets and the
best of those close to Allah-e; are nothing but exact evidences of Tauhid.
(19) The Prophet's assertion: "I shall indeed give the flag... " is a sign

96
CHAPTER No: 6
An Explanation of Tawheed and the
Testimony: Laa ilaaha ill Allaah139
Allaah the Almighty said:

from among the signs of Prophethood. (20) Applying spit to the eyes
of Ali and the subsequent cure he received, is another sign of the
Prophethood. (21) The superiority of Ali. (22) The merits and virtues of
the Companions that they kept speculating among themselves
throughout the night (as to whom the flag might be handed over to)
and their
preoccupation with it over the news of lasting victory. (23) An
illustration of the faith in Qadar - how the predetermined occurs to
those who do not seek it and denial to those who wished it all along
the night. (24) The manner of the Prophet's advice to Ali: "Go to the
people with ease and gentleness." (25) Calling to Islam before waging
war. (26) Legitimacy of fighting with those who were previously called
to Islam but rejected it. (27) Preaching Islam with wisdom as
evidenced in his words: "Inform them of the obligations upon them".
(28) Recognizing the duty to Allah in Islam. (29) The reward of a
person by whose hand a single man is guided. (30) To swear in
support of a juristic verdict.
139
Tawheed and the Declaration of faith are in fact synonyms. An
explanation of one is the explanation of the other. This chapter is
particularly important. After a discussion of Tawheed and its merits
and calling to it, the next stage is to clarify exactly what Tawheed is.
This chapter contains further details regarding the meaning of
Tawheed.

97
       

        

“Those whom they call upon 140 desire (for  

themselves) a means of access141 to their Lord142. Which of

140
In this verse, “those called upon” refers to Jesus son of Mary, the
angels, and the pious. It does not refer to trees and stones that are also
called upon, as the remainder of the verse excludes this category of
idols. These who are claimed to be capable of answering prayers
besides Allaah are not able to remove harm or divert it. They seek for
themselves ways to obtain the help of God. Allaah describes their state
of weakness saying:

         

        

“Those you call on besides Him do not possess even the skin on a
date-stone. If you call on them will not hear your prayers, and if
they did they would not answer you.” (Soorah Faatir, 35: 13-4)

141
The term waseelah is commonly used to refer to “intercession”
(tawassul); the use of intermediaries for the acceptance of prayers.
The Prophet () used the same term in a well-known du’aa that he
taught his followers to say after hearing the call to prayer.

98
Jaabir ibn ‘Abdillaah narrated that the Messenger of Allaah ( ) said:
“Whoever, after listening to the athaan says: (Allaahumma rabba
haathihid-da ‘watit-taammah was-salaatil-qaa’imah aati
muhammadanil-waseelata wal-fadeelah wab‘ath’hu maqaaman
mahmoodan allathee wa‘adtah: O Allaah! Lord of this perfect call and
of the established prayer! Grant Muhammad the means [waseelah]
and moral excellence, and send him to a praised station which You
promised him,) my intercession will be permitted for him on the Day
of Resurrection.” (Sahih Al-Bukhari, vol. 1, pp. 338-9, no. 588)

He explained Waseelah as “It is a rank in Paradise fitting for only one

of Allaah’s slaves, and I hope that I may be that one.” (Sahih Muslim,
vol. 1, p. 209, no. 747 from ‘Abdullaah ibn ‘Amr)

Types of Intercession
Ibn Abil-‘Izz said: “Intercession is of many varieties. Some of
them are agreed upon by the Muslim nation, while others the
Mu‘tazilites and other heretics reject. The first type is the first
intercession and the greatest [ash-Shafaa‘ah al-Kubraa], and is the
exclusive privilege of our Prophet () from among all his brother
prophets and messengers…
The second and third forms of intercession concern the
Prophet’s ingtercession for those people whose good and bad deeds
are equal. He will intercede on their behalf to have them enter
Paradise, and hw will also intercede for other people who were
ordered to go to Hell but due to the Prophet’s intercession they will be
spared.
The fourth type of the Prophet’s intercession will be for
raising the ranks of those who enter paradise above the level they
deserve from their actions. The Mu‘tazilites only accept this type of

99
intercession and they reject all other forms, although they are
confirmed in mutawaatir ahaadeeth.
The fifth type of intercession refers to intercession to allow
some people to enter paradise without any reckoning. The best
evidence for this type of intercession is the hadeeth of ‘Ukaashah ibn
Mihsan, in which the Prophet () supplicated for him to be among the
seventy thousand who will enter paradise without any reckoning. Both
al-Bukhaaree and Muslim recorded this hadeeth.
The sixth form of intercession concerns lightening the
punishments of those who deserve it, like the Prophet’s intercession
for his uncle, Aboo Taalib’s punishment to be lightened. (Sahih Al-
Bukhari, vol. 5, p. 140, no. 222 and Sahih Muslim, vol. 1, p. 138, no.
408).
The seventh kind of intercession refers to the Prophet asking
permission for all the Believers to enter paradise, as mentioned earlier.
The eighth form of intercession is the Prophet’s intercession
for the people of his nation who committed great sins and were sent to
Hell. He will intercede for their release from Hell. This type of
intercession has been mentioned in hadeeths that reach the level of
being mutawaatir…This type of intercession is also performed by the
angels, prophets and other Beleivers. The Prophet () will be given
four opportunities to exercise this type of intercession.” (Commentary
on the Creed of at-Tahawi, pp. 170-5)

Praying to the Prophet ()

Ibn Abil-‘Izz said: “As for praying to Allaah in the name of
the Prophet () or anyone else in this world, the ruling requires some
detail. If the supplicator says: ‘By the right of Your prophet [upon
You],’ or ‘By the right of so-and-so,’ and swears by a created being to
impress on Allaah to answer his supplication, that act is to be avoided
for two reasons.
First, it is a form of swearing by someone other than Allaah.
Second, it involves the belief that someone has a right over
Allaah.

100
It is not allowed to swear by anyone other than Allaah, and no one has
any right over Allaah except what He has laid down for Himself, as in
Allaah’s statement: “It was incumbent upon Me to aid those who
believed” [30: 47]”. Also, in the authentic hadeeth of al-Bukhaaree
and Muslim when the Prophet () said to Mu‘aath while he was
riding behind him on a donkey, “Mu‘aath! Do you know what is the
right of Allaah upon His servants?” He answered: “Allaah and His
Messenger know best.” The Prophet () said: “His right upon them is
that they should worship Him and not ascribe anything as a partner to
Him. Do you know what the right of the servants is upon Allaah?”
Mu‘aath replied: “Allaah and His Messenger know best.” The Prophet
() went on to say: “Their right upon Him is that He should not
punish them.” (Sahih Al-Bukhari, vol. 1, p. 96, no. 130 and Sahih
Muslim, vol. 1, p. 23, no. 48) That right is an obligation according to
His perfect words and His truthful promise. Furthermore, it is not the
case htat the servant himself has a right upon Allaah, like that of one
created being might have over another created being…
The phrase “By the right of so-and-so,” even if he had a right
over Allaah on account of a promise that He had made to him, has no
relation to Allaah’s response to the supplication of the supplicator. It
is as if he said, “Since so-and-so is one of your devoted servants,
answer my prayer.” What is the relationship between the tow and what
requires the other to be answered? This is actually an act of
trespassing the limits of supplications. Allaah has said: “Call on your
Lord with humility and in private; foe He does not like those who
trespass the limits” [7: 55] [This] manner of beseeching Allaah is an
innovation. It has never been narrated from the Prophet (), any of his
Companions, nor any of the Successors and not from any of the
Imaams; it is only found in the temples and amulets that are written by
ignorant people and the Soofee Tareeqahs.
Supplication is one of the greatest acts of worship. Worship
must be founded upon the Sunnah and obedience [to it] and not upon
personal whims or innovations.

101
 If by saying, “By the right of so-and-so” one’s intention is to
adjure Allaah to do something in his name, that is also forbidden. To
adjure someone other than Allaah in the name of a created being is not
allowed; therefore, what about adjuring the Creator in the name of a
creature? The Prophet () said: “Whoever swears by anything other
than Allaah has associated partners with Him.” (Sunan Abu Dawud,
vol. 2, p. 923, no. 3244 and authenticated in Saheeh Sunan Abee
Daawood, vol. , p. , no. ) (Commentary on the Creed of at-Tahawi, p.
177-9)
“If a person should say, “I beseech You in the name of the
status that so-and-so has with You,” or “I seek a means to You
through Your prophets, messengers and devoted servants,” and he
thinks that so-and-so has a place of honor with Allaah that he dhould
invoke Allaah through him, such a statement is forbidden. Had this
been the practice of the Companions during the lifetime of the Prophet
(), they would have continued doing likewise after his death.
However, they used to seek a means to Allaah during his lifetime
through the Prophet’s own supplications. They used to ask him to pray
for them. Then they would say, “Amen” to his supplications, as was
the case in the prayer for rain (Salaatul-Istisqaa) and other times.
When the Prophet () died and they went out to make the
prayer for rain, ‘Umar said: ‘O Allaah! When we did not have rain we
asked the Prophet to pray for us and You gave us rain. Now we ask
the uncle of the Prophet to pray for us. So, give us rain.’ (Sahih Al-
Bukhari, vol. 1, p. 66, no. 123) He would then ask al-‘Abbaas to pray
for them and beseech Allaah. He did not adjure Allaah to give rain in
the name or position which al-‘Abbaas had in Allaah’s sight. If that hd
been the case, the Companions whould have done it by the Prophet’s
position and honor, as he definitely had a greater and more honorable
position with Allaah than al-‘Abbaas.
Some say in prayer, “I ask You in the name of my obedience
to Your Messenger and love fro him…” This is one of the best types
of supplications, means of apprpoach and seeking intercession…

102
 An example of [this] type is the story of the three young men
who sought shelter in a cave … and a boulder fell and closed the
mouth of the cave, trapping them inside. They each approached Allaah
by mentioning some good deeds they had done sincerely for His sake
and the boulder shifted with each supplication until they were able to
leave the cave. (Sahih Al-Bukhari, vol. 3, p. , no. 418 and Sahih
Muslim, vol. 4, p. 1432, no. 6607) These people prayed to Allaah
through their pious deeds, and pious deeds do contribute to the
acceptance of prayer.
…Intercession with Allaah is not like intercession between
human beings. One who intercedes with a human not only pleads for
the petitioner but also joins in his prayer. There are then two who
pray. He also joins with the intercessor, because with his intercession
he becomes a co-granter of the object that is requested. In short, he
joins the petitioner as well as the petitioned. But Allaah is One,
without a second. No one can therefore intercede with Him without
His prior permission. He is in full control of everything. No one shares
with Him in anything. That is why the chief intercessor will bow
down before Allaah on the Day of Judgment and praise Him… Allaah
will determine the categories of people whom the Prophet () will
take out of Hell and enter into Paradise. Thus, everything is in the
hands of Allaah, as He has said: “Say: Indeed, this affair is
completely Allaah’s” [3: 159]
Although no one can intercede with Him except for one He
permits and for whomsoever He wills, He has given the intercessor the
honor of having his intercession accepted.” (Commentary on the
Creed of at-Tahawi, pp. 180-1)
142
Qataadah explained: “They draw nearer to Allaah through obeying
Him and doing what pleases Him.” (Quoted in Divine Triumph, p. 89)

‘Abdullaah ibn Mas ‘ood said regarding the verse: “Those whom
they call upon desire for themselves a means of access to their

103
them is nearest? And they hope for His mercy and fear His
punishment. 143 Indeed, the punishment of your Lord is
something to beware of.” (Soorah al-Israa, 17: 57)

Lord…” Some people used to worship some Jinns. When the Jinns
accepted Islaam, the people stuck with their religion [of worshipping
the Jinn.]. (Sahih Al-Bukhari, vol. 6, p. 203, no. 239)
143
Ibn Katheer stated in his tafseer: “Worship cannot be complete or
perfect unless it is accompanied by both fear and hope. Fear stops one
from doing things that are forbidden, and hope encourages one do
more good deeds.” (Tafsir Ibn Kathir, vol. 6, p. 38)
Ibn al-Qayyim said: “Three ranks are mentioned in this verse.
They are: love which means seeking closeness to Allaah and
petitioning Him through good deeds; and the other two ranks are hope
and fear. This is the essence of Tawheed.” (Quoted in Divine Triumph,
p. 89)
r

Al-Baraa’ ibn ‘Aazib reported that the Prophet (r) said, “Whenever
you go to bed, make ablution like that done for formal prayer, lie on
your right side and say: Allaahumma aslamtu wajhee ilaika, wa
fawwadtu amree ilaika, wa aljaa’tu zahree ilaika raghbatan wa
rahbatan ilaika. [O Allaah, I surrender to You, entrust all my affairs
to You and depend upon You for Your blessings, both with hope in

104
you and fear of You.] Laa maljaa wa laa manjaa minka illaa ilaika.
[There is no escape from You, and no place of protection and safety
except with You.] Allaahumma aamantu bikitaabik allathee
anzalta wa bi nabeeyik allathee arsalt, [O Allaah, I believe in Your
Book which You have revealed and in Your Prophet whom you have
sent]. Then if you die on that very night, you will die with faith. So let
these be your last words (before sleep).” (Sahih Al-Bukhari, vol. 1, p.
155, no. 247)
Hope is one of the essential components of true faith as it is
based on trust in Allaah. It is the natural consequence of believing in
the truthfulness of the promises of Allaah. Consequently, despair is
described by God as being among the characteristics of the
disbelievers.

        

“Indeed, only the disbelieving people despair of Allaah’s mercy.”
(Soorah Yoosuf, 12: 87)
Despair is based on an evil thought about God. It is based on
the belief that God has been unfair. Or, if God is not believed in, that
life has been unfair.

    

          

       

“That He may punish the hypocrites, men and women, and the
idolaters, men and women, who harbor evil thoughts about Allaah.
An evil torment will encompass them, for Allaah is angry with
them and curses them. And He has prepared hell for them; and
evil end.” (Soorah Fat’h, 48: 6)

105
And He said:
          

         

 
“And [remember] when Abraham said to his father and his
people: ‘Indeed, I am innocent of what you worship, 144

However, Allaah has promised that He would not be unfair to

anyone. Among His primary attributes is Justice and He strongly
condemns injustice and oppression.

   

“And your Lord does not oppress anyone.” (Soorah Kahf, 18: 49)
Consequently, those who hope for Allaah’s mercy are described in the
most glowing terms in the Qur’aan and Allaah promises them His
forgiveness.

        

       

“Surely those who believed, emigrated and strove for the sake of
Allaah, hope for Allaah’s mercy. For Allaah is Oft-forgiving Most
Merciful.” (Soorah al-Baqarah, 2: 218)
It should be noted, however, that the praised “hope” is one
based on true belief and righteous deeds and not “false hope” based on
little or no faith and an absence of good deeds.
144
This statement of Prophet Abraham indicates that Tawheed is not
complete without disbelief in everything worshipped besides Allaah

106
except the One who created me,145 and surely He will guide
me.’ And he made it a lasting word146 among his offspring

and belief in Allaah alone. What is common in many Muslim lands

where people pray, fast, give charity and make pilgrimage, yet they
perform rites of worship at the graves, is the consequence of
incomplete Tawheed. This state of shirk is most dangerous to Muslim
people because they do not consider it necessary to disbelieve in what
is worshipped besides Allaah. It is a product of extreme ignorance on
the part of the masses and gross negligence on the part of their
scholars – as the masses take their practices from their scholars. (al-
Qawl al-Mufeed, pp. 92-3)
145
Ibn Jareer at-Tabaree quoted Qataadah as saying regarding the
phrase “Indeed, I am innocent of what you worship, except the One
who created me” that [Abraham’s people] used to say: “Allaah is our
Lord.” The Almighty Allaah says: “If you ask them who created
them, they will surely say: Allaah.” (Soorah az-Zukhruf, 43:
87)[Quoted in Divine Triumph, p. 94]
There are two benefits from Abraham’s saying “the One who
created me” rather than simply “Allaah”:
1) An indication of reason for restricting worship to Allaah
alone; since He is the only creator, only He should be
worshipped.
2) An indication of the futility of idol worship; because they
did not create you, they do not deserve your worship.
Prophet Abraham’s statement contains the rationale of Tawheed by
combining negation with affirmation.
In this regard, people may be divided into three groups: One
group which worships Allaah alone; One group which only worships
other than Allaah; and One group which worships Allaah along with
others. (al-Qawl al-Mufeed, p. 93)
146
Ibn Katheer explained that “the word meant the worship of Allaah
alone without any partner or associate, and the denunciation of all
gods besides Him. That is, the “word” was Laa ilaaha illallaah
[according to the opinion of Ibn ‘Abbaas and his students ‘Ikrimah,
Mujaahid, Qataadah, ad-Dahhaak, as-Suddee and others.] He left this

107
that they may turn back.147”148 (Soorah az-Zukhruf, 43: 26-
28)
Allaah the Almighty said:
       

             

  

“They took their rabbis and monks as lords besides
Allaah,149 as well as the Messiah, son of Mary150. Though

word as a guide to be followed by those of his progeny who were

guided by Allaah.” (Tafsir Ibn Kathir, vol. 8, p. 631)
147
Come back to the “word” of Tawheed and the beliefs it
encompasses.
148
The significance of this verse is that it proves that the meaning of
Tawheed is the abandonment of the practices of the idolators such as
calling upon the Prophets and the righteous for intercession with
Allaah. Thus, the verbal recital of the declaration of faith is not
sufficient if the worship of all gods besides Allaah is not rejected.
(The Book of Tawheed, p. 42)
149
‘Adee ibn Haatim was one of the chiefs of the Taa’ee tribe and his
father, Haatim at-Taa’ee, was so well-know for generosity that his
deeds became proverbs among the Arabs. ‘Adee converted to
Christianity during the period of ignorance (Jaahiliyyah) but when the
call to Islaam reached his area, he fled to Syria. His sister and several
of his people were captured by Muslim forces. However, the
Messenger of Allaah () freed his sister and gave her some gifts. She
then went to her brother and encouraged him to become a Muslim and
to go to the Messenger of Allaah (). When ‘Adee went to Madeenah
and people announced his arrival, he went to the Messenger of Allaah

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() wearing a large silver cross around his neck. The Prophet ()
recited for him the verse: “The have taken their rabbis and monks
as lords besides Allaah,” and ‘Adee commented: “They didn’t
worship them.” The Prophet () turned to him and said: “Didn’t they
make forbidden what Allaah made permissible, and you made it
forbidden?” ‘Adee replied: “Yes.” He asked: “Didn’t they make
permissible what Allaah forbade, and you forbade it?” ‘Adee replied:
“We certainly did.” The Prophet () then said: “That was your
worship of them.” The Messenger of Allaah () then said to him: “O
‘Adee, what do you say? Did you run away because Allaahu akbar
was said? Do you know of anything greater than Allaah? What made
you run away? Did you run away because Laa ilaaha illallaah was
said? Do you know of any god worthy of worship besides Allaah?”
The Messenger () invited ‘Adee to embrace Islaam and he made the
declaration of faith. The face of the Messenger () beamed with
pleasure and he said to ‘Adee: “Indeed, the Jews have earned the
anger of Allaah and the Christians are misguided.” (Sunan at-
Tirmithee, vol. 4, Book 10, no. 4029)
Christian clergy made marrying more than one wife and the
marrying of first cousins unlawful. Roman Catholicism made
marriage for priests and divorce for the masses unlawful. The
Christian church made the consumption of pork, blood and alcohol
lawful along with the production and veneration of statues and
paintings depicting God as a man.” (Fundamentals of Tawheed, p. 25)
On the other hand, rabbis made it unlawful for a menstruating woman
to eat from the same plate as her family because her touch would
defile it, and they made the taking of interest lawful from non-Jews
while keeping it unlawful among them. (References needed, Islamic
Rules on Mensus, p. 21.)
As-Sa‘dee said: “They sought the counsel and advice of
human beings and rejected Allaah’s scripture. For this, Allaah the
Almighty says: “While they were commanded to worship only one
God; there is none worthy of worship besides He. Praise and glory
is to Him. He is far above having the partners they ascribe to

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Him.” (Soorah at-Tawbah, 9: 31). Indeed, the lawful [halaal] is what
Allaah declared lawful, and the unlawful [haraam] is what Allaah
declared unlawful. And religion consists of what is instituted by
Allaah, the Almighty.” (Quoted in Divine Triumph, pp. 95-6)
Sh ‘Abdur-Rahmaan stated: “This verse indicates that
whoever obeys others besides or other than Allaah and His Messenger
(), rejects His Divine Books and the Sunnah of His Messenger
pertaining to the lawful and unlawful, has taken [those who they obey]
as lords and objects of worship, and has set them up as rivals to
Allaah, the Almighty. Obviously, this contradicts Tawheed, which is
the religion of Allaah indicated by the Testimony: Laa ilaaha illal-
laah. Almighty Allaah called their obedience to them “worship” and
called them “gods” or “lords”. He stated in His Glorious Qur’aan:
“And if you obey them, then you would indeed be polytheists.”
(Soorah al-An ‘aam, : 121) And He stated: “Or have they made
partners to Allaah who have institujted for them a religion which
Allaah has not ordained?” (Soorah ash-Shooraa, : 21)” (Divine
Triumph, p. 96)
Ibn Taymiyyah said: “ Regarding Allaah’s statement: “They
took their rabbis and monks as lords besides Allaah…” those who
took their rabbis and their monks to be their lords besides Allaah by
obeying them in things which they made lawful or unlawful according
to their own desires, without being ordered by Allaah to do so, are of
two types:
First: They know that [the rabbis and monks] have changed
Allaah’s religion and still they followed in their footsteps.
Consequently, they followed them in legalizing the unlawful and
prohibiting the lawful as a sign of obedience to their leaders while
knowing that they had discarded the messengers’ true religion. This is
obvious polytheism, even if they do not pray to them or prostrate
themselves before them.
Second: If they believe in what [Allaah has defined as] lawful
and unlawful, but they insist on obeying [the rabbis and monks] in
doing what Almighty Allaah has made unlawful, they are like a
Muslim who commits sins while knowing that he is committing sins.

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The ruling pertaining to this second group is similar to that of sinful
Muslims. Allaah’s Messenger () said:
ِ ‫َّللاِ إِنَّ َما الطَّا َعةُ فِي ْال َم ْعر‬
)) ‫ُوف‬ َّ ‫صيَ ِة‬
ِ ‫(( الَ طَا َعةَ فِي َم ْع‬
“No obedience is due to anyone if it involves disobedience to Allaah.
Indeed obedience is in what is good.” (Narrated by ‘Alee ibn Abee
Taalib. Sahih Al-Bukhari, vol. 4, pp. 128, no. 203 and Sahih Muslim,
vol. 3, p. 1022, no. 4534. The wording here is that of Muslim and
Aboo Daawood.)
Furthermore, if one legalizes the unlawful and declares unlawful the
lawful as a result of ijtihaad in which he was striving to follow in the
footsteps of Allaah’s prophets and messengers, but he failed, he will
not be held responsible for his mistake. Rather, he will be given a
reward for his efforts at ijtihaad. [Based on the hadeeth of ‘Amr ibn
al-‘Aas who related that he heard the Messenger of Allaah () say,
‫اب فَلَهُ أَجْ َرا ِن َوإِ َذا َح َك َم فَاجْ تَهَ َد‬
َ ‫ص‬َ َ‫(( إِ َذا َح َك َم ْال َحا ِك ُم فَاجْ تَهَ َد ثُ َّم أ‬
)) ‫ثُ َّم أَ ْخطَأ َ فَلَهُ أَجْ ٌر‬
“If a ruler makes a ruling striving [to find what is correct] and is
correct, he gets two rewards. But if he rules striving [to find what is
correct] and is mistaken, he gets one reward.” (Sahih Al-Bukhari, vol.
9, p. 331, no. 450 and Sahih Muslim, vol. 3, p. 930, no. 4261)]
However, if he knew that [the monks, rabbis or others] were mistaken
and, despite this, he followed them and rejected the statements of the
prophets and messengers of Almighty Allaah, he would have fallen
into this type of shirk and the rejection of Almighty Allaah. Moreover,
he will receive his due share of punishment if he supports this mistake
with his strength and power while knowing that it is wrong. This form
of shirk and the one who commits it deserves the penalty and
punishment. Thus, all scholars among Muslims unanimously agree
that when the truth is known, no one should be blindly followed
(taqleed) in anything other than it. However, they differed over the
permissibility for taqleed for one can make ijtihaad. If he is unable to
declare the truth, which he came to know – such as a Christian who
realizes that Islaam is the true religion – if he does all that he can, he
is not held responsible for what he could not do. The Najaashee

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(Negus, ruler of Ethiopia) is an example of this… However, if one is
blindly following someone practicing ijtihaad due to his inability to
reach the truth having striven his utmost to do so, he is not held
responsible for the mistakes which take place. If he blindly followed
to satisfy his own desires and whims, he is regarded as one of the
people of the time of ignorance (Jaahiliyyah).” (Quoted in Divine
Triumph, pp. 96-8)
Shaykhs ‘Alee Hasan and Saleem al-Hilaalee in discussing the
rule by other than divine law stated:
There are three types of rulings:
i) A revealed ruling: Allaah’s laws in His Book and the Sunnah
of His Prophet () and all of it is obvious truth.
ii) An interpreted ruling: The ijtihaad149 of the leading scholars,
which is between correctness and error, a single reward and a
double reward.149
iii) A replaced ruling: Ruling by what Allaah did not reveal and
the doer is between disbelief, oppression and corruption.149
The situation of one who rules by what Allaah did not reveal must be
considered:
i) If he abandoned Allaah’s law considering it permissible, or
that he had a choice [whether to apply it or not], or that
Allaah’s law is not suitable for looking after the affairs of the
people, or that other than Allaah’s law is more suited for
them, he is a disbeliever who has left the fold of Islaam; after
the fulfillment of the conditions and the absence of obstacles –
according to the ruling of the outstanding scholars firmly
grounded in religious law.
ii) If he abandoned ruling by Allaah’s law due to desire, or some
benefit, fear, or interpretation – along with his affirmation and
certainty of his error and violation, he has fallen into minor
disbelief, committing a sin greater than the sin of interest
(ribaa), more grave than adultery, and more severe than
drinking alcohol. However, it is a lesser form of disbelief, as
stated by the leading scholars of the Salaf. (General Issues of
Faith, pp. 45-6)

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Ibn ‘Abbaas said regarding verse 44 of Soorah al-Maa’idah (5) ,

        

“Whoever does not rule by what Allaah has revealed is a
disbeliever.”
“This is kufr (disbelief) less than the real kufr.” (Collected by al-
Haakim, vol. 2, p. 313, and Ibn Jareer in his Tafseer, vol. 4, p. 597, no.
12068).
Shaykh Ibn Abil-‘Izz stated: “… It must be noted that failure
to judge by the revealed law of Allaah may be blasphemy calling for
excommunication, or it may be an ordinary sin, grave or light, or it
may be blasphemy in a metaphorical sense or in a small degree –
whichever is the case – according to the condition of the person
concerned. If a ruler believes that it is not his duty to judge by
Allaah’s law or that he is free to judge or not to judge by it, or that he
will not bother about it even thought he knows that he must, then he is
guilty of kufr, the type which removes him from Islaam.
If, on the other hand, he believes that he should judge by
Allaah’s law, and is aware that it applies to the case before him, but he
does not comply with it, knowing that he thus exposes himself to
Allaah’s punishment, he is a sinner. One may call him a kaafir in the
metaphorical sense, or say that he is guilty of minor kufr. But if he
does not know what the ruling of Allaah in the case before him is,
even though he has made ever effort to know it, and he then goes
wrong, he will be said to be mistaken. He will be rewarded for the
effort he made to know Allaah’s ruling and his mistake will be
forgiven.” (Commentary on the Creed of at-Tahawi, p. 273)
150
The complete names of the other prophets are not mentioned in the
Qur’aan. For example, Joseph is not referred to as Joseph son of Jacob
or Solomon called Solomon son of David, or Muhammad entitled
Muhammad son of ‘Abdullaah, etc. Allaah refers to Jesus as the son of
Mary to stress his humanity and to refute the Christian claim that he
was the Son of God.

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 One of the popular evidences used by Christians for Jesus’
divinity is the title “Son of God” which is attributed to him. However,
there are numerous places in the Old Testament where this title was
given to others. God called Israel (Prophet Jacob) His “son” when He
instructed Prophet Moses to go to Pharaoh in Exodus 4:22-23, “And
you shall say to Pharaoh, ‘Thus says the Lord, “Israel is my first-born
son, and I say to you, ‘Let my son go that he may serve me.’ ” In 2nd
Samuel 8:13-14, God calls Prophet Solomon His son, “He [Solomon]
shall build a house for my name, and I will establish the throne of his
kingdom for ever. I will be his father, and he shall be my son.” God
promised to make Prophet David His son in Psalms 89:26-27: “He
shall cry unto me, ‘Thou art my father, my God, and the rock of my
salvation,’ Also I will make him my first-born, higher than the kings of
the earth.” Even angels are referred to as “sons of God” in The Book
of Job 1: 6, “Now there was a day when the sons of God came to
present themselves before the Lord, and Satan also came among
them.” In the New Testament, there are many references to “sons of
God” other than Jesus. For example, when the author of the Gospel
according to Luke listed Jesus’ ancestors back to Adam, he wrote:
“The son of Enos, the son of Seth, the son of Adam, the son of God.”
(Luke 3:38)
Some claim that what is unique in the case of Jesus, is that he
is the only begotten Son of God, while the others are merely “sons of
God”. However, God is recorded as saying to Prophet David, in
Psalms 2: 7, “I will tell the decree of the Lord: He said to me, ‘You are
my son, today I have begotten you.’ ”
It should also be noted that nowhere in the Gospels does Jesus
actually call himself “Son of God”. Instead, he is recorded to have
repeatedly called himself “Son of man” (e.g. Luke 9: 22) innumerable
times. And in Luke 4: 41, he actually rejected being called “Son of
God”: “And demons also came out of many, crying, ‘You are the Son
of God!’ But he rebuked them, and would not allow them to speak,
because they knew that he was the Christ.”
Since the Hebrews believed that God is One, and had neither
wife nor children in any literal sense, it is obvious that the expression

114
they were only commanded to worship One God151; there is
no god besides Him. He is far above what they associate with
Him.” (Soorah at-Tawbah, 9: 31)

Allaah said:
         

             

        

“son of God” merely meant to them “Servant of God”; one who,

because of his faithful service, was close and dear to God, as a son is
to a father. Christians, who came from a Greek or Roman background,
later misused this term. In their heritage, “son of God” signified an
incarnation of a god or someone born of a physical union between
male and female gods. When the Church cast aside its Hebrew
foundations, it adopted the pagan concept of “son of God”, which was
entirely different from the Hebrew usage.
Consequently, the use of the term “son of God” should only
be understood from the Semitic symbolic sense of a “servant of God”,
and not in the pagan sense of a literal offspring of God. In the four
Gospels, Jesus is recorded as saying: “Blessed are the peace-makers;
they will be called sons of God.” [Matthew 5:9] (The True Message of
Jesus, pp. 51-4)
151
In the Gospel according to Luke 3:8, it is recorded that the Devil
asked Jesus to worship him, promising him the authority and glory of
all of the kingdoms of this world, “And Jesus answered him, ‘It is
written, You shall worship the Lord your God, and him only shall you
serve.’ ” (The True Message of Jesus, p. 74)

115
“There are among humankind those who take others
besides Allaah as equals. They love them as they should
only love Allaah. 152 But those who believe love Allaah
more than anything else.153 If only the sinful could see, when

152
This portion of the verse may be interpreted in two different ways:
1) The idol worshippers love their idols in the same way that
Muslims love Allaah.
2) The idol worshippers love Allaah but they love others besides
Him in the same way. That is, their love is a “divided love”.
(al-Qawl al-Mufeed, p. 95)
153
Based on the first interpretation, it means that those who believe
have more love for Allaah than the pagans have for Allaah. Because
the love of the believer is pure and sincere, while that of pagans have
shirk in it between Allaah and their idols.
According to the second interpretation, those who believe
have more love for Allaah than the pagans have for their idols.
Because the believer’s love is firm in times of ease and difficulty
based on correct evidence in contrast to the pagans. The love of the
pagans for their idols weakens when times of difficulty strike them.
That being the case, what about one who loves others besides
Allaah more than he loves Allaah? Or one who loves others besides
Allaah and does not love Allaah? That is even more detestable and
grave. Yet it is present among many who associate themselves with
Islaam in these times. They love their “saints” more than they love
Allaah. If they are asked to swear an oath by Allaah, he will do it
whether it is based on a lie or the truth. As for the “saint”, he will only
make true oaths using them.
Many go to Makkah and Madeenah believing that visiting the
Prophet’s grave is greater than visiting the Ka‘bah! Because they have
in their hearts a greater love for the Messenger of Allaah than they
have for God which is Shirk. Because Allaah knows that we only love
the Messenger of Allaah () for the sake of our love of Allaah;
because he is the Messenger of Allaah. We do not love him because
he is Muhammad ibn ‘Abdillaah, we love him because his the

116
Messenger of Allaah (). We love him due to our love of Allaah,
while those others make the love of Allaah secondary to the love of
the Messenger (), if they love Allaah at all.
This verse contains a trial for the hearts of many Muslims
today. Those who equate others to Allaah in their love for them.
Among them are some who commit shirk with Allaah in their love of
others besides Him. Not in the form of worship according to the
Sharee ‘ah but according to the worship mentioned in the hadeeth on
the love of the dirham, the dinar, the shirt and the khameelah [Aboo
Hurayrah quoted the Prophet () as saying:

“The worshipper/slave of the dinar, dirham, the cloak and the striped
silk will be destroyed. If he is given he is pleased and if he is not given
it he not pleased.” (Sahih Al-Bukhari, vol. 4, p. 88, no. 137)] There
exists people, if you searched their hearts, you would find them full of
the love of worldly things. Even the one who comes to prayer in the
masjid, but his heart is busy with the affairs of the world.
This is a form of worship in reality. If a human being
questioned himself why was he created, he would know that he was
created to worship Allaah. He would also realize that he was created
for another world besides this world. This world is transitory. The
human being transits through it to the next world for which he was
created, which he must be concerned about knowledge of it. If only a
human being would reflect one day what he has done, on how much
time is there remaining for me in this life, on what he has earned; they
days are passing and he doesn’t know if he is getting closer to Allaah
or farther away from Him… Every thinking person must have a goal,
what is it?
We are now seeking knowledge to get closer to Allaah by our
quest, to inform ourselves and others. Whenever we learn a new issue,
do we impliment it? We can find within ourselves much deficiency.
Whenever we learn a issue, do we invite Allaah’s slaves to it? This is

117
an issue which requires taking ourselves to account. Consequently,
there is a heavy tax duty on the knowledge seeker, far greater than the
zakaah of wealth. He must work, be active, seek knowledge and state
of the Muslim Ummah, otherwise he will deviate from the Sharee ‘ah
of Allaah.
Ibn al-Qayyim said: “Everything functions according to love.
For example, you will only actively strive for anything you love. Even
the morsel of food, you will only eat it because you love it.”
As a result, it is said that all actions are based on love. Love is
the basis of deeds. Consequently, shirk in love becomes association of
partners to Allaah.

Types of Love:
First: Loving for the sake of Allaah. This form does not contradict
Tawheed, instead it is an aspect of its completion. For the the strongest
handhold of faith is loving for the sake of Allaah and hating for the
sake of Allaah. [Aboo Umaamah quoted the Prophet (r) as saying:

“If anyone loves for Allaah’s sake and hates for Allaah’s sake, gives
for Allaah’s sake and withholds for Allaah’s sake, he will have
perfected his faith.” (Sunan Abu Dawud, vol.3, p.1312, 4664, and
authenticated in Saheeh Sunan Abee Daawood, vol.3, p.886,
no.3915.)]
Loving for the sake of Allaah is to love someone or something
because Allaah loves it and that is from the perfection of Tawheed…
Second: Natural love which is not favored over the love of Allaah
does not contradict Tawheed. Like love of one’s wife, child, wealth,
and types of food, drink and clothes, etc. As a result, when the Prophet
was asked: Who do you love most out of all the people? He replied: “
‘Aa’ishah!” And when he was asked: Who among the men? He
replied: “Her father.” [

118
they see the punishment, that all power and might belongs to
Allaah alone. And Allaah’s punishment is severe.” (Soorah
al-Baqarah, 2: 165)

Sahih Al-Bukhari, vol. 5, p. 9, no. 14 and Sahih Muslim, vol. 4, p.

1275, no. 5876]
Third: Love along with Allaah which contradicts Tawheed. This takes
place when the love of other than Allaah is equal to or more than the
love of Allaah, in such a way that when the love of Allaah comes in
conflict with the love of others besides Allaah, the love of others is
favored over the love of Allaah.
The evidence from this verse [related to the chapter title] is
that Allaah declared those who equated the love of Allaah with the
love of others idolators who make equals to Allaah. (al-Qawl al-
Mufeed, pp. 95-7)

Anas ibn Maalik quoted the Prophet () as saying:

“There are three qualities for which anyone who is characterized by

them will experience the sweetness of faith: he to whom Allaah and
His messenger are dearer than all else; he who loves a human being
for Allaah’s sake alone; and he who despises returning to disbelief
after Allaah has rescued him from it, as he despises being cast into a
fire.” (Sahih Al-Bukhari, vol. 1, pp. 20-21, no. 15 and Sahih Muslim,
vol. 1, p. 30, no. 679 &68)

119
And in the Saheeh154 it is reported that the Prophet () said:

“He who professed that there is no God to be worshipped but

Allaah and made a denial of everything which the people
worship besides Allaah, 155 his property and blood become
inviolable, and his affair rests with Allaah.”

154
The phrase “in the Saheeh” is used by the author without clarifying
his intent. It could refer to Saheeh al-Bukhaaree or Saheeh Muslim, or
simply a hadeeth saheeh (an authentic hadeeth) whether in both the
two Saheehs or in one of them or elsewhere. He did not follow a set
pattern in this regard when the term is used in the general form.
Consequently, it has to be searched for in all of the above possibilities.
In this case it refers to Saheeh Muslim (Sahih Muslim, vol. 1, p. 17,
no. 34.)
155
That is, disbelieve in “the worship” of those worshipped besides
Allaah. Because Jesus is worshipped besides Allaah and Muslims
believe in him, but they do not believe in worshipping him or that he
deserves to be worshipped.
This statement contains proof that it is not sufficient to utter
the Testimony of Faith. Instead, one must also disbelieve in the
worship of whoever is worshipped besides Allaah and in all forms of
disbelief. Consequently, one who says: Laa ilaaha illallaah, but
considers that the religion which Christians and Jews of today are
following is correct and valid, is not a Muslim. And one who holds
that religions are opinions which one can choose from whichever they
wish, is not a Muslim. As a result the expression “Islamic thought” is
considered objectionable. Instead, “Islamic Religion”, or “Islamic
Creed/Belief/Faith” should be used. However, the term “Islamic
thinker” is okay as it is a description of the individual himself and not
the religion which he follows. (al-Qawl al-Mufeed, p. 97-8)

120
Important issues of the Chapter156

156
This chapter contains the greatest and most important of issues
namely the explanation of Tawheed and the testimony of Faith and a
clarification of it through clear matters. Of them is the verse in Soorah
al-Israa’. It is a clear rejection to the polytheists who supplicate the
righteous ones as well as making clear that to do so is major Shirk. Also
the verse in Surah Al-Bara 'a clearly shows that the People of the Book
took their priests and their rabbis as lords besides Allah. It is also clear
that they were not ordered except to worship a single deity (i.e. Allah).
The explanation of the verse that has no ambiguity in their obedience to
the scholars and other slaves of Allah in sinful things and not calling
or supplicating them.
Additionally is the statement of Ibrahim (as) to the disbelievers
wherein he excepted his Lord from other deities: “Verily, I am
innocent of what you worship except Him, Who did create me.”
(Soorah 42:26,27)
Allaah mentioned that this disassociation and being free from
Shirk explain the testimony of La ilaha ilia- Allah, for He said: “And He
made it [i.e. La ilaha illa-Allah (none has the right to be worshipped
but Allah Alone)] a Word lasting among his offspring that they may
turn back.” (Soorah az-Zukhruf, 43: 28)
There is the verse of Surah Al-Baqarah regarding the
disbelievers where Allah said of them: “They will not get out from the
Fire.” (Soorah al-Baqarah, 2: 167) It is mentioned that they love those
whom they associate with Allah, as they love Allah, and this points to the
fact that they do indeed love Allah tremendously but this nevertheless
did not bring them into the fold of Islam. Then how about the one who
loves the false deity more than he loves Allah? How about the one who
loves none other than his false deity and has no love for Allah?
The Prophet () stated: “Whoever says La ilaha illa-Allaah and
rejects all other things that are worshipped besides Allaah, his wealth
and his blood are inviolable and his account rests with Allaah.”

121
 This is of the weightiest statements clarifying the meaning of La
ilaha ilia-Allah. It shows that a mere pronouncement does not protect
the pronouncer's blood and wealth. It is insufficient to simply
understand its evident meaning and words, to acknowledge it, or
even for the pronouncer to call on none other than Allah, Who is Alone
and without partners. Rather, the pronouncer's wealth and blood do not
become inviolable until in addition to all of the above, he totally rejects
all else that is falsely worshipped besides Allah. For, if one has doubt
or hesitates in this, neither his wealth nor blood is safe. What greater
or more splendid an example can be given? What could elucidate the
point in more clear manner? What more conclusive argument is there to
cut off any dispute of the point?

122
CHAPTER No: 7
Wearing Bracelets, Strings, etc. for
Removing or Preventing Affliction is Shirk157
157
These acts may be from major or minor shirk depending on the
belief of the wearer. If the wearer believes that the item has an effect
independent of Allaah, he commits major shirk in Tawheed ar-
Ruboobiyyah because he believes there is another creator besides
Allaah. If, on the other hand, the wearer believes it is a cause that is
not independent of Allaah, he commits minor shirk. Wearing such
items is a form of shirk because whoever has established a cause
which Allaah has not made a cause in the Sharee‘ah or in creation has
made himself a partner of Allaah. For example, the recitation of
Soorah al-Faatihah is a Sharee‘ah cause for cure. And swallowing a
laxitive is a created cause for loose bowels because it is known by
experience.
Causality
There are three positions held by people regarding cause and effect.
1. Those who deny causes. They include all who deny Allaah’s
wisdom like the Jabrites and the Ash‘arites.
2. Those who go to extremes in establishing causes, until they
make what is not actually a cause into a cause. They include
the majority of Sufi fables, myths and legends.
3. Those who believe in causes and their effects. But they only
affirm the causes affirmed by Allaah and His Messenger,
whether legal or creational.
There is no doubt that the third group are the ones who really believe
in Allaah and His wisdom, as they link causes to their effects and
reasons to incidents.
Knowledge of Real Causes
Causes are either known by way of the Sharee‘ah like honey about
which Allaah said:
ِ ‫شفَا ٌء لِلنَّا‬
‫س‬ ِ ‫فِي ِه‬
“It has in it a cure for people.” (Soorah an-Nahl 16: 69)

123
Allaah the Almighty said:


“Indeed, if you ask them: Who created the heavens and
the earth? They will answer: Allaah. 158 Say: Tell me

and the recitation of Qur’aan about which the Almighty said:

 َ‫شفَآ ٌء َو َر ْح َمةٌ لِل ُم ْؤ ِمنِين‬
ِ ‫ َويُنَ ِّز ُل ِمنَ ا ْلقُ ْرآ ِن َما هُ َو‬
“And He has revealed of the Qur’aan what is a cure and mercy
for the believers” (Soorah al-Israa,17: 82)
Or they are known by human experience. For example, if it was found
that something was beneficial for a particular pain or ailment.
However, the effect must be obvious and direct. For example,
someone is cauterised and is cured as a result of it. This is a clear
cause. This condition is added in case someone claims from their own
experience that a particular thing is beneficial but its effect is not
direct or immediate. Like a bracelet which a person may wear
believing that it is beneficial and is benefited. The human psyche has
an impact on the physical state of the body. They experience a
reduction in their suffering. However, psychological feelings are not a
way of determining causes in the same way that inspiration is not a
way for establishing principles of Sharee‘ah.(al-Qawl al-Mufeed, pp.
102-3)
158
Ibn Katheer said regarding this portion of the verse: “This means
that the idolators used to recognize that Allaah was the Creator of all
things, but despite that they still worshipped others besides Him,

124
others who had no power to bring benefit or cause harm.” (Tafsir Ibn
Kathir, vol. 8, p. 392)
The pagans recognized Allaah as their creator:
ُ‫سأ َ ْلتَهُ ْم َّمنْ َخلَقَهُ ْم لَيَقُولُنَّ للا‬
َ ْ‫ َولَئِن‬
“And if you asked them who created them, they would surely say:
Allaah.” (Soorah az-Zukhruf,43: 87)
From the previously mentioned verses, it is clear that the
disbelievers knew of Allaah’s sovereignty, dominion and power. In
fact, they used to faithfully devote various types of worship to Him
like Hajj, charity, animal sacrifices, vows and even prayers in times of
dire necessity and calamity. They even used to claim that they were
following the religion of Abraham. Because of that claim, Allaah
revealed the verse:
ْ ‫ص َرانِيًّا َولَ ِكنْ َكانَ َحنِيفًّا ُم‬
‫سلِ ًّما‬ ْ َ‫ َما َكانَ إِ ْب َرا ِهي ُم يَ ُهو ِديًّا َو ََل ن‬
 َ‫ش ِر ِكين‬ ْ ‫َو َما َكانَ ِمنْ ا ْل ُم‬
“Abraham was not a Jew, nor was he a Christian, but (he) was a
true Muslim and not among those who joined partners with
Allaah.” (Soorah Aal ‘Imraan 3: 67)
Some pagan Makkans even believed in the Resurrection and the
Judgment and others in predestination. Ample evidence of their belief
can be found in pre-Islamic poetry. For example, the pre-Islamic poet
Zuhayr was reported to have said regarding judgment and punishment:
“It is either delayed, placed in a book and saved for the
Day of Judgment, or hastened and (injustice) avenged.”
Another famous pre-Islamic poet, ‘Antarah, was quoted as saying the
following regarding destiny:
“O ‘Ebil, to where will you run from death, if my Lord in
the sky has destined it?” (Tayseer al-‘Azeez al-Hameed,
p. 34)
In spite of the Makkan’s confession of Tawheed and their knowledge
of Allaah, Allaah classified them as disbelievers and pagans simply

125
then, if Allaah intended some harm for me, could the
things that you invoke 159 besides Allaah remove His
harm, 160 or if He intended some mercy for me, could
they withhold His Mercy?161 Say: Allaah is sufficient for

because they worshipped other gods along with their worship of

Allaah. (The Fundamentals of Tawheed, pp. 17-8)
159
This refers to both invocation of worship (du‘aa al-‘Ibaadah) and
invocation of request (du‘aa al-Mas’alah). They called on their idols
in worship, sacrificing animals on their behalf, bowing and prostrating
to them; and they called on them requesting that they protect them
from harm or benefit them.
160
This is the same logic used by Prophet Abraham when he destroyed
the idols of his people and blamed it on the largest of the idols. If the
idols were unable to defend themselves or to inflict the harm, why
should they worship them?
161
In this regard Ibn Katheer quoted the following narration of Ibn
‘Abbaas in which he quoted the Messenger of Allah () as saying:
‫ت بَلَى‬ ُ ‫َّللاُ بِ ِه َّن فَقُ ْل‬
َّ ‫ك‬ َ ‫ت يَ ْنفَ ُع‬ ٍ ‫ك َكلِ َما‬ َ ‫(( يَا ُغ َال ُم أَوْ يَا ُغلَيِّ ُم أَ َال أ ُ َعلِّ ُم‬
‫َّف إِلَ ْي ِه فِي‬ ْ ‫ك تَ َعر‬ َ ‫َّللاَ تَ ِج ْدهُ أَ َما َم‬ َّ ‫ظ‬ ْ َ‫ك احْ ف‬ َ ‫ظ‬ْ َ‫َّللا يَحْ ف‬َ َّ ‫ظ‬ ْ َ‫فَقَا َل احْ ف‬
‫ت‬ َ ‫َّللاَ َوإِ َذا ا ْستَ َع ْن‬ َّ ْ‫ت فَاسْأَل‬ َ ‫ك فِي ال ِّش َّد ِة َوإِ َذا َسأ َ ْل‬ َ ‫ْر ْف‬
ِ ‫ال َّر َخا ِء يَع‬
‫ق ُكلَّهُ ْم َج ِميعًا‬ َ ‫ف ْالقَلَ ُم بِ َما هُ َو َكائِ ٌن فَلَوْ أَ َّن ْال َخ ْل‬ َّ ِ‫فَا ْستَ ِع ْن ب‬
َّ ‫اَّللِ قَ ْد َج‬
‫ك لَ ْم يَ ْق ِدرُوا َعلَ ْي ِه َوإِ ْن‬ َّ ُ‫ك بِ َش ْي ٍء لَ ْم يَ ْكتُ ْبه‬
َ ‫َّللاُ َعلَ ْي‬ َ ‫أَ َرا ُدوا أَ ْن يَ ْنفَعُو‬
‫ك لَ ْم يَ ْق ِدرُوا َعلَ ْي ِه‬ َ ‫َّللاُ َعلَ ْي‬َّ ُ‫ك بِ َش ْي ٍء لَ ْم يَ ْكتُ ْبه‬ َ ‫أَ َرا ُدوا أَ ْن يَضُرُّ و‬
‫صب ِْر َعلَى َما تَ ْك َرهُ َخ ْيرًا َكثِيرًا َوأَ َّن النَّصْ َر َم َع‬ َّ ‫َوا ْعلَ ْم أَ َّن فِي ال‬
)) ‫ْر يُ ْسرًا‬ ِ ‫ب َوأَ َّن َم َع ْال ُعس‬ ِ ْ‫صب ِْر َوأَ َّن ْالفَ َر َج َم َع ْال َكر‬ َّ ‫ال‬
“O young man! Shall I teach you some words by which Allaah will
benefit you?” He replied: Certainly. He said: “Be mindful of Allaah
and He will protect you; be mindful of Allaah and you will find Him
with you. Turn to Allaah in times of ease and He will turn to you in
times of difficulty. If you ask anyone for anything, then ask Allaah; if

126
me. 162 Those who trust depend on Him alone. 163 ”
(Soorah az-Zumar, 39: 38)164

you seek help from anyone, then seek help from Allaah. Know that
even if the entire world were to come together to do some harm to you
that Allaah has not decreed for you, they will never be able to do
harm you, and if they were to gather to do some good for you that
Allaah hasn’t decreed for you, they will never be able to do that. The
pages have dried and the pens have been lifted. Strive for the sake of
Allaah with thankfulness and firm conviction, and know that in
patiently persevering with what you dislike there is much goodness.
Victory comes with patience, a way out comes with every difficulty
and ease comes with hardships.” (Sunan at-Tirmithee and Musnad
Ahmad, 1: 307 and authenticated in Saheeh al-Jaami‘, vol. 2, pp.
1317-8.)
Although this verse is directed to the pagans, its basic
message is relevant to the believers, as indicated by the previous
statement of the Prophet (). It is a reminder to put one’s trust in
Allaah and to not become despondent when affliction strikes or a
desired benefit is lost or to become frustrated when one tries
unsuccessfully to benefit others.
162
This phrase is great du‘aa indicating full trust in Allaah to be used
in times of extreme difficulty where there seems to be no escape. Ibn
‘Abbaas related it to Prophet Abraham.
ُ
‫َّللاُ َونِ ْع َم‬ ِ َّ‫آخ َر قَوْ ِل إِ ْب َرا ِهي َم ِحينَ أ ْلقِ َي فِي الن‬
َّ ‫ار َح ْسبِ َي‬ ِ َ‫(( َكان‬
)) ‫ْال َو ِكي ُل‬
“The last thing which Abraham said when he was being thrown in the
fire was: Allaah is sufficient for me and He is the Best Disposer of
affairs. [3: 173]” (Sahih Al-Bukhari, vol. 6, pp. 68-9, no. 86)
Aboo Hurayrah also related a story of trust in Allaah using
this supplication in which quoted the Prophet () as saying:
ْ َ‫ض ُعهُ فَقَال‬
‫ت‬ ِ ْ‫ض ُع ا ْبنَهَا إِ ْذ َم َّر بِهَا َرا ِكبٌ َو ِه َي تُر‬ ِ ْ‫(( بَ ْينَا ا ْم َرأَةٌ تُر‬
ُ‫ت ا ْبنِي َحتَّى يَ ُكونَ ِم ْث َل هَ َذا فَقَا َل اللَّهُ َّم َال تَجْ َع ْلنِي ِم ْثلَه‬ْ ‫اللَّهُ َّم َال تُ ِم‬
127
 ْ َ‫ي َو ُم َّر بِا ْم َرأَ ٍة تُ َج َّر ُر َوي ُْل َعبُ ِبهَا فَقَال‬
‫ت اللَّهُ َّم َال‬ ِ ‫ثُ َّم َر َج َع فِي الثَّ ْد‬
ُ ‫تَجْ َعلْ ا ْبنِي ِم ْثلَهَا فَقَا َل اللَّهُ َّم اجْ َع ْلنِي ِم ْثلَهَا فَقَا َل أَ َّما الرَّا ِكبُ فَإِنَّه‬
َّ ‫َكافِ ٌر َوأَ َّما ْال َمرْ أَةُ فَإِنَّهُ ْم يَقُولُونَ لَهَا تَ ْزنِي َوتَقُو ُل َح ْسبِ َي‬
ُ‫َّللا‬
َّ ‫ق َوتَقُو ُل َح ْسبِ َي‬
)) ُ‫َّللا‬ ُ ‫ْر‬ِ ‫َويَقُولُونَ تَس‬
“Once while a woman was nursing her son, a rider passed by
and she said: O Allaah! Don’t let my son die until he becomes
like this [rider]. The child said: O Allaah! Don’t make me like
him. Then it returned to her breast. Later, they passed by a
woman being dragged and teased [by the people] and the
child’s mother said: O Allaah! Don’t make my child like her.
The child then said: O Allaah! Make me like her. As for the
rider, his is a disbeliever, while the woman is accused of
fornication and she said: Allaah is sufficient for me. They
accused her of stealing and she said: Allaah is sufficient for me.
” (Sahih Al-Bukhari, vol. 4, p. 448, no. 672 and Sahih Muslim,
vol. 4, pp. 1356-7, no. 6188)
163
The grammatical structure of the final sentence in which the
prepositional phrase ‘alayhi (on Him) indicates limitation of trust to
Him alone. Thus, the verse means that the one who is truly trusting is
the one puts his trust in Allaah. As for those who trust in idols, saints
or tombs, he does not trust in Allaah.
This does not contradict a person delegating a job to someone
else and depending on him to do it. Because, there is a difference
between trusting in a person who is doing something for you
according to your instructions and your depending on Allaah. Your
dependence on Allaah is based on your belief that all benefit and harm
are in His hands, that you are humbly dependent on Him and in need
of Him and that you have turned the disposal of your affairs over to
Him. (al-Qawl al-Mufeed, p. 104)
164
Evidence for the chapter title found in this verse is that the idols do
not benefit those who worship them by either preventing evil or
obtaining good. They are not causes for those effects. All other false

128
‘Imraan ibn Husain165 narrated:

The Prophet () once saw a man166 with a brass ring on his
hand and asked him. “What is this?”167 The man replied, “It
is to overcome weakness.” He said, “Remove it, for, it will

causes unsupported by the Sharee‘ah or human experiment can be

compared to false idols. Consequently, making them causes becomes,
by analogy, ascribing partners to Allaah; shirk.
The other evidence in the phrase “Allaah is sufficient for
me,” is the turning over of ability to Allaah without resorting to
imaginary causes. As for real causes, using them do not contradict
dependence on Allaah because they originate with Him. (al-Qawl al-
Mufeed, p. 104)
165
Both ‘Imraan and his father, Husayn, were Companions of the
Prophet (). He has accepted Islaam in the year of the Battle of
Khaybar () and he died in 52 A.H. in Basrah.
166
‘Imraan did not indicate his name because what was important was
the incident and its ruling and not the personality. However, there are
indicators in the narrations of this incident that the person was ‘Imraan
himself. (al-Qawl al-Mufeed, p. 105)
167
This question of the Prophet () about the bangle indicates that it is
appropriate for anyone seeking to change an evil to first ask about it,
in case what is perceived as an evil is not in fact an evil. The Prophet
() would have known the man’s intentions through revelation,
however, he asked in order to lay a precedent for others.

129
only add to your weakness.168 And, should death overtake
you while you are wearing it, you would never succeed.169”

168
Weakness in his psyche and not necessarily in his body. If a
person’s heart becomes attached to these things it becomes weak and
dependent on them and it forgets dependence on Allaah. If he forgets
to wear it on some occasion, he becomes fearful and worried that he
may be afflicted by what it was supposed to prevent. Such a state is
not doubt one of psychological weakness.
169
Indicates that the state of one’s deeds is determined by their state at
the time of death. As the Prophet () has said: “A person may do the
deeds of the people of paradise throughout his life until they reach a
bow’s length away from paradise, then they begin to do the deeds of
the people of hell and die doing them and are thrown in hell because
of them.” (Sahih Muslim, vol. 4, pp. 346-7, no. 549)
The Excuse of Ignorance
The author concluded from this statement, in point 3 of his
“Important Issues”, that ignorance is not excused. However, the text
does not clearly indicate that he would not succeed before knowledge
came to him. Instead, the obvious meaning is that he would not
succeed if he died wearing it after being informed.
There are two types of ignorance, one that is excusable and
the other that is not. Ignorance that is not excused is the product of
negligence, haughtiness and laziness in an environment of knowledge.
For example, when some people are advised about Islaam or certain
un-Islamic practices, they may request that they not be informed so as
not to become responsible. Excused ignorance is in circumstances
where a person is not exposed to the truth and it has not even crossed
his mind. A believer in that state would not be held accountable for
sins and a disbeliever would be among those retested prior to the
judgment.

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[This Hadith was recorded by Ahmad with a good chain of
narrators.]170

170
This version seems to be a mixture of the narration from Musnad
Ahmad and that of Sunan Ibn Maajah. The text of the actual narration
in Musnad Ahmad is as follows:

‘Imraan ibn Husayn reported that the Prophet () saw a man with a
brass bangle on his upper arm and said, “Woe be on you! What is
this?” The man replied that it was to protect him from a sickness
called al-Waahinah. The Prophet () said: “Indeed it will only
increase your weakness. Remove it from yourself, for if you died with
it on you would never succeed.” (Musnad Ahmad, 4: 445)
The other narration of this hadeeth can be found in Sunan Ibn
Maajah:

‘Imraan ibn Husayn reported that the Prophet () saw a man with a
brass bangle on arm and said, “What is this bangle [for]?” The man
replied that it was to protect him from a sickness called al-Waahinah.
The Prophet () said: “Remove it, for indeed it will only increase your
weakness..” (Sunan Ibn-I-Majah, vol. 5, p. 52, no. 3531) Da'eef Ibn
Maajah, 772; Da'eef at-Targheeb, 2015; Da'eef - Ghaayatul Maraam,
296

131
He171 also recorded an elevated hadeeth172 that ‘Uqbah ibn
‘Aamir quoted Prophet Muhammad () as saying:

“Whoever is attached 173 to talisman or an amulet 174 will

never see his wish fulfilled by Allaah. And whoever is
attached a sea shell will never find peace and rest.”175
In another version the Prophet is reported to have
said:

“Whoever wears a talisman has committed Shirk.”176

171
Imaam Ahmad recorded the following hadeeth in his Musnad also.
172
A hadeeth marfoo‘ is one that is attributed to the Prophet (), its
opposite is the hadeeth mawqoof one attributed to a Companion or
Sucessor.
173
Although ta‘allaqa is commonly translated as “to wear”, that it the
translation for ‘allaqa as in the other narration “Whoever wears a
talisman has committed shirk.” Ta‘allaqa actually means “to have
one’s heart attached to someone or something”. (al-Qawl al-Mufeed,
p. 106)
174
Tameemah is worn to ward of the evil eye etc.
175
Musnad Ahmad, 4: 2. Al Haythami authenticated its chain of
narrators in Mujma’ az-Zawaa’id, vol. 5, ch. 21:34 / 2
176
The complete narration is as follows:

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Ibn Abee Haatim177 reported that Huthayfah178 once saw a
man with a piece of cord on his hand so he cut the cord and
read the verse:

‘Uqbah ibn ‘Aamir al-Juhanee reported that once a group of men

approached Allaah’s Messenger to give their allegiance to him, and he
accepted the oath from nine of them but refused to accept it from one.
When they asked him why he refused their companion’s oath, he
replied, “Verily, he is wearing an amulet.” The man who was wearing
the amulet put his hand in his cloak, pulled the amulet off, broke it,
and then made the oath. The Prophet () then said, “Whoever wears
an amulet has committed shirk.” (Musnad Ahmad, 4: 2. Authenticated
in Silsilah al-Ahaadeeh as-Saheehah, vol. 1, p. 261, no. 492)
Qur’aanic Talismans
As for using the Qur’aan like a charm or amulet by wearing or
carrying Qur’aanic verses on chains or in pouches to ward off evil or
to bring good fortune, there is little difference between such practices
and those of the pagans. Neither the Prophet () nor his companions
used the Qur’aan in this fashion, and the Prophet () said, “Whoever
innovates in Islaam something which does not belong to it will have it
rejected.” (Sahih Al-Bukhari, vol. 3, p. 535, no. 861 and Sahih
Muslim, vol. 3, p. 931, no. 4266)
It is true that the Qur’anic chapters an-Naas and al-Falaq,
were revealed specifically for exorcism (that is, for removing evil
spells), but the Prophet () demonstrated the proper method by which
they should be used. On an occasion when a spell had been cast on
him, he told ‘Alee ibn Abee Taalib to recite the two chapters verse by
verse, and when he became ill he used to recite them on himself.
(Sahih Al-Bukhari, vol. 6, p. 495, no. 535 and Sahih Muslim, vol. 3, p.
1195, no. 5440) He did not write them down and hang them around
his neck, tie them on his arm or around his waist, nor did he tell others
to do so. (Fundamentals of Tawheed, pp. 9-10) [Fundamentals of
Tawheed, pp. 61-2]
177
Ibn Abee Haatim’s full name was ‘Abdur-Rahmaan ibn Abee
Haatim ar-Raazee. He was among the hadeeth scholars whose

133
  
“Most of them believe in Allaah and still practise shirk.”
(Soorah Yousuf,12: 106)179

compilation of narrations is relied upon after the famous six books. He

died in 327 A.H.
178
Huthayfah ibn al-Yamaan was a Companion of the Prophet () and
was among the early converts. He alerted Caliph ‘Uthmaan to
problems which were developing around the recitation of the Qur’aan
which led to standardization of the Qur’aanic text. He died in 36 A.H.
179
On another occasion, he touched the upper arm of a sick man and
discovered a cord bracelet around it. When he asked the man what it
was, the man replied, “It is something containing a spell made
especially for me.” Hudhayfah tore it off the man’s arm and said, “If
you had died with it on, I would never have made the funeral prayer
for you!” (Collected by Ibn Waqee‘)
‘Abdullaah ibn Mas‘oud wife, Zaynab, reported that once when
Ibn Mas‘oud saw a cord necklace around her neck and he asked what
it was, she replied, “It is a cord in which a spell has been placed to
help me.” He snatched it from her neck, broke it up and said “Surely
the family of ‘Abdullaah has no need for shirk! I have heard Allaah’s
Messenger say, ‘Verily spells, talismans and charms are shirk.”
Zaynab replied, “Why are you saying this? My eye used to twitch, and
when I went to so and so, the Jew, he put a spell on it and it stopped
twitching!” Ibn Mas‘oud replied, “Verily it was only a devil prodding
it with his hand so when you had it bewitched he left it alone. It would
have been sufficient for you to have said as the Prophet (r) used to
say:

134
Important issues of the Chapter180

“Allaahumma ath-habil-ba’sa Rabban-naas washfi, fa antash-shaafee,

laa shifaa’a illaa shifaa’uk, shiffaa’an laa yughaadiruhu saqamaa.
(Remove the suffering, O Lord of mankind, and heal (me) perfectly, as
You are the true healer. There is no cure except Your cure, a cure
which is not followed by sickness.” (Sunan Abu Dawud, vol.3, p.1089,
no.3874, Ahmad, Ibn Maajah and Ibn Hibbaan and authenticated in
Saheeh Sunan Abee Daawood, vol.2, pp.736-7, no.3288. The du‘aa is
also reported by both ‘Aa’eshah and Anas in Sahih Al-Bukhari, vol. 7,
pp. 427-8, no. 5 and Sahih Muslim, vol. 3, p. 1195, no. 5434).)
180
(1) The strict forbiddance of wearing rings, twines and the like. (2)
If the Companion had died wearing such a thing, he would not have
succeeded (in the Hereafter). This is a confirmation to the statement of
the Companions that minor Shirk is greater (worse) than major sins.
(3) Ignorance was no excuse. (4) Wearing any such article will not
benefit this life. Indeed, it is harmful as was stated by the Prophet ():
“It will do nothing except increase weakness.” (5) The intense
disapproval and censure of whoever does such a deed. (6) The
declaration that whoever attaches something to himself will have that
thing put in charge of him. (7) The declaration that whoever wears an
amulet has committed Shirk. (8) Hoping to get cured from fever by
using a talisman is Shirk.(9) Huthayfah's reciting the verse of
Qur’aan is a clear-cut proof that Companions used to recite the verses
dealing with the major Shirk to condemn minor Shirk. As Ibn
‘Abbaas did by reciting the verse from Soorah al-Baqarah. (2:165)
(10) Seeking relief against evil eye by using amulets is Shirk. (11) The
curse upon those who use amulets that their wishes should not be
granted by Allaah and those who use shells will not get rest nor peace.
That is, Allaah has left them.

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CHAPTER No: 8
Ruqaa, Talismans and Amulets181
It is recorded in the Saheeh 182 that Aboo Basheer Al-
Ansaaree 183 related that while he was in the company of
Allaah’s Messenger () on one of his journeys, he sent an
envoy184 announcing that:

“There shall not remain any necklace of bowstring 185 or

any kind of necklace186 round the necks of camels except it
is cut off.”187
181
The author did not mention in the title of this chapter that it is shirk
because the ruling concerning it is different from the ruling on
wearing charm bracelets and cords. Consequently, he affirmed that the
previous chapter dealt with acts of shirk without making any
exception, while in this chapter he did not. That is because ruqaa does
not involve shirk. (al-Qawl al-Mufeed, p. 110)
182
In this case the term “saheeh” refers to both collections. Sahih Al-
Bukhari, vol. 4, p. 153, no. 249 and Sahih Muslim, vol. 3, p. 1163, no.
5280.
183
His name was Qays ibn ‘Ubaydillaah and he was one of the
Prophet’s companions who participated in the Battle of the Trench. He
died after 60 AH and he was over one hundred years old. (Divine
Triumph, p. 115)
184
Ibn Hajar identified him as Zayd ibn al-Haarithah, former adopted
son of the Prophet ().
185
Watr string made from sinews of sheep and used in bows.
186
This was a doubt from the narrator. The first phrase is more likely
because the necklaces were made from bowstring. They believed that
it repelled the evil eye from the camel. That is a false belief because
attachment of a cause to something which is not a legal or natural

136
Ibn Mas‘ood narrated that he heard Allaah's Messenger
saying:

“Ar-Ruqaa,188 at-Tamaa’im and at-Tiwalah are all Shirk.”

Collected by Ahmad and Aboo Daawood.189

cause is shirk. Because a cause has been assigned to something which

Allaah has not assigned either by ruling or by Qadar. As a
consequence, the Prophet ordered that all such necklaces be cut and
removed.
As for the case where the necklace is not from bowstring and
it is used for riding like a bridle, it is permissible as there is not false
belief associated with it. They used to make it out of wool and other
materials. (al-Qawl al-Mufeed, p. 110)
187
In those days, amulets were placed on animals, while today people
put them in their cars. They are hung from the rear-view mirror or
placed on the dashboards. Often times they are designed in the image
of an eye to ward off the effects of the evil eye. Lockets with
miniature copies of the Qur’aan inside them or cards with Aayatul-
Kursee, Soorah Yaaseen, or other verses and chapters of the Qur’aan
are also very popular means of protecting one’s mode of
transportation from harm. These practises all assign to items causes
not assigned by Allaah through revelation or by natural law.
Consequently, they all share a common factor of shirk and thus,
should be avoided.
188
Refers to ruqaa which contain shirk because the Prophet ()
approved of Qur’aanic ruqaa saying, with regard to Soorah al-
Faatihah, “What made you know that it is a ruqyah?” (Sahih Muslim,
vol. 3, p. 1197-8, no. 5458) Likewise, ruqaa for the sick using
individual supplications which do not contain shirk are permissible.
‘Awf ibn Maalik al-Ashja‘ee related that they used to do ruqaa in the
pre-Islaamic days so they asked: O Messenger of Allaah, what is your
opinion about it? He replied: “Present your ruqaa to me. For there is

137
At-Tamaa’im (sing. tameemah) are objects placed around
the necks of children to protect them from the effects of
evil eye.190 However, if the amulet contains verses of the

no harm in ruqaa which is free from shirk.” (Sahih Muslim, vol. 3, p.

1197, no. 5457)
189
Sunan Abu Dawud, vol. 3, p. 1089, no. 3874 and authenticated in
Saheeh Sunan Abee Daawood, vol. 2, pp. 736-7, no. 3288.
190
Use of these amulets are shirk because the Lawgiver, Allaah, did
not make them causes for repelling the evil eye. If a person had their
children wear old worn out clothes out of fear of the evil eye it would
be permissible because he has not done anything, instead he has
abandoned something; beautification. Ibn al-Qayyim mentioned in
Zaad al-Ma‘aad that ‘Uthmaan saw a beautiful child and told [the
parents] to darken its face. Placing miniature Qur’aans in lockets
around children exposes the Qur’aan to filth and places of filth which
is considered degrading to the Qur’aan.
Some people turn places of worship into objects from which
blessings can be obtained. They can be seen wiping the Black stone
and Yemeni corner of the Ka‘bah and wiping the faces and bodies of
their children. In that way they have ignorantly transformed these acts
of worship (ta‘abbud) into means of deriving blessings (tabarruk) in
clear contradiction to the well-known statement of Caliph ‘Umar ibn
al-Khattaab:

“Indeed I know that you are only a stone, unable to harm or benefit
[anyone]. Were it not that I saw the Messenger of Allaah kiss you, I
would not kiss you.”
The wedding ring (dublah) falls under this category. If the
husband takes it off the wife will say that he does not love her. They
believe that there is benefit and protection from harm in the ring. As
long as it is on the husband’s hand it means that the bond between

138
Qur’aan then some of the Salaf allowed it and some
disallowed it. Ibn Mas‘ood was among those who
disapproved of it.191

them is firm and vise versa. If this is the belief, the practice is a form
of minor shirk, if not it should be avoided because it involves
imitation of the Christians from whom it was adopted. And if the ring
is gold, for men it involves a third prohibition. (al-Qawl al-Mufeed,
pp. 111-2)
191
The vast majority of the Companions, including Ibn Mas‘oud, Ibn
‘Abbaas and Huthayfah, were all openly opposed to the wearing of
Qur’aanic charms. ‘Abdullaah ibn ‘Amr ibn al-‘Aas was among the
few Companions who did allow it. (Divine Triumph, p. 118) A few
scholars among the taabi‘oon (students of the Prophet’s companions)
like Aboo Ja‘far al-Baaqir, and later scholars like Ahmad ibn Hambal
(The Book of Tawheed, p. 85), also allowed it, but most were against
it. Their permission of Qur’aanic amulets was based on the general
meaning of the verse:
 
“I have revealed of the Qur’aan what is a cure and mercy for the
believers.” (Soorah al-Israa, 17: 82) whereby the method of seeking a
cure was not mentioned. Therefore, all methods are permissible.
However, the texts of the hadeeths forbidding talismans do not
distinguish between charms containing Qur’aan and those that do not.
Moreover, we have no record of the Prophet () wearing Qur’aanic
verses or allowing them to be worn. The wearing of Qur’aanic charms
also contradicts the prophetic method of breaking spells and averting
evil. The Sunnah is to recite certain Qur’aanic chapters (113 and 114)
and verses (e.g., Aayatul Kursee, 2: 255) [Sahih Al-Bukhari, vol. 6, p.
491, no. 530] when evil approaches. The only prescribed method of
gaining good fortune from the Qur’aan is also by its recitation and
application. The Prophet () said, “Whoever recites a letter from
Allaah’s book earns a good deed and each good deed is worth ten
times its value. I am not saying that alif laam meem is one letter but

139
that alif is a letter, laam is a letter and meem is a letter.” (Saheeh
Sunan at-Tirmithee, vol. 3, p. 9, no. 2327)
Wearing the Qur’aan in an amulet is like a sick man given a
prescription by a doctor. Instead of reading it and getting the
medicine, he rolls it into a ball, puts it in a pouch and hangs it around
his neck, believing that it will make him well. Furthermore, if the door
is left open for any method, the practices of writing Qur’aanic verses
with saffron or ink on plates and washing them with water and
drinking the water would be legitimised. Likewise, baking loaves of
bread with Qur’aanic verses written on them with dough to be eaten
would be permissible. And so on and so forth. This argument has
become a channel for the introduction of major innovations in the sub-
continent.
To the extent that one who wears a Qur’aanic charm believes
that it will avert evil and bring good fortune, he has given a part of
creation the power to cancel what Allaah has already destined.
Consequently, he will depend on it instead of Allaah. This is the
essence of the shirk involving charms, as is evident from the following
narration: ‘Eesaa ibn Hamzah said, “Once I came to visit ‘Abdullaah
ibn ‘Ukaym and found Hamzah with him I asked ‘Abdullaah, “Don’t
you wear a tameemah (charm)?” He replied, “May Allaah give us
refuge from that! Don’t you know that Allaah’s Messenger () said,

‘Whoever is attached to anything, will have it put in charge of him.”

(Sunan at-Tirmithee, vol. 3, Book of Medicine, ch. 23 and Musnad
Ahmad, vol. 4: 3, authenticated by al-Arnaa’oot in Sharh as-Sunnah,
vol. 12, pp. 160-1, ftn. 5)
The practice of producing miniature Qur’aans so small as to
be unreadable with the naked eye for the purpose of wearing in lockets
invites to shirk. Similarly ornaments with Aayatul-Kursee written in
minute, virtually illegible, lettering and worn as pendants also
encourage shirk. One who wears such ornaments merely for
decoration does not commit shirk, but most who wear them so for

140
Ruqaa are what is known as Azaa’im192 Evidence has made
an exception [from the prohibition] what is free from
shirk.193 The Messenger of Allah () permitted its use in
cases of the evil eye194 or poisonous insect bites.195

protection from evil, and as such fall into an aspect of shirk in the
fundamental Islamic principle of tawheed.
Muslims have to carefully avoid using the Qur’aan as a good
luck charm. By hanging it in their cars, on key chains, bracelets,
necklaces the way non-Muslims use their various amulets and
talismans, they open the door to shirk. Thus, a conscious effort has to
be made to purify one’s belief of all that would detract from a pure
conception of tawheed. (Fundamentals of Tawheed, pp. 61-3)
The prohibition of Qur’aanic amulets is the most correct view
for five basic reasons:
1. The prohibition was made in general statements with
nothing to reduce its generality.
2. Blocking a path which could lead to the legalization of
wearing the other forbidden types of amulets by the
masses.
3. The wearer may enter the toilet and other places of filth
while wearing it. (Divine Triumph, pp. 118-9)
4. The wearer will feel it unnecessary to read the Qur’aanic
verses he wears, which is the legal use confirmed by the
Prophet ()
5. There has been nothing narrated from the Prophet ()
supporting this practice. (al-Qawl al-Mufeed, p. 114)
192
It is known by this name among the general masses in some parts
of the Arab Muslim world. Its singular is ‘azeemah meaning “a
reading or recital”.
193
Ibn Taymiyyah said: “It is not permissible to invoke Allaah, the
Almighty, using any ambiguous or unknown name, whose meaning is
not clear or known. Because it is disliked to supplicate to Allaah with
any language other than Arabic. However, for non-Arabs, who have

141
not yet mastered Arabic, they are permitted to do so until they learn
Arabic well.
As-Suyootee said: Scholars agreed that for a ruqyah to be
legal it must meet three conditions:
1. It must be done using Allaah’s words, names or attributes.
2. It should be said in Arabic.
3. There must accompany it the belief that the ruqyah by
itself can do nothing. It is dependent on the Divine
Decree.” (Quoted in Divine Triumph, pp. 117-8 and The
Book of Tawheed, p. 84)
194
The evil eye (‘ayn) may be defined as “the glance of a jealous
person with a corrupt soul that has an effect on others.” (al-Qawl al-
Mufeed, p. 62 see also Dictionary of Islam, p. 112) The word an-nafs
is synonymous with al-‘ayn (at-Tibb an-Nabawee, p. 168)
Ibn ‘Abbaas reported that the Prophet () said:

“The effect of the evil eye is real, for if there were anything which
could overtake destiny, it would have been [the effect of] the evil eye.”
(Sahih Muslim, vol. 3, p. 1192, no. 5427)
Origin
Ibn al-Qayyim referred to the role of the jinn pertaining to the
evil eye saying, “Due to the close connection with the eye, [the evil
eye’s] effect is attributed to it. However, the [physical] eye is not the
perpetrator. The effect is caused by spirits.” Regarding its relationship
to jealousy, Ibn al-Qayyim said: “Every possessor of the evil eye is
jealous, but not every jealous person possesses the evil eye. Since the
category of jealousy is general and the evil eye category is specific,
seeking refuge from jealousy includes seeking refuge from the evil
eye. This is the reason why the Qur’aanic text addresses the jealous
and not specifically the evil eye (113: 1,2, and 5)”
According to Ibn al-Qayyim, there are two types of evil eye:
the human evil eye and the evil eye of the jinn. Umm Salamah
reported that the Prophet () saw a girl in her house whose face had
become dark and said:

142
“Recite over her ruqaa for she has [the effect of] the glance [an-
nazrah].” (Sahih Al-Bukhari, vol. 7, p. 426, no. 635)
Al-Husayn ibn Mas‘ood al-Farraa al-Baghawee said, “An-
Nazrah is from the jinn. He said that she had an evil eye caused by the
glance of a jinnee, which is more penetrating than the point of a
spear.” (at-Tibb an-Nabawee, p. 164)
Treatment
1. The recitation of Soorah al-Falaq 113 which contains the seeking
of refuge from jealousy.
2. Drinking truffle water. The Prophet () was reported by Sa‘eed ibn
Zayd to have said:

“Truffles are a form of manna and their water is a cure for the evil
eye.” (Sahih Al-Bukhari, vol. 7, p. 409, no. 609)
3. Bathing. The Prophet () recommended bathing with water used by
the person suspected to be the source of the evil eye. Ibn ‘Abbaas
quoted the Allaah’s Messenger as saying:

“If you are asked to take a bath [as a cure] for the evil eye, do it.”
(Sahih Muslim, vol. 3, p. 1192, no. 5427)

‘Aa’ishah also said that the Prophet () used to instruct the possessor
of the evil eye to perform ablution and then for the one suffering to
bathe from its water. (Sunan Abu Dawud, vol. 3, p. 1088, no. 3871 and
authenticated by al-Arnaa’oot in at-Tibb an-Nabawee, p. 163, ftn. 1)
[The Exorcist Tradition in Islaam, pp. 108-9 & 130-1]
195
The obvious meaning of the author’s statement is that the evidence
does not permit ruqyah recitations except in the two circumstances;
evil eye and fever from poisonous insect bites or stings. However,
there are a number of other authentic narrations affirming the use of

143
ruqaa in other circumstances. For example, Aboo Qataadah quoted
the Prophet () as saying:

“A good dream is from Allaah, and a bad dream is from Satan. So if

anyone of you sees in a dream something he dislikes, when he gets up
he should blow thrice on his left side and seek refuge in Allaah for its
evil for then it will not harm him.” (Sahih Al-Bukhari, vol. 7, p. 430,
no. 643)
‘Aa’ishah stated that whenever the Messenger of Allah ()
wished to go to bed, he used blow in this two palms reciting Qul
huwallaahu ahad and the mu‘awwathataan and then wipe his two
hands on his face and whatever part of his body that his hands could
reach. And when he became ill, he used to order her to do it for him.
(Sahih Al-Bukhari, vol. 7, p. 430, no. 644)
‘Aa’ishah also reported that whenever any person fell ill with
a disease or he had any ailment or injury, the Messenger of Allah ()
would place his forefinger on the ground and then lift it while reciting
the name of Allaah saying:

“In the name of Allaah. The dust of our ground with the saliva of
anyone of us will be a means to cure our ill ones by the permission of
our Lord.” (Sahih Al-Bukhari, vol. 7, p. 429, no. 642 and Sahih
Muslim, vol. 3, p. 1196, no. 5444)
‘Uthmaan ibn Abee al-‘Aas ath-Thaqafee related that he
complained to the Messenger of Allaah about some pain he felt in his
body at the time that he had become Muslim. Allaah’s Messenger ()
instructed him: “Place your hand on the part of your body where you
feel the pain and say bismillaah three times and seven times:

144
Tiwalah (bewitchment) is something that they make
claiming that it can cause a woman to be more beloved by
her husband or vice-versa.196

‘Abdullaah ibn ‘Ukaym narrated the following elevated

hadeeth:

“Whoever is attached 197 to anything 198 will have it put in

charge of him.199” Collected by Ahmad and at-Tirmithee.200

A‘oothu billaahi wa qudratihee min sharri maa ajidu wa uhaathir [I

seek refuge in Allaah and His power from the evil that I find and
fear.]” (Sahih Muslim, vol. 3, pp. 1198-8, no. 5462)
The meaning of the Prophet’s statement “No ruqyah except
from the evil eye or fever of poisonous insect bites,” that ruqyah
should not be requested from others except in cases of the evil eye and
fever. (al-Qawl al-Mufeed, p. 115)
196
The narrator of the hadeeth, ‘Abdullaah ibn Mas ‘ood, himself
explained likewise. People asked him: O Aboo ‘Abdir-Rahmaan, these
ruqaa and tamaa’im we know about. But what about tiwalah? He
replied: “Something which women make to make their husbands love
them and find them attractive.” (Saheeh Ibn Hibbaan, 7: 630 and al-
Mustadrak, 1: 418 & Saheeh at-Targheeb, no. 3457)
Al-Khattaabee said that at-Tiwalah was a form of magic and al-
Qaaree said: “It is a form of magic, or a cord on which magic has been
read, or a pouch in which a magical potion has been written for love
or otherwise.” (‘Awn al-Ma‘bood,) This would include various love
potions common in most cultures today.
197
The verb ta‘allaqa means “to depend on something” whereby
that thing becomes the focus of his concern, hope and removal of his
fear. (al-Qawl al-Mufeed, pp. 112-3)

145
Ahmad201 reported the tradition of Ruwayfee‘ 202 who said
that Allaah’s Messenger () said to him:

198
“Anything” in this context includes everything. Thus, one who
becomes attached to Allaah, making his desire for Him and his hope
in Him and his fear from Him, Allaah says:
 
“Whoever trusts in Allaah, He is sufficient for him.” (Soorah at-
Talaaq, 65: 3)
199
Allaah would not help him in this regard.
200
This is a portion of the narration. The whole text is as follows:
‘Eesaa ibn Hamzah said, “Once I came to visit ‘Abdullaah ibn
‘Ukaym and found Hamzah with him I asked ‘Abdullaah, “Don’t you
wear a tameemah (charm)?” He replied, “May Allaah give us refuge
from that! Don’t you know that Allaah’s Messenger () said,

‘Whoever is attached to anything, will have it put in charge of him.”

(Sunan at-Tirmithee, no. 2073, Musnad Ahmad, 4: 310, 311 and
authenticated by al-Arnaa’oot in Sharh as-Sunnah, vol. 12, pp. 160-1,
ftn. 5).
201
Musnad Ahmad, 4: 108, 109, Sunan Abu Dawud, vol. , p. , no. 33
CD and Sunan an-Nasaa’ee, no. 4981 CD and authenticated in Saheeh
Sunan Abee Dawood, no. 27. Ibn Lahee‘ah is in the chain.
202
Ruwayfee ‘ ibn Thaabit ibn Sakan was from the Ansaar of
Madeenah. He lived in Marw and was made the governor of Burqah
(Egypt) until he died who died in 57 AH. (Divine Triumph, p. 120-1)

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“O Ruwayfee‘, it may be that you will live a longer time
after me, 203 so inform people that whoever plaits his
beard 204 , places any bowstring around the neck [of an
animal], or cleans 205 himself with animal dung or bone,
then Muhammad has disowned him.206”207

203
This statement was one of the signs of the Prophethood as
Ruwayfee‘ did live to a ripe old age.
204
The Arabs used to leave their beards unshaven or trimmed and they
would plait them for different reasons: For pride and haughtiness.
They would plait the ends or a single plait in the middle to indicate
that they were important people or tribal leaders. They also did it as
protection from the evil eye. For if the beard was attractive and plaits
were added it would look unsightly. The Prophet () is innocent of
whoever does it for the latter reason.
Some people, when food comes is gotten from the market,
they take a small portion of it and throw it on the ground to repel the
evil eye. This is a false belief which is in contradiction to the
Prophet’s statement:

“If a morsel of one of you falls on the ground, let him remove
whatever dirt is on it and then eat it. Do not leave it for Satan.” (Sahih
Muslim, vol. 3, p. 1121, no. 5044)
205
The Arabic term used in the hadeeth for cleaning is istinjaa which
means “to remove traces of whatever comes out of the two orifices.”
This may be done with water or dry material. Cleaning with dry
material is technically called istijmaar, however the term istinjaa may
be used for both forms. Legally, it is best to clean using both methods,
however, either one by itself is sufficient. When using with dry
material, like toilet paper, the orifice should be cleaned using a
minimum of three swipes based on the Prophet’s instruction. Salmaan
al-Faarisee reported that the Prophet () forbade them from facing the

147
Sa‘eed ibn Jubayr208 said:

“Whoever cuts an amulet from anyone, it would be equal to

liberating a slave.209”210

Qiblah when urinating or defecating, cleaning themselves with their

right hands and using less than three pebbles. (Sahih Muslim, vol. 1, p.
160, no. 505 and Sunan Abu Dawud, vol. 1, p. 2, no. 7) The use of
stones for cleaning in a desert environment was a practical necessity
as sand was impractical.
206
Sins in which the Prophet () has disowned or declared himself
innocent of the one who did it are considered among the major sins.
207
The last portion of the hadeeth prohibiting cleaning with animal
dung or bone can be found in Sahih Muslim, vol. 1, pp. 243-4, no.
902. Ibn Mas‘ood quoted the Prophet () as saying to the Jinn to
whom he had recited Qur’aan: “Every bone on which the name of
Allaah is recited is your provision and the dung is fodder for your
animals.” He then told his companions: “Do not clean yourself with
these things, for they are the food of your brothers.”
Prior to this instruction, bits of dried animal dung or bones were used
along with stones for cleaning.
208
One of the Taabi‘oon (successors – students of the Companions)
209
It is as if he was enslaved to his amulet and by removing it he freed
him from shirk and liberated him from hell. This statement is a call to
correcting evil that should be applied according to the Prophet’s
instruction: “Whoever among you sees evil should change it with his
hand. If he is unable he should change it with his tongue. And if he is
unable, he should change it with his heart and that is the lowest level
of faith.” (Sahih Muslim, vol. 1, p. 33, no. 79). Consequently, the
amulet should be removed in a nice and appropriate way as harshness
will lead to a strong reaction by the wearer, unless the one removing it
is in a position of authority, like a husband relative to his wife, or
parents relative to their children.

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Collected by Wakee‘211
He also reported from Ibraaheem 212 that they 213 used to
dislike every type of amulet and talismans whether that
contained the verses of Qur’aan or anything else.214

Important issues of the Chapter215

210
This narration is considered to be a narration from the Prophet ()
as it is not something to be said by opinion. It would be classified
mursal () as Sa‘eed was not a companion.
211
Ibn al-Jarraah ibn Wakee‘ al-Koofee, a reliable hadeeth narrator
and leading scholar, who wrote a number of books, among them al-
Jaami‘. Imaam Ahmad ibn Hambal and other scholars of his
generation narrated from him. He died in 197 AH.
212
Ibraaheem ibn Yazeed an-Nakha‘ee was one of the taabi‘oon from
Kufah and was a reliable narrator and among the leading jurists. He
died in the year 96 AH at the age of around 50.
213
The companions of ‘Abdullaah ibn Mas‘ood like ‘Alqamah, al-
Aswad, Aboo Waa’il, al-Haarith ibn Suwayd, ‘Abeedah as-
Salmaanee, Masrooq, ar-Rabee ‘ ibn Khuthaym, Suwayd ibn
Ghufulah, etc. They were among the leading taabi‘oon.
214
Musannaf Ibn Abee Shaybah, no. 3518. This statement indicates
that the vast majority of the salaf of the first two generations were
opposed to the use of Qur’aanic charms and amulets.
215
(1) Explanation of incantations (ar-Ruqaa) and amulets (at-
Tamaa’im). (2) Explanation of bewitchment (at-Tiwalah). (3) That all
the three above-mentioned are acts of Shirk without exception. (4)
Reciting an incantation (Ruqyah), using words of truth, for seeking
protection from evil eye or scorpion bite is not like Shirk. (5) Scholars
have different opinions about using the amulets containing the verses
of Qur’aan. (6) Putting on necklaces on animals against evil eye
amounts to committing Shirk. (7) Anyone tying the bowstring (or
committing such practices) has been warned of severe punishment. (8)
The reward of a person who cuts off an amulet of someone. (9) The
statement of Ibraaheem Nakha‘ee that early Muslims used to avoid

149
amulets whether it contained Qur’aanic verses or anything else is not
contradictory as the reference here is to the companions of ‘Abdullaah
ibn Mas‘ood.

150
CHAPTER No: 9
Whoever seeks Blessing 216 from a Tree, 217 a
Stone,218 or the like219
216
Methods of Seeking Blessing
1. Seeking blessing from a known legal source. For example, the
Qur’aan, about which Allaah said,
 
“A blessed Book which I have revealed to you.” (Soorah Saad,: 29)
Among its blessings is that whoever holds on firmly to it will be
victorious. Allaah saved many nations from shirk with it. Among
its blessings is that the recitation of a single letter from it is equal
to ten good deeds, thereby saving the believer’s time and effort.
2. Seeking blessing from known to be perceivable by the senses.
For example, learning, supplication, etc. A person who seeks
Allaah’s blessings from his knowledge and his invitation to
righteousness becomes a great source of blessings for others.
Allaah may cause good things to happen at the hand of some
people and not others.
3. Seeking blessings from false sources. For example, the claim
that certain dead people are saints who send down blessings
for those who believe in him and turn to him for support and
help. Any apparent “blessings” associated with such beliefs
are false blessings in which the satanic forces may play a
major role.
One may know whether the blessings are false or true by knowing the
condition of the person with which it is associated. If he is among the
pious friends of Allaah, who firmly follow the sunnah and carefully
avoid innovation, the blessings associated with him will be authentic.
But, if he is in contradiction to the Qur’aan and Sunnah or calls to
falsehood and innovation, his “blessings” will be false. With regard to
some Soofee shaykhs who are seen simultaneously in Arafat with the
people and slaughtering back home with his followers, Ibn Taymiyyah

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said: “Sometimes the Jinn will take the form of those admired and
stand at ‘Arafat, and those who believe well of him will think that he
actually stood in ‘Arafat. Many others have also been carried by the
devils to ‘Arafat and other sacred places. In such cases they pass the
Meeqaat (boundaries) without formally entering the state of Ihraam,
or performing many of the obligatory rites of Hajj, like the Talbiyyah
(chants of response to God’s) or circumambulating the Ka‘bah or
walking between mounts Safaa and Marwah.” (Ibn Taymiyyah’s
Esssay on the Jinn, pp. 46-8)
217
In Thul-Qa‘dah of the 6th year after the Hijrah, the Prophet () left
Madeenah for al-Hudaybiyyah along with 1,500 of his Companions
wearing Ihraam for ‘Umrah. The Quraysh began gathering an army to
prevent them, so the Prophet () sent ‘Uthmaan ibn ‘Affaan to
Makkah in order to inform the Quraysh of their intentions. When
‘Uthmaan took longer than was expected to return, the rumor spread
that he had been killed. The Prophet () called for a pledge of
allegiance, which came to be known as the Pledge of Pleasure
(Bay‘atur-Ridwaan). He sat beneath an acacia tree and the Muslims
who were with him promised to fight along with him to the last man.
(Muhammad the Last Prophet, pp. 116-7) The Prophet () then held
out his right hand and said: “This is ‘Uthmaan’s hand,” and took hold
of it with his left hand saying, “This is on behalf of ‘Uthmaan.” (Sahih
Al-Bukhari, vol. 5, pp. 34-5, no. 48). Later they heard that ‘Uthmaan
had not been murdered and he came back safely. In reference to this
incident, Allaah said:
 
“Indeed those who give you the pledge of allegiance are giving the
pledge to Allaah. Allaah’s hand is over their hands,” (Soorah al-
Fat’h, 48: 10)
and
 
“Indeed, Allaah is pleased with the believers when they gave their
pledge to you under the tree…” (Soorah al-Fat’h, 48: 18)

152
 After the Prophet’s death, people began to give special
significance to the tree because it was mentioned in the Qur’aan. By
the time of Caliph ‘Umar ibn al-Khattaab, pilgrimage to visit the tree
reached alarming levels so he ordered that it be cut down.
Taariq ibn ‘Abdir-Rahmaan said: I was travelling to make
pilgrimage when I passed by some people offering prayers. I asked
about the mosque [in which they were praying] and the people
informed me that it was [in the location of] the tree under which the
Prophet () took the Pledge of Pleasure. When I visited Sa‘eed ibn al-
Musayyab and told him about it, he said that his father had informed
him that he was one of those who took the pledge with the Prophet ()
under the tree, but by the next year they had forgotten the place and
couldn’t find the tree. Sa‘eed continued saying, “The Companions of
the Prophet () didn’t know where it was, but you know. You are
more knowledgeable [than them]!’ (Fiqh-us-Seerah, pp. 362-3)
There is a practice common among some Muslims that has
been adopted from Western culture without understanding its origin. It
is called Knock on wood. When someone is thankful for something
and hopes that his luck will not change he says, “Knock on wood,”
and looks around for some wood to knock on. The origin of this belief
goes back to the time when people in Europe thought that gods lived
inside trees. To ask the treegod a favor they would touch the tree. If
the wish were granted they would touch the tree again to thank the
god.
218
For example, the rock in Jerusalem, from which people claim the
Prophet () ascended into the heavens. It is housed in a structure with
a golden dome called The Dome of the Rock (Qubbatus-Sakhrah).
The building was built around the rock in such a way as to give the
illusion that it is suspended in the air, in support of the fable that it
tried to follow the Prophet () as he ascended in the Mi‘raaj, but was
instructed to stay behind on earth. The Black Stone in the side of the
Ka‘bah, the Yemenee Corner of the Ka‘bah, and the stone on which
Prophet Abraham stood when building the Ka‘bah, called Maqaam
Ibraaheem, are other examples of religious rocks. All are kissed,
wiped, and touched by Muslims as a source of blessings. However, the

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Allaah the Most Exalted said:
  
 


“Have you then considered al-Laat, 220 al-‘Uzzaa 221 and
the scornful third, Manaat 222 ? Are the males for you

Rock of Jerusalem has no religious value at all. Thus, all attempts to

derive blessings from it are futile. Similarly, Maqaam Ibraaheem is to
be prayed behind as a rite of ‘Umrah and Hajj, not kissed or touched
for blessing. It has religious value as a marker and is not a religious
artifact in itself. On the other hand, the Black Stone has a religious
value. Kissing or touching it is an act of worship following the
practise and instructions of the Prophet (). However, kissing and
wiping for blessings was not legalized. Similarly, the Yemenee Corner
is touched as an act of worship, but not kissed as many do, and no
blessings can be legitimately extracted from it.
219
People wipe the pillars of the Prophet’s Mosque, as well as the
brass cage which surrounds the structure within which is the Prophet’s
grave. The tombs of so-called saints are traditionally wiped for
blessings. Some wipe the Qur’aan on themselves, or wipe their thikr
beads after counting thikr on them.
220
The idol of the Thaqeef tribe of at-Taa’if. According to al-A‘mash,
it is derived from the word al-Ilaah (the god). According to the
recitation of Ibn ‘Abbaas, al-Laatt, was derived from the Arabic term
meaning “to mix” used to describe a man who used to mix corn bread
with butter and feed it to the pilgrims. When he died they turned his

154
grave into an idol. (Sahih Al-Bukhari, vol. 6, pp. 361-2, no. 382) Ibn
Katheer stated that Al-Laat was a white stone over which a house was
built. The house had curtains and custodians and was surrounded by a
courtyard. Ibn Hishaam related that Allaah’s Messenger () sent al-
Mugheerah ibn Shu‘bah to break it and set fire to the shrine. (Life of
Muhammad, p. )
221
The idol of the Quraysh and Kinaanah tribes. According to al-
A‘mash, it is derived from the word al-‘Azeez (the Almighty). Ibn
Jareer said it was a tree in Nakhlah – a place between Makkah and at-
Taa’if. It had a building with curtains. On the day of the Battle of
Uhud, Aboo Sufyaan said: “Al-‘Uzzaa is ours, while you had none at
that moment.” Allaah’s Messenger () said: “Say: Allaah is our Lord,
while you have none.”
Aboo at-Tufayl related that Allaah’s Messenger () sent
Khaalid ibn Waleed to Nakhlah where al-‘Uzzaa was kept. It was
raised over three trees. Khaalid cut the trees down and destroyed the
building. When he returned to the Prophet () and informed him of
what took place, the Prophet () said: “Go back, for you have not
done it.” When the custodians saw Khaalid returning, they ran up the
mountain shouting: ‘Save us, O ‘Uzzaa. Save us, O ‘Uzzaa.’ Upon
approaching the idol, he found a completely naked woman there
unfolding her hair and pouring dust on it. He stuck her with his sword
and killed her. When he returned to Allaah’s Messenger and informed
him what he had done, the Prophet () said: “That was al-‘Uzzaa.”
(Collected by at-Tabraanee, it has Yahya bin Al Munthur in its chain
and he is classified as ‘unreliable’ by Daar Qutnee and at-Tabraanee.
See Al-Haythami’s Mujma’ az-Zawaa’id, vol. 6, book 25, ch. 30,
Da‘eef Al Jaami‘, no. 3058)
Aboo Hurayrah narrated from the Messenger of Allah () that
he said: “Whoever takes an oath in which he [forgetfully] mentions
Laat and ‘Uzzaa should say: Laa ilaaha illallaah. And whoever says to
his companions: ‘Come lets gamble,’ must give charity [as
expiation].” (Sahih Al-Bukhari, vol. 6, p. 362, no. 383)
222
The idol of the Hilaal tribe. According to ‘Aa’ishah it was at al-
Mushallal near Qudayd, between Makkah and al-Madeenah (Sahih Al-

155
and females for Him? 223 That is a most unfair
division. 224 They are only names that you and your
fathers have called them. Allaah has not revealed any
evidence for them. 225 They are only following

Bukhari, vol. 6, p. 362-3, no. 384). The Khuzaa‘ah, Aws and Khazraj
tribes used to worship it and start their pilgrimage rites from it. The
name is derived from Allaah’s name al-Mannaan or from manaa
(spill) due to the large quantity of blood spilled before it.
‘Urwah related that he asked ‘Aa’ishah [about walking
between Safaa and Marwah] and she answered: “Out of reverence to
the idol Manaat which was placed in al-Mushallal, those who used to
assume Ihraam in its name didn’t used to walk between them. So
Allaah revealed: “Indeed, as-Safaa and al-Marwah are among the
symbols of Allaah.” (Soorah al-Baqarah, vol. 6, pp. 362-363, no.
384) Following that, Allaah’s Messenger and the Muslims used to
perform sa‘yee (walking) between them. (Sahih Al-Bukhari, vol. 6, p.
362).
Ibn Hishaam related that Allaah’s Messenger () sent ‘Alee
ibn Abee Taalib who destroyed it in the year of the Conquest of
Makkah.
223
Pagan Arabs were traditionally happy at the birth of a boy and sad
at the birth of a girl. However, they claimed that the angels were
daughters of Allaah.
224
At least, if they wanted to make a fair division, they should give
themselves some daughters and give Allaah some sons. To give
themselves what they prefer, i.e., sons, and give what they despise to
Allaah is definitely unfair. This is one of the many simple but
extremely logical arguments used by Allaah in the Qur’aan to
stimulate liberated thought among the custom-bound pagans.
225
The idols and their names were a part of inherited tradition that had
no revealed text or evidence to validate them. Again Allaah calls the
idolaters to reflect on the origins of their objects of worship. What
proof do they have for the validity of their gods other than customs
handed down over the generations?

156
conjecture 226 and their desires. 227 Whereas, there has
surely come to them the guidance from their Lord.228”
(Soorah an-Najm, 53:19-23)229

226
Whatever stories, fables, myths and legends about their gods that
the pagans have been inherited are only conjecture. There is no
certainty about their authenticity. Consequently, the basis of their
worship is doubtful and uncertain.
227
Following the soul’s desires is the most dangerous thing for a
human being. A person who worships Allaah according to his desires
does not truly worship Allaah. Instead he worships his intellect and his
desires as Allaah said:
 
“Have you not noticed the one who has taken his desires as his god
and Allaah knowingly left him astray?” (Soorah al-Jaathiyah, 45:
23) [al-Qawl al-Mufeed, p. 123]
228
Divine guidance has come with the Prophet (). Therefore, it is
better for them to follow guidance rather than their desires, fables,
customs and traditions.
229
The relevance of these verses to the chapter title is that the pagan
Arabs believed that these idols of stone and wood could benefit or
harm them. Consequently, they visited them, prayed to them, and
made animal sacrifices before them. No doubt Allaah tested the
pagans by granting some of their prayers of shirk as Allaah tests the
believers by making the means to commit sins easily accessible in
order to expose those who fear Him unseen. Were He not to answer
any of their prayers, they would not continue to worship their idols.
This is an important point to grasp, because the first line of defence
for idolatry is the claim that prayers are answered, therefore the idol
must be true. Thus, the Hindu who worships his idol should be asked
about people who worship trees and their prayers are answered,
Christians should be asked about Hindus who worship idols, and
Muslims who worship saints or through saints should be asked about

157
At-Tirmithee reported and it is declared as authentic,230 that
Aboo Waaqid al-Laythee () said:

We went out with Allaah’s Messenger on the campaign to

Hunayn 231 while we had just left disbelief for Islaam. 232

Christians who worship Jesus. Belief should not be based on personal

experience but on universal principles.
230
Saheeh Sunan at-Tirmithee, vol. 2, p. 235, no. 1771.
231
Hunayn was the site of the last major battle between the Prophet
() and the pagan Arabian tribes. It took place in the 10th year after
the Hijrah. After the conquest of Makkah the tribes of Thaqeef and
Hawaazin from Taa’if assembled in great numbers for the final battle.
The Prophet () set out to meet them with 10,000 fighters from
Madeenah and 2,000 from Makkah. Due to their large numbers, the
Muslims became overconfident and were ambushed by the pagans in
the Valley of Hunayn. Most of them fled and only approximately 100
remained around the Prophet () standing firm. Eventually, the tide
turned and Muslims were victorious by the help of Allaah.
The event is referred to in the Qur’aan as follows:

158
The pagans had a lote-tree that they would stand beside in
reverence and hang their arms on,233 called Thaatu Anwaat.
When we passed a lote-tree, we asked, “O Messenger of
Allaah, designate for us a Thaatu Anwaat just like their
Thaatu Anwaat?” 234 Allaah’s Messenger said, “Allaahu




“Truly Allaah has given you victory in many battlefields and on
the Day of Hunayn when you rejoiced at your great number but it
did not benefit you at all and the earth in its vastness became
constricted for you. Then you turned back fleeing.” (Soorah at-
Tawbah, 9: 25)
When a man came to al-Barraa and asked him: “O Aboo
‘Umaarah! Did you flee on the Day of Hunayn?” He replied: “I testify
that the Prophet () did not flee. But the hasty ones among the people
fled when the Hawaazin fired arrows at them. At that time, Aboo
Sufyaan ibn al-Haarith was holding the head of the Prophet’s white
mule and the Prophet () was saying: “I am the prophet and it is no
lie. I am the son of ‘Abdul-Muttalib.” (Sahih al-Bukhari, vol. 5, p.
420, no. 605)
232
The Companion added this phrase as an excuse for the grave error
that was to follow.
233
The pagans hung their weapons on the branches of the tree for
blessing, believing that they would be imbued with special powers
that would make them more effective in battle. Thus, their worship
took three form: glorification, devotion and seeking blessings.
234
These new converts realized that they could not use the pagan
Thaatu Anwaat, as it was connected with their former religion of
shirk, so they requested the Prophet () designate a Muslim version
which they could use. They had not understood the fundamental error
in seeking blessings from objects. This incident indicates that it is

159
Akbar (Allaah is the Most Great)!235 By the One Who holds
my soul in His Hand, verily these are the ways of earlier
nations, you have said exactly as the tribe of Israel said to
Moses: ‘Make for us a god just as they have gods.’ He
said: ‘Indeed, you are an ignorant people.’ 236 Certainly
you will follow the ways of those who went before you.237”

natural that new converts carry with them some of their former beliefs,
because conversion does not automatically cancel all former beliefs.
The erroneous beliefs and practices of new Muslims are gradually
weeded out as a person increases their knowledge in Islaam. However,
in lands far away from the centers of Islaam, many of the pre-Islaamic
beliefs and customs are not corrected and instead are handed down to
the succeeding generations along with Islaamic teachings. As a result,
the practice of Islaam in countries like the Philippines, Malaysia,
Indonesia, India, West Africa, etc. is often adulterated with many pre-
Islaamic pagan traditions and beliefs.
235
In another narration he was reported to have said:
“Subhaanallaah!” The Prophet () used to utter words of Takbeer
(exaltation) and Tasbeeh (glorification) as a form of exclamation
when he heard anyone express unsuitable ideas concerning Allaah.
This is the Sunnah and should be used to replace common expressions
of exclaim like, “gosh”, “darn”, “dag”, “shoot”, etc.
236
The full text of the verse is:


“And when I made the Israelites cross the sea and they came
across a people devoted to some idols belonging to them, they
asked: ‘O Moses, make a god just as they have gods.’ He replied:
‘Indeed you are an ignorant people.” (Soorah al-A‘raaf, 7: 138)
237
There are other narrations in which the Prophet () elaborated on
this prophesy. For example, both Aboo Sa‘eed al-Khudree and ‘Ataa
ibn Yasaar quoted the Prophet as saying:”

160
Important issues of the Chapter238

“You will follow the path of those before you, inch by inch and
step by step, so much so that if they entered a lizard’s hole you
will follow them in there also.” We (the Prophet’s companions)
asked, “Oh messenger of Allaah. Do “those before you” refer to the
Jews and the Christians?” He replied: “Who else (if not them)?”
(Sahih Muslim, vol. 4, p. 1403, nos. 6448-9)
In this hadeeth, the Prophet () not only rejects the concept of
good luck charms but he also prophesies that the Muslims will imitate
the practices of the Christians and the Jews. For example, Thikr beads,
in common use among Muslims, imitate the rosary of the Catholics;
Mawlid (celebration of the Prophet’s birthday) imitates Christmas; and
the belief among many Muslims in saints and their intercession is no
different in principle from that found in Christianity. The prophesy
has already come true!
238
(1) Explanation of the verse (Surah An-Najm 53:19,20). (2) The
nature of the matter requested by the Companions (regarding a tree
similar to Dhat-Anwat). (3) In fact they (Companions) did not act
upon it. (4) Their intention was to become closer to Allaah by their act
as they thought He would like it. (5) If the Companions were unaware
of the nature of their intended act, it stands to reason that other than
they (of much lesser status) are more likely to fall into ignorance. (6)
For the Companions is the reward of good deeds and the promise of
forgiveness that is not for others. (7) The Prophet did not excuse them
but denied by saying: "Allaahu Akhar, these are ways and you would
follow those who came before you"— thereby expressing the
weightiness of the matter by these three things. (8) This is a major
issue which is intended, that the Prophet informed them that their
request was like that of Banu Israel when they asked Musa: “Make a

161
CHAPTER No: 10

god for us.” (9) The negation of this act is of the meanings of “There
is no true God except Allaah,” which being subtle and hidden, was 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 of two types, i.e. major and minor because the Companions were
not turned apostates due to their request. (12) Their submission that
"we had just left disbelief," tells us that other Companions were not
unaware of the matter. (13) The saying of Allaahu-Akbar to express
surprise. It contradicts those who consider it undesirable (Mahruh).
(14) To put an end to all possible ways leading to Shirk
(polytheism). (15) Prohibition of any resemblance with the people of
ignorance (disbelievers). (16) A teacher can become unhappy over his
students (for the sake of any goodness) while educating. (17) The
general tendency of mankind has been expressed by the Prophet by
saying: “These are the ways.” (18) It is one of the signs of the
Prophethood that the events occurred accordingly as he informed. (19)
In every place where Allaah has censured the Jews and
Christians in the Qur’aan, He has also warned us against those deeds.
(20) The Companions knew this principle that worships were based on
direct commandment. It therefore, became a reminder concerning
questions pertinent to the grave. The question (to be asked of the
dead) “Who is your Lord?” is clear. The second question, “Who is
your Prophet?” depends on the information of the Prophet regarding
unseen. But the third question “Which is your religion” is related to
their (the Jews) request (from Musa). “Make for us a god.” (21) That
the ways of the People of the Book are condemned as those of
polytheists. (22) The one who has moved from falsehood (i.e. became
Muslim) and get accustomed to certain beliefs or habits is not totally
safe from having remnants of these habits as is evidenced in their (the
Companions) words “and we had just left disbelief (Kufr)”

162
Animal Sacrifice for Other Than Allaah239
Allaah the Exalted said:

 
“Say240: Verily my prayer241, my sacrifice242, my living,
and my dying are for Allaah, the Lord of the worlds. He

239
The author meant, “Animal sacrifice for other than Allaah is
Shirk.” Sacrifice for other than Allaah may be divided into two
categories:
1. Sacrificing an animal in order to get closer to and glorifying
other than Allaah, which is major Shirk that expels the doer
from the folds of Islaam.
2. Sacrificing an animal out of happiness and generosity, which
is among the general practices that may be required on some
occasions and not on other occasions. The basic principle
governing it is that it is permissible.
If a ruler came to a region and people sacrificed an animal in order to
get close to him and to honor him, it would be major Shirk, and the
sacrificed animal would be haraam. Proof of this taking place would
be that the slaughtered animal would be left where it was slaughtered.
If the slaughter were done as a form of hospitality and generosity,
whereby it was cooked and eaten, it would be considered kindness and
not Shirk. (al-Qawl al-Mufeed, p. 132)
240
This command is addressed to the Prophet () to inform the pagans
of his stance of pure monotheism. This Qur’aanic chapter was
revealed in Makkah where the focus of revelation was on Tawheed.
241
Salaah literally means “supplication”, but in the Sharee‘ah it
means “worship dedicated to Allaah containing specific words and
actions beginning with Takbeer and ending with Tasleem.

163
has no partner.243 And of this I have been commanded,
and I am the first 244 of the Muslims. 245 ” (Soorah al-
An‘aam, 6: 162-3)

242
Nusuk literally means “worship”, however according to the
Sharee‘ah it means “slaughtering a sacrificial animal.” The verse
should be understood according to its legal meaning and not its
linguistic meaning based on the principle that legal texts should be
interpreted according to their legal meanings, customary sayings
according to their customary meanings, and Arabic sayings according
to their linguistic meanings.
243
Worship of idols and Jesus involves giving partners to Allaah and
so does some of the writings of poets who have gone to extremes in
praising the Prophet (), like al-Booseeree in his ode, Qaseedatul-
Burdaa (The Ode of the Cloak)

Indeed the world and its co-wife is from your generosity

And knowledge of the Tablet and the Pen is from [the branches] your
knowledge
This line of poetry is an expression of major Shirk because it makes
this world and the next a part of the Prophet’s generosity, implying
that Allaah has no part in them. And in the second half of the verse he
makes the knowledge of what is in the Protected Tablet () only a part
of the Prophet’s knowledge, thereby leaving nothing for Allaah.
244
The “first” could refer to the first in the time of the Prophet () or
the foremost in submission to Allaah among humankind.
245
When the term “Islaam” is used in general texts includes “Eemaan
(faith)” and vice versa. For example:
 
“Allaah has promised the believing men and women gardens with
rivers flowing beneath them.” (Soorah at-Tawbah, 9: 72)

164
Allaah the Exalted also said:
 
“Therefore pray to your Lord and sacrifice246.” (Soorah
al-Kawthar, 108: 2)

But when both terms are mentioned in the same text, “Islaam” refers
to the external and “Eemaan” refers to the internal as in the case of the
Hadeeth of Jibreel, and the following verse:


“The desert Arabs said: ‘We believe.’ Tell them: ‘You do not
believe. Instead, say: ‘We have accepted Islaam.’ For faith has not
yet entered into your hearts.” (Soorah al-Hujuraat 49: 14)
246
The command to make sacrifice of animals for Allaah covers all
three forms legalized by the Sharee‘ah: Hajj, ‘Eed al-Ad’haa, and
‘Aqeeqah. All are required, however, some are obligations (waajib)
while others are recommendations (mustahabb).
The sacrifice during Hajj is obligatory in the case of Hajj
Tamattu‘ as stated by Allaah:
 
“Whoever takes the pleasure of joining ‘Umrah with Hajj should
sacrifice whatever is easy from among the sacrificial animals.”
(Soorah al-Baqarah, 2: 196)
The ‘Eed al-Ad’haa sacrifice is generally held to be
recommended by most scholars and considered disliked (makrooh) for
one who has the means but does not do it. The Hanafee school of law
considers the sacrifice obligatory on all who are able. This was also
the preferred position of Ibn Taymiyyah. It should be noted that it is
not on the dead, as many ignorant people believe, but on the living. It
is not legal to sacrifice animals for the dead unless they left that in
their wills or last wishes.

165
Muslim247 reports that ‘Alee ibn Abee Taalib said:

“Allaah’s Messenger informed me about four statements:

Allaah’s curse249 is upon the one who sacrifices to anything

The ‘Aqeeqah is the animal sacrifice for the new-born on the

seventh day; two animals for a male child or one if there is financial
difficulty and one for a female. It is considered recommended by the
majority of jurists. Some ruled it obligatory based on the following
hadeeth:

Salmaan ibn ‘Aamir ad-Dabbiyy quoted the Messenger of Allah ()

as saying: “The child has [the right to] an ‘aqeeqah so shed some
blood for him and remove the harm from him.” (Sunan Abu Dawud,
the book of dahaayaa)
Ibn Hajar said: “Ibn Qutaybah said in his [book] Ghareeb :
the hair on the head of a child before it is shaven. It may also be used
to refer to the hair on the child’s head after it is shaven symbolically.
Al-Qazzaaz said:… The hair on every new born animal is called
‘aqeeqah.”
247
Sahih Muslim, vol. 3, pp. 1093-4, no. 4876. Also collected by an-
Nasaa’ee and Ahmad.
248
‘Alee was the cousin and son-in-law of the Prophet (). He was
among the first to embrace Islaam and among the famous ten who
were promised paradise by the Prophet (). ‘Alee was the fourth of
the Righteous Caliphs and was assassinated by a Khaarijite in 40 A.H.

166
other than Allaah; Allaah’s curse is upon the one who
curses his own parents250; Allaah’s curse is upon the one
who shelters an innovator251; and Allaah’s curse is upon the
one who alters the landmarks.252”253

249
Allaah’s curse is the removal of some one or something from His
mercy.
250
Using bad words in reference to them is considered cursing them.
The curse may also be indirect, as explained by the Prophet ():

‘Abdullaah ibn ‘Amr related that Allaah’s Messenger said: “Among

the gravest of the major sins is for a person to curse his parents.” He
was asked: “O Messenger of Allaah! How could a person curse his
parents?” He replied: “By cursing [another] person’s father and he
curses his father, and by cursing his mother and he curses his
mother.” (Sunan Abu Dawud, vol. 3, p. 1423, no. 5122 and
authenticated in Saheeh Sunan Abee Dawood, no. 4287)
Scholars extracted the legal principle from this hadeeth that
“the cause is of the same status as the actual doing of the sin, even if it
differs with respect to liability or responsibility.” (al-Qawl al-Mufeed,
pp. 136-7)
251
The term ihdaath includes innovation on the religion, like that of
the Jahmites, Mu‘tazilites, etc. as well as innovation in the social
affairs of the Ummah like crimes and what resembles it. Thus, one
who harbors a criminal is cursed like one who supports him. Because
providing shelter and refuge is protecting him from punishment which
is due to him, which is a form of support. The one who supports him
has a greater curse and the innovator himself has the greatest curse.
Bid‘ah (Religious Innovation)

167
 The text contains a severe warning against innovation in the
religion which is reiterated in many other hadeethic texts.

Yahyaa ibn Abee Moosaa said: I heard ‘Irbaad ibn Saariyah say: “One
day Allaah’s Messenger () got up among us and delivered a
profoundly effective sermon which softened our hearts and filled our
eyes with tears.” Someone asked: “O Messenger of Allaah, you have
delivered to us a farewell sermon. So enjoin upon us some duty.” He
remarked: “Hold firmly to God-consciousness, listening and
obedience even to an Ethiopian slave. You will see after me great
controversy so hold firmly to my Sunnah and the sunnah of the Rightly
Guided Caliphs. Bite on to it with your molars and beware of the
innovated affairs, for every religious innovation is misguidance.”
(Sunan Ibn-i-Majah, vol. 1, p. 22, no. 43. There is a similar narration
by Aboo Najeeh in Sunan Abu Dawud, vol. 3, p. 1294, no. 4590 and
Sunan at-Tirmithee and authenticated in Saheeh Sunan Abee
Daawood, vol. 3, p. 871, no. 3851)
‘Aa’ishah quoted Allaah’s Messenger as saying:

“Whoever innovates in our affairs something without authority it will

be rejected.” (Sahih Muslim, vol. 3, p. 931, no. 4266)

168
 The letter of Caliph ‘Umar ibn ‘Abdil-‘Azeez (Sunan Abu
Dawud, vol. 3, pp. 1296-7, no. 4595)
Bid‘ah (literally): An innovation; novelty; anything invented
or originated; anything made or brought unto existence newly, for the
first time, it not having existed before.
Meaning in the Sharee‘ah: Any addition or novelty in religion
after its completion. A heretical innovation or an action at variance
with the Sunnah (Lane’s Lexicon, 1: 167) in which the pleasure of
Allaah is sought, having no authentic legal sanction in fact or by
implication.
Innovations sanctioned by the Prophet () became a part of
the Sunnah. For example, approval of Bilaals 2 units of prayer after
every adhaan, wudoo after every break, two units after very wudoo.
(SB)
Aboo Hurayrah quoted Allaah’s Messenger () as saying,
“Bilaal, tell me about a deed you have done in Islaam from which you
hope to have the most benefit, for tonight I heard the sound of your
sandals in front of me in paradise?” Bilaal replied, “I haven’t done
any deed which I hoped would be of special benefit except that
whenever I make ritual purification during the day or night I pray as
many units as Allaah wills.” (Musnad Ahmad, 2: 439. See also Sahih
Al Bukhari, and Sahih Muslim, vol. 4, p. 1311, no. 6015)
Causes of Bid‘ah Many

169
‘Abdullaah ibn Mas‘oud said, “One day, Allaah’s messenger drew a
line for them and then said, “This is Allaah’s path.” He then drew
several lines (branching off) too the right and to the left and said,
“These are the paths (of misguidance) on each of which is a devil
inviting people to follow it.” And he recited (the verse), “Verily, this
is my path, leading straight, so follow it. And do not follow the
(other) paths for they will scatter you about from (Allaah’s) path.
That is His command to you in order that you may be conscious of
Allaah.251” Collected by Ahmad, an-Nasaa’ee and ad-Daarimee, and
authenticated by Ahmad Shaakir in al-Musnad (Egypt: Daar al-
Ma‘aarif, 1958), vol.6, pp.89-90, no.4142.
Forms of Bid‘ah
1. Actual Innovation (Bid‘ah Asliyyah)
Act having no origin in the religion. For example, (phil) Flags
to indicates death (India & Sri Lanka) Taale, Chain, Hindu origin,
Mulla to ward off evil spirits throne gold ring on left hand (Pak) red
wedding dress (Hindu) dowry given by women to men; celebration of
the Prophet’s Birthday;
2. Additional Innovation (Bid‘ah Idaafiyyah)
The origin is based in the religion. For example, wiping the
neck in Wudoo (Sri Lanka) prayer to saints (salaams) saying
congregational du‘aa after congregational prayer, wiping body with
hands after du‘aa, shaking hands to the right and left after
congregational prayers.
Principle governing such Bid‘ahs
Any general text of the Qur’aan or Sunnah whose specific
implications were not implemented by the Companions of the Prophet
() cannot be applied.
Basic Types of Bid‘ah
1. Addition to religion of statements, acts or beliefs by establishing
religious evidence not mentioned by Allaah or his Prophet. For
example: Thikr beads; grave stones; salaatun-naariyyah.

170
2. Deletion of part of the religion by denying some of what was
mentioned by Allaah or His Prophet, or by neglecting or deviant
interpretation. For example, neglecting jalsa between sijdah’s and not
completing Qiyaam after rukoo‘ (p.191), wiping the head by touching
a few hairs at the front of the head.
Causes of Bid‘ah
1. Statement in the religion without knowledge
“There are 3 types of Judges one in paradise and two in the five. As
for the one in paradise, it is the person who knows the truth and judges
by it. The person who knows the truth and deviates in his ruling is in
the fire, and the person who judges for people without knowledge is in
the fire.” SAD SIM
2. Ignorance of the language (Arabic): when greeting in Sri Lanka
most make Salaah ‘alan-Nabiyy instead of giving salaams. Marrying
nine wives.
3. Ignorance of the Sunnah
(a) Inability to differentiate between authentic & inauthentic
narrations
(b) Ignorance of the importance of the Sunnah to Islaamic Law

“I am the way, the truth and the life no man cometh into the father but
by me.” John 14: 6. The struggle between Truth and Falsehood / Good
& Evil is a continual struggle in this world.

4. Following The Obscure?

5. Following the desires when the Sunnah is known. For example, the
desire to look young = shave beard, be in style = pants below ankles
for men and tight pants for women as well as khimaar and jilbaab

171
6. Submitting to other than Prophet. For example, Shee‘ah Imaams -
Sufis Pious; Sunnites math’habs = custom/culture.
252
Whoever changes the landmarks, which define the property of
neighbors in order to take the rights of others, is cursed by Allaah.
Many do that today when the value of land increases. The Prophet ()
had also said:

Sa‘eed in Zayd reported that Allaah’s Messenger () said: “Whoever

snatches a palms width of land wrongly, Allaah will put it around his
neck on the Day of Resurrection from seven earths.” (Sahih Muslim,
vol. 3, p. 847, no. 3921)
253
The complete text of the hadeeth is as follows:

Abut-Tufayl ‘Aamir ibn Waa’ilah said: I was with ‘Alee ibn Abee
Taalib and a man came to him and said: The Prophet () used to tell
you secrets. He became angry and replied: The Prophet () did not
tell me any secrets which he hid from the people, except that he told
me four statements. He asked: What are they, O Leader of the
Faithful? He replied: “He said Allaah’s curse is upon the one who
sacrifices to anything other than Allaah; Allaah’s curse is upon the

172
Ahmad 254 reports that Taariq ibn Shihaab narrated that
Allaah’s Messenger () said:

one who curses his own parents; Allaah’s curse is upon the one who
shelters an innovator; and Allaah’s curse is upon the one who alters
the landmarks.”
The complete text has a repudiation to the claim of those who
assert that Allaah’s Messenger () told certain things insecret to ‘Alee
which he hid from other Muslims. The four things to which ‘Alee
referred are quite common in the teachings of Islaam.
In another narration of this hadeeth in Saheeh Muslim it stated
that ‘Alee drew out a written document from the sheath of his sword
containing the words: “Allaah’s curse is upon the one who
sacrifices…” (Sahih Muslim, vol. 3, p. 1094, no. 4878). This addition
provides clear proof that the hadeeths were recorded during the life-
time of the Prophet ().
254
This hadeeth has three defects. 1. Taariq ibn Shihaab did not hear
anything from the Prophet () and the scholars differed regarding
whether he met the Prophet () or not. Most held that he did and was
therefore ruled to be a Companion of the Prophet (). If he were a
Companion, his not hearing from the Prophet () would not be a
defect, as mursal () narrations of the Companions are considered valid
evidence. If he was not a Companion, his narration would be
considered as inauthentic. 2. The hadeeth has in its chain ‘an‘anah
(vagueness) in its narration from al-A‘mash who was classified a
mudallis (name-dropper). This is considered a major defect in the
hadeeth. 3. Imaam Ahmad, Aboo Nu‘aym and Ibn Abee Shaybah also
narrated this hadeeth from Taariq as a statement from Salmaan (i.e.
mawqoof) and not the Prophet (). It is possible that Salmaan got it
from Jewish sources. (al-Qawl al-Mufeed, p. 138)

173
“A man entered Paradise because of a fly, and a man
entered Hell-fire because of a fly.” They asked, “How was
that possible O Messenger of Allaah?” He said, “Two men
passed by some people who had an idol which they would
not allow anyone to pass without making sacrifice to it.
They ordered one man to make a sacrifice. He said, ‘I have
nothing to present as an offering.’ The people told him,
‘Sacrifice anything, even if it is only a fly.’ So he sacrificed
a fly and presented it (to their idol). They let him pass and
he entered the Hell-fire. 255 They said to the other man,
‘Sacrifice something.’ He said, ‘I will never sacrifice
anything to any other than Allaah, Most Majestic and
Glorious.’ So they chopped off his head and he entered
Paradise.”

Important Points256

255
Even though he sacrificed something meaningless and lowly,
which would not even be eaten, he intended to curry favour with the
idol or its guardians which made him a pagan and thus, deserving of
Hell.
256
(1) Explanation of the verse: “Verily my prayer, my sacrifice...”
(6: 162) (2) Explanation of the verse: “Therefore turn in prayer to
your Lord and sacrifice to Him only.” (108: 2) (3) The beginning of

174
the principle of cursing from those who sacrifice to other than Allaah.
(4) Curse is upon those who curse their parents (by cursing other
parents and, in turn, the latter curses his parents). (5) Cursed is the
person who shelters the heretic in religion that is, he innovates
something that is necessarily only Allaah's right to do and he seeks
shelter with someone who assists him in it. (6) Curse upon him who
unjustly alters the landmark, i.e. the boundaries that differentiate one
person’s land from his neighbour's, and changes those borders to
encroach upon that land or obstruct it. (7) The difference between a
specific curse and a curse upon the disobedient and rebels in general.
(8) The tremendous story of the fly. (9) The person who presented a
fly to the idol went to Hell though not intending to do such an act
(beforehand). Indeed, he did it to save himself from the threat of
idolaters. (10) Knowing the extent of how hated Shirk is to the hearts
of the believers seeing how the man was patient in facing execution
and he did not give in to their demand in spite of the fact that they
only demanded an external act from him. (11) The man who went to
Hell-fire was a Muslim. If he had been a disbeliever, the Prophet
would not have said: “He went to Hell merely for a fly.” (12) This is a
confirmation of the hadeeth:

“Paradise is closer to any one of you than the lace of his shoes and
the Hell-fire is likewise.” (13) The action of the heart is aimed, even
among the idol worshippers.

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CHAPTER No: 11
Make no Animal Sacrifice for Allaah in a
Place Where Sacrifice is Made for Other
than Allaah257
The Statement of Allaah the Exalted:



258 259
“Do not stand [for prayer] in there, ever. Indeed,
the mosque whose foundation was laid from the first

257
The previous chapter dealt with sacrificing animals to other than
Allaah, while this chapter deals with sacrificing animals to Allaah in a
place used for sacrifice to other than Allaah. It is not permissible
because it implies agreement with their external actions. Also, it opens
the door for Satan to insert in the human heart evil thoughts whereby
the person begins to believe that sacrificing at that place is better than
anywhere else. (al-Qawl al-Mufeed, p. 143)
258
The location “there” referred to in this verse is the Mosque of
Harm (Masjid ad-Diraar) built on a corrupt intention that was
mentioned in the previous verse. Allaah Almighty said:



“And as for those who put up a mosque to cause harm, disbelief,
disunity among the believers and to serve as an outpost for those

176
who fought against Allaah and His Messenger previously, they
will indeed swear: ‘We only intend good.’ But Allaah bears
witness that they are liars.” (Soorah at-Tawbah, 9: 107)
Those who set up the mosque were the hypocrites of Madeenah and
their intentions in doing so were identified by Allaah as the following:
1. To cause harm to the Qubaa Mosque as a result it was named
“the Mosque of Harm”.
2. To reinforce disbelief in Allaah as those who set it up were
hypocrites.
3. To split the ranks of the believers. Instead of one or two lines
people praying in the Qubaa Mosque, there would only be
half a line and the remainder would pray in another mosque.
The Sharee‘ah promotes the unity of believers.
4. To create an outpost for the opposition to Allaah and His
Messenger. The hypocrites who set up the mosque would
gather in it to affirm their plots and deception against the
Messenger () and his Companions. As is the nature of
hypocrites, they swore to the believers that their intentions
were good, however, Allaah exposed them as liars. (al-Qawl
al-Mufeed, p. 143)
Reason for the Revelation
Prior to the Prophet’s () migration to Madeenah, a prominent
member of the Khazraj tribe by the name of Aboo ‘Aamir had
embraced Christianity and had read the Scriptures. He was known in
Madeenah for his piety, so much so that he was nick-named ar-Raahib
(The Monk). After the Hijrah, the Prophet () invited Aboo ‘Aamir to
Islaam and recited the Qur’aan to him, but he refused to embrace the
faith. With the success of Muslims in the Battle of Badr, Aboo ‘Aamir
openly announced his enmity to Islaam and fled to Makkah to support
the pagans in their war against the Messenger (). Due to his
obstinacy, the Prophet () prayed that Aboo ‘Aamir die an outcast in
an alien land.
Before the Battle of Uhud began, Aboo ‘Aamir dug holes in
the ground in front of the Muslim forces and the Messenger ( ) fell

177
day on piety260 is more worthy for you to stand in. 261
There are men in it who love to purify themselves.262

into one of them during the Battle, injuring his head and breaking one
of his right lower teeth. He also tried to persuade the Ansaar to leave
the Prophet (), but they rejected his offers and invoked Allaah’s
curse on him.
After the Battle of Uhud it became apparent that the
Messenger’s call was gaining momentum, so Aboo ‘Aamir went to the
Roman emperor, Heraclius, requesting his aid against the Prophet ().
Heraclius agreed and Aboo ‘Aamir remained with him. He also wrote
to several of his people in Madeenah who had embraced hypocrisy,
promising to lead an army which would defeat Prophet Muhammad
() and his followers. He instructed them to establish a stronghold
were he could send his emissaries and to serve as an outpost when he
joined them. The hypocrites built a mosque near to the Qubaa
Mosque, just before the Messenger () set off for the Battle of
Tabook. They went to him and told him that they had built the mosque
for the weak and ill persons on rainy nights and invited him to pray in
it as proof of his approval. However, he was about to set off so he told
them, “We are about to travel, but, if we come back from [I will],
Allaah willing.”
On the way back from Tabook, about one or two days away
from Madeenah, Jibreel came and informed the Messenger () about
the divisive effect of the Mosque of Harm. The Prophet ( ) then sent
some of his followers ahead to demolish the mosque before he
reached Madeenah. (Tafsir Ibn Kathir, vol. 4, pp. 514-5 )
259
Indicating that the situation would never change. The mosque
would remain one of hypocrisy until the end.
260
Ibn ‘Abbaas, ‘Urwah, ‘Atiyyah, ash-Sha‘bee, al-Hasan and others
held that this referred to the Qubaa Mosque, which was the first
mosque built by the Prophet () for Muslims during the Hijrah to
Madeenah. It was a symbol of unity for the believers. Consequently,
the Prophet () praised it and continued to visit it after the main

178
mosque was built in Madeenah. He was reported by Usayd ibn Zuhayr
al-Ansaaree to have said:


“A single prayer at Qubaa Mosque equals an ‘Umrah.” (Sunan at-

Tirmithee, no. 324 and Sunan Ibn-i-Majah, vol. 2, p. 344, no. 1411
and authenticated in Saheeh Sunan Ibn Majah, no. 1159 & Saheeh Al
Jaami', no. 3872)
It is also mentioned that Allaah’s Messenger () used to ride
or walk to Qubaa Mosque. (Sahih al Bukhari, vol. 2, p. 158, no. 283)
The opinion that this verse referred to Qubaa Mosque is
supported by the following narration:

‘Uwaym ibn Saa‘idah al-Ansaaree that the Prophet () went to Qubaa
Mosque and asked: “In the story about your mosque, Allaah the
Exalted has praised you concerning the purification that you perform,
so how is it that you perform?” They replied: “By Allaah, O
Messenger of Allaah! We do not know except that we had Jewish
neighbors who used to wash their behinds after defecating, so we
washed as they washed.” (Musnad Ahmad, 3: 422 and Saheeh Ibn
Khuzaymah, 1: 45. See Saheeh Tafseer Ibn Katheer, Tawbah, 9: 108,)
In another narration from Jaabir and Anas, the Prophet () added:
“That is it. Adhere to it.” ( Ibn Maajah, ad-Daaraqutnee, and al-
Haakim )

179
And Allaah loves 263 those who purify themselves.”
(Soorah at-Tawbah, 9: 108)264

On the other hand, ‘Umar ibn al-Khattaab, ‘Abdullaah ibn ‘Umar,

Zayd ibn Thaabit and others held that it referred to the Prophet’s
Mosque in Madeenah based on the narration of Aboo Sa‘eed al-
Khudree in which he stated that two men who argued about which
mosque’s foundation was laid from the first day on piety. One of them
said it was the Qubaa Mosque while the other said it was the Mosque
of Allaah’s Messenger (). [While they were arguing] the Messenger
of Allaah () came out and said: “It is my mosque.” (Mustadrak 'Alaa
Saheehain, vol. 1, Book of Manaasik, no. 1791 / 183; Sahih Sunan at-
Tirmithee, no. 2475.)
261
According to Ibn Katheer, “This [verse] encourages praying in old
mosques that were built for the purpose of worshipping Allaah alone,
without partners.” (Tafsir Ibn Kathir, vol. 4, p. 517) Old mosques
should not be abandoned, but renovated and used, or demolished and
rebuilt if they have become unusable.
262
In contrast to those who were in the Mosque of Harm. Allaah
described them as impure in his general description of the hypocrites:


“They will swear by Allaah to you when you return to them, that
you may turn away from them. So turn away from them. Indeed,
they are impure...” (Soorah at-Tawbah, 9: 95)
Purification here includes purification of the heart from
hypocrisy and jealousy as well as physical purification of the body
from impurities and filth. (al-Qawl al-Mufeed, p. 144)
263
Allaah’s “love”, in a way befitting His Majesty and Greatness, is an
established reality. It is not similar to love among His creatures. As for
those who claim that His “love” means His “reward” or His “wish to
reward”, they are in error. (al-Qawl al-Mufeed, p. 144)

180
Thaabit ibn Dahhaak265 said:

A man made a vow266 to sacrifice a camel at a place called

Buwaanah267, so he asked the Prophet () about it. He said,

264
Relevance of the Verse. Allaah prohibited the Prophet () from
praying in the Mosque of Harm, even though his prayer in it would
have been sincerely for Allaah. This indicates that every place in
which Allaah is disobeyed should not normally be prayed in. The
Mosque of Harm was set up for prayer, but it was a place of
disobedience. Consequently, prayer should not be made in it.
Similarly, it is impermissible for someone to make an animal sacrifice
in a location in which animals are slaughtered for others besides
Allaah. It resembles prayer in the Mosque of Harm. Likewise, prayer
at the time of the rising and setting of the sun was prohibited because
they were times in which pagans worshipped the sun. This prohibition
is relative to time while the prohibition of prayer was relative to
location. However, the fundamental principle is still the same. (al-
Qawl al-Mufeed, p. 144-5)
265
Thaabit was a Companion of the Prophet () from the Ashhal tribe
who died in 64 AH.
266
The term nathr (vow) linguistically means “obligation” or
“promise”. In the Sharee‘ah it means, “obliging oneself to do

181
“Did the place have any of the idols 268 of Jaahiliyyah 269
which were worshipped?” They answered, “No.” The
Prophet () asked again, “Did the disbelievers hold any of

something for the sake of Allaah which was not already obligatory.” If
the vow were for something already obligatory, it would become
doubly obligatory, from the perspective of the vow and from the
perspective of the law. The consequence is expiation if the vow was
not fulfilled.
Vows are fundamentally disliked (makrooh). Some scholars
leaned towards its prohibition because the Prophet () forbade it
saying:

Ibn ‘Umar reported from the Prophet () that he prohibited vows and
said: “Indeed, it does not produce good. It is only extracted from the
stingy.” (Sahih Muslim, vol. 3, p. 871, no. 4021)
Also because it involves obliging the human soul to do
something that Allaah made optional, thereby increasing its burdens.
Also because, in most cases, the one who makes the vow regrets it
later. He will be found asking scholars, left and right, for a way to get
out of his vow due to it being burdensome. This is especially common
among the masses when they get sick or something they need is
delayed. They make vows as if to say that Allaah would not benefit
him except by his vow. (al-Qawl al-Mufeed, p. 145)
267
Al-Baghawee said that it was an area south of Makkah before
Yalamlam, which is the meeqaat designated for people coming from
Yemen, about 30 miles south of Makkah.
268
The Arabic term used here for “idol” is wathan, which refers to any
type of idol, whether a natural object or a carved or moulded object.
The other term sanam refers specifically to man-made objects.
269
Jaahiliyyah (lit. time of ignorance) refers to the pre-Islaamic period
in which ignorance divine revelation was widespread.

182
their annual festivities there?” 270 They answered, “No.”
Allaah’s Messenger () then said, “Fulfil your vow271.272

270
The Prophet () asked about Shirk in his question about the idols
and what leads to it in his question about the festivals.
271
Categories of Vows
1. A vow for which fulfilment is obligatory which is a vow of
obedience. This ruling is based on the following hadeeth:

‘Aa’ishah reported from the Prophet () that he said:

“Whoever makes a vow to obey Allaah should obey Him and
whoever vowed to disobey Him should not disobey Him.”
(Sahih Al-Bukhari, vol. 8, pp. 449-50, no. 687)

2. A vow for which fulfilment is forbidden, which is a vow of

disobedience. Evidence is the previous hadeeth and the
hadeeth of the chapter.
3. A vow equivalent to an oath (yameen), which is permissible
(mubaah) vow, may be fulfilled or expiation of an oath may
be done instead.
4. A vow of anger and lijaaj. It is called by this name because
anger and … are the usual causes. However, it is not
necessary that they be present. It is the vow in which the
meaning of an oath was intended, encouragement, prevention,
confirmation or rejection. One has a choice to either fulfil the
vow or expiate for a broken oath.
5. A disliked vow. Its fulfilment is disliked along with the
expiation for a broken oath.
6. A general vow that is made in form of a vow without
specifying any act. Its expiation is that of a broken oath based
on the Prophet’s statement:

183
Indeed, a vow made in disobedience to Allaah should not
be fulfilled, 273 nor one that is beyond a person’s

‘Uqbah ibn ‘Aamir quoted Allaah’s Messenger () as saying:

“The expiation of a vow which is unnamed is that of a broken
oath.” (Sunan at-Tirmithee, Kitaab: Oaths and vows) [al-
Qawl al-Mufeed, pp. 146-7]
272
Concerning the words “Fulfil your vow,” Ibn Taymiyyah said: “It
indicates that animal sacrifice for the sake of Allaah in an area where
pagans slaughter for their gods or where [pagan] festivals are held is
disobedience to Allaah, since the Prophet’s verdict “Fulfil you vow”
was based on their previous answers. Therefore, the legal reasons for
the verdict are that the area was free from the two prohibiting factors.
When they replied “No,” the Prophet () said: “Fulfil your vow.” This
means that if the place had been an area for pagan festivals or it had
an idol, then slaughtering there would have been prohibited, even if a
vow had been made. (Quoted in Divine Triumph, pp. 147-8)
273
Issue: Does the Vow of Disobedience take effect?
Yes it does, which is why the Prophet () said regarding a vow of
disobedience, “Don’t disobey Him,” and not “It is invalid.” Had he
said “It is invalid,” the vow itself would have been invalidated.
Scholars differed regarding whether expiation is required or not. The
most correct position is that expiation is required since the Prophet
() never cancelled expiation. He only cancelled fulfilment.
Consequently, the general statements requiring expiation for vows
hold. (al-Qawl al-Mufeed, p. 147) This was one of Imaam Ahmad’s
opinions and was also that of Aboo Haneefah. The other position that
there is no expiation was held by ash-Shaafi‘ee.

184
capacity.274” 275 [Reported by Aboo Daawood according to
the verification standards of al-Bukhaaree and Muslim].276

Important issues of the Chapter277

274
This statement could refer to what is beyond a person’s legal
capacity or his destined capacity, both of which are invalid. For
example, if a person vowed to sell someone else’s property or to fly to
the moon, such vows are null and void and do not require expiation.
275
Relevance of the Hadeeth
It affirms that sacrificing in places where sacrificial offerings are
made to others besides Allaah is not permissible. The wisdom behind
that being:
1. It leads to imitation of the disbelievers.
2. It leads to a false impression. Whoever sees a Muslim
slaughtering in pagan sacrificial locations may conclude that
what the pagans do is permissible.
3. The beliefs and position of the pagans will be strengthened if
they see others doing as they do. There is no doubt that
strengthening the pagans’ religion is forbidden. (al-Qawl al-
Mufeed, p. 148)
276
Sunan Abu Dawud, vol. 2, p. 939, no. 3307 and authenticated in
Saheeh Sunan Abee Daawood, no. 2834.
277
(1) The explanation of the verse: “Do not stand in there, ever…”
(9: 108) (2) That disobedience of Allaah leaves impressions on the
earth as does obedience. (3) A problematic issue should be answered
by a clear issue to eliminate any lack of clarity. (4) One who gives a
religious verdict (Mufti) may ask for details if needed. (5) Vows can
be specified for a particular place so long as that place is free from
anything that would prohibit doing so. (6) It is prohibited to fulfil the
vows in a place, if there were present any idol of the idols of the times
of ignorance even being a long time idolatry has been ended. (7) It is
prohibited to fulfil the vows in a place where disbelievers had
celebrated any of their recurring festivities even it was stopped since a
long time. (8) A vow cannot be fulfilled what was made for any such

185
place because it is considered a vow of disobedience (to Allaah). (9) A
warning against resembling the polytheists in their celebrations even if
not intended (i.e. the Muslims intention would not be the same as that
of the polytheists). (10) There is no valid vow in disobedience to
Allaah. (11) No vow is valid for that beyond the possession of a
person. ‘Literally the children of Adam.’

186
CHAPTER No: 12
Vowing to Other Than Allaah is Shirk278
Allaah the Most Exalted said:
 
“They fulfil their vows,279 and fear a Day whose evil will
be wide-spreading.” (Soorah al-Insaan, 76: 7)
278
The difference between a vow to other than Allaah and a vow of
disobedience is that the vow of disobedience is fundamentally a vow
to Allaah, but it is to do something sinful. The vow to other than
Allaah is Shirk because vowing is a form worship of what the vow
was made on. Consequently, an aspect of worship is being directed to
others besides Allaah. It does not take effect in any way and it has no
expiation. Instead, since it is Shirk, it requires repentance, like
swearing by other than Allaah. (al-Qawl al-Mufeed, p. 151)
Aboo Hurayrah narrated from the Messenger of Allah () that
he said: “Whoever takes an oath in which he [forgetfully] mentions
Laat and ‘Uzzaa should say: Laa ilaaha illallaah. And whoever says to
his companions: ‘Come lets gamble,’ must give charity [as
expiation].” (Sahih Al-Bukhari, vol. 6, p. 362, no. 383)
279
This verse is mentioned in praise of the righteous and it implies
that vowing is a form of worship, because Allaah only praises human
beings promises them Paradise for doing some form of worship. This
point would have been clearer, if the author, Muhammad ibn ‘Abdul-
Wahhaab, had mentioned Allaah’s statement:
 
“Let them fulfil their vows.” (Soorah al-Hajj, 22: 29)
This verse contains a command to fulfill vows which indicates that
vows are a form of worship, because, worship is what has been
commanded in the Sharee‘ah. (al-Qawl al-Mufeed, p. 151)
Relevance of the Verse

187
Allaah the Most Exalted also said:


“And whatever funds you spend or vow you make,
certainly Allaah knows it.280 And the sinful will not have
any helpers.” (Soorah al-Baqarah, 2: 270)

It is narrated in the Saheeh 281 from ‘Aa’ishah 282 that

Allaah’s Messenger () said:

“Whoever vows that he will be obedient to Allaah, he

should be obedient to Him; 283 and whoever made a vow
that he will disobey Allaah, he should not disobey Him.284”

The author used the verse in Soorah al-Insaan as evidence

that vowing to other than Allaah is Shirk from the perspective that
vowing is a form of worship, which, if directed to other than Allaah
automatically becomes Shirk.
280
Linking something to “Allaah’s knowledge” indicates that in doing
or not doing it there will be a reward or punishment, which is another
indicator that it must be a form of worship. This is the perspective
from with the author brought this verse in support of the ruling that
vowing to other than Allaah is Shirk.
281
Sahih Al-Bukhari,vol. 8, pp. 449-450, no. 687. Also collected by
an-Nasaa’ee, vol. 7, Book of 'Oaths and Vows', Ibn Maajah, vol. 1, no.
2126 and Aboo Daawood, vol. 2, no. 3289.
282
‘Aa’ishah bint Abee Bakr married the Prophet () at the age of
seven and consummated their marriage when she reached the age of
nine. She was a leading scholar among the Prophet’s followers.
Among the hadeeth narrators, she was the fourth most prolific. She
died in 57AH.

188
283
There are many authentic narrations indicating that vows of
obedience should be fulfilled. The following are just a few:
Ibn ‘Abbaas narrated that while the Prophet () was
delivering a sermon he saw a man standing, so he asked about him.
The people replied: It is Aboo Israa’eel who has vowed that he will
stand and never sit down, never stand in the shade, not talk to anyone,
and that he would fast. The Prophet () said: “Instruct him to speak,
come in the shade and sit down. But let him complete his fast.” (Sahih
Al-Bukhari, vol. 8, p. 453, no. 695)
Ibn ‘Umar related that his father asked the Prophet (): O
Messenger of Allaah! I vowed to perform I‘tikaaf (seclusion) in al-
Masjid al-Haraam during the pre-Islamic period?” The Prophet ()
replied: “Fulfil your vow.” (Sahih Al-Bukhari, vol. 8, p. 450, no. 688)
Even vows by relatives should be fulfilled as indicated by the
following narration of Ibn ‘Abbaas who stated that a man came to the
Prophet () and asked him: My sister vowed to perform Hajj, but died
[before fulfilling it]. The Prophet () asked: “Would you have paid
her debts if she had any?” He replied: Yes. The Prophet () then said:
“So pay Allaah’s rights, as He is more entitled to receive His rights.”
(Sahih Al-Bukhari, vol. 8, p. 451, no. 690)
However, if a better option presents itself, one may abandon a
vow of obedience and do the better option and expiate. ‘Abdur-
Rahmaan ibn Samurah quoted the Messenger of Allah () as saying:
“O ‘Abdur-Rahmaan! Don’t seek to be a ruler, for if you are given
authority without asking for it, Allaah will aid you. But if you are
given it due to asking, then you will be held responsible for it. And if
you take an oath and later find something better, then do what is
better and make expiation for your oath.” (Sahih Al-Bukhari, vol. 8, p.
469, no. 715)
284
The expiation for an unfulfilled vow is the same as that of an
unfulfilled oath (Qur’aan, 5: 89).


189
Important issues of the Chapter285


“Allaah will not punish you for what is unintentional in your
oaths, but He will punish you for your deliberate oaths; for its
expiation feed ten poor persons according to the average of what
you feed your family, or clothe them or free a slave. But whoever
cannot afford that should fast three days. That is the expiation for
your oaths when you swear.” (Soorah al-Maa’idah, 5: 89)
285
(1) Fulfilment of the vow is obligatory. (2) Since it is approved
that making a vow is an act of worship to Allaah, then directing a vow
to other than Allaah is committing Shirk. (3) Any vow based on
disobedience (to Allaah the Almighty) is impermissible to be carried
out.

190
CHAPTER No: 13
Seeking Refuge 286 in other than Allaah is
Shirk
Allaah the Most Exalted said:


“And indeed, there were men among humankind who
sought refuge with men287 among the Jinns,288 but they
only increased their fear.”289 (Soorah al-Jinn, 72: 6)

286
Seeking refuge in Allaah is an act of worship prescribed by Allaah
in the Qur’aan itself:
 
“And if a evil whisper from Satan diverts you, seek refuge in
Allaah. Indeed, He is the All-Hearer, the All-Knower.” (Soorah
Fussilat, 41: 36)
Consequently, it is prohibited to dedicate any form of worship
belonging to Allaah to others besides Him.
287
The phrase “men among the Jinns” indicate that, unlike the angels,
the Jinn have male and female.
288
In explaining this verse, Ibn Taymiyyah said: “Whenever a man of
that time would enter a valley – and valleys are where Jinns wer
thought to reside, as they frequent valleys more than high ground – the
man would say: ‘I seek refuge with the supreme master of this valley
form its foolish inhabitants.’ When the Jinn found humans seeking
refuge in them, they would terrorize humans and attack them with
even more ferocity. Men would bring with them amulets and
talismans using the names of the Jinn and their rulers and they would
swear by the names of those among the Jinn and their rulers whom

191
they held in high esteem. This resulted in man’s elevation and hnonor
of the Jinns over themselves. Consequently, the Jinn would often fulfil
some human requests – especially since they knew that humans were
more noble and honorable than they were. If a human being
subordinates himself to them and seeks refuge in them, he becomes
similar to an important person who ignorantly seeks help from an
insignificant nobody in fulfilling his needs.” (Ibn Taymiyyah’s Essay
on the Jinn, pp. 19-20)
289
This verse indicates that seeking refuge in the Jinn is haraam
because it does not benefit the refuge seeker. Instead it increases his
fears. He is thereby punished with the opposite of what he sought.
Allaah also chastised the pagans for their relationship with the
Jinn.



“And on the Day when He will gather them all together [and say]:
‘O assembly of Jinn! You misled many human beings,’ and their
friends among humans will say: ‘Our Lord! We benefited from
each other, but now we have reached our appointed term which
You fixed for us.’ He will say: ‘The Fire is your home, eternally,
except as Allaah wills. Indeed your Lord is All-Wise and All-
Knowing.” (Soorah al-An‘aam, 6: 128)
Humans were benefited by Jinn revelations of the unseen and
help in fulfilling their human needs. While the Jinn basked in human
glorification, and human submission to their will. Human beings do
not have the ability to control the Jinn, as some people claim. That
control was given only to Prophet () Sulaymaan as one of his
miracles. Prophet Muhammad () said:

“Indeed an ‘Ifreet among the Jinn spat on me last night trying to

break my prayer. However, Allaah let me overpower him and I wanted

192
Khawlah bint Hakeem said that she heard Allaah’s
Messenger () say:

“Whoever goes into a dwelling and says (while entering it):

A‘oothu bi kalimaatit-taammaati min sharri maa khalaq ‘I
seek refuge in Allaah’s perfect words 290 from the evil of
what He has created291’, no harm shall befall him until he
departs from that place.292” Collected by Muslim.293

to tie him to one of the columns in the mosque sot aht you all could see
him in the m orning. Then I remembered muy brother Sulaymaan’s
prayer: ‘’O my Lord, forgive me and bestow on me a kingdom not
allowed to anyone after me.’ (Soorah Saad, 38: 35)” (Sahih Al-
Bukhari, vol. 1, p. 268, no. 75 and Sahih Muslim, vol. 1, p. 273, no.
1104)
290
Allaah’s Words are perfect from two aspects:
1. Truthfulness of information.
2. Justice in the laws.
In this regard, Allaah Almighty had said:
 
“The Word of your Lord is perfect in truth and justice.” (Soorah
al-An‘aam, 6: 115) [al-Qawl al-Mufeed, p. 157]
Al-Qurtubee said: “In the Perfect Words of Allaah means His
Words are free from every defect and imperfection.” It is also said to
mean “the Glorious Qur’aan.” (Divine Triumph, p. 155)
291
Allaah created everything, including the good and the evil,
however, evil is not attributable to him directly, because He created
the evil for a good reason which will ultimately produce good, thus it
is itself good. Consequently, evil is not one of Allaah’s attributes or
acts, it is among His creatures.

193
 Not everything that Allaah created/creates has evil in it. But
one should seek refuge from the evil in it, if it exists. Creatures may
be divided into three categories:
1. Purely Evil; e.g., the Hellfire, as regards its essences.
2. Purely Good; e.g. Paradise, the angels.
3. Containing good and evil, i.e., humans, the Jinn and animals.
(al-Qawl al-Mufeed, p. 157)
292
If the person who says this prayer is harmed by anything, it will not
be due the prayer not working or misinformation from the Prophet
(), as whatever the Prophet () has informed his followers is the
absolute truth. If it does not work, it will be due to other preventative
factors. This principle applies to all cases in which the Prophet ()
informed of legal causes which do not seem to work. The fault lies not
in the cause, but in other factors that prevent it from producing the
promised effect. For example, recitation of Soorah al-Faatihah for the
sick is a means of cure. However, some people may recite it and the
sick do not get well. Likewise, reciting the du‘aa prior to having
sexual relations will prevent Satan from harming one’s offspring. But,
it may be done and yet the child is still harmed by Satan. This failure
is due to the occurance of a block between the cause and its effect.
One must then search for the cause of the blockage and remove it in
order for the promised effect to take place. (al-Qawl al-Mufeed, pp.
157-8)
293
Sahih Muslim, vol. 4, p. 1421, no. 6541.
The Evidence in the Hadeeth
The author entitled this chapter “Seeking Refuge in Other Than Allaah
is Shirk,” while in this hadeeth refuge is sought in the “Words of
Allaah”. This statement is evidence that the “Words of Allaah” are
among His attributes and therefore not created. As seeking refuge in
created things is permissible in such circumstances. If Allaah’s Words
were created, the Prophet ( ) would not have instructed us to seek
refuge in them.

194
Important issues of the Chapter294

294
(1) Explanation of the verse from Soorah al-Jinn (72: 6). (2)
Seeking refuge in others besides Allaah is an aspect of shirk. (3)
Using this hadeeth as a proof: For, scholars use it to prove that the
Words of Allaah are not creatures. They say this because to seek
refuge in creatures is shirk. (4) The superiority of this invocation
despite it being short. (5) Though it may be that one can achieve some
worldly benefit from a thing, as prevention from a harm or evil, or
gaining some advantage or good, but it does not mean that it
(dependence on such) is not shirk.

195
CHAPTER No: 14
Seeking Help295 From or Calling296 on Others
Besides Allaah is Shirk297
295
The actual term used here is yastagheeth, which means to request
the removal of difficulty by those in distress, which is different from
yasta‘een, which means to generally seek the help of others. It is also
different from du‘aa (invocation; supplication) which is done by those
in distress as well as those who are not.
296
Ibn al-Qayyim defined du‘aa as, “Asking for what is beneficial to
the person, asking for the removal of what harming him, and asking
that harm be repelled [before it afflicts him]. ” (Badaa’i al-Fawaa’id,
3: 2)
Du‘aa is an implicit affirmation of all three aspects of
Tawheed. It affirms ar-Ruboobiyyah (dominion) by implying that God
exists and is in control of all matters. It also acknowledges al-Asmaa
was-Sifaat (divine names and attributes) by being based on Allaah
hearing the whispering plea of servant, wherever he may be.
Furthermore, al-‘Uboodiyyah (worship) is affirmed, as du‘aa is
worship directed to God. (Du‘aa, pp. 25-7)
There are basically two types of du‘aa: Du‘aa al-‘Ibaadah
(Invocation of Worship) and Du‘aa al-Mas’alah (Invocation of
Request), both of which are closely interrelated. Every Invocation of
Worship necessitates an Invocation of Request and every Invocation
of Request contains an Invocation of Worship.
1. Du‘aa al-‘Ibaadah is to fulfil a commandment of Allaah, like
prayer, fasting, pilgrimage, etc., which is based on a desire for
reward and safety from punishment. Consequently, doing acts
of worship contain unspoken invocation and may be
accompanied by expressed invocation.
2. Du‘aa al-Mas’alah is requesting what is needed and what can
repel harm. For example, the Qur’aanic invocation:
 

196
“Our Lord, grant us good in this life and the next and protect us
from the hellfire.” (Soorah al-Baqarah, 2: 201) [al-Qawl al-Mufeed,
p. 162]
Yasir Qadhi explained the relationship between the two types
of invocation saying that when a Muslim prays: ‘O Allaah! Bless me
with pious offspring’, he performs an invocation of request as he is
asking for a benefit. However, this simple invocation also implies that
Allaah is the One who hears his prayers and responds to it, and He is
the One that gives sustenance and blesses people with offspring. Thus,
this Invocation of Request intrinsically contains an Invocation of
Worship at the same time. (Du‘a, p. 34) On the other hand, when a
person says: Glory be to Allaah (Subhaanallaah) or All praise belongs
to Allaah (al-Hamdulillaah), he believes that Allaah is pleased with
such phrases of praise and, without saying it, seeks Allaah’s reward
from it. Likewise if he fasts or gives Zakaah, he wants Allaah to
accept them and reward him for them.
The Superiority of Du‘aa
1. Invocation is the most noble act that a human being can do as stated
in a hadeeth narrated by Aboo Hurayrah in which the Prophet ()
said:

“There is nothing more noble in the sight of Allaah than Du‘aa.”

(Sunan at-Tirmithee, and authenticated in Saheeh al-Jaami‘ as-
Sagheer, no. 5392)
2. Invocation is also the best for of worship as it is the direct link
between a human being and his Lord. The Prophet () was reported to
have said:

“The best form of worship is Du‘aa.” (Mustadrak al-Haakim, 1: 491

and authenticated in Saheeh al-Jaami‘ as-Sagheer, no. 1579)
3. Invocation forms the essence of worship. The Prophet () was
quoted as saying:

“Du‘aa is worship.” (Sunan Abu Dawud, vol. 1, p. 387, no. 1474 and
authenticated in Saheeh Sunan Abee Dawud, no. 1312)

197
 The often quoted hadeeth on du‘aa (see Divine Triumph, p.
169) narrated by al-Haakim (1: 492):

“Du‘aa is the weapon of the believer, the pillar of Islaam, and light of
the heavens and earth,” is fabricated. See Silsilah ahaadeethah ad-
Da‘eefah, no. 179.
Categories of Those Making Du‘aa
With respect to the person making du‘aa and the object of his
or her du‘aa, people may be divided into four main categories:
1. Those whose invocations are to others besides Allaah.
2. Those who believe in Allaah and worship Him but never ask
anything of Him. Their Invocation of Worship is to Allaah in the
general sense, but their Invocation of Request is directed to others
besides Allaah. As in the case of saint worship, where the saints
become intermediaries who are supposed to carry their followers’
prayers to Allaah or they answer their prayers directly. This is also the
case of the ignorant Muslim who becomes so obsessed with the
material world that his acts of worship become empty rituals devoid of
any spiritual value. Even if he makes ritual Invocations of Request, his
heart is not in it. There are also some who believe that it is spiritually
superior to only do Invocation of Worship, some even go so far as to
label Invocation of Request a sin. For them, Invocation of Request
implies discontent with Allaah’s Decree. The often quote a fabricated
hadeeth to the effect that “When Abraham was thrown into the Fire,
Gabriel asked him: Do you need any help? He replied: From you, no!
So Gabriel told him: Ask your Lord. Abraham replied: It is sufficient
asking that my Lord knows my situation.” This narration is not found
with any chain of narrators in any of the compilations of the Sunnah.
(Majmoo‘ al-Fataawaa, 8: 539)
3. Those who believe in Allaah but do not worship Him and practice
Invocation of Request. The best example of this category is Iblees.
After his expulsion from Paradise due to his arrogance, he made du‘aa
to Allaah requesting respite until the Last Day. And Allaah responded
to his invocation and granted him his wish. He left Invocation of
Worship out of arrogance and was compelled to use Invocation of

198
Allaah the Most Exalted said:


Request out of greed. Included in this category are those who have
preferred the life of this world over that of the Hereafter. Allaah
described them as follows:
 
“There are among humankind those who say: ‘Our Lord, grant us
good [in this life],’ and they will have no share in the Hereafter.”
(Soorah al-Baqarah, 2: 200)
4. Those who combine both types of invocation and direct it only to
Allaah. (Du‘a, pp. 35-9)
297
The author’s title and its ruling of Shirk should not be taken
according to the title’s general implications. It is, in fact, limited to
seeking the kind of help which is beyond the capacity of those called
upon. Either due to the person being dead, absent, or it being
something that only Allaah could remove. For example, if a person
called on a dead or absent person to defend him or a person present to
make the sky rain, or to cause cool winds to blow in summer, it would
all be considered Shirk. However, if a person in our presence were
requested to do what is within his capacity, it would be permissible,
on condition that we keep our Tawheed intact by believing that the
person is only a means and that he has no effect on his own to remove
difficulty. This condition is necessary, because one can easily depend
on others and forget the Creator of causes that detracts from the
completeness of Tawheed. (al-Qawl al-Mufeed, p. 161)

199
“Do not call on others besides Allaah who will neither
benefit nor harm you.298 For if you did, then you would
be among the wrongdoers.299 If Allaah touches you with

298
The clause “who will neither benefit you nor harm you,” is a
clarification and not a condition, whereby, you may call on someone
who can benefit you or harm you. It clarifies that whatever is called on
besides Allaah will not benefit or harm. Like the verse: “O
humankind, worship your Lord who created you and those before
you,” (Soorah al-Baqarah, 2: 21). The clause “who created you and
those before you,” is for clarification and not a condition, as there is
no other God who did not created us and those before us. Such
clarifying clauses act as reasons for the ruling, “Do not call on others
besides Allaah because they cannot benefit you or harm you,” and
“Worship your Lord, because He alone created you and those before
you.” (al-Qawl al-Mufeed, p. 163)
299
The Arabic construction following the adverb ithan (then) implies
that “you would be among the wrongdoers” while you were calling on
others. But, you could repent from it and the description of
“wrongdoer” would disappear. Thus, a person before the sin is not a
wrongdoer and after repentance is not a wrongdoer, but during the
sinful act he is a wrongdoer. As the Prophet () said:

“While the fornicator is committing fornication, he is not a believer.”

(Sahih al-Bukhaari, vol. 7, pp. 339-340, no. 484.)
The form of “wrongdoing” referred to here is Shirk as in Luqmaan’s
advice to his son:
 
“Indeed Shirk is a grave wrongdoing.” (Soorah Luqmaan, 31: 13)
Allaah did not say: “you would be among the idolaters” in order to
clarify that it is wrongdoing and oppression. The fact that one who
calls on others besides Allaah commits Shirk is obvious, while the fact
that it is wrongdoing and oppression is not so clear from the verse. (al-

200
some harm, none can remove it besides Him and if He
wishes good for you none can prevent His favours.300 He

Qawl al-Mufeed, pp. 163-4) Calling on others besides Allaah is also

oppression and wrongdoing to one’s self as Allaah said:
 
“Whoever goes beyond the limits of Allaah has oppressed
himself.” (Soorah : )
The individual oppresses himself by earning the wrath of God and His
punishment in this life and or the next.
300
Regarding this segment of the verse, Ibn Katheer said: “This verse
contains the explanation that good, evil, benefit and harm only come
from Allaah alone and no one shares with His power over these
things. Therefore, He is the One Who deserves to be worshipped
alone, without any partners.” (Tafsir Ibn Kathir, vol. 4, pp. 666-7)
This is similar to the Prophet’s statement:

“Know that if the nation gathered to benefit you with something, they
will only be able to be benefit you something which Allaah wrote for
you.” (Sunan at-Tirmithee, vol. 4, ch. Description of Qiyaamah / 22,
no. 2635 and authenticated in Saheeh Sunan at-Tirmithee, no. 2043)
When “good” is spoken about, Allaah’s wish is used but when
“evil” is spoken about it is ascribed to His actions. This methodology
is followed because Allaah does not wish evil for his creatures, He
wishes it for another good purpose that results from the evil. Prophet
Muhammad () quoted Allaah as saying:

“Indeed, among My slaves are those whom, if I made them well-to-do,

wealth would corrupt them.” ()
The Acutal Text is :

201
‫ ما ترددت في‬،‫ بالمحاربة‬،‫ من أهان لي و ليا فقد بارزني‬:‫قال هللا تبارك و تعالى‬
‫ يكره الموت و أكره مساءته و البد‬،‫شيء أنا فاعله ما ترددت في قبض المؤمن‬
‫ و ال يزال عبدي المؤمن‬،‫ ما تقرب عبدي بمثل أداء ما افترضته عليه‬،‫له منه‬
‫ و من أحببته كنت له سمعا و بصرا و يدا و‬،‫يتقرب إلي بالنوافل حتى أحبه‬
‫ و إن من‬،‫ و سألني فأعطيته و نصح لي فنصحت له‬،‫ دعاني فأجبته‬،‫مؤيدا‬
‫ و‬،‫عبادي لمن يريد الباب من الع بادة فأكفر عنه ال يدخله العجب فيفسده ذلك‬
‫ ولو أغنيته ألفسده‬،‫إن من عبادي المؤمنين لمن اليصلح إيمانه إال الفقر‬
‫ ولو أسقمته‬،‫ و إن من عبادي المؤمنين لمن ال يصلح إيمانه إال الصحة‬،‫ذلك‬
‫ ولو‬،‫ وإن من عبادي المؤمنين لمن ال يصلح إيمانه إال السقم‬،‫ألفسده ذلك‬
‫ إني عليم خبير‬،‫ إني أدبر عبادي بعملي بقلوبهم‬،‫أصححته ألفسده ذلك‬
This Hadeeth is 'Da'eef Jiddan' as mentioned in as-Silsilah ad-
Da‘eefiyyah, no. 1775 (pls. refer to Website of Al-Albaani -
www.dorar.net/htmls/malbani.asp)
On the other hand, good is wished for in itself as well as for its effects.
Thus, if a person is struck by illness, Allaah does not intend the harm
of the illness itself, but He intends the illness which causes him harm
for some good behind it. The wisdom behind the illness may become
apparent in the sick person himself or it may appear in others as
Allaah said:


“Beware of a trial which will not befall only those who do wrong
among you particularly and know that Allaah is severe in
punishment.” (Soorah al-Anfaal, 8: 25)
Humans should not attempt to confine Allaah’s wisdom
within the bounds of what is comprehensible to them because His
wisdom is far beyond the capacity of the finite human mind. However,
it can be known with certainty that Allaah does not desire harm for
harm’s sake, but for the resulting good for which the harm is a
catalyst. (al-Qawl al-Mufeed, pp. 163-4)

202
gives it to whomever of His servants He wishes301 and
He is the Oft-Forgiving, the Most Merciful.” (Soorah
Yoonus, 10: 106-7)302
He also said:



“What you worship besides Allaah303 are only idols and
you are creating falsehood. Indeed, those whom you
worship besides Allaah cannot provide provision for

301
Every act in which Allaah’s wish (mashee’ah) becomes a condition
for its occurrence is governed by His wisdom. Allaah’s wish is not
arbitrary, whereby He does things merely for the sake of doing them.
Among His attributes is wisdom and among His names is al-Hakeem
(the All-Wise).
302
The Evidence: In the first part of verse 106, “Do not call on others
besides Allaah because they cannot benefit you or harm you,” Allaah
identifies why calling on others is futile and useless; they have no
power to help or harm. And in the second half of the verse, “For if you
did, you would be among the wrongdoers,” Allaah confirms that
calling on others besides Allaah is Shirk.
303
Ibn al-Qayyim said: “Among the types of Shirk are calling on the
dead to satisfy one’s needs and seeking their refuge and facing them
[in prayer]. This is the basis of Shirk in the world since the dead are
unable to do anything on their own and can no longer benefit or harm
even themselves. In addition to that, some people may seek the refuge
of the deceased and ask him to mediate between them and Allaah.
This is, of course, a result of their ignorance of the nature of
intercessors and the One whose intercession is sought.” (Quoted in
Divine Triumph, pp. 160-1)

203
you. 304 So seek your provision from Allaah, worship
Him305 and be grateful to Him.306 For your return is to
Him.307” (Soorah al-‘Ankaboot, 29: 17)308

304
Allaah identifies here one of the primary characteristics of divinity,
providing provision for the creatures. Since the idols are incapable of
providing for human needs, the pagans are told to seek their needs
only from the real provider, Allaah.
305
Furthermore, since seeking needs, i.e., Invocation of Request, in
this context is worship, Allaah instructed the pagans that complete
worship should be directed to Himself alone. By worship here is
meant that they humble themselves in obedience which is among the
causes for provision, as Allaah said:
 
“Allaah will make a way out for whoever fears Him, and provide
for him from were he would never imagine it.” (Soorah at-Talaaq,
65: 2-3)
By following the instruction to seek provision from Allaah
with the instruction to worship Him, Allaah indicates that the
actualization of worship is among the means of seeking provision.
Likewise, worship of the worshipper who believes that whoever fears
Allaah will be provided for implicitly includes seeking provision from
Him. (al-Qawl al-Mufeed, p. 166)
306
The use of laam in the Arabic phrase washkuroo lahu (and thank
Him) instead of washkuroohu contains a subtle indicator that the
thanks should be sincerely for Allaah alone. A person may give thanks
to Allaah in order that whatever he was favored with remain, which is
fine. However, giving thanks for the sake of Allaah includes the
continuation of favor and is more complete and superior.
Gratitude
Thanks has been interpreted as “obeying the one who did the
favor,” and it occurs in three locations:

204
 1. The Heart. This takes place by one’s heart admitting and
recognizing that the favor is from Allaah and thus, he feels
that Allaah is superior to himself. In this regard, Allaah said:
 
“Whatever blessing you have is from Allaah.” (Soorah an-
Nahl, 16: 53)
The greatest favor is that of Islaam itself, as Allaah said:


“The regard as favor to you that they embraced Islaam.
Say: Don’t count your Islaam as a favor to me. Instead,
Allaah has given you a favor by guiding you to faith.”
(Soorah al-Hujuraat, 49: 17)
2. The Tongue. That the person praises Allaah by speaking
about it and confirming it, without boasting and being proud.
Thus, a person may speak about his wealth, not to hurt the
feelings of the poor, but to praise Allaah. This is permissible
as in the case of the blind man of the Children of Israel, when
the angel reminded him of Allaah’s favor, he said: “Yes. I was
blind and Allaah returned my sight and I was poor and Allaah
gave me wealth.”
3. The Limbs. To uses one’s body parts in obedience to the one
who gave the favor according to what suitably express thanks
for the favor. For example, gratitude of Allaah for the favor of
knowledge is shown by acting according to it and teaching it
to the masses. Gratitude for the favor of wealth, is shown by
spending it in ways pleasing to Allaah and benefiting people
with it. Gratitude for food is shown by using it ways for which
it was created. Not building castles out of dough, for example.
(al-Qawl al-Mufeed, p. 166)
307
Placing the prepositional phrase ilayhi before the verb indicates
limitation of “return” to Allaah alone. It is He who will hold humans

205
 

“And who is more astray than one who calls on others besides
Allaah who cannot answer him until the Day of Resurrection309
and [who] are unaware of their prayers?” (Soorah al-Ahqaaf, 46:
310
5)

to account for the responsibilities of worship, gratitude and provision,

which he placed on them.
308
The evidence in this verse is the logical argument that if the idols
do not possess provision for their worshippers, why do they call on
them for help in times of distress?
309
That is, if he continued to call on those besides Allaah until the end
of this world, they would not answer him. In this regard, Allaah also
said:


“If you call on them, they will not hear your supplications, and if
they heard them they would not grant your request. And on the
Day of Resurrection they will disown your worship of them.”
(Soorah Faatir, 35: 14)
310
The evidence in the verse is the phrase, “who cannot answer him
until the Day of Resurrection.” If that is the case, how can they then
call on them for help? Their attachment to their idols is futile. Those
who go to he graves of al-Badawee or ad-Dasooqee in Egypt, or al-
Jeelaanee in Iraq, or Ibn ‘Arabee in Syria and call out: “Support us!
Save us!” will not be helped in any way by them. They may be tested
by help coming at the time of their invocations, and not because of
their invocations. For example, it is reported that a woman who could
not get pregnant called on al-Badawee for help and when her husband
had intercourse with her after that she got pregnant. The pregnancy

206
 

“Is not He [better than your gods] who responds to the
distressed when he calls on Him, He who removes evil,
and He who makes you inheritors of the land? Is there
any other god along with Allaah? 311They reflect very
little.” (Soorah an-Naml, 27: 62)
At-Tabaraanee312 related with his own chain of narration313
that during the lifetime of the Prophet () there was a

was not because of her invocation to al-Badawee but at the time of her
invocation. (al-Qawl al-Mufeed, p. 168)
311
This verse indicates that Arab polytheists knew that it was Allaah
who responds to the distressed and removes evil. Therefore, Allaah
logically asks them, if their gods do not respond to them in times of
distress, they do not deserve to be associated as partners with Allaah.
The verses before and after this verse remind the pagans of their basic
beliefs about Allaah creating the heavens and earth and its contents,
inviting them to reflect on the implications of their false worship of
their gods. (Divine Triumph, p. 170)
An Issue
If a desperately hungry person asks someone besides Allaah
for some food and he gives it to him, is that permissible or not? It is
permissible, however, the individual must believe that the owner of
the food is only a dependent cause and not an independent agent. For,
Allaah could have turned his heart away from helping him, or he may
eat the food and not be satisfied. Or He could make the owner of the
food a means and a cause to feed him.
312
Imaam Sulaymaan bin Ahmad ibn Ayyoob al-Lakhmee at-
Tabaraanee narrated hadeeths from an-Nasaa’ee and others. He died
in 360 AH.

207
hypocrite 314 who used to hurt 315 the believers. Some of
them316 said: Let’s go and call on Allaah’s Messenger ()
for help from this hypocrite. The Prophet () told them:

“Indeed help should not be sought from me. Help should

only be sought from Allaah.”317

313
On the authority of ‘Ubaadah ibn as-Saamit. Al-Haythamee
mentioned in Majma‘ az-Zawaa’id that its narrators were from the
standard of the Saheehs except for Ibn Lahee‘ah.
314
Munaafiq in Islaamic terminology means a person who pretends to
be a Muslim. He appears a Muslim externally but internally he is a
disbeliever. In the beginning, the pagans of Madeenah used to openly
declare their disbelief. However, when the Muslims became strong
after the Battle of Badr, some of the pagans became afraid and
pretended to accept Islaam.
315
They did not harm Muslims by beating or killing them as the
Makkans did, because they pretended to love the Muslims. They hurt
them with false rumours, slander and backbiting, as in the case of
‘Aa’ishah, wife of Prophet Muhammad ().
316
Refers to Aboo Bakr (as-Siddeeq) [Divine Triumph, p. 171]
317
This narration has been condensed and some of it has been deleted,
as indicated by the context. They probably said: “O Messenger of
Allaah! We seek your help against this hypocrite,” to which the
Prophet () responded: “Indeed help should not be sought from me
…”
The obvious meaning of the Prophet’s response is absolute
prohibition of seeking help from him. However, it may have meant
that seeking help from him in this particular case was not allowed.
According to the first meaning, the prohibition would be a
form of blocking paths (sadd ath-tharaai‘), and proper etiquette in
speech and not a general ruling, as seeking help from the Prophet ()
in things he is able to do is permissible.

208
 In the second case, where the prohibition was for this
particular case, it would be understood according to its obvious
meaning; that help should not be sought from the Prophet () is such
cases because he used to treat the hypocrites as Muslims, and could
not take open revenge against this hypocrite because they hid their
real beliefs. Thus, help in such cases should only be sought from
Allaah. (al-Qawl al-Mufeed, pp. 170-1)

209
Important Points318

318
(1) Linking invocation and seeking help represents linking a
general matter to something specific (2) Explanation of the verse:
“And do not invoke besides Allaah anything which will neither
benefit or hurt you.” (10: 106) (3) This is major Shirk. (4) If the most
pious person calls on other than Allaah for help to please others, he
will be among the wrongdoers. (5) The explanation of the verse
following it. (6) The fact that [calling on others for help besides
Allaah] is of no benefit in this world besides being disbelief. (7) The
explanation of the third verse. (8) Seeking provision should only be
from Allaah just as Paradise should only be asked from Him. (9) The
explanation of the fourth verse. (10) No one is more astray than one
who calls on others besides Allaah. (11) [False gods] are unaware of
the invocation of those who call on them. (12) This invocation is the
cause of the false god’s anger and enmity towards those who call on
them. (13) This invocation is labelled as worship of the object
invoked. (14) Those invoked will disown this worship. (15) This is the
reason for him being the most misguided among people. (16) The
explanation of the fifth verse. (17) It is amazing that the idol
worshippers admit that no one responds to the distressed but Allaah.
For this reason, they call on Him devoutly in times of distress. (18)
The protection of the Prophet () is the protection of Tawheed and
proper etiquette with Allaah.

210
INDEX OF QUR’AAN

… and who administers the affairs? They will say… 16

…or those [houses] whose keys you possess… 16
A blessed Book which I have revealed to you… 151
Abraham was not a Jew, nor was he a Christian, but… 126
Allaah has promised the believing men and women… 164
Allaah took Abraham as a close friend… 67
Allaah will make a way out for whoever fears Him… 202
Allaah will not punish you for what is unintentional in… 188
And [remember] when Abraham said to his father and… 109
And [remember] when Abraham said: My Lord!… 67
And as for those who put up a mosque to cause harm… 175
And He has revealed of the Qur’aan what is a cure and… 127
And He made it [i.e. La ilaha ilia-Allah (none has the… 124
And I only created the Jinns and humans to worship… 18
And if a evil whisper from Satan diverts you, seek… 189
And if you asked them who created them, they would… 126
And if you obey them, then you would indeed be… 113
And indeed I have sent among every nation… 20
And indeed, there were men among humankind who… 189
And on the Day when He will gather them all together… 190
And return to your Lord (in repentance) and submit to… 89
And set not up with Allah any other ilah (god) lest you… 41
And there are some among people who take partners… 88
And they were not ordered except to worship Allaah… 86

211
And those who are in awe of their Lord; and those who… 55
And whatever funds you spend or vow you make… 186
And when I made the Israelites cross the sea and they… 160
And who is better in religion than one who submits… 89
And who is more astray than one who calls on others… 204
And your Lord does not oppress anyone… 35,108
And your Lord has decreed that you only worship Him… 26
And your Lord said: Call on Me and I will answer you… 70
Beware of a trial which will not befall only those who… 200
But no, by your Lord, they can have no (real) faith… 90
Call on your Lord with humility and in private; foe He… 103
Call to the way of your Lord with wisdom and good… 81
Corruption has appeared on land and sea because of… 25
Did people honestly think that they would be left alone… 87
Do not call on any other god along with Allaah, nor kill… 31
Do not call on others besides Allaah who will neither… 197
Do not kill yourselves… 35
Do not stand [for prayer] in there, ever. Indeed, the… 175
Establish the prayer in order to remember Me… 19
Except for those who bear witness to the truth… 44
Fear Allaah as much as you can… 35
Has he made the gods into one god? Indeed that is… 52
Have you not noticed the one who has taken his desires… 157
Have you not seen the one who has taken his desires as… 56
Have you then considered al-Laat, al-‘Uzzaa and the… 154
I decreed for the Children of Israel in the Book that… 24
I have only sent you as a mercy for the worlds… 21

212
I have revealed of the Qur’aan what is a cure and… 140
If you ask them who created them, they will surely say… 110
If you call on them, they will not hear your… 204
Indeed Abraham was a leader, devoutly obedient to… 53
Indeed shirk is a great wrong doing… 66,201
Indeed sincerity in religion is for Allaah alone… 86
Indeed the believers are only those who believe in… 86
Indeed those who give you the pledge of allegiance are… 152
Indeed those who hide the clear messages and… 82
Indeed, Allaah does not forgive that partners should… 65
Indeed, Allaah is pleased with the believers when they… 152
Indeed, as-Safaa and al-Marwah are among the… 156
Indeed, if it is said to them: There is no god worthy of… 53
Indeed, if you ask them: Who created the heavens and… 125
Indeed, only the disbelieving people despair of Allaah’s… 107
Indeed, whoever associates any Allaah, Allaah has… 72
Is not He [better than your gods] who responds to the… 205
Is there any creator besides Allaah who provides for… 15
It has in it a cure for people… 124
It is not for a believer, man or woman, when Allaah… 89
It is those who believe and confuse not their belief… 42
It was incumbent upon Me to aid those who believed… 103
Know that none has the right to be worshipped but… 44
Know that none has the right to be worshipped except… 85
Know that there is no god worthy of worship besides… 52
Let them fulfil their vows… 185
Let there arise among you a group inviting to all that… 81

213
Lord of the heavens and the earth, and all that is… 51
Messengers as bearers of good news and warnings, in… 21
Most of them believe in Allaah and still practise shirk… 134
Nor will you worship that which I worship… 40
O humankind, worship your Lord who created you… 198
O Messenger, convey what was revealed from your… 79
O my Lord, forgive me and bestow on me a kingdom… 191
Our Lord, grant us good in this life and the next and… 195
Say: ‘This is my way; I invite unto Allaah with sure… 76
Say: Come [and] I will recite what your Lord has… 31
Say: He is Allaah the Unique, Allaah the… 82
Say: Indeed, this affair is completely Allaah’s… 105
Say: Verily my prayer, my sacrifice, my living, and… 163
Set not up with Allah any other ilaha (god), (O man)… 41
So blessed is Allaah, the best of creators… 15
Surely those who believed, emigrated and strove for… 108
That He may punish the hypocrites, men and women… 108
That is because Allaah is the truth and what they call… 17
The desert Arabs said: ‘We believe.’ Tell them: ‘You… 164
The regard as favor to you that they embraced Islaam… 203
The Word of your Lord is perfect in truth and justice… 191
There are among humankind those who say: ‘Our… 197
There are among humankind those who take others… 118
There is a lesson in their stories for those who reflect… 55
Therefore pray to your Lord and sacrifice… 164
They fulfil their vows, and fear a Day whose evil will… 185
They took their rabbis and monks as lords besides… 111

214
They will not get out from the Fire… 124
They will swear by Allaah to you when you return to… 179
This is (part) of Al-Hihnah (wisdom, good manners and… 41
Those whom they call upon desire (for themselves) a… 106
Those you call on besides Him do not possess even the… 100
To Allaah belongs the dominion of the heavens and… 16
To each among you, I have prescribed a law and a… 22
Truly Allaah has given you victory in many battlefields… 158
Verily, I am innocent of what you worship except … 124
Were it not for Allaah repelling some people with… 25
What you worship besides Allaah are only idols and… 201
Whatever blessing you have is from Allaah… 203
While they were commanded to worship only one God… 112
Whoever disbelieves in false gods and believes in… 23,40
Whoever does not rule by what Allaah has revealed is… 115
Whoever goes beyond the limits of Allaah has… 42,202
Whoever takes the pleasure of joining ‘Umrah with… 165
Whoever trusts in Allaah, He is sufficient for him… 146
Worship Allaah and do not join anything with Him in… 28

215
INDEX OF HADEETH

A good dream is from Allaah, and a bad dream is from… 145

A man entered Paradise because of a fly, and a man… 173
A man made a vow to sacrifice a camel at a place called… 180
A person may do the deeds of the people of paradise… 131
A scorpion stung one of us while we were sitting with the… 60
A single prayer at Qubaa Mosque equals an ‘Umrah… 178
A woman was found killed in one of the battle campaigns… 33
A woman who leaves her home perfumed… 31
All descendents of Adam commit sins, and the best of those… 56
Allaah curses the woman who tattoos and has herself… 62
Allaah has made inviolable the wealth and blood of… 91
Allaah Most Exalted said: O son of Aadam, were you to… 48
Allaah said: ‘I am the least of those in need of partners… 69
Allaah will admit into Paradise those deserving Paradise… 46
Allaah will say to the person in the Hellfire receiving the… 19
Allaah’s curse is upon the one who sacrifices… 172
Allaah’s Messenger () allowed one of the families of the… 61
Allaah’s Messenger informed me about four statements… 166
Allah said: “O My slaves! Indeed I have made oppression… 36
Among the gravest of the major sins is for a person to… 169
Are you making me a rival to Allaah?… 72
Ar-Ruqaa, at-Tamaa’im and at-Tiwalah are all Shirk… 138
Beware of entering upon the ladies... 32
Bilaal, tell me about a deed you have done in Islaam from… 168

216
By Allaah! For Allaah to guide a single person by you is… 79
Can’t you see that the value of a sword is diminished… 17
Certainly those before you from the People of the Book… 78
Convey from me, even if it be only a single verse… 81
Didn’t they make forbidden what Allaah made permissible… 111
Do battle in the name of Allaah and in His way and fight… 35
Don’t praise me excessively as the Christians did to Jesus… 44
Du‘aa is the weapon of the believer, the pillar of Islaam… 196
Du‘aa is worship… 195
Fear the du‘aa of the oppressed, even if he is a disbeliever… 93
Give glad tidings, make things easy and teach, and do not… 84
He who professed that there is no God to be worshipped but… 123
Healing can be found in three things: a gulp of honey… 61
How many prophets were sent?… 20
Huthayfah once saw a man with a piece of cord on his… 134
I am the prophet and it is no lie. I am the son of … 159
I asked my Lord for more and He gave me more; for each … 60
I asked my Lord for three things and He granted me two… 68
I did that in order that you follow me and learn my… 69
I have left among you the Book of Allaah. If you hold fast… 37
I seek refuge in Allaah and His power from the evil… 145
If a morsel of one of you falls on the ground, let him… 148
If a person has the following three qualities, he will taste… 88
If a ruler makes a ruling striving [to find what is correct]… 114
If anyone loves for Allaah’s sake and hates for Allaah’s… 121
If you are asked to take a bath [as a cure] for the evil eye… 144
If you find so-and-so, kill him, but do not burn him with… 34

217
In the name of Allaah. The dust of our ground with the… 145
In the story about your mosque, Allaah the Exalted has… 178
Indeed Allaah has forbidden for Hell the person who testifies… 46
Indeed an ‘Ifreet among the Jinn spat on me last night… 190
Indeed help should not be sought from me. Help should… 206
Indeed I know that you are only a stone, unable to harm or… 139
Indeed the divine guidance and knowledge that Allaah… 90
Indeed, it does not produce good. It is only extracted from… 181
Instruct him to speak, come in the shade and sit down. But… 187
It is better to have an iron spike driven into one’s head… 32
It is my mosque… 179
It is not as you think. It is only what Luqmaan told his son… 42
It is not permissible to take the life of a Muslim who bears… 33
Know that if the nation gathered to benefit you with… 199
Know that whatever I judge in your favor of your… 43
Let him be humbled into dust; let him be humbled into dust… 27
Let those present convey what they heard to those absent… 82
Moses asked: ‘O my Lord, teach me something through which… 47
Mu‘aath! Do you know what is the right of Allaah upon… 103
Muslims are not permitted to act treacherously to those… 33
No obedience is due to anyone if it involves disobedience… 113
Not even I. Were it not for Allaah’s grace enveloping me… 43
O ‘Abdur-Rahmaan! Don’t seek to be a ruler, for if you… 187
O Aboo ‘Abdir-Rahmaan, these ruqaa and tamaa’im we… 146
O Aboo ‘Umaarah! Did you flee on the Day of Hunayn?... 158
O Allaah! If he is lying, then take away his sight, and give… 93
O Allaah! If you know her to be lying, then make her… 94

218
O Allaah! When we did not have rain we asked the… 104
O Lord of mankind, and heal (me) perfectly, as You are… 135
O Messenger of Allaah! A person among us, when he… 71
O Messenger of Allaah! I vowed to perform I‘tikaaf… 187
O Messenger of Allaah, designate for us a Thaatu Anwaat… 159
O Messenger of Allaah, you have delivered to us a… 167
O Mu‘aath! Do you know what is the right of Allaah on… 39
O Ruwayfee‘, it may be that you will live a longer time… 147
O young man! Shall I teach you some words by which… 127
Once while a woman was nursing her son, a rider passed… 129
One day, Allaah’s messenger drew a line for them and… 169
Out of reverence to the idol Manaat which was placed… 155
Paradise is closer to any one of you than the lace of his… 174
Place your hand on the part of your body where you feel… 145
Present your ruqaa to me. For there is no harm in… 138
Prophet () forbade them from facing the Qiblah when… 148
Recite over her ruqaa for she has [the effect of] the glance… 143
Shouldn’t I inform you about the gravest sins?… 27
Supplication is worship... 71
The best form of worship is Du‘aa… 195
The child has [the right to] an ‘aqeeqah so shed some… 165
The dead are accompanied by three things and only… 73
The du‘aa of the oppressed is responded to, even if he is… 93
The effect of the evil eye is real, for if there were anything… 143
The expiation of a vow which is unnamed is that of a… 182
The Last Hour will not come until nowhere in the earth… 67
The last thing which Abraham said when he was being… 128

219
The Messenger of Allaah married me in Shawwaal, and I… 60
The one I am following today and my Companions... 36
The pen is raised from (the record book) of three people… 35
The person who will be most pleased with my intercession… 87
The Prophet () called for a pledge of allegiance, which… 152
The Prophet () once saw a man with a brass ring on his… 130
The Prophet () sent a physician to Ubayy ibn Ka ‘b and… 61
The treacherous person will have a banner raised for him… 34
The worshipper/slave of the dinar, dirham, the cloak and… 29,120
There are three qualities for which anyone who is… 122
There is no disease that Allaah has created, except that for… 63
There is nothing deserving of worship in truth besides Allah… 75
There is nothing more noble in the sight of Allaah than… 195
There shall not remain any necklace of bowstring or any… 137
There was no one more beloved to them than the... 71
This is the straight Path of Allaah…These are paths at the… 36
Those whom they call upon desire for themselves a means… 106
Tomorrow I shall indeed give the flag to a person who… 96
Truffles are a form of manna and their water is a cure for… 144
We used to practice ruqyah in the time of ignorance… 60
What I fear most for you is minor shirk… 69
What made you know that it is a ruqyah?... 138
Whenever a man and woman are alone, the third is Satan… 32
Whenever the Messenger of Allah () wished to go to bed… 145
Whenever you go to bed, make ablution like that done for… 107
While the fornicator is committing fornication, he is not a… 198
Who among you saw the shooting star last night?… 58

220
Who do you love most out of all the people?… 121
Who will guarantee me that he will not ask anyone… 62
Whoever among you sees evil should change it with his… 149
Whoever bears witness that none has the right to be… 86
Whoever concealed knowledge, Allaah will make him… 39
Whoever cuts an amulet from anyone, it would be equal to… 149
Whoever dies knowing that none has the right to be… 85
Whoever dies while supplicating to a rival besides… 70
Whoever goes into a dwelling and says (while entering it)… 191
Whoever hides knowledge will be branded with a branding… 83
Whoever innovates in Islaam something which does not… 133
Whoever innovates in our affairs something without… 168
Whoever invites you, accept… 72
Whoever is attached to anything, will have it put in charge… 141
Whoever is attached to talisman or an amulet will never… 132
Whoever makes a vow to obey Allaah should obey Him… 182
Whoever meets Allaah without associating anything with… 74
Whoever recites a letter from Allaah’s book earns a good… 140
Whoever says La ilaha illa-Allaah and rejects all other things… 124
Whoever snatches a palms width of land wrongly… 171
Whoever swears by anything other than Allaah has… 104
Whoever takes an oath in which he [forgetfully] mentions… 155
Whoever testifies that there is nothing worthy of worship… 44,46
Whoever wears a talisman has committed Shirk… 133
Whoever wishes to ascertain the very bequest of Prophet… 37
Whoever, after listening to the athaan says… 101
Will you make a pledge for paradise?… 62

221
Would you have paid her debts if she had any?... 187
You will come upon the People of the Book, let your first… 84
You will follow the path of those before you, inch by inch… 160

222
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