Kitaab at-Tawheed Explained

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

On Tawheed




Allah (swt ), says:

" And I created not the jinn and mankind except that they should worship me. I seek not any provision from them, nor do I ask that they should feed Me. Verily, Allah is the All-provider, Owner of Power - Most Strong" (Qur'an 51:56)

Allah (swt ), informs us that it is He (swt ) Who created the jinn and mankind, and that the wisdom behind that creation was that they worship Him (swt ), Alone and reject the worship of any other, and that He (swt ) did not create them for any benefit for Himself, but in order that they should worship Him (swt ); and He (swt ) has undertaken to provide sustenance for them, and He (swt ) is the Most Truthful in keeping His (swt ) Promises and Able to fulfill them, for He (swt ) is Strong.

Benefits Derived from This Verse

1. That the wisdom behind Allah's creation of the jinn and mankind is that they worship Him Alone.

2. Confirmation of the presence of the jinn.

3. Allah's complete independence from His creation.

4. That the source of all sustenance is Allah, but the slave is commanded to do all in his power to attain his needs.

5. Confirmation of two of Allah's names: Ar-Razzaaq (the All-provider), Al-Mateen (Owner of Power).

Relevance of This Verse to the Subject of Tawheed

That these Qur'anic verses show the wisdom behind the creation of the jinn and mankind is worship of Allah (swt ), Alone and the rejection of all objects of worship besides Him.

..ooOOoo..

Allah (swt ), says:

" And verily, We have sent among every community a Messenger [proclaiming]: "Worship Allah [Alone] and avoid the Taaghoot .1 Then of them were some whom Allah guided, and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied [the truth]" (Qur'an 16:36)

Allah (swt ), informs us in these Qur'anic verses that He has sent to every community of mankind a Messenger (saas ), who conveyed to them the Message and ordered them to believe in only One God � Allah (swt ) and to reject all those false gods besides Him (swt ). And the people who heard from these Messengers (saas ) are divided into two groups: The first, those whom Allah (swt ) guided to goodness and who responded positively to the guidance of the Messenger (saas ) and abstained from all that was forbidden to them; the second group were forbidden from success and rejected the truth, and therefore they were losers, both in this world and the Hereafter. And whoever travels throughout the earth, seeking to learn from it, will see the evidence of Allah's Retribution upon some of those who stubbornly rejected the Guidance of Allah (swt ) and His Messengers (saas ), such as `Aad, Thamood 2 and Fir'aoun.3

Benefits Derived From This Verse

1. Evidence that mankind has not been neglected and left without guidance.

2. The universality of the Message to all nations, and the fact that the Message brought by each new Messenger abrogated that of the previous Messenger.

3. That the mission of the Messengers was to call the people to the worship of Allah and to reject all false deities.

4. That the Guidance of Success is through Allah, Alone.

5. That the fact that Allah has ordained something for a person does not necessitate His liking for it.

6. The desirability of travelling througout the earth, with the intention of taking heed of the example of the communities of old, whom Allah has destroyed because of their disbelief.

Relevance of This Verse to the Subject of Tawheed

That these Qur'anic verses prove that worship of Allah (swt ) is of no benefit if the worship of others besides Him is not rejected.

..ooOOoo..

Allah (swt ), says:

" And your Rabb has decreed that you worship none but Him, and that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect [uff!], nor shout at them, but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: "My Rabb! Bestow on them Your Mercy as they did bring me up when I was a child."" (Qur'an 17:23-24)

Allah (swt ), commands all those obligated to obey Him to worship Him, Alone and to observe filial piety and devotion; and He affirms the right of parents upon their offspring immediately after mentioning His right upon His slaves. Then He describes some of the types of filial piety, especially when they become frail and elderly, such as not displaying annoyance with them and not raising one's voice or scolding them, speaking to them in tones of gentleness and kindness and supplicating Allah (swt ) on their behalf - both while they are alive and after their death.

Benefits Derived from These Verses

1. The obligation of worshipping Allah (swt ) Alone.

2. The obligation upon every Muslim of filial piety and devotion towards both his parents.

3. The communal responsibility of the whole Muslim society to ensure the rights of parents upon their offspring.

Relevance of These Verses to the Subject of Tawheed

That these Qur'anic verses prove the obligation of worshipping Allah (swt ), Alone, without partners.

..ooOOoo..

Allah (swt ), says:

" Worship Allah and join none with Him in worship, and do good to parents, kinfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer and those [slaves] whom your right hands possess. Verily, Allah does not love those who are proud and boastful" (Qur'an 4:36)

Sincerity is the foundation upon which true religion is built and Allah (swt ) has commenced this Surah by commanding sincerity in worship and rejection of all false deities and He has followed this up by mentioning the obligation of filial piety because they (our parents) are the means by which we are brought into the world; and He (swt ) has not neglected the rights of the kinfolk for they are the most deserving of his (the Muslim's) benevolence and kindness. And in order that the rest of his brothers and sisters in Islam be not downhearted, Allah (swt ) has enjoined upon him kindness to the orphans and poor, whether close relatives or not. Then Allah (swt ) has made clear the rights of those close to him in this life, mentioning first the neighbour who has Islamic rights and familial rights over the Muslim, then the nearby resident who has rights of a neighbour only - and he is the zimmi .4 Then Allah (swt ) mentions the rights of the close relatives such as the wife, the travelling companion etc. And Islam has encouraged the Muslim to travel in the land with the intention of doing business and of taking heed of the punishment meted out to former peoples, and because of this Allah (swt ) has obliged the Muslim to help the traveller who is in need of it - whether it be material or otherwise. He (swt ), also affirms the obligation of fairness and justice in dealing with other Muslims; but Islam has not forgotten the slaves: In fact, Allah (swt ) requires us to give them all their rights, to treat them with gentleness and mercy and to recognize their human rights. And because these deeds are righteous deeds, they bring about a fear of Allah (swt ), and prevent the Muslim from becoming proud and self-absorbed because these two attributes would cause the reward of the deeds to be lost.

Benefits Derived From This Verse

1. The obligation of worshipping Allah (swt ), Alone.

2. The obligation of filial piety and obedience - so long as it does not entail disobedience to Allah (swt ) and His Prophet (saas ) nor harm the one so ordered, for Allah's Messenger said: "Do not harm others nor reciprocate (when harm is done to you)." 5

3. The legal obligation of maintaining close family ties according to the closeness of the relationship.

4. The duty of treating well the orphans in one's care, bringing them up and investing their wealth.

5. The virtue of kindness to the poor and needy - and the varieties of kindness are numerous.

6. The obligation of giving the neighbour his rights.

7. The exhortation to help all one's companions who request assistance, whether travelling companions, or resident.

8. The duty to help the lost wayfarer.

9. The obligation of kindness to the slaves.

10. The forbiddance of pride and vanity.

11. Affirmation of Allah's attribute of Love.

Relevance of This Verse to the Subject of Tawheed

That these verses prove the obligation of sincerity and purity of worship for Allah (swt ) Alone, and the rejection of all other objects of worship.

Note:- The neighbour falls into three categories:

1. The first has three rights: (i) The right of a Muslim upon his brother, (ii) The right of kinship, (iii) the right of a neighbouring resident.

2. The second has two rights: (i) The right of a Muslim upon his brother, (ii) The right of a neighbouring resident.

3. The right of a neighbouring resident only - and he is the zimmi.

..ooOOoo..

Allah (swt ), says:

" Say [oh, Muhammad!]: "Come, I will recite what your Rabb has prohibited for you: Join not anything in worship with him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to shameful sin [adultery, fornication etc.], whether committed openly or in secret, and kill not anyone whom Allah has forbidden except for a just cause [in accordance with Islamic Law]. This has He commanded you that you may understand" (Qur'an 6:151)

Allah (swt ), orders His Prophet Muhammad (saas ) to call the people to come forth and listen to the Commands of Allah (swt ), concerning what has been prohibited for them; and because it is the idolator who most often opposes all good deeds, Allah (swt ) has begun by warning them to abstain from associating partners with Him, then He (swt ) has mentioned many of the evil deeds which they are wanted to commit and forbade them from doing so. He (swt ), orders them to be kind and dutiful to their parents and forbids them from killing their offspring, for such acts are evil and result in the cutting of the family tree - and He has mentioned poverty here because the fear of poverty was the most common reason for the killing of children in the days of ignorance. And the extra-judicial killing of any person is a great sin, whatever the reason. And because fear of poverty was the most common reason for the killing of one's young, Allah (swt ) has undertaken the responsibility of sustaining them and their children; then He (swt ), has prohibited all acts of disobedience - both open and secret. And because unlawful killing causes many problems in society, such as breakdown of law and order, social unrest, revenge killing, vigilantism, etc., Allah (swt ) has laid great stress upon the prohibition of unlawful killing, by His saying: " This has He commanded" - that His slaves may understand and act in accordance with it.

Benefits Derived From This Verse

1. That Shirk 6 is the greatest of sins and that no other deed will be accepted by Allah (swt ) if there is any association of partners involved in it; and because of its importance, Allah (swt ) has mentioned it first.

2. The obligation of filial piety.

3. The prohibition of killing one's children - and this includes abortion if carried out after forty days from the start of the pregnancy. 7

4. That Allah (swt ) has undertaken the responsibility of providing for all mankind.

5. Attempting to prevent pregnancy due to fear of poverty is an act from the days of ignorance.

6. The forbiddance of committing shameful sins, such as adultery and fornication and all that leads up to them (flirting, dating, kissing, caressing etc.)

7. The prohibition of killing any person has been forbidden by Allah (swt ), except by judicial means.

8. Allah (swt ) has not defined here what is meant by judical means, but the Prophet (saas ) has mentioned something about it in an authentic Hadith, concerning adultery after chastity, disbelief after belief and the taking of a life for a life.8

The Relevance of This Verse to the Subject of Tawheed

That the verse warns against Shirk in any shape or form.

..ooOOoo..

It is reported on the authority of Mu`aaz Ibn Jabal (ra ) `May Allah be pleased him', that he said: "I was riding behind the Prophet (saas ) on a donkey when he said to me: "Oh, Mu`aaz! Do you know what is the right of Allah (swt ) upon His slaves and what is the right of the slaves upon Allah (swt )?" I said: "Allah (swt ) and His Messenger (saas ) know best." He (saas ) said: "The right of Allah (swt ) upon His slaves is that they worship Him and do not associate anything with Him; and the right of the slaves upon Allah (swt ) is that those who do not associate anything with Him will not be punished." I said: "Oh, Messenger of Allah (saas )! Shall I not inform the people (of this)?" He (saas ) said: "Do not inform them, in case they rely upon it." (Narrated by Bukhari and Muslim)

Mu`aaz Ibn Jabal (ra ) informs us that one day he was riding behind the Prophet (saas ) on a donkey, and he (saas ) wished to favour him with the answers to certain important questions: In order to do this, he (saas ) chose to ask Mu`aaz some rhetorical questions to arouse his curiosity. Mu`aaz did not venture an opinion on a matter of which he had no knowledge, and so he replied that Allah (swt ) and His Messenger (saas ) know best. So the Prophet (saas ) explained to him two important Truths: The obligation which Allah (swt ) has placed upon His slaves, and the Bounty and Grace which He has made incumbent upon Himself. And because Mu`aaz cared so much about the welfare and happiness of the Muslims, he asked the Prophet's permission to inform them of this good news, but the Prophet (saas ) refused his request for he feared that the Muslims might depend upon this promise and stop competing with each other in the performance of good deeds which wipe out their bad deeds and elevate them in status. However, eventually, Mu`aaz informed them of this, fearful of concealing anything of the Guidance from them although the reason for the Prophet's warning his people against depending upon these words is clear.

Benefits Derived From This Hadith

1. The legitimacy of riding behind another, if it does not overtax the riding beast.

2. The humility of the Prophet (saas ) in sharing his donkey with another.

3. That the sweat of the donkey is not impure.

4. The virtue of Mu`aaz Ibn Jabal (ra ).

5. That asking rhetorical questions is an Islamic way of teaching.

6. The forbiddance of a person venturing to discuss matters about which he has no knowledge.

7. That the first obligation of the slave towards Allah (swt ) is to worship Him Alone.

8. That the one who dies believing and practising Tawheed is saved from the torment of the Hell-fire - so long as he does not commit any of the major sins which would cause him to be punished in the Fire.

9. Although it is mentioned in an authentic Hadith that the Prophet (saas ) said: "Whoever concealed knowledge, Allah (swt ) will make him wear a bridle of fire on the Day of Resurrection,"9 there is no contradiction here, because the forbiddance of concealing knowledge in the above Hadith is general, while the first Hadith contains an exception to that forbiddance in special circumstances: For it permits one to conceal knowledge if there is a fear that revealing it will cause disorder or strife in the Muslim community.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that the right of Allah (swt ) upon His slaves is that they worship Him, and do not associate any partners with Him.

[Iron Man]

thanks for the topic

God bless u

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

Fear of Shirk

Allah (swt ), says:

" Verily, Allah forgives not that partners be set up with Him [in worship] but He forgives other than that to whom He pleases; and whoever sets up partners with Allah [in worship], he has indeed invented an enormous wrong" (Qur'an 4:48)

Shirk is the most dangerous of all sins, the wickedest and the most severely punished because of the dishonour and denigration of the Rabb, Almighty, All-powerful, and the likening of Allah (swt ) to His creation which it entails. Allah (swt ) informs us in this verse that He will not forgive the one who commits Shirk and dies as a Mushrik,1 but as for the one who dies believing in the Oneness of Allah (swt ), although he may have committed some sins, Allah (swt ) has promised him forgiveness in accordance with His Will. Then He explains why the mushrik will not be forgiven, saying that by his association of partners with Allah (swt ), he has rejected Him and belied Him and committed a sin the like of which there is no other.

Benefits Derived From This Verse

1. That whoever dies being guilty of Shirk Akbar, will assuredly go to the Fire.

2. Whoever dies believing in the Oneness of Allah, although he may have committed major sins, may be forgiven if Allah, Most Glorified, Most High Wills.

3. In the verse is a reply to the khawarij,2 who charged those guilty of major sins with disbelief, and to the mu'tazilah,3 who believed that those guilty of major sins would spend eternity in the Fire.

4. Confirmation of the Divine Will which is one of His Attributes.

Relevance of This Verse to the Subject of Tawheed

That it proves that Allah Will not forgive those who are guilty of Shirk and this should be a warning to all.

..ooOOoo..

Allah (swt ), says:

" And [remember] when Ibrahim said: "My Rabb! Make this city one of peace and security, and keep me and my sons away from worshipping idols" (Qur'an 13:35)

Allah (swt ), Most Glorified, Most High, informs us that Ibrahim (as ) supplicated Allah (swt ) to make Makkah a place of safety and stability, because fear and chaos prevent people from performing their religious rituals. Then he followed this with another request to his Rabb: That He preserve him and his family from idol worship, for he knew the danger of that and he knew how easily people can be seduced by it.

Benefits Derived From This Verse

1. The virtue of Makkah over other cities.

2. Ibrahim's prayer for the security and stability of Makkah.

3. Evidence of the benefit of supplication.

4. That the original religion of all the Messengers is one: Belief in the Oneness of Allah.

5. The desirability of one's supplicating on behalf of his family.

6. The forbiddance of worshipping idols.

Relevance of This Verse to the Subject of Tawheed

That it proves that Ibrahim, with his strong faith, fears for himself and his family that they may be affected by Shirk; thus, the obligation upon us to fear Shirk is that much greater.

..ooOOoo..

It is reported that the Prophet (saas ) said: "Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: "It is ar-riyaa."4

The Prophet (saas ) informs us in this Hadith that he fears for us, and that what he fears most for us is minor Shirk. This shows how kind-hearted and compassionate the Prophet (saas ) was towards his Ummah, and how concerned he was for their good: He knew the dangers of minor Shirk, how it can strongly manifest itself in the community, polluting the pure monotheism of the Muslims, especially since it can afflict them without them even knowing it. This is why the Prophet (saas ) warned them to beware of it.

Benefits Derived From This Hadith

1. The care and concern shown by the Messenger of Allah (saas ) for his Ummah.

2. The division of Shirk into two categories: Major and minor.

3. That riyaa` is considered Shirk.

4. The obligation of asking the people of knowledge about matters which confuse them.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that Allah's Messenger (saas ) feared for his Companions that they might unwittingly fall into minor Shirk; this, in spite of their strong faith and understanding of Islam and Tawheed. Therefore, we, with our comparatively weak faith and little knowledge, are even more obligated to fear both major and minor Shirk.

..ooOOoo..

It is reported on the authority of Ibn Mas'ood (ra ) that the Messenger of Allah (saas ) said:

"Whoever died while supplicating another deity besides Allah (swt ), will enter the Fire." (Narrated by Bukhari)

The Prophet (saas ) informs us in this Hadith that whoever adulterated that which should be purely for Allah (swt ) (i.e. worship), by worshipping others besides Him, and died in this state, will have his abode in the Hell-fire.

Benefits Derived From This Hadith

1. Whoever died as a Mushrik will enter the Fire - If it was major Shirk, he will abide therein forever, but if it was minor Shirk, then Allah (swt ) will punish him as much as He wishes, then he will be allowed to leave the Fire.

2. That a person will be judged upon his last act in this world.5

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever died calling upon a deity other than Allah (swt ), will enter the Hell-fire, therefore it is incumbent upon us to fear Shirk.

..ooOOoo..

It is reported by Muslim, on the authority of Jabir (ra ), that Allah's Messenger (saas ) said:

"Whoever meets Allah (swt ), without associating partners with Him, will enter Paradise; and whoever meets Him as one who associated anything with Him, will enter the Fire.

The Prophet (saas ) informs us in this Hadith that whoever died without associating partners with Allah (swt ) - either in Rabbship or worship or in His Divine Names and Attributes is promised an abode in Paradise, while whoever died as a Mushrik, will abide in the Hell-fire.

Benefits Derived From This Hadith

1. Confirmation of the existence of Paradise and Hell.

2. That a person will be judged upon his last act in this world.

3. Whoever died believing in the Oneness of Allah (swt ), will not dwell forever in the Hell-fire, but will find his eternal abode in Paradise.

4. Whoever died as a Mushrik must dwell eternally in the Hell-fire.

Relevance of the Hadith to the Subject of Tawheed

That the Hadith proves that whoever died as a Mushrik will enter the Fire, and the knowledge of this obliges us to fear Shirk in all its manifestations.


Footnotes

1. Mushrik: One who commits Shirk.
2. Khawaarij: A deviant sect, who claimed that committing major sins takes a person out of the fold of Islam.
3. Mu'tazilah: A deviant sect, who denied the Divine Attributes of Allah (swt), and claimed that those who committed major sins would dwell eternally in the Hell-fire.
4. Narrated by Imam Ahmad.
5. It is reported on the authority of 'Abdullah Ibn 'Amr (ra) that Allah's Messenger (saas) said: "...verily, he whose abode will be Paradise, his final deed will be of the deeds of the people of Paradise, whatever he did (previously), and verily, he who is destined for the Hell-fire, his final deed will be of the deeds of the people of the Hell-fire, whatever he did (previously)." (Narrated by Ahmad and At-Tirmizi, who said it is hasan-saheeh-ghareeb i.e. somewhere between the classifications of saheeh (authentic) and hasan (good), though narrated at some point(s) in its sanad by only one narrator.

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

اقتباس:
المشاركة الأصلية كتبت بواسطة Iron Man [فقط الأعضاء المسجلين والمفعلين يمكنهم رؤية الوصلات . إضغط هنا للتسجيل]
thanks for the topic

God bless u

Amen

thankx for passing by

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

The Call to Testify That None is Worthy of Worship Except Allah

Allah (swt ) says:

" Say (O Muhammad) : "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikin." (Qur'an 128)

Allah (swt ) commands His Prophet (saas ) in this verse to teach the people and make clear to them his Religion and his Sunnah and his way of life and that of those who follow the call to Allah's Religion, and practice Tawheed, and that by so doing, he and those who obey him and believe in him are following Divine Guidance and acting upon knowledge and clear evidence; and they exalt their Lord and glorify Him above any association of partners, in His Lordship, in worship and in His Divine Names and Attributes; and he (swt ) is innocent of the polytheists and their Shirk.

Benefits Derived From This Verse

1. The obligation of sincerity and purity of faith, when calling to (the worship of) Allah.

2. The call should be based upon a foundation of truth and evidence.

3. The obligation to stay free from Shirk and its followers.

4. That deeds are not accepted unless they are in conformity with that which was brought by the Messenger of Allah.

5. The obligation to exalt Allah above all that is not becoming His Majesty.

Relevance of This Verse to the Subject of Tawheed

That it proves that the way of the Prophet (saas ) and those who follow him is to call the people to the religion of Allah (swt ), and this embodies the testimony that none is worthy of worship except Allah (swt ).

..ooOOoo..

It is reported on the authority of Ibn `Abbas (ra ) that Allah's Messenger (saas ) said when he sent Mu`aaz (ra ) to Yemen: "You are going to a people who are from the People of the Book: So the first thing to which you call them should be the testimony that none has the right to be worshipped except Allah (swt )." - And in another narration: "that they testify to the Oneness of Allah (swt )." - "And if they obey you in that, then inform them that Allah (swt ) has made compulsory upon them five prayers every day and night. And if they obey you in that, then inform them that Allah (swt ) has made incumbent upon them a charity (Zakah) which is to be taken from the rich among them and given to their poor. And if they obey you in that then be careful not to take the best of their wealth (as Zakah), and be careful of the supplication of those who have suffered injustice, for there is no obstacle between it and Allah (swt ). (Narrated by Bukhari and Muslim)

The Prophet (saas ) sent Mu`aaz Ibn Jabal (ra ) as his representative to Yemen, and he advised him of what was required of him there, beginning with the call to worship Allah (swt ), Alone, without partners, and that if they accepted that then he must inform them of the greatest obligations upon them after Tawheed, which are: prayer and Zakah; and that if they obeyed this, then it is incumbent upon him to maintain justice with them, and not to wrong them or cause suffering to them by taking the best of their property as Zakah, for that would constitute an injustice to them and might provoke them and cause them to invoke Allah (swt ) upon him - and the invocation of the oppressed and the wronged is never rejected by Allah (swt ).

Benefits Derived From This Hadith

1. That the first thing to which the Du'ah1 must call is Tawheed - the Oneness of Allah (swt ).

2. The obligation to call to Allah (swt ) with wisdom, step-by-step, beginning with the most important, then the next most important, and so on.

3. The obligation of observing five daily prayers.

4. That witr prayer 2 is not obligatory.

5. The obligation upon those who have more than they need to fulfill their basic every-day needs to pay Zakah.

6. That Zakah is not paid to the unbeliever.3

7. That the fuqaraah` are legitimate recipients of Zakah.

8. The permissibility of paying Zakah to one category of recipients from amongst the permitted categories.

9. That it is not permissible to pay Zakah outside the country unless there is no one in need of Zakah within it.

10. It is not permissible to pay Zakah to the wealthy.

11. The forbiddance of taking Zakah from the best of the people's wealth.

12. The forbiddance of any kind of injustice.

13. That the invocation of the wronged is answered.

Relevance of the Hadith to the Subject of Tawheed

That it proves that the first thing with which the da'iyah must begin his message is the call to testify that none is worthy of worship except Allah (swt ).

Important Note

(a) Although they are two of the five pillars of Islam, fasting and Hajj have not been mentioned in this Hadith; this is because at the time Allah's Prophet (saas ) made this statement, those pillars which had been made obligatory upon the Muslims were Tawheed and belief in the Messengership of Muhammad (saas ), prayer and Zakah - all of which were made incumbent from the beginning of Islam, while the time of fasting and Hajj had not come.

(b) It is mentioned in this Hadith the obligation to be careful of the supplication of those who have been wronged, because there is no obstacle between it and Allah (swt ), and Allah (swt ) has said in Qur'an:

" Is not He [better than your gods] Who responds to the distressed one when he calls Him?" (Qur'an 27:62)

And it is mentioned in another Hadith that the answer to the one who calls upon Allah (swt ) is of three types:

(i)That it is answered quickly,
(ii) that some of his sins will be blotted out in accordance with the measure of the supplication, or
(iii) that it will be stored up for him on the Day of Resurrection.4

We may reconcile this Hadith with the above narration by saying that the latter concerns the one who is not oppressed or distressed, while the former concerns the supplication of one who suffers oppression or distress for it is answered even if after some time, and Allah (swt ) alleviates his distress and bestows His Mercy upon him.

..ooOOoo..

It is reported on the authority of S'ad Ibn Sahl that he said: "Allah's Messenger (saas ) said on the Day of (the Battle of) Khaibar: "Tomorrow I shall indeed give the flag to someone who loves Allah (swt ) and His Messenger (saas ) and is loved by Allah (swt ) and His Messenger (saas ): Allah (swt ) will grant victory under his leadership. The people spent the night absorbed in discussing who might be given the flag. In the morning, they came eagerly to Allah's Messenger (saas ), each of them hoping to be given the flag. Allah's Messenger (saas ) asked: "Where is `Ali Ibn Abi Talib (ra )?" They replied: "He is suffering from an eye ailment." He was sent for and brought to the Prophet (saas ) who spat in his eyes and prayed for him whereupon he was cured as if he had not been in pain before. Allah's Messenger (saas ) then gave him the flag and said: "Advance with ease and gentleness until you arrive in their midst, then call them to Islam and inform them of their duties to Allah (swt ) in Islam. By Allah (swt )! If He may guide through you a single man to Islam, it would be better for you than red camels."

Benefits Derived From This Hadith

1. Evidence of the virtue of `Ali Ibn Abi Talib (ra ).

2. Confirmation of Allah's Divine Attribute of Love.

3. Evidence of the Prophet's miracle.

4. The love of the Companions for all that is good.

5. The questioning of the Imam about the individual members of his congregation and his concern for their welfare.

6. The obligation of belief in Divine Ordainment and Predestination, as shown by the Companions when the flag was given to the one who did not ask for it.

7. The obligation of the leader to behave in a good manner, with gentleness, but with firmness.

8. The obligation to begin with the call to Islam before engaging in battle for the benefit of those who have not heard the message.

9. The testimony of belief in the Oneness of Allah (swt ) and the Messengership of His Prophet, Muhammad (saas ) is not sufficient unless accompanied by deeds.

10. The permissibility of swearing in Allah's name concerning one's pronouncements as a means of emphasis.

11. The permissibility of invoking Allah's name without calling upon Him for a definite purpose.

12. The virtue of calling people to Allah (swt ) and of teaching.

Relevance of the Hadith to the Subject of Tawheed

That it proves that the first thing with which the caller to Islam should begin and the first pillar of Islam is the Shahaadatan.5

Important Note

The position of the Imam with regard to the disbelievers, if they are from the People of the Book, is that he gives them three choices in this order:

(i) To embrace Islam,
(ii) to pay the jizyah or
(iii) to fight.

As for the idol-worshipers, their choices are but two:

(i) To embrace Islam or
(ii) to fight.6

Footnotes

1. Du'ah: Plural of da'iyah (caller to Islam).
2. Witr prayer: Literally, odd prayer; so called because it consists of an odd number of raka'ahs (units) - one, three five etc. - it is performed any time after'ishaa` prayer, until fajr. Having said that it is not obligatory, it is strongly recommended, for the Prophet (saas) never abandoned it, even when travelling.
3. ...unless he is one of those whose heart is inclined to Islam, for Allah (swt), says: (Qur'an 9:60)
4. Narrated by At-Tirmizi.
5. The Shahaadatan: The two testimonies (i) that none is worthy of worship but Allah (swt) and (ii) that Muhammad is the Messenger of Allah (saas).
6. It is authentically reported that the Prophet (saas) said: "I was ordered to fight the people until they testify that none is worthy of worship except Allah (swt)." (Narrated by Bukhari) and it is reported that the Prophet (saas) wrote to Munzir Ibn Sawaa, who was the leader of the people of Hajr: "As for the Arabs do not accept anything from them except Islam or (to be killed by) the sword, and as for the People of the Book and the Majiians, accept from them the jizyah." (Narrated by Al-Kalbi)

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

Explanation of the Meaning of Tawheed and the Testimony: Laa ilaaha illallaah 1

Allah (swt ), says:

" Those whom they supplicate [created beings, such as Prophets, pious men, or angels], desiring means of access to their Rabb, as to which of them should be the nearest - they [the Prophets pious men etc.] hope for His Mercy and fear His punishment: Verily, the punishment of their Rabb is fearful" (Qur'an 57:17)

Allah (swt ) informs us in this verse that those whom the polytheists worship besides Allah (swt ), the Almighty, the All-powerful, such as the angels and the pious people, themselves try to get nearer to Allah (swt ) by obedience to Him, worshipping Him and carrying out His Commands, hoping for His Mercy; and they abstain from those things which He has prohibited, in fear of His punishment because every true Believer fears and dreads His punishment.

Benefits Derived From This Verse

1. The falseness of the worship of deities other than Allah, by the polytheists, since their objects of worship themselves seek nearness to Allah and hope for His Mercy and fear His punishment.

2. The piety of those who are worshipped does not validate the act of worshipping them.

3. Confirmation of Allah's Divine Attribute of Mercy.


The true Believer approaches Allah in a state between fear and hope, except at the time when death approaches, then hope becomes stronger.

Relevance of the Verse to the Subject of the Chapter

That it proves that the meaning of Tawheed and the testimony Laa ilaaha illallah is the abandonment of the deeds of the polytheists such as calling upon the Prophets and the Righteous and requesting their intercession with Allah (swt ); and the verbal recitation of the testimony is not sufficient if the worship of all deities besides Allah (swt ) is not rejected.

..ooOOoo..

Allah (swt ), says:

" And [remember] when Ibraheem said to his father and his people: "Verily, I am innocent of what you worship, except Him Who originated me, and He will certainly guide me" (Qur'an 43:26-27)

Allah (swt ), informs us in this verse, that His Messenger and Khaleel2, Ibraheem (as ) told his father - Aazar - and his people that he was totally blameless and guiltless of all of their deities except One: Allah (swt ), Who created him, and Who, Alone Can Grant him success, and by Whose Hand he may be benefitted or harmed.

Benefits Derived From These Verses

1. That the basis of the Religion taught by all the Prophets was one: Tawheed.

2. That speaking out in the cause of Truth is an essential attribute of all Messengers.

3. The obligation to condemn that which is detestable, even though it may be found in one's close relatives.

4. The obligation to declare oneself free (in word and deed) from the wickedness of Shirk.

5. Evidence that Ibraheem's people used to worship Allah, but associated partners with Him.

6. That the Guidance of Success comes only from Allah.

Relevance of These Verses to the Subject of Tawheed

That the verses prove that a person's Tawheed is not correct if he does not declare (by word and deed) his innocence of the worship of any deity besides Allah.

..ooOOoo..

Allah (swt ), says:

" They have taken their Ahbaar3 and their Ruhbaan4 to be Rabbs beside Allah, and the Messiah, the son of Maryam, though they were not commanded but to worship One God: There is none worthy of worship but He, glorified be He: [Far is He] above that which they associate [with Him]" (Qur'an 9:31)

Allah (swt ), informs us in this verse that the Jews and Christians have gone astray from the Straight Path, and have done what they were never commanded to do: They raised their scholars and men of religion to the status of gods, worshipping them beside Allah (swt ); this, by obeying them, when they declared that which Allah (swt ) has forbidden to be permissible, and when they declared what Allah (swt ) has permitted to be forbidden, thus elevating them to the level of Rabb, since only the Rabb, Most High ordains what is permissible and what is forbidden. Indeed, the Christians, not content with this, began to worship Eisa (as ), and considered him a son of Allah, though they were not ordered in the Tauraa and the Injeel except to worship Allah (swt ), Alone: Far above that which they attribute to Him is He, the Rabb of the worlds.

Benefits Derived From This Verse

1. That obedience to other than Allah, in contradiction to Allah's Commands constitutes Shirk.

2. It is forbidden to obey one of Allah's creatures, if in so doing, one is disobedient to the Creator.

3. Deeds will not be considered righteous unless two conditions are met: (i) That the deeds are done purely for Allah, and (ii) that they conform to the teachings of the Messengers.

4. That the scholars of religion are not infallible.

5. Evidence that the Jews and Christians have gone astray from the correct precepts of their Religion: i.e. Tawheed.

6. The danger of misguided scholars to the Ummah.5

Relevance of This Verse to the Subject of Tawheed

That it proves that the meaning of Tawheed, and the testimony: Laa ilaaha illallaah entail confirming the Oneness of Allah by obedience to Him and to His Messenger, because whoever obeyed the Messenger has obeyed Allah.

..ooOOoo..

Allah (swt ), says:

" And amongst mankind are those who take [for worship] others besides Allah, as equals [with Allah]: They love them as they should love Allah. And those who believe love Allah more [than anything else]. If only the wrongdoers could see, behold, they would see the punishment: That to Allah belongs all power, and Allah is Stern in punishment" (Qur'an 2:165)

Allah (swt ), informs us in this verse that some of mankind set up for themselves deities which they love more than they love Allah (swt ), then He, Most Glorified explains that the Believers are stronger in their love for Allah (swt ) than the polytheists because the Believers are pure and sincere in their love of Allah (swt ), Alone, while the polytheists divide their love between Allah (swt ) and their false gods; and whoever was sincere in loving Allah (swt ), Alone, his love would be stronger than that of the polytheist who divides his love. Then Allah (swt ), Most Glorified promises those who associate partners with Him that when they see the punishment which He has prepared especially for them on the Day of Resurrection, they will wish that they had not associated others with Allah (swt ), either in love, or in anything else. Then they shall know, with certain knowledge that all power belongs to Allah (swt ), and that Allah is Stern in enforcing His punishment.

Benefits Derived From This Verse

1. That love is a kind of worship.

2. Confirmation that the polytheists love Allah, but this will not benefit them so long as they are guilty of Shirk.

3. The negation of faith of those who commit Shirk by loving other deities besides Allah.

4. Confirmation of Allah's Divine Attribute of all-embracing Power.

Relevance of This Verse to the Subject of the Chapter

That it proves that the meaning of Tawheed and the testimony: Laa ilaaha illallaah is to confirm the Oneness of Allah in a foundation of love which entails purity and sincerity in all acts of worship for Allah, Alone.

..ooOOoo..

It is authentically reported that the Prophet (saas ) said:

"Whoever said: "Laa ilaaha illallaah," and rejected all that is worshipped besides Allah (swt ), (know that) Allah (swt ) has forbidden the taking of his property and the spilling of his blood; and his account will be for Allah, the Almighty, the All-powerful." 6


Whoever said: "Laa ilaaha illallaah," pronouncing it, understanding its meaning and acting upon all that it entails, and rejected all that is worshipped besides Allah (swt ) (i.e. by his heart, his tongue and his actions), it is forbidden for the Muslims to take his property (except what the Law requires such as the payment of zakah), or to take his life, except as the Law requires (such as the punishment for adultery after chastity, or disbelief after belief or for murder); and his account will be for Allah (swt ): That is, He will take charge of his account on the Day of Resurrection, and if he was truthful in his testimony, He will reward him, but if he was insincere in his testimony, He will punish him.

Benefits Derived From This Hadith

1. The virtue of Islam which protects the life and property of whosoever embraces it.

2. The obligation to desist from enmity towards the disbeliever, should he embrace Islam, even though he should do so during a battle until and unless it should be proved that his testimony was false.

3. That a person might say: "Laa ilaaha illallaah, without rejecting that which is worshipped besides Him."

4. That the conditions of acceptance of faith include pronouncing the shahaadah: Laa ilaaha illallaah, and rejecting all that is worshipped besides Him.

5. That judgement in this world is based on appearances.

6. The forbiddance of appropriating the property of the Muslim unless it is ordained by Islamic Law, such as zakah, or a legally imposed fine in compensation for that which he has destroyed (be it property or a life).

Relevance of the Hadith to the Subject of the Chapter

That it proves that the meaning of Tawheed and the explanation of the shahaadah: Laa ilaaha illallaah are not complete without a categorical rejection of all that is worshipped besides Allah (swt ).

Important Note

The disbelieving polytheist has only two choices: (i) To embrace Islam or (ii) to be fought; but the People of the Book have three choices: (i) To embrace Islam, (ii) to pay the jizyah, or (iii) to fight (in that order).



Footnotes

1. Laa ilaaha Iilallah: None has the right to be worshipped except Allah (swt).
2. Khaleel: Friend; Ibraheem u is referred to by Allah (swt) as: Khaleelullaah, i.e. The Beloved of Allah (swt). The common translation of Khaleelullaah as the Friend of Allah (swt), is far from doing justice to this illustrious title, for according to scholars of Arabic language, the word khalla, from which the word khaleel is derived indicates a greater degree of love than is conveyed by the word friend.
3. Ahbar: (sing.= Habr) Religious scholars, according to At-Tabari.
4. Ruhban: (sing.= Rahib) Reciters of Scriptures and scholars of Religious Jurisprudence, according to At-Tabari.
5. Ummah: Community, i.e. the Muslim Community.
6. Narrated by Muslim.

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

It is an Act of Shirk to Wear Rings or Threads or the Like as a Means of Prevention or Lifting of Afflictions

Allah (swt ), says:

" Say: "Tell me then, the things that you invoke besides Allah - if Allah intended some harm to me, could they remove His harm, or if He intended some mercy for me, could they withhold His Mercy?" Say: "Sufficient for me is Allah; in Him those who trust [the true Believers] must put their trust."" (Qur'an 39:38)

In this verse, Allah (swt ), Most Glorified, Most High commands His Prophet, Muhammad (saas ) to reject those powerless, graven images worshipped by the polytheists, which can neither remove any harm which might befall a person by Allah's Decree, nor prevent any sustenance or blessings which might come to a person from Him. Then He commands him to place his trust in Allah (swt ), for He is Sufficient to bring benefit or prevent harm for all who sincerely depend upon Him.

Benefits Derived From This Verse

1. The obligation to reject the abominable.

2. The falseness of idol-worship.

3. That the removal of harm and the bringing of benefits is only from Allah.

4. The obligation to trust in Allah and depend upon Him, free from dependence upon any other, and this does not conflict with the requirement to take whatever legal measures one can in order to achieve one's objectives.

Relevance of This Verse to the Subject of the Chapter

That it proves that protection from harm is only from Allah (swt ), and so entrusting oneself to any other protector - such as rings, threads etc. is an act of Shirk.

..ooOOoo..

It is reported on the authority of Umran Ibn Husain (ra ), that Allah's Messenger (saas ) saw a man with a brass ring in his hand, and he asked him: "What is this?" He replied: "It is for protection from al-waahinah."1 The Prophet (saas ) answered:

"Remove it at once, for verily, it will not increase you except in weakness, and were you to die whilst wearing it, you would never be successful." (Narrated by Ahmad, with an acceptable Sanad)

Umran Ibn Husain (ra ) informs us in this Hadith that the Prophet (saas ) saw a man with a brass ring in his hand, and he asked him for what purpose he was wearing it. The man answered that he was wearing it to protect him from illness, at which the Prophet (saas ) ordered him to remove it and informed him that it would only cause him to become weak and not protect him from illness at all, and that should he die while wearing it and believing in its power to protect him, he would not succeed in the Hereafter, nor would he know eternal bliss.

Benefits Derived From This Hadith

1. The permissibility of requesting detailed information by the Mufti. 2

2. The importance of intentions.

3. That the method of reproof and rejection may differ according to the individual concerned, so if there is a likelihood that words of wisdom will suffice, force should not be resorted to.

4. Evidence of the ignorance of the polytheists before Islam.

5. Forbiddance of seeking a cure by the use of that which is prohibited.

6. That the prohibited is of no benefit at all: Even though it may help to some degree, the harm it causes is greater.

7. The ignorant man is not excused from the obligation to seek knowledge.

8. That it is by a person's last actions that he will be judged on the Day of Resurrection.3

Important Note

a) This Hadith does not contradict the Hadith of `Ali Ibn Al-Husain, which is allegedly from the Prophet (saas ), and which states: "Plough (the earth) well, for verily, ploughing is a blessed task. And sow many seeds." This is because the Hadith of `Ali Ibn Al-Husain is mursal 4 - one of the mursal narration of Abu Dawood, and Abu Dawood has not vouched for the authenticity of his mursal narration. But even were it authentic, the reference is to seeds ( جماجم ), according to a large number of scholars, i.e. taking the required precautions to ensure the success of one's endeavours such as planting many seeds to ensure a good crop or using permitted medicines to alleviate illness, not to some supposed treatment for fever, which involved the laying of hands on the skull5 of the patient. Taking such precautions is not to be compared to resorting to the forbidden in order to achieve one's goals.

b) The enquiry made by the Prophet (saas ) might be construed as a rhetorical one, indicating disapproval, and it could also be understood to be a genuine request for more information.

c) Some of the scholars have said that wearing a ring or such like in order to protect oneself against harm is an act of minor Shirk, but what is understood from the Hadith of Umran is that it constitutes major Shirk because it is mentioned in the Hadith that to die while doing so would result in failure to achieve everlasting bliss in the Hereafter. It could be that the definition depends upon the beliefs and intentions of the perpetrator if he believed that it could cure him of itself, without Allah's Help, then it would be major Shirk; while if he believed it be a cause of the cure, while Allah (swt ) is the One Who grants health, then it would be considered to be minor Shirk - and Allah (swt ) knows best.

Relevance of This Hadith to the Subject of the Chapter

That it proves the obligation to reject the wearing of rings, bangles, chains etc. as a means of protection against harm, because bringing good and avoiding harm are the prerogative of Allah (swt ), Alone, and seeking such help from other than Allah (swt ) means associating partners with Him.

..ooOOoo..

It is also reported by Ahmad on the authority of `Uqbah Ibn A`mir (ra ) in a marfoo' 6 form: "Whoever wore a tamemah, 7 Allah (swt ) will never see his wishes fulfilled, and whoever wears a wada'ah 8 Allah will never grant him peace and tranquility." - and in another narration of Ahmad: "Whoever wears a tamemah has committed an act of Shirk."

`Uqbah Ibn A`mir (ra ) informs us in this Hadith that the Messenger of Allah (saas ) supplicated against every person who wears a talisman or a sea××××l, believing that it will benefit him without Allah (swt ), that Allah (swt ) will not allow him to achieve any of his goals nor fulfill his wishes or dreams; rather, He will prevent him from ever finding security and tranquility; and he also informed us that any such action is false; indeed, in another narration, he (swt ) informed us that the tamemah is a form of Shirk because its perpetrator believes that it will benefit him without Allah (swt ).

Benefits Derived From This Hadith

1. Denial of any benefit to the one who believes in the use of tamemah or wada'ah.

2. The permissibility of making supplication against the disobedient ones in general.

3. That some of the Companions were ignorant to this extent, so what of those who came after them?

4. That the tamemah is a kind of Shirk.

Relevance of This Hadith to the Subject of the Chapter

That it proves that wearing an amulet or talisman, believing that it can benefit one is an act of Shirk because benefits come only from Allah (swt ), the Almighty, the All-powerful.

..ooOOoo..

It is reported by Ibn Abi Hatim, on the authority of Huzaifah (ra ) that he saw a man with a thread in his hand to protect him from fever; he broke it and recited the Words of Allah (ra ), Most High:

" And most of them do not believe in Allah, except that they associate partners with Him" (Qur'an 126)

Huzaifah (ra ) visited a sick man and found him wearing a thread on his wrist; and when he asked the man what was the purpose of it, he told him that it was a protection from fever, at which Huzaifah (ra ) broke it declaring it to be Shirk; and as proof of this, he recited the Words of Allah (swt ), Most High: " And most of them do not believe in Allah, except that they associate partners with Him" - and the meaning of this verse is that many people believe in Allah (swt ), but adulterate their belief with Shirk.

Benefits Derived From This Narration

1. Forbidding the detestable by one's own hand, even though the perpetrator may object.

2. That the use of threads and the like to protect from harm is an act of Shirk.

3. The obligation to reject the detestable.

4. The deep understanding of the Companions, and the breadth of their knowledge.

5. That Shirk is present amongst the people of this Ummah.

6. That the heart of a person may contain faith and Shirk at the same time.

Relevance of This Narration to the Subject of the Chapter

That it proves that the use of threads as protection from harm is an act of Shirk, because protection from harm comes only from Allah (swt ), the Almighty, the All-powerful.


Footnotes

1. Al-waahinah: rheumatism.
2. Mufti: An Islamic scholar, who is qualified to deliver formal legal verdicts, based on the Qur'an and Sunnah.
3. See footnote no. 33.
4. Mursal: An incomplete chain of narrators, not reaching to the Prophet (saas).
5. The Arabic word for skulls is also ( ????? ) - jamaajim.
6. Marfoo': With a sanad reaching to the Prophet (saas).
7. Tamemah: Talisman or amulet.
8. Wada'ah: A sea-××××l resembling an oyster ××××l.

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

What Has Been Said About the Use of Ar-Ruqi 1 and At-Tamaa`im 2

It is authentically reported on the authority of Abu Basheer Al- Ansari (ra ) that he was with the Messenger of Allah (saas ) on one of his journeys when he sent a messenger to tell the people: "Let not any necklace of bowstring, or any other kind of necklace remain on the necks of your camels, except that it is cut off."3

Abu Basheer Al-Ansari (ra ) informs us that he accompanied the Messenger of Allah (saas ) on a journey and he sent a messenger - Zaid Ibn Harithah (ra ) - to order the people to cut the bowstrings from around the necks of their camels; this was because the people in the days of ignorance used to believe that it was a protection against al-'ain.

Benefits Derived From This Hadith

1. The obligation to reject the detestable.

2. The acceptability of information from one reliable person.

3. The falseness of the belief in the benefit supposedly derived from necklaces, whatever their kind.

4. That the representative of the leader may act on his behalf in matters entrusted to him.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of wearing necklaces in order to protect against harm.

Relevance of This Hadith to the Subject of Tawheed

That it proves that such actions are a form of Shirk because protection from harm comes only from Allah (swt ).

..ooOOoo..

It is reported on the authority of Ibn Mas'ood (ra ) that he said: "I heard the Messenger of Allah (saas ) say

That ar-ruqi, at-tamaa`im and at- tiwalah 4 are all forms of Shirk. (Narrated by Ahmad and Abu Dawood)

Important Note

Ar-ruqi is permissible if it meets three conditions:

i) That it contains the Words of Allah (swt ) or mention of His Names and Attributes, or a supplication to Allah (swt ), or a request for His Aid.

ii) That it is in Arabic and its meaning is clearly understood.

iii) That it is not believed that the incantation can, of itself bring about any positive result, but that the benefit comes by the Command of Allah (swt ) and His Divine Pre-ordination.

Ibn Mas`ood (ra ) informs us that the Prophet (saas ) said that ar-ruqi (which means spells and incantations), at-tamaa`im (which are made from beads and such like and are hung around the necks of children), and at-tiwalah (which is a spell made to cause a husband to love his wife, or a wife to love her husband) are all forms of Shirk.

Benefits Derived From This Hadith

1. That ar-ruqi are forbidden and are a form of Shirk, except what has been permitted by the Law.

2. That at-tamaa`im are forbidden and are a form of Shirk.

3. The forbiddance of at-tiwalah, which is also a form of Shirk.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That it proves that ar-ruqi, at-tamaa`im and at-tiwalah are all forms of Shirk.

Important Note

Scholars have disagreed concerning at-tamemah, if it is from the Qur'an: Some have forbidden it, inferring a general prohibition from this Hadith, while others have permitted it, comparing it to ar-ruqiyah, which may be from the Qur'an and is permissible; but the first saying is more correct, and Allah (swt ) knows best.

..ooOOoo..

It is reported on the authority of `Abdullah Ibn `Ukaim (ra ) in a marfoo' form: "Whoever wore something 5 (around his neck) will be put in its charge." (Narrated by Ahmad and At-Tirmizi)

`Abdullah Ibn `Ukaim (ra ) tells us that the Prophet (saas ) informed him that whoever needed something, he should entrust his affair to Allah (swt ), and that whoever depended upon Allah (swt ), Alone to fulfill his needs, Allah (swt ) will relieve his distress and make his affairs easy, but whoever depended upon something other than Allah (swt ), and entrusted his affairs to it, will be left in its charge, i.e. he will have no help from Allah (swt ), because it is only by the Hand of Allah (swt ) that goodness is achieved, and none but He can benefit.

Benefits Derived From This Hadith

1. The obligation to depend upon Allah (swt ), Alone; and this does not contradict the obligation to undertake all possible, permissible measures to ensure success.

2. That whoever sought benefit from other than Allah (swt ) will be abandoned.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of seeking benefit from other than Allah (swt ).

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever depended upon other than Allah (swt ) to bring benefit or protection from harm to him will be abandoned, because granting benefit and protecting from harm are the prerogative of Allah (swt ), and seeking such things from others is an act of Shirk.

..ooOOoo..

It is reported by Ahmad, on the authority of Ruwaifa' (ra ) that he said: "Allah's Messenger (saas ) said to me: "Oh, Ruwaifa'! It is probable that your life will be a long one, so inform the people that whoever tied his beard, or wore a bowstring, or cleaned his privates using animal dung or a bone (should know that) Muhammad is innocent of him."

Ruwaifa' (ra ) tells us in this Hadith that the Prophet (saas ) informed him that he would live a long life, and therefore it was incumbent upon him to tell the people in future that he, Muhammad (saas ) was free from blame in the case of anyone who tied his beard, or hung a bowstring around his neck or around the neck of his riding beast in order to be protected from al-'ain, or cleaned his private parts after relieving himself with animal dung or a bone.

Benefits Derived From This Hadith

1. The miracle of the Prophet (saas ), in knowing that Ruwaifa' (ra ) would live a long life.

2. The acceptance of information from a single, reliable source.

3. The forbiddance of tying the beard - though, according to some scholars, this means during prayer, and Allah (swt ) knows best.

4. The forbiddance of tying a bowstring around one's neck, or the neck of a riding beast.

5. The forbiddance of cleaning one's privates using animal dung or a bone, because the first is a food for other creatures and the second is a food for the jinn.

Relevance of This Hadith to the Subject of the Chapter

That it proves that it is forbidden to wear a bowstring in order to protect oneself.

Relevance of This Hadith to the Subject of Tawheed

That the Prophet (saas ) declared himself blameless in the case of anyone who wore a bowstring as a means of protection, because bestowing benefit and granting protection from harm come from Allah (swt ), Alone, and so whoever asked them from other than Allah (swt ) has committed an act of Shirk.

..ooOOoo..

It is reported on the authority of Sa'eed Ibn Jubair (ra ) that he said: "Whoever cut (and removed) a tamemah from a person, it will be for him as if he had freed a slave." (Narrated by Wakee')

Also from Wakee', on the authority of Ibraheem An-Nakha'i, is that he said: "They (the Companions) used to hate at-tamaa`im and they used to remove them (wherever they found them) - whether they were from the Qur'an or from other sources."

In the first narration, Sa'eed Ibn Jubair (ra ) informs us that whoever removed an amulet or talisman from a person will have a reward equivalent to the one who freed a slave, because he would by doing so, free that person from the Fire, and from following vain desires and Shirk.

As for the second narration, the reporter informs us that the Companions of the Prophet (saas ) used to hate, i.e. forbid the wearing of talismans and amulets and ordered their removal, whether they were from the Qur'an or not.

Benefits Derived From the Two Narration

1. The virtue of rejecting the forbidden.

2. The forbiddance of talismans and amulets.

3. The virtue of freeing a slave.

4. The Companions' prohibition of at-tamaa'im - whether they contained verses from the Qur'an or anything else.

Relevance of the Narration to the Subject of the Chapter

That both of them prove the prohibition of wearing amulets or talismans, whether they contain Qur'anic verses or not.

Relevance of the Narrations to the Subject of Tawheed

That they prove the forbiddance of wearing amulets and talismans as a protection against harm, because protection from harm comes from Allah (swt ), Alone, and seeking it from other than Him is an act of Shirk.

Footnotes

1. Ar-Ruqi: (sing = ruqiyah) Incantations, magic spells.
2. At-Tamaa`im: (sing. = tameemah) Placing an amulet around the neck to protect the wearer from the effects of al-'ain.
3. Narrated by Bukhari and Muslim.
4. At-Tiwalah: Bewitchment, in order to make a person fall in love with another.
5. i.e. a talisman or an amulet.

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

Whoever Seeks Blessing From a Tree, Stone, or Any Such Thing

Allah (swt ), says:

" Have you seen Al-Laat and Al-`Uzzaa? and another, the third, Manaat? What! Is the male sex for you and the female for Him? That would indeed be a most unfair division!" (Qur'an 53:19-22)

Allah (swt ), Most High, reviles all idol-worshipping polytheists in general and in particular, those who worship the three idols: Al-Laat,1 the idol of the people of Taa'if,2 Al-'Uzza,3 worshipped by the people of Waadi Nakhlah, and Manaat,4 the idol of the people of Al-Mushallal, near Al-Qadeed,5 and He challenges them concerning these idols: Can they benefit them in any way, by bringing good or protecting from harm? Or are they simply names which they have given themselves, not sanctioned by Allah (swt )? Allah (swt ) also reviles their unfair division: That they appoint those whom they despise, especially the weak females, as children for Allah (swt ), the Almighty, the All-powerful, while they prefer for themselves sons, embodying the characteristics of manliness, strength and power.

That being the case, if this is injustice to women, then how about Allah (swt )? Allah (swt ) is far above that which they attribute to Him from sons and daughters.

Benefits Derived From These Verses

1. The obligation to reject the forbidden.

2. The falseness of idol-worship.

3. The obligation to reject the attribution of sons and daughters to Allah.

4. The corruption of the fitrah6 in the polytheists, who attributed daughters to Allah, even though they despise them for themselves; and they claimed that their idol-worship was only to bring them closer to Allah.

Relevance of These Verses to the Subject of the Chapter

That they prove that the worship of these idols by the polytheists was a means of seeking protection from harm; and anyone who seeks blessing from a tree, a grave or worships any other created thing seeking benefit or protection from harm is imitating them and commits an act of Shirk like them.

Important Note

It has been said concerning Al-Laat that he was a pious man who used to prepare saweeq7 for the pilgrims to Makkah, and that when he died, they began to worship at the site of his grave.

It was also said that it was a name given to a carved stone; and in reconciling these two statements, we may say that the carved stone was near to the grave (which is often marked with a stone), and the edifice erected covered both of them, thus making them into one object of worship.

..ooOOoo..

It is reported on the authority of Abu Waqid Al-Laithi (ra ) that he said: "We were travelling with the Prophet (saas ) to Hunain, when we had only recently abandoned disbelief and the polytheists had a lotus-tree at which they used to worship and upon which they used to hang their weapons. They called it: Zaatu Anwaat. So we said to Allah's Messenger (saas ):

"Make for us a Zaatu Anwaat like theirs," at which the Messenger of Allah (saas ) said: "Allaahu Akbar! Verily, that which you have said - by Him in Whose Hand is my soul - is the same as was said by the Children of Israel to Moosa: "Make for us a god such as the gods which they (the polytheist Egyptians) have." Then he (saas ) said: "Verily, you are an ignorant people who will follow the way of those who were before you." (Narrated by At-Tirmizi, who declared it authentic)

Abu Waaqid Al-Laithi (ra ) informs us in this Hadith that he accompanied the Prophet (saas ) on a journey to the Battle of Hunain, and that they (the Companions) knew that the polytheists had a lotus-tree from which they used to seek blessings and at which they would remain to worship; and because of the fact that they were new to Islam, and because they did not fully realize its goals (i.e. to call people to worship Allah swt , Alone), they asked the Prophet (saas ) to designate a tree like it for them that they might also seek blessings from it and worship in its vicinity like the pagans. At this, the Prophet (saas ) exclaimed, in vexation: "Allaahu Akbar!", 8 then he explained to them that such ignorance was the same as that displayed by the people of Moosa (as ) who asked him to make for them an idol like those of the pagan Egyptians which they might worship and this was after Allah (swt ) had saved them from Fir'aoun9 and his people. Then he informed them that this Ummah will do as the Jews and Christians do in everything, including Shirk.

Benefits Derived From This Hadith

1. The virtue of making clear that which would refute the charge of back-biting, by saying: "...when we had recently abandoned disbelief..."

2. The difficulty man experiences in removing ingrained habits.

3. That devotion (i'tikaaf) to a particular place is an act of worship.

4. That the ignorant person is excused by virtue of his ignorance so long as he ceases his mistake once knowledge comes to him.

5. The prohibition of imitating the ignorant people such as the polytheists and others.

6. The permissibility of saying: "Allaahu Akbar!" when one is surprised.

7. The obligation to close off all possible routes leading to Shirk.

8. That Shirk will occur in this Ummah.


9.The permissibility of invoking Allah's Name, when delivering a legal verdict.

10. The permissibility of swearing without the intention of making an oath for good reason.

11. That this Ummah will do all that the Jews and Christians do.

12. That all the evil deeds done by the Jews and Christians should serve as a warning to us.

Relevance of This Hadith to the Subject of the Chapter

That it proves that taking trees as a source of blessing, and carrying out devotions in their vicinity is Shirk and it includes every tree, stone or other object of worship from which blessings are invoked.

Important Note

It has become very common nowadays for people to invoke blessings by the sweat of the righteous, or by touching them or their clothes or by their tahneek 10 of children, which they base upon the action of the Prophet (saas ); but this is unacceptable because this was something purely and solely for him (saas ), not a sunnah for all the Muslims. His Companions - who were the best of people in following him and implementing his Sunnah did not do so, either in his lifetime or after his death.


Footnotes

1. Al-Laat: Derived from the word: Al-Ilaah, which means: the Deity.
2. Ta`if: A city in the mountains east of Makkah, in present-day Saudi Arabia.
3. Al-'Uzzaa: Derived from the name: Al-'Azeez, which means the Almighty and said to be the name given to a tree in Waadi Nakhlah, which is on the road between Makkah and Ta`if. The pagans had erected a building over it, and covered it with curtains and a gate and it was worshipped by Quraish and the tribe of Banoo Kinaanah.
4. Manaat: Derived from Al-Manaan, which means the Benefector, it was a structure in Al-Mushallal, near to the town of Al-Qadeed; it was worshipped by the tribes of Khazaa'ah, Al-Aws and Al-Khazraj, and they used to use it as a starting point when making pilgrimage to Makkah.
5. Al-Qadeed: A town lying between Makkah and Madinah in present-day Saudi Arabia.
6. Fitrah: The natural state in which we are born, i.e. believing in the Oneness of Allah (swt).
7. Saweeq: A kind of porridge made from wheat or barley.
8. Allaahu Akbar: Allah (swt) is Greater.
9. Fir'aoun: Pharoah.
10. Tahneek: Putting juice and saliva into the mouth of an infant: It is reported on the authority of 'Aa`ishah (may Allah be pleased with her) that: "The first child born in the Islamic State (Madinah) amongst the Muhaajiroon (Emigrants) was 'Abdullah Ibn Az-Zubair. They brought him to the Prophet (saas). The Prophet (saas) took a date and after chewing it, put its juice in to his mouth. So the first thing that went into the child's stomach was the saliva of the Prophet (saas)." (Narrated by Bukhari)

[بسـ الطفـε(｡◕‿◕｡)зـوله ــمة]

What is Said Concerning Slaughter Dedicated to Other Than Allah

Allah (swt ), says:

" Say: "Verily, my prayer, my slaughter, my life and my death are [all] for Allah, the Lord of the worlds. He has no partner: This am I commanded, and I am the first of those who submit" (Qur'an 6:162-163)

Allah (swt ), Most High, commands His Prophet, Muhammad (saas ) to inform the polytheists who worship gods beside Allah (swt ) that his prayers - both obligatory and supererogatory - his slaughter of animals, everything which he does in his life, and the correct beliefs [in Islamic Monotheism] and righteous deeds upon which he will die are all purely for Allah (swt ), Alone, without partners, and that he was the first of this Ummah to submit himself to the Will of Allah (swt ), the Almighty, the All-powerful.

Benefits Derived From These Verses

1. That prayer and slaughter are acts of worship.

2. That all of the slave's righteous deeds in this life - if he did them seeking nearness to Allah will become acts of worship.

3. That what counts in deeds is one's final actions.1

4. That sincerity in dedicating one's deeds to Allah, Alone is a condition of their acceptance.

Relevance of These Verses to the Subject of the Chapter

That they prove that the slaughtering of animals is not acceptable unless it is done in Allah's Name so that it becomes an act of worship, and dedicating acts of worship to other than Allah (swt ) is Shirk.

..ooOOoo..

Allah (swt ), says:

" Therefore pray to your Lord and slaughter [animals in His Name only]" (Qur'an 82)

Allah (swt ) orders His Prophet, Muhammad (saas ) to approach these two acts of worship with humility and urgency towards Allah (swt ), and trusting in Him and desiring to draw near to Him; and the first (prayer) is physical and the second (halaal slaughter)2 is financial.

Benefits Derived From This Verse

1. The obligation to draw near to Allah.

2. The obligation to draw near to Him by halaal slaughter - purely and solely for Him.

Relevance of This Verse to the Subject of the Chapter

That it proves that drawing near to Allah (swt ) by slaughtering animals will not be achieved unless it is done purely and solely for Allah (swt ) - and to slaughter an animal in the name of other than Allah (swt ) is an act of Shirk.

Important Note

The narration quoted by some, in which `Ali (ra ) was said to have explained the Word of Allah (swt ) in this verse (Wanher) as meaning raising the hands in prayer is rejected by scholars of Hadith and none should follow it or depend upon it.

..ooOOoo..

It is reported on the authority of `Ali (ra ) that he said: "Allah's Messenger (saas ) told me four things:

"Allah (swt ) has cursed the one who slaughters in the name of other than Allah (swt ); Allah (swt ) has cursed the one who curses his parents; Allah (swt ) has cursed the one who protects and ××××ters the muhdith;3 Allah (swt ) has cursed the one who alters the land-marks. (Narrated by Muslim)

`Ali (ra ) informs us that the Prophet (saas ) told him that Allah's curse is upon every person who attempts to get nearer to Allah (swt ) by slaughtering an animal in the name of other than Him, Most High, and also upon every person who curses his parents, either directly or by inciting others to do so, and upon every person who gives ××××ter to a criminal or malefactor, and upon every person who alters the landmarks or borders in order to unlawfully seize the land of his neighbour which does not belong to him.

Benefits Derived From This Hadith

1. The prohibition of slaughtering an animal in other than Allah's Name.

2. The forbiddance of cursing one's parents, either directly, or by inciting others to do so.

3. The prohibition of aiding and abetting criminals.

4. The forbiddance of changing borders in order to unlawfully acquire land or territory.

5. The general permissibility of cursing the profligate.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves the prohibition of slaughtering an animal in other than Allah's Name, because directing an act of worship to others beside Allah (swt ) is an act of Shirk.

..ooOOoo..

It is reported from Tariq Ibn Shihab (ra ) that the Prophet (saas ) said:

"A man entered Paradise because of a fly, while another entered the Fire because of a fly." They asked: "How was that possible, oh, Messenger of Allah (saas )?" He replied: "Two men passed by a people who had an idol, which it was not permissible for anyone to pass without making a sacrifice to it. They (the people) said to the first man: "Sacrifice (something)." He said: "I have nothing with which to do so." They said: "Sacrifice some-thing, even if it were only a fly," and so he did so, and they allowed him to continue on his way and so he entered the Hell-fire. Then they said to the second man: "Sacrifice (something)." But he said: "I will not sacrifice anything unless it be to Allah (swt ), the Almighty, the All-powerful," so they struck his neck (and he died) and entered Paradise." (Narrated by Ahmad)

The Messenger of Allah (saas ) informs us in this Hadith that two men - possibly they were from the Children of Israel passed by a people who had an idol. They requested the two men to sacrifice something to it, even if it were only something small. The first of them sacrificed a fly, and because of this, he was thrown in the Hell-fire. The second, due to his strong faith and complete Tawheed, refused to do so and so they killed him and he entered Paradise.

Benefits Derived From This Hadith

1. The enormity of Shirk, even though it may be only slight.

2. The existence of Paradise and Hell.

3. That even among the idol-worshipers, the action of the heart is directed to a certain goal.

4. The closeness of man to Paradise and Hell.

5. The warning against sin, even though it may be considered a small sin.

6. Evidence of the breadth of Allah's forgiveness and the severity of His punishment.

7. That the most important deeds are the last ones we do in life. 4

Relevance of This Hadith to the Subject of the Chapter

That it proves that it is forbidden to slaughter something as a sacrifice to other than Allah (swt ), for such an act of worship is Shirk.

Important Note

This Hadith does not contradict the Words of Him, Most High:

" except he who is forced to do so, while his heart remains steadfast in faith" (Qur'an166)

Because the Messenger of Allah (saas ) said (fa garrab): i.e. he attempted to draw closer to Allah (swt ) by sacrificing the fly, and this indicates his acceptance of the deed and it is this which caused him to enter the Hell-fire because his heart was inclined towards it and did not remain steadfast in faith.


Footnotes

1. See footnonte no. 33.
2. Halaal slaughter: Slaughter in accordance with Islamic rites.
3. Muhdith: A criminal or wrongdoer.
4. See footnote no.