Explanation of Kitaab At-Tawheed Moosaa Richardson

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan
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Explanation of Kitaab at-Tawheed 01-08

Ustaadh Moosaa Richardson (hafidhahullaah)
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Notes by Umm Sufyaan Fatimah
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All praise is due to Allaah. We praise Him, seek His assistance and His forgiveness. We seek refuge in Him
from the evils of our own selves and from the consequences of our evil deeds. Whomsoever Allaah guides,
none can lead him astray. Whomsoever Allaah misguides, none can bring him back to guidance. I openly
testify that there is none worthy of worship other than Allaah alone without any partners and I further testify
that Muhammad (!) was His Servant and Final Messenger.
Verily, the best speech is the Book of Allaah and the best guidance is the guidance of Muhammad (!). The
worst of all affairs are newly invented matters in the religion. For every one of those newly invented matters
in the religion are a blameworthy innovation and every blameworthy innovation is straying and every straying
is in the fire.
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Introduction to the Book:

What is this book?
Who is the author?
What is the point of this book?
What is the focus of this book?
What have the scholars of Ahlus-Sunnah said about it?
What status does it hold?
And how important is it to the laymen and to the students of knowledge?
Shaykh Saalih bin Àbdul-Azeez alash-Shaykh (hafidhahullaah), the Minister of Islaamic Affairs in the Kingdom
of Saudi Arabia, said:
Kitaab at-Tawheed is an extremely great book. The scholars of tawheed have united on the opinion that
there has not been a book written in its topic similar to it. It is unique and original in its subject
matter - one that has not had the likes of it written before. This is because the author had dealt with
issues of tawheed as it relates to our worship to Allaah: How Allaah ($) is One, what opposes that
idea, what negates a persons tawheed and what causes it to be deficient. This book is exemplary
because of its arrangement of chapters that deal with details and evidences on the topics. A book
like this has been organized so well and put into these kinds of chapters that there has not been a
book that has preceded the author (in its organization, etc). So, the need that students of knowledge
have for this book and the meanings contained therein, is a dire one due what it consists of from
aayat, ahaadeeth and benefits.
Shaykh al-Fawzaan comments in his explanation to Kitaab at-Tawheed:
Kitaab at-Tawheed is an extremely beneficial book, a book that deserves dedication to it by
memorization, studying and contemplation over what it contains.
Every person is in need of this book so that he could act by it, and convey the important meanings found
within it to those who are with him, and those he is responsible for; whether they are in the masjid, the
marketplaces, or in the house, his place of work, or any other place.
The Shaykh continued:
The point here, is whoever understands this book will understand the majority of all issues of
tawheed that relate to how we are to worship Allaah alone. Moreso, he would understand the most
important issues that deserve the most focus, and those that are most common amongst the issues of
tawheed.
This book has been compared to Kitaab at-Tawheed of al-Bukhaaree1, the author of Saheeh al-Bukhaaree.
Some scholars have said that it is written in a similar style, presented with similar strength and
passion, and with similar organization as found in Saheeh al-Bukhaaree. They said that it is as if this
book is a small piece of Saheeh al-Bukhaaree (may Allaah have mercy on al-Bukhaaree). This point is
1
Al-Bukhaaree Muhammad bin Ismaèel Al-Ju`fee [d. 256].
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obvious because the author Shaykh Muhammad ibn Àbdul-Wahhaab (rahimahullaahu taàala) wrote
the book just as Bukhaaree wrote his Saheeh al-Bukhaaree. For example, he organized an ayaat or
ahadeeth as part of the chapter title, and after the verse or narration he placed its explanation.
Similarly, he brought statements of the scholars of the companions, and the scholars of the followers
of the companions, and the Imaams of the Muslims. So it is done as Bukhaaree ibn Àbdullaah had
done in his Saheeh: he brought statements of the scholars, and he explained the meanings of the verse
mentioned in the chapter title.
What the Book Contains
Shaykh Saalih alash-Shaykh said:
In this book, the Shaykh clarifies the evidences used to establish the correct understanding of tawheed;
He clarifies the meanings of tawheed, its bounties, its excellence and virtues;
He explains what negates tawheed and (he emphasizes on) the importance of being afraid of what
opposes it;
He explains the individual issues of tawheed as they relate to how we worship Allaah. He explains
some issues of the tawheed in a general manner as they relate Allaah's Names and Attributes;
He took care to clarify the meanings of major shirk, lesser shirk and their manifestations. (He also
diligently clarified) the things that lead to major shirk and minor shirk;
He clarifies many things that would protect a persons proper understanding of tawheed and what
would grant a person a means to attaining that;
He also expounds a little bit about the Oneness of Allaah as it relates to His Lordship, tawheed arruboobiyyah.2
Shaykh Àbdur-Rahmaan ibn Hassan ibn Muhammad ibn Àbdul-Wahhaab, the grandson of the Shaykh was a
scholar in his own right and wrote his own explanation of Kitaab at-Tawheed that is famously referred to as
Fathul-Majeed. He said in his introduction:
Kitaab at-Tawheed has stood out as a book that is original in its subject. This is because it explains
Tawheed with all its evidences. (The Shaykh) gathered in this book a great number of proofs so that he
could clarify tawheed and make it easy and plain for the people. It has become a distinguishing
signpost for the people of tawheed, and a decisive proof against the people of ilhaad (the people of
deviation). Thus, great masses of people have benefitted from this book.
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Sharh Kitaab at-Tawheed, Shaykh Saalih aali-Shaykh, tape no. 01 ~
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The evidences from the Sunnah of the Prophet (!) in this book can be divided into four basic categories as
mentioned by Shaykh Saalih al-Fawzaan in his two-volume explanation Eeànatul-Mustafeed.
1. Ahaadeeth which are saheeh.
Saheeh is an authentic hadeeth of the highest caliber of connectivity of the chain and strength of the reliability
of the narrators.
OR
1. Ahaadeeth which are hasan.

Hasan is an acceptable hadeeth which is a rank below the former. Meaning it is complete in its connectivity
within the chain of narration, but there is some slight criticism or statement to be made against one or more
of the narrators. Meaning he was not of the highest caliber of narrators, yet he was acceptable in a general
way. That is hasan.
2. Ahaadeeth which are hasan li-ghayrihi.
Some ahaadeeth which are weak by their chain of transmission, meaning daèef, but they are strengthened by
other chains. This is hasan li-ghayrihi it becomes hasan by way of support from other chains.
OR
3. Ahaadeeth which are daèef (weak).

The ahaadeeth may be daèef (weak) within its chain of transmission, meaning unacceptable yet the meaning of
the narration falls under a general principle that is already accepted, approved of and endorsed by the Book
and the Sunnah.
And (regarding the) fourth category, they are very few and they will be handled issue by issue as they come
up.
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(There) are at least six books called Kitaab at-Tawheed:

1. Kitaab at-Tawheed, by Saheeh al-Bukhaaree [d. 256] that he placed in his Saheeh. [Anyone who wishes to
read this could. It is readily available to the Muslims and the English explanation as well has been
offered].
2. Kitaab at-Tawheed, by Muhammad ibn Is-haaq ibn Khuzaymah Aboo Bakr al-Naysaboori [d.311]. He
is an early scholar of hadeeth. He wrote a book called Kitaab at-Tawheed wa Ithbaati Sifaati Rabbi Àzza
wa Jall.
3. Kitaab at-Tawheed, by Ibn Mandah [d. 395]. The great Imaam of Tawheed and Sunnah. [As a benefit: Ibn
Mandah when mentioned as a scholar refers to one of five scholars known by that name.3]
4. Kitaab at-Tawheed, by Ibn Rajab al-Hanbali [d. 695]. A small book and it is not very well known. Ibn
Rajab was the author of Jamiùl-Uloom wal-Hikaam, the great and most outstanding explanation of the
40 Ahaadeeth of Nawaawee. (He is) a great scholar of hadeeth and its hidden defects. He also gave an
explanation to Saheeh al-Bukhaaree.
5. Kitaab at-Tawheed, by Shaykh Muhammad ibn Àbdul-Wahhaab [d.1206] (the book we are studying).
6. Kitaab at-Tawheed of Shaykh Saalih al-Fawzaan. He has his own book called Kitaab at-Tawheed.
So there we have six books called Kitaab at-Tawheed written throughout history. Our book is the fifth of them,
Kitaab at-Tawheed of Muhammad ibn Àbdul-Wahhaab.
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In the name of Allaah, the Extremely Merciful, the Bestower of Mercy
ar-Rahmaan, ar-Raheem These are two names of Allaah that refer to His Mercy. The scholars mentioned
that ar-Raheem indicates the Possessor of a Mercy that is specific to the Hereafter, meaning a mercy specific to
the believers, those whom shall be rewarded on the Day of Judgment.
The name ar-Rahmaan includes the meaning of Mercy which extends to those who disbelieve in Him, reject
His Message, and fight against His Messengers. He envelops all of them and all of the creation, including
animals, birds, fish, trees, and wildlife they all receive the Mercy of Allaah ($) in this life. However, the
Mercy that is salvation forever from the Hell-fire (and the mercy for safety, eternal bliss and happiness) is
reserved for those who give Allaah His right and do not violate it. This right is that He is worshipped alone.
bismillaahir-Rahmaanir-Raheem The basmalah in a written work is a Sunnah of the Messenger of Allaah
(!) and from some angles, it is more appropriate than khutbatul-haajah.
Now if we've mentioned that khutbatul-haajah was his introduction to many of his speeches and
admonishments how can we say that it is more appropriate to begin a book with bismillaahirRahmaanir-Raheem?
Some of the scholars made a distinction that the basmalah is the best Sunnah to be instituted, and the more
specific practice of the Messenger (!). The number of things that the Messenger (!) wrote, whether to kings
and rulers of his time, the pact of Hudaybiyyah or letters to people on a number of occasions, all consistently
began with bismillaahir-Rahmaanir-Raheem.
We see then, that this practice was indeed taken from him, the companions, and the tabiòon, and it was
passed on. It reached some of the authors of the greatest books of Islaam, whom solely began their books
using the phrase, bismillaahir-Rahmaanir-Raheem. In the Name of Allaah, the Extremely Merciful, the
One Whose Mercy encompasses the believers on the Day of Judgment.
An example of this would be Aboo Àbdillaahi Muhammad bin Ismaaeel al-Bukhaaree (more so) known as
Imaam al-Bukhaaree (rahimahullaah). He is the great Imaam and author of Saheeh al-Bukhaaree, the most
authentic compilation of hadeeth with their chains written. His book simply began with bismillaahir-RahmaanirRaheem - The Book of the Initial Bringing of Revelation. He began with the basmalah.
So with that, a number of scholars all the way into later times, including Shaykhul-Islaam Muhammad bin
Àbdul-Wahhaab, began their books by simply saying bismillaahir-Rahmaanir-Raheem. Furthermore, some of
the scholars, especially those who compile ahaadeeth along with aayaat in chapters similar to Saheeh al-Bukhaaree
and Kitaab at-Tawheed, feared that if they were to write an introduction from themselves other than
bismillaahir-Rahmaanir-Raheem it might be considered blameworthy. This was from the angle of implementing
the statement of Allaah:
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O you who believe! Make not (a decision) in advance before Allaah and His Messenger (!).
[Sooratul-Hujuraat (49):1]
Some of them considered that the best application of this aayah (to make it inclusive of so many things)
means that we allow it to apply to the books we write. So, if one were to write a book containing aayat and
ahaadeeth, the most appropriate introduction would be to simply name Allaah and begin with the blessing of
His Name, say nothing from our own selves, and going right into what Allaah and His Messenger (!) have
said, whether it is obligatory or not. This is just to apply the aayah in every possible way that it could be
applied.
This is likely the motivation behind many of the authors who simply began their books with the basmalah.
And it is also likely (we have to say likely because we cannot confirm it and say this is absolute) the reason
why the author began with the basmalah. Other alternate explanations have been offered by some of the
scholars. They mentioned a commonly quoted hadeeth (that states that) any sermon or speech of importance
that begins without the basmalah is deficient. This hadeeth attributed to the Messenger (!) is actually
unauthentic and is not to be used as a proof for beginning a book, a class or an address with the basmalah.
Rather, the generality of the practice of the Messenger (!) is what establishes for us the legislated nature of
beginning with it and not the unauthentic hadeeth attributed to him.
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Chapter One
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The Book of Tawheed
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And the statement of Allaah the Most High:
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And I did not create the jinn and mankind except to worship Me. [Soorah-Dhaariyaat (51):56]
The word kitaab means maktoob (something that has been written). At-Tawheed is the masdar (verbal noun)
from wahhada, yuwahhidu, tawheedan (to consider something to be one). For example, wahadaa as-sufoof there
were many rows, so someone came and made them into one row.
The word tawheed has many applications in other than àqeedah. Meaning: wahhada at-turuq a person took the
many roads that were available and made them into one main road in construction, or wahhada al-manaahij
perhaps people concerned with curriculums saw that the teachers were using too many different curriculums.
So someone came and united them all upon one curriculum. These are all from the general usage of the word
tawheed, wahhada, yuwahhidu (to make something into one).
When we use the word tawheed in the phrase Kitaab at-Tawheed (the Book of at-Tawheed), it is not left upon its
general linguistic meaning, i.e. the book of considering things to be one and singular. Rather the intended
meaning is tawheedul-ìbaadah lillaahi (singling out Allaah with the three kinds of tawheed):
1. Tawheedur-Ruboobiyyah: Allaah ($) is the only Lord, the Only Creator, the Only Sustainer, the Only
Provider, and the Only One that brings life and death.
2. Tawheedul-Uloohiyyah: He is Alone and Singular in His Uloohiyyah and in His sole right to be
worshipped alone. No one shares anything with Him in that regard. No one. Not the highest of
angels nor the best of Prophets or the most righteous people who have ever lived. None of them
share in His Right to be worshipped in the slightest way.
3. Tawheedul Asmaa wa Sifaat: He has the Most Beautiful and Perfect Names and Attributes. There are
none who share in any of them with Him. There are none who share in the perfection and beauty of
His Names and Attributes in anyway whatsoever. He is as-Samee` (the All-Hearing) whose hearing
encompasses all voices in all places. He is al-Baseer (the One who is All-Seeing). He sees each and
every action openly and secretly, nothing is hidden from His Sight while He is above the creation,
above His Throne.
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I do not like to say (He is) far above (the creation) because of the verse:
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And when My slaves ask you (O Muhammad (!) concerning Me, then (answer them), I am indeed
near (to them by My Knowledge). [Sooratul-Baqarah (2):186]
We describe Allaah with closeness. If a person is disobedient, we do not say Allaah is far from him,
rather we say he is far from Allaah. We attribute distance and the act of being far from someone to the
sinner and the person who has committed crimes, and not to Allaah, Who is close to His servants. So to
rephrase that, He is above the heavens, above His Throne and He can see and hear everything.
These are two examples of Attributes and Names of Allaah that none share in their beauty, their perfection
and completeness. This is what we mean when we say tawheed is to single out Allaah with His Ruboobiyyah, His
Uloohiyyah and His Asmaa wa Sifaat.
Lessons Drawn from the Verse:
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1. The Jinn and Mankind are obliged to devote all acts of worship solely to Allaah.
First point: The obligation of singling out Allaah with all acts of worship. This obligation exists for all of
those who dwell upon the earth from both types of the responsible, accountable creations the jinn and the
mankind.
As a side note: Jinn are species of creations that Allaah has created, who generally remain as part of the
unseen that we believe in, and that Allaah has informed us of. You can read Sooratul-Jinn and other references
to the Jinn in other parts of the Quràan and throughout the Sunnah of the Messenger of Allaah (!).
The jinn have been created from smokeless fire and they have the obligation just as we do of hearing and
obeying the Messengers sent by Allaah. Our Prophet (!) was sent to all of jinn and mankind. It is mentioned
as one of the things specific to our Messenger (!). Meaning, the previous prophets were sent to certain
people, but not in an all-encompassing comprehensive manner; they were (not) responsible for conveying
their message to all of humanity and all of jinn-kind.
The jinn have specific and physical rules that govern their existence. These rules are much different than the
rules that govern our existence. The details of these rules are known to Allaah solely and we do not know of
them except that which we clearly see from the descriptions of the jinn from the Messenger (!) that their lives
are obviously governed by different laws.
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2. The Quràanic verse expounds the wisdom behind the creation of the jinn and mankind.
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Second point: The creation of jinn and mankind had a wisdom, and it is clearly that they are made as
worshippers to worship Allaah.
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3. It is only Allaah, the Creator, Who deserves worship rather than other false deities
incompetent to create. This point is a refutation of the idolaters arguments.
Third point: The Creator is the One who deserves worship alone and no one else from those whom He has
created. How can someone who is created himself and does not create deserve to be worshipped? The
scholars have said that the very mention of Allaah being the Creator, the Provider and the One who brings
life (and the Ruboobiyyah of Allaah) is all mentioned as an introduction to the importance of tawheedul-ìbaadah
and tawheedul-uloohiyyah. (This is the) kind of Tawheed that is the very essence of the calls of the prophets they
are to single out Allaah with all acts of worship.
Since He is the One who brings life and death, He should be the only One that we direct an act of
worship to. He is the One who provides us everything that we have of food, clothing, breath, and life - this is
(sufficient) proof that He is the One, the Only One who has done that for us, and the Only One we should
worship.
So, the fact that Allaah is the Creator, the Sustainer, and the Provider is a lead in to the obligation of
worshipping Him alone. It is a concept generally agreed upon, even by the disbelievers and the polytheists of
Makkah who worshipped others besides Allaah. They believed that Allaah alone was their Sole Provider,
Creator, and the One who brings life and death. They affirmed for Allaah His Ruboobiyyah, that He is the only
Creator, only Sustainer, and so on. Yet, they did not affirm tawheedul-ìbaadah. They did not accept that Allaah
deserved to be worshipped alone. It is a flaw in logic, since how could a created thing that is totally reliant on
the Creator deserve worship from other created beings?
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4. Almighty Allaah is the Self-Sufficient and thus He is in no need of His creatures, whereas
they are in dire need of Him. This is, definitely, because Allaah is the Creator and they are
His creatures.
Fourth point: Allaah is free of need. Allaah, the High and Exalted, does not need His creation and He has no
need for them, yet they are the ones who need Him because He is the creator and they are the created beings.
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5. The Quràan verse, further, proves that Allaah is All-Wise in His Actions.
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Fifth point: Regarding things Allaah has done, whether they are attributes He is always described with (sifaat
fi`liyya) or whether they are specific (afàal ikhtiiyariyah) and done at certain times, like creating the heavens and
the earth, creating mankind and jinn or anything else that Allaah has mentioned that He has done are done
for a very high, lofty, noble reason, wisdom or goal. Nothing that Allaah has done is without a complete and
perfect objective. Nothing was done in play or to waste time, Allaah ($) is far removed above such an idea.
All of Allaah's actions contain the highest wisdom and the most noble aims and goals. Allaah ($) has Created
for the highest and most wise reason, and it is to establish His Right to be worshipped alone within the
actions of the created realm and within the actions of the created beings.
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And His statement:
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And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming):
"Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities i.e. do not
worship Taaghoot besides Allaah). [Sooratun-Nahl (16):36]
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1. The divine wisdom behind dispatching Messengers is to invite people to monotheism and
prohibit them from the perpetration of acts entailing polytheism.
First point: The reason for sending all the Messengers has been to invite to tawheed and to prohibit the
people from acts of worship dedicated to other than Allaah (i.e. shirk).
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2. Though they are of various legislations, all Messengers call for one common religion, which
is consisted in devoting all acts of worship solely to Allaah and associating no partner with
Him.
Second point: The religion of the Prophets is one. It is to purify ones' worship of Allaah and to abandon all
forms of shirk. This has (always been the case) even when the Prophets had differences in the application of
their messages throughout different times.4
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3. Divine Message has pervaded in all nations and Allaah's proof was established on all so that
no one may be excused on the Day of Resurrection.
Third point: The risalaah (message) has been conveyed to all people and nations throughout history. The
proof has been established against them.
4 Meaning: it was impermissible for such and such nation to eat such and such food in this time that they lived in and another nation
may have been allowed to eat that food, etc. There were some different, specific rulings given to each nation. Again, all under the
specific legislation of Allaah. Therefore, it was the most suitable and best legislation for each people in each time.
[Transcribers Note: So regardless of the distinct and specific rulings for specific nations, the religion of every Prophet was one. The
call to Tawheed was one. The Prophets religion is one and the same.]
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There is a point here that needs to be raised. This is a general speech and there is a specific exception to it. In
general, Allaah has sent the Messengers, and their messages have reached all corners of the earth. The proof
has been established upon the people in a general way.
Specifically, there are some people called Ahlul-Fitrah. These people have died in a time when they did not
hear the message of the new prophet. Their message was corrupted and the message of the next prophet after
the one that was sent to them, did not reach them. So their message was corrupted and they did not hear the
message of tawheed as clearly as it was conveyed. (This was either the case) or he was deaf or had another
excuse. For example, (it may have been a) child (who) died before reaching the age of tamyeez (discernment).
So, will Allaah punish these people who have not the hujjah (the proof established against them)? (In a general
way we say the proof has been established). However, specifically, we say no. Individual cases of a person
who never heard about tawheed for whatever excuse (e.g. being deaf, dying young, having the Message reach
them when they were too old, senile perhaps to even understand it, and so on) will be given a special test on
the Day of Judgment, according to a number of authentic hadeeth reported from the Messenger of Allaah (!).
The Prophet (!) said that three kinds of people will have arguments in their favor which will be heard: the
deaf person, the child who died young, and the one who died in the period between the Messengers. Other
narrations mentioned included a senile old man. These individuals will give their arguments and they will be
heard. And Allaah, from His Perfect Attribute of Justice, will put them to trial on that Day to see if they are
obedient servants of Allaah or if they are disobedient and rebellious to the order of Allaah. He will order a
part of the Hell-Fire to rise up or become clear and visible to them. Then, they will be ordered to enter it and
the ones who have been destined to be from the people of eternal bliss and happiness, will enter into the Fire.
No questions asked. They are obedient to their Lord. They will find the fire cool and soothing, and they will,
as a result of their obedience, enter the Paradise with that test alone. And whoever has had eternal misery
destined for him, will say, "How could we enter this Fire when we used to run from it in the worldly life?" So
they will be made to enter the Fire because of their disobedience to Allaah in that test.
So there are specific exceptions to the generality of the proof being established upon mankind. This doesnt
contradict the statement of Shaykh Saalih al-Fawzaan. Rather his speech is general and the exceptions I made
are specific exceptions for specific cases.
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4. The significance of monotheism, which is held incumbent upon all nations.
Fourth point: The high status that tawheed holds, and that it has been an obligation on every single group of
people who ever lived on this earth.
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5. The Quràanic verse implied the same meaning expressed in the Two Testifications of Faith
(Testifying that there is no deity but Allaah and that Muhammad is the Messenger of
Allaah). In addition to negating the validity of worshipping any false deity, it proved Allaah
as the sole God. Therefore, perfect monotheism should combine both disapproval of all false
deities and absolute approval of Allaahs Divinity.
Fifth point: The verse contains what is in the statement 'Laa ilaaha illa Allaah' of negation and affirmation.
Laa ilaaha (there is no deity worthy of worship) illa Allaah (except Allaah). So there is a negation of all things
worshipped with right. Then there is an affirmation and an exception made, '.except Allaah.' In the phrase
we utter often, Laa ilaaha illallaah, there is a similar kind of negation and affirmation in this verse. The
Messenger sent to every group of people said Worship Allaah, this is an affirmation. Avoid Taaghoot is
a negation wherein you must negate the rights claimed that some have the right to be worshipped other than
Allaah.
So then, it shows here, that tawheed cannot be established correctly except by establishing both the affirmation
of Allaah's right to be worshipped and the negation of others who claim that they have a right to be
worshipped.5 And simply negating that others have the right to be worshipped is not Tawheed by itself.
Likewise, to say that Allaah deserves to be worshipped without negating others rights' to be worshipped is
not tawheed by itself. Tawheed must have both elements; that Allaah is to be worshipped alone, and that no
one besides Allaah deserves that worship.
# # #
Shaykh ibn al-Ùthaymeen said: "Linguistically, Tawheed is the noun derived from the Arabic root verb: A#M 3k Fn/Ak #` 5k (wahhada/yuwahiddu)
which means to make something into one. This is not accomplished except by a negation and affirmation, both together - negating
this characteristic from anything other than the thing which is being singled out, and affirming it to that thing. For example, we say
that mankind will not fulfill the concept of Tawheed unless and until they testify that nothing deserves any form of worship except
Allaah. By this, we negate any right of worship to anyone or anything other than Allaah (subhaanahu wa ta'aala), and we affirm it to
Allaah alone. This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict
others from sharing in that characteristic. So if you were to say, "So and so is standing," then you have affirmed that he is indeed
standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone,
that someone else could also be standing with him. Similarly, if you were to say, "No one is standing," then you have absolutely and
completely negated the action of standing for anyone. However, if you said, "No one is standing except Zayd," then you have singled
out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawheed in reality meaning that Tawheed is not fulfilled unless it contains both negation and affirmation." [Tawheed Its Meaning & Categories, Shaykh
Muhammad ibn Saalih al-Ùthaymeen. Translated by Aboo az-Zubayr Harrison].
5
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And your Lord has decreed that you worship none but Him. And that you be dutiful to your
parents. [Sooratul-Israa (17):23]
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1. Monotheism is the first decree enjoined by Allaah on man. It is, thus, the foremost binding
right of Allaah incumbent upon His servants.
First point: Tawheed is the first thing that Allaah has begun with here, when mentioning what is an obligation
upon the people. It is the very first of all rights and all obligatory matters that the servant must fulfill in his
life. The very first and most deserving of attention is the right of Allaah to be worshipped alone.
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2. The verse conveys the same meaning expressed in the Testification of Faith, i.e. declaring
that all false deities are not worthy of being worshipped while Allaah is.
Second point: This denotes the same meaning in the phrase 'Laa ilaaha illallaah (there is no one worthy of
worship other than Allaah) of negation and affirmation. Tawheed cannot be established unless both things are
present: a negation of things that are worshipped besides Allaah and an affirmation that only He deserves
worship.
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3. The Quràanic verse affirms the significant merit of fulfilling parents due rights of respect
and kind treatment since these rights is directly preceded by the enjoinment of monotheism.
Third point: The superiority of the parents' rights since Allaah has mentioned them directly after mentioning
His sole right to be worshipped alone. So, it comes in the second rank - after the tawheed of Allaah, you must
be dutiful to your parents.
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4. The obligation of showing all kinds of benevolence, righteousness and tenderness when
dealing with parents. The Quràanic verse does not, however, specify a limit or designate a
way of such a good treatment.
Fourth point: The obligation of being dutiful to one's parents includes every type of good behavior and
dutifulness. Every possible type, since Allaah (Àzza wa Jall) has mentioned it in an unrestricted way. He did
not limit it to a few actions nor to a set number of visits, a certain kind of assistance offered nor to a certain
set of phrases of respect to be uttered in their presence. Rather, respect, dutifulness, and honoring ones
parents is a wide open topic, including every type of respect and dutifulness that can be included in the
generality of that. We are to be dutiful to them in every way of dutifulness.
5. The prohibition of being undutiful or ungrateful to ones parents.
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Fifth point: The prohibition of being disrespectful or negligent to our parents with regards to their rights
over us.
# # #
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Worship Allaah and join none with Him (in worship)... [Sooratun-Nisaa. (4):36]
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1. The obligation of devoting all acts of worship exclusively to Allaah alone, since such a
command is given top priority according to the Quràanic verse. Therefore, worshipping one
God (i.e., Allaah is the most assured obligatory ordinance).
First point: It is obligatory to single out Allaah with our worship since Allaah has ordered that first
and it is the most stressed of all obligations.
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2. The prohibition of ascribing partners to Allaah, as it is the gravest and most abominable sin.
Second point: The prohibition and illegality of polytheism. This is because Allaah is the One who forbade it
and thus it is the most severe prohibition there is.
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3. Avoidance of all forms and acts of polytheism is a prerequisite for the validity of mans
devotion to Allaah. So, Allaah espoused enjoinment of devotion and the prohibition of
polytheism.
Third point: The obligation to avoid shirk, and the avoidance of shirk is the condition for every act of
worship to be accepted since Allaah has mentioned them together. He ordered us to worship Him and He
forbade us from committing shirk. So anyone who is committing shirk in his act of worship with Allaah will
have that act of worship absolutely rejected by Allaah as well the rest of his deeds.
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4. All types of polytheisms, according to the Arabic context of the Quràanic verse, are
categorically prohibited whether minor or major.
Fourth point: Shirk is unlawful and absolutely prohibited. The little of it and the great, most obvious forms
of it, as big as they may be, or as tiny and irrelevant as some people may consider it. All acts of shirk are
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impermissible. The Arabic construction here, ! ml# # k# # j# # i# (implies) And do not make shirk with
Allaah, shay.an (with anything). This phrase is from the phrases of unrestrictedness, meaning: every single
thing that could fall under the shay is to be rejected as an object of worship. So it is general and unrestricted
and no exception is made. Nothing may be taken as partner with Allaah.
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5. The impermissibility of associating any partner with Allaah, whether an angel, a prophet, a
righteous person or an idol.
Fifth point: The impermissibility of associating partners with Allaah in a person's act of worship. This is not
to be directed towards an angel, a prophet, a righteous person, a statue nor an idol. This is since the word
shayaan is general, all inclusive and unrestricted.
# # #
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! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! m
! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !
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Say (O Muhammad (!)): "Come, I will recite what your Lord has prohibited you from: 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 al-Fawaahish (shameful
sins, illegal sexual intercourse) whether committed openly or secretly; and kill not anyone whom
Allaah has forbidden, except for a just cause (according to Islaamic law). This He has commanded
you that you may understand. [Sooratul-Anàam (6):151]
! S ! R ! Q P! O ! N ! M ! ! L K ! J ! I ! H ! G ! F ! E ! D ! C ! B ! A ! m
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And come not near to the orphan's property, except to improve it, until he (or she) attains the age of
full strength; and give full measure and full weight with justice. We burden not any person, but that
which he can bear. And whenever you give your word (i.e. judge between men or give evidence), say
the truth even if a near relative is concerned, and fulfill the Covenant of Allaah. This He commands
you, that you may remember. [Sooratul-Anàam (6):152]
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And verily, this (i.e. Allaah's Commandments mentioned in the above two Verses 151 and 152) is My
Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His
Path. This He has ordained for you that you may become al-Muttaqoon (the pious). [Sooratul-Anàam
(6):153]
Lessons Drawn from these Verses:
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1. Allaah commands His servants not to associate any object or false deity with Him. The
prohibition here is so exclusive and general that it includes the forbiddance of worshipping
any false deity or object and the avoidance of any ritual offered to them as well.
First point: Allaah has admonished that you do not make shirk with Him. This is a very general prohibition
of all acts of shirk. It includes any kind of shirk with Allaah, any kind of object of worship with Allaah, no
matter how big or small, as well any kind of action that is directed as an act of worship to Allaah and
someone else. All of this is prohibited; no matter how big, how relevant and how significant the object of
worship is considered by the one who offered it. No matter how significant or how big and relevant the act
of worship is by the worshipper as well. All of these things are prohibited in an absolute manner.
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2. He commands sons and daughters to do well and be dutiful to parents, to be modest with
them, and to protect and obey them unless they enjoin a violation or a sin.
Second point: He has admonished you to be dutiful to your parents. This is by being in their service,
protecting them, keeping all types of harm from them and obeying them in all issues that are within the
permissible range and outside the disobedience of Allaah. It is by not behaving arrogantly in their presence,
but rather, being very humble, and considering them to be greater than you and showing that in your
interaction with them.
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3. He commands Muslims not to bury daughters alive, or kill children for fear of poverty since
man does not provide sustenance for them or even for himself.
Third point: Our Lord has prohibited us from killing our children in fear of poverty. Do not bury your
daughters because you think that their presence among you will cause you to be unable to eat, for Allaah is
the One who provides for you and them.
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4. He commands Muslims not to approach immoralities what is apparent of them and what is
concealed as well.
Fourth point: Do not go anywhere near illicit deeds (fawaahish). Do not commit those illicit acts of
disobedience that are done openly and in secret.
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5. He commands His servants not to kill any of the believers or dhimmis except with a legal
right, such as killing someone for retaliation, stoning to death both married and previously
married persons in case they commit adultery, or killing an apostate.
Fifth point: He has warned you against murder.
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6. Allaah, Exalted be He, commands Muslims not to approach the orphans property unless
with the intention to protect and invest it. The orphans property should be paid back when
he/she reaches maturity.
1. Sixth point: He has admonished you not to approach the orphans wealth and come anywhere near it. The
orphan is the one whose father has died before he has reached the age of puberty. So in many times, the
orphan may have inheritance that is set aside for him. His caretaker will be responsible for that inheritance,
whether it is an inheritance or a fund set up for him. The one who is responsible for the orphan may not
approach it except to invest it and cause it to grow for him or to provide for him through that money.
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7. Almighty Allaah further commands us to give full measure and weight in justice. We do
not charge any soul except (with that within) its capacity [Sooratul-Anàam (6):152]. Therefore,
we are enjoined to established justice as much as we can in case of taking or giving.
Seventh point: When you do business, weigh in full measure and give full volume. This is from fairness. And
this order is not limited to the size or the weight of the product being sold, but is all inclusive. It includes an
admonition for businessmen to be truthful; to be clear in their sales, do not be deceptive or cheating, and to
have products that are beneficial and halaal. They must sell them in a way that is responsible and lawful.
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8. And when you speak (i.e. testify), be just, even if (it concerns) a near relative. [SooratulAnàam (6): 152]. Almighty Allaah immediately preceded the command to establish justice in
testimony with the command of doing justice in transactions.
Eighth point: When we testify, we must be fair and just. We must say the truth and what is correct even if it
is against those whom we love, those on our side, and those who are family and friends. Rather, the truth is
more beloved to us. Likewise, we speak the truth in testimony even if it is in favor of someone we have a
problem with. In a court case, if you are requested to give testimony, and you saw an act of oppression
against someone you personally dislike, then be fair and just, and offer your testimony in truth. Do not hide
your testimony, and do not twist it because of your animosity for them. All of this is from the balance of
Islaam and from the balance of the manners required from every Muslim in these ten admonitions from
Allaah (azza wa jall). This is moderation.
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9. Allaah ordains the fulfillment of covenants as He says, And the covenant of Allaah fulfill
[Sooratul-Anàam (6):152] The covenant of Allaah is to obey Him by acting upon His
commands and avoiding His prohibitions and, moreover, behaving in accordance with the
Quràan and the Sunnah of the Prophet (!).
Ninth point: Hold to the covenant of Allaah by obeying Him ($), following His legislation, and staying away
from what He has forbidden you from, and by learning the things in His Book and what His Messenger has come
with.
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10. And, (moreover), this is My path, which is straight, so follow it; and do not follow (other)
ways, for you will be separated from His way [Sooratul-Anàam (6):153]. Allaah, Exalted and
Glorified be He, stresses that following the straight path is to adhere to all commandments
elucidated in the aforementioned two Quràanic verses. Such commandments, which
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comprise both the abandonment of prohibited acts, particularly polytheism, and the
fulfillment of what Allaah has enjoined, particularly monotheism, constitute the straight
path. The believers are commanded to, follow it (the straight path); and do not follow (other
ways) [Sooratul-Anàam (6):153] which invoke bidàhs (matters innovated in religion) and
doubtful matters so that you will be separated from His way... [Sooratul-Anàam (6):153], i.e.
deviating from the straight and righteous path.
Tenth point: This is My path, a straight one, so follow it; and do not follow the paths as they will divide you
away from His path. Allaah, in His tenth admonition has admonished us and all of mankind to follow the path of
the Messenger of Allaah (!). And He has also admonished us to follow our religion based on the exemplification
of the Messenger of Allaah (!) and to abandon all other ways, all other roads and paths that will split you up and
take you away from the following of the Messenger of Allaah (!).
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1. While polytheism is the gravest sin, monotheism is the most significant obligatory act.
First point: Shirk is the most and severest prohibited matter, and tawheed is the most obligatory of all
obligations.
2. The gravity of parents rights.
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Second point: The great status that the parents hold with regards to their rights over their children.
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3. The prohibition of committing homicide without a legal and justified reason. Murder of
ones relatives is, however, a graver sin.
Third point: The prohibition of murder; especially if the murdered was one's own relative.
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orphans property (i.e., by means of trade).
Fourth point: The prohibition of taking the orphans wealth and using it for oneself, and the legislated nature
of investing with it and increasing it for the orphan.
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5. One is enjoined to preserve justice in word and deed even if the person involved is a relative.
Fifth point: The obligation of being fair in ones statements and actions with ones' close relatives and those
strange to him.
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6. The incumbency of fulfilling covenants.

Sixth point: The obligation of fulfilling covenants and oaths.
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7. The obligation of embracing Islaam and deserting any other religion.
Seventh point: The obligation of following the religion of Islaam and abandoning everything that opposes it.
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8. It is exclusively Allaah's right to prohibit or make something lawful.
Eighth point: Declaring things to be halaal and haraam is the sole right of Allaah alone.6
In the Book of Knowledge, Shaykh Ibn al-Ùthaymeen says the following: Know that He is the Creator and all matters are at His
disposal. So there is no creator except Allaah, there is no planner for the creation except Allaah, and there is no law for the creation
except the law of Allaah. So it is He who obligates and prohibits things, just as He is the one who permits things. Allaah has rebuked
those who make things halaal (permissible) and haraam (impermissible) based upon their whims and desires as He ( ) says:
6
Say: "Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful." Say: "Has
Allaah permitted you, or do you invent a lie against Allaah?" And what think those who invent lies against Allaah, on the
Day of Resurrection? [Soorat-Yunus 59-60]
And He ( ) also says:
And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent
lies against Allaah. Verily, those who invent lies against Allaah will never prosper. A passing brief enjoyment, but they will
have a painful torment. [Sooratun-Nahl 116-117]
Certainly from amongst the greatest sins is for a person to say something is halaal or haraam while he does not know Allaah's ( )
judgment upon it. Or he says something is waajib (obligatory) while he does know that Allaah ( ) has made it waajib, or he says
something is ghayr waajib (not obligatory) while he does not know that Allaah ( ) has made it ghayr waajib. Certainly, these are serious
offenses and ill-manners towards Allaah ( ).
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The ùlamaa refer to these verses as al-Wasaayyatul-Àshar (the ten commandments in Islaam).
# # #
How is it O servant of Allaah, that you know the judgment is for Allaah alone and you put yourself forward before Him and say about
His religion and His Law that which you do not know? Allaah has linked such a statement without knowledge to shirk (associating
partners with Him), as He ( ) says:
Say: "The things that my Lord has indeed forbidden are al-Fawaahish (great evil sins) whether committed openly or
secretly, sins, unrighteous oppression, joining partners with Allaah for which He has given no authority, and saying things
about Allaah of which you have no knowledge. [Sooratul-A`raf 33]
Continue reading here: http://daraGharbi.org/2010/02/26/mistakes-against-which-precautions-must-be-taken-2/
Buy the book here: http://salafibookstore.com/sbs/index.cfm?scn=books&ProductID=B471&do=detail&book=
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11
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Ibn Masòod (may Allaah be pleased with him) says:

Whoever wants to know the will of Prophet Muhammad (!) sealed with his seal, let him recite these
Quràanic verses, ...Say (O Muhammad (!): Come, I will recite what your Lord has prohibited
from... ending with And verily, this (i.e. Allaah's Commandments mentioned in the above
two Verses) is My Straight Path, so follow it.7 8 [Sooratul Anàam (6):151-153]
Whoever wants to see the legacy or the final advice given by the Messenger (!) which has his stamp
on it.
Meaning: It is the last and final thing. It can also (mean) that which was his last affair or that which was from
the last affairs he admonished the people with.
Some points about this narration:
First point: This is not a hadeeth of the Prophet (!), rather it is a statement of a companion in tafseer of the
verse. Meaning: one of the things that Àbdullaah ibn Masòod (%) - one of the greatest scholars of tafseer understood from this message was that this was his final parting advice to his Ummah. It was the obligations
issued by Allaah ($) in His Book.
Second point: This was reported by Imaam at-Tirmithee in his Jamì (i.e. Sunan at-Tirmithee) with a chain that
goes through Daawood ibn Yazeed al-Owthee from the narrations of ash-Sha`bee from Àlqama from ibn
Masòod. Daawood ibn Yazeed al-Owthee was not acceptable as a narrator nor acceptable with his precision.
Meaning: he was daèef in hadeeth. However the meaning of this statement that is attributed to Àbdullaah ibn
Masòod is true the Messenger (!) generally admonished (the Ummah) with the meanings and verses from
the Book of Allaah ($).
Third point: There is some difference between the wording quoted here, in Kitaab at-Tawheed, and the
wording actually found in source books of hadeeth. The word quoted here is wasiiyyah. And the wording in
the source books of hadeeth, like at-Tirmithee and at-Tabaranee's mu`jam al-awsat is:
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7 See at-Tirmithee (3080), at-Tabaraanee in al-Mu`jamul-Awsat (The Middle Lexicon) (1208), and Abu Ìsaa said, It is hasan (good gharib
(unfamiliar) hadeeth.'
8 Àbdullaah ibn Masòod has narrated: "The Prophet ( ) drew a line, then he drew lines to its right and to its left and said, 'This is
the path of Allaah, and these are the paths on each of them there is a devil inviting people to it, (Allaah, Exalted be He, says,) And
verily, this is My Straight Path, so follow it; and follow not (other) paths, for they will separate you away from His Path
[6:153].
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From Àbdullaah ibn Masòod (%):

Whoever would be pleased to look at a paper (or a parchment) that has the stamp of the
Messenger of Allaah (!) then let him read the statement of Allaah9
So, there are some slight differences between what is quoted here, and what is actually in the source books.
Furthermore, the chain to Àbdullaah ibn Masòod is not established.
Fourth point: Imaam Ahmad said that there are three kinds of knowledge which have no basis,10 meaning:
the chains are unauthentic; they are chains with breaks in them or chains that have weak narrators, etc.
Shaykhul-Islaam Ibn Taymiyyah (rahimahullaahu taàala) commented on this statement, in his Muqaddimah to
Usoolut-Tafseer, saying: There are many narrations in the Tafseer of the Quràan that are in actuality
unauthentic.
This is a reminder for us, that simply reading a book like Tafseer ibn Katheer, at-Tabaree or any other book that
use ahaadeeth to explain the verses, does not mean that the ahaadeeth are hands-down authentic. These books
have unauthentic reports in them, and the scholars of hadeeth have busied themselves in distinguishing the
saheeh from the daèef. From the outstanding efforts of the scholars in this regard are the likes of Shaykh
Ahmad Shaakir in his work on the tafseer of at-Tabaree and his tahdeeb (summarization) on Ibn Katheer. He
continued until Sooratul-Anfaal or at-Taubah, and he finished checking, making notes, and removing ahaadeeth
that were unauthentic according to him.
The important point is that the scholars have busied themselves (and continue to do so) with working on the
books of tafseer to identify what is authentic from what is unauthentic. Our lesson is that not everything
mentioned in the books of tafseer is authentic as a hadeeth or even as a statement of a companion or
a tabiì.
So we are going to skip this statement and any lessons really drawn from it, since the reality is that it has not
come with an authentic chain to Àbdullaah ibn Masòod. A number of scholars have pointed this out, like alAlbaanee (rahimahullaahu taàala) in his checking of Sunan at-Tirmithee. He declared the hadeeth was daèef alisnaad (it has a weak chain).
# # #
Sunan at-Tirmithee no. 3070 from Àlqama. Shaykh al-Albaanee declared its isnaad to be weak in daèef at-Tirmithee (3070).
Meaning: many ahaadeeth that are quoted in reference to these branches of knowledge are many times baseless.
10
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Muàadh ibn Jabal (%) narrated:
I was with a companion rider of the Prophet (!) on a donkey. The Prophet (!) asked: O
Muàadh! Do you know Allaah's right on His servants and the right of His servants on
Him? I replied: 'Allaah and His Messenger (!) know best.' He said: Allaah's right on His
servants is that they must worship Him (only) and must not worship any besides Him. And
the servant's right on Allaah is that He must not punish whoever worships none besides
Him. I said: 'O Allaah's Messenger (!)! Should I not inform the people of this good news? He said:
Do not inform them of it, lest they should depend on it (absolutely). [Related by al-Bukhaaree
and Muslim].11
This is the very hadeeth that can be called the hadeeth of tawheed since it was the first hadeeth in Ibn Rajab's Kitaab
at-Tawheed, the second hadeeth in Imaam al-Bukhaaree's Kitaab at-Tawheed and the very first hadeeth here, in
Shaykhul-Islaam ibn Abdul-Wahhaab's Kitaab at-Tawheed.
So, the hadeeth has been given a high priority by the scholars who collected books on tawheed. It is a very
pivotal text, which comes by way of Muàadh ibn Jabal (%), the great young man from the companions and
Ansaar, who loved and aided the Prophet (!). He used to travel with the Prophet (!) and learn from him
during his journeys as is evident from this hadeeth.
Lessons Drawn from this Hadeeth:
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1.
Unlike the behavior of arrogant people, the Prophet (!) showed modesty when mounting the
donkey and accompanying Muàadh behind him.
First point: The humility and simplicity of the Messenger of Allaah (!). He would ride a donkey and allow
someone to ride on the back. A donkey is not a very big animal, it does not have a lot of space and it is not
the chosen ride for the people who are conceited, arrogant or those who have status. But the Messenger (!)
made use of all the resources around him; if he had a donkey he would ride a donkey. He was humble and it
Al-Bukhaaree (2856) and Muslim (30). Another narration of this hadeeth states: "Then Muàadh narrated the above-mentioned
hadeeth just before his death, being afraid of committing sin (by not telling the knowledge)." It is related by al-Bukhaaree (128) and
Muslim (32). It is stated in Fat-hul-Majeed (Bestowal of the Glorious) (p28) that al-Wazeer Abul Muzzaffar said: 'Muàadh abstained
from speaking out this hadeeth lest a benighted one would, out of his ignorance, abandon offering acts of disobedience.'
11
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did not affect him or make him feel belittled. He allowed people to ride on the donkey with him, and this is as
opposed to what the people of conceit and arrogance would do in a situation like that.
2.
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The permissibility of accompanying another person on a beast unless it is overburdened.
Second point: The permissibility of putting more than one person on a riding animal if it is something that
the animal can take on.
3.
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Raising questions to invoke answers is an effective method of teaching.
Third point: The Messenger (!) used to teach by using questions and answers. (He would) pose a question,
give a chance to the companions to answer the question, and then he would answer the question if they
needed the answer.
4.
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Whoever is questioned about what he does not know should say: 'Allaah knows best.'
Fourth point: It is appropriate for someone who is asked about knowledge he does not know, that he says:
'Allaahu a`lam' (Allaah knows best). Today, when people do not know something they say: 'Allaahu wa
rasoolluhu a`lam' (Allaah and His Messenger know best). These people say that this is the way of the
companions and it has the approval of the Messenger (!). So when we speak about issues, can we say,
'Allaah and His Messenger know best?' Or should we simply stick to, 'Allaah knows best?'
The scholars have mentioned that during the lifetime of the Prophet (!) you would say, 'Allaah and His
Messenger know best.' But after his death (!), we affirm knowledge for Allaah ($), Who is Alive and never
dies. The Messenger (!) is not all aware of what is going on; he is not comprehensive in his knowledge of the
situation you are facing. That is something specific to the Knowledge of Allaah. Allaah is Unique and Alone
in the comprehensiveness of His Knowledge. He knows each and every affair. And this was something He
conveyed through His Messenger (!).
So, during the lifetime of the Messenger (!) it would be befitting to acknowledge this by saying, 'Allaah and
His Messenger know best.' But after his death (!), the custom and tradition of the companions, the tabiòon
and the Imaams was to say, 'Allaah knows best' and not to say, 'Allaah and His Messenger know best.'
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Stressing the right of Allaah on His servants; namely, to worship Him Alone and associate
nothing with Him.
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6.
If the Muslim commits any act of polytheism, his worship is held invalid, even though he
apparently performs all acts of worship.
Sixth point: One who has not abandoned shirk has not done an act of worship for Allaah ($) in reality, even
if the outward appearance of the act was an act of worship. It would still not be accepted by Allaah ($).
7.
The virtue of monotheism and those who adhere to it.
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Seventh point: The excellence of tawheed and the excellence of those who hold to it. Meaning: they will enter
Paradise.
8.
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Monotheism is defined as worshipping Allaah alone and avoiding all acts and forms of
polytheism.
Eighth point: The definition of tawheed is to worship Allaah alone and abandon shirk.
9.
The desirability of conveying glad tidings to a Muslim.
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Ninth point: The recommended nature of giving glad tidings to Muslims with regards to things that would
make them happy. This is taken from the initial interest of Muàadh Ibn Jabal in conveying this knowledge
and giving glad tidings. The Messenger (!) did not rebuke him for that, but rather ordered him not to convey
it. The general idea, however, is that a Muslim loves to give glad tidings to his brothers in Islaam.
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10. The permissibility of keeping knowledge secret for the sake of securing a greater interest.
Tenth point: The permissibility of hiding knowledge for a maslahah (benefit). (This means) not speaking to
people above their levels of understanding. The Messenger (!) in the text here, was afraid that some people
would misunderstand these words. While these words were of revelation, properly phrased and not
misleading in anyway, the Prophet (!) still feared for the people because they may have been new to Islaam
and therefore did not have much understanding. They may have been Bedouins and they may have been
limited in their knowledge of Islaam to be able to put these words in their right place.
He feared these words may be misunderstood and would lead the people into actions that are not in the
correct application of the hadeeth. This shows you that it is from our religion not to say every statement of
truth in every occasion. And it is not that we would ever lie, because lying is a major sin in Islaam, but
choosing one's words and putting off issues that could be confusing now for another time (when the people
would be more accepting of that information) is from our religion and from the Sunnah of the Messenger (!).
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The Messenger (!) told Muàadh: Do not convey this lest the people lean back and do nothing. This is
because they may say: We have tawheed and that is enough, there is no need for us to work. This is an
incorrect understanding of the text as we are going to see in each and every lesson of this book in shaa`
Allaahu taàala. A muwahhid (one who worships Allaah alone without any partners) will still be accountable for
each of his sayings and actions.
11. The exhortation of showing reverence for tutors.
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Eleventh point: A student should display good manners with his teacher. Where is this in the hadeeth?
Muàadh was riding on the back of the donkey.
In a longer version of the hadeeth, the Messenger (!) said:
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Yaa Muàadh ibn Jabal. Muàadh ibn Jabal replied: Labbayka ya rasoolallaahi wa Sa`dayk.
Beautiful words, labbayka ya rasoolallaahi wa sa`dayk: Here I am O Messenger of Allaah, ready and eager to
respond to whatever your request is. He did that thrice in one narration of the hadeeth. He called out Muàadh
ibn Jabal during the journey, and Muàadh said: 'labayyka ya rasoolallaahi wa sa`dayk.' The Messenger (!)
remained silent and went on his journey. This went on for a while, and then he repeated: Yaa Muàadh
bina Jabalin! Muàadh responded: 'labbayka ya rasoolallaahi wa sadayk' and the Messenger (!) went on.
Muàadh ibn Jabal did not become disturbed and say, "What do you want from me?!" He did not show
any displeasure, rather he remained eager to respond and be in the service of his teacher. Likewise, the
Messenger of Allaah (!) was eager to answer a question if he was able and offer any assistance that he could
possibly offer. These are beautiful manners exemplified by a beautiful companion, Muàadh ibn Jabal (%).12
# # #
Narrated Anas bin Maalik: "Once Muàadh was along with Allaah's Messenger ( ) as a companion rider. Allaah's Messenger ( )
said: O Muàadh bin Jabal. Muàadh replied: 'Labbayk and Sa`dayk. O Allaah's Apostle! Again the Prophet ( ) said: O
Muàadh! Muàadh said thrice: 'Labbayk and Sa`dayk, O Allaah's Messenger ( )!' Allaah's Messenger ( ) said: There is none who
testifies sincerely that none has the right to be worshipped but Allaah and Muhammad ( ) is his Messenger, except that
Allaah, will save him from the Hell-fire. Muàadh said: 'O Allaah's Messenger ( )! Should I not inform the people about it so that
they may have glad tidings?' He replied: When the people hear about it, they will solely depend on it. Then Muàadh narrated
the above-mentioned hadeeth just before his death, being afraid of committing sin (by not telling the knowledge). [Al-Bukhaaree no.
131]
12
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Important Points & Additional Commentary by Imaam as-Sa`dee13, may Allaah have mercy on him:
1. The wisdom behind the creation of jinns and humans;
2. That al-ìbaadah refers [in particular] to tawheed;
3. Whoever does not come with [tawheed], then he has not worshiped Allaah. In this vein is the meaning
of His saying: And you will not worship what I worship. [Sooratul-Kaafiroon (109):3];
4. The wisdom behind sending the Messengers;
5. That the Message [i.e. tawheed] has been delivered to all nations;
6. That the prophets religion is one and the same;
7. An issue of major importance here is that the worship of Allaah is not realized without rejecting the
taaghoot. In this vein, is the meaning of His ($) saying: And whoever rejects the taaghoot believes
in Allaah, he has grasped the firm handle that will not break [Sooratul Baqarah (2):256];
8. That the term taaghoot applies generally to anything that is worshipped other than Allaah;
9. The salaf held the three muhkamaat aayaat of Sooratul-Anàam to be of tremendous importance. These
aayaat contained ten issues, the first of them being the prohibition of shirk;
10. The muhkamaat aayaat of Sooratul-Israa - they contain eighteen issues, and Allaah begins them with His
saying: Set up not with Allaah any other ilaah (god), (O man)! or you will sit down reproved,
forsaken (in the Hell-Fire). [Sooratul-Israa. (17):22] And He ends them by saying: And set not up
with Allaah any other ilaah (god) lest you should be thrown in the Hell-Fire, blameworthy
and rejected (from Allaah's Mercy). [Sooratul-Israa. (17):39] Allaah ($) has pointed out the
tremenedous importance of these issues for us by saying: This is (part) of al-Hikmah (wisdom,
good manners and high character, etc) which your Lord has inspired you (O Muhammad
(!)) [Sooratul-Israa. (17):39];
11. The ayah of Sooratun-Nisaa. which has been called the ayah of the ten obligations - Allaah begins them
by saying: Worship Allaah and join none with Him in worship [Sooratun-Nisaa. (4):36];
12. The clarification of the will of Allaah's Messenger upon his death.
13. The knowledge of Allaah's right upon us;
14. The knowledge of the right of the worshippers upon Him if they fulfill His right;
15. That most of the companions were not aware of this issue;
13
Shaykh Àbdur-Rahmaan as-Sa`dee, al-Qawl as-Sadeed fee Maqaasid at-Tawheed Sharh-Kitaab at-Tawheed.
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16. The permissibility of withholding knowledge when it is more beneficial to do so;

17. The favorability of informing the Muslim of what facilitates him;
18. The fear of depending solely upon the ampleness of Allaah's mercy;
19. The saying of the one questioned when he does not know the answer, "Allaah and His Messenger
know better";
20. The permissibility of departing some knowledge specifically to some people rather than others;
21. The humbleness of the Prophet (!), in that he rode a donkey with a companion rider.
22. The permissibility of sharing a ride on a riding animal.
23. The virtue of Muàadh bin Jabal (%).
24. The tremendous importance of this matter.
Imaam as-Sa`dee commented:
Kitaab at-Tawheed
...This book only elaborates upon tawheedul-ilaahiyyah and al-ìbaadah (singling out Allaah in all acts of
worship) by mentioning its rulings, boundaries and conditions, its virtues, its evidences, its
foundations and divisions, its means of realization and its fruits, its prerequisites, what intensifies it
and makes it stronger, or what weakens and enfeebles it, as well as what is achieved or perfected by
it.
Know that in the absolute sense tawheed refers to the knowledge and recognition that the Lord
solely possesses the most perfect attributes, acknowledging Him to be the sole possessor of the
greatest and most majestic attributes, and singling Him out alone for worship.
The Three Categories
1. Tawheedul-Asmaa` was-Sifaat
It is the belief that the Lord alone - magnificent is His majesty - is the sole possessor of ultimate perfection in
every sense, by the magnificent, majestic, and beautiful characteristics, which none shares with Him in any
way whatsoever.
This belief is accomplished by affirming what Allaah affirmed for Himself, or what was affirmed about Him
by His Messenger (!), regarding every name and attribute, those mentioned in the Book and the Sunnah
befitting His majesty and greatness - without negating anything from them nor denying them, distorting them,
or likening them to the characteristics of the creation. One must also negate what He negated from Himself,
or whatever His Messenger (!) negated of deficiencies and faults and all that would negate His Perfection.
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2. Tawheedul-Ruboobiyyah
The worshipper is to believe that Allaah is the sole Lord of creating, providing, originating, the One who
nurtures all creation with its bounty, and nurtures some of His creation - they being the prophets and their
followers - with correct creed, beautiful morals, knowledge that provides benefit, and righteous deeds. This is
the nurturing that gives benefit to the hearts and souls, producing endless bliss.
3. Tawheedul-Uloohiyyah, also called Tawheedul-Ìbaadah
It is the knowledge and recognition that Allaah is the lone possessor of uloohiyyah and ùboodiyyah over all of
His creatures, singling Him out solely for worship, making the religion for Allaah alone.
This last type is required and implied by the first two, since al-uloohiyyah is a characteristic indicative of
perfection and it is derived from the attributes of ruboobiyyah and magnificence, then it is more deserving an
attribute of the one worshipped since He is the one described with characteristics of greatness and majesty,
and since He is the one who gives His creatures benefit and blessings. Then singling Him ($) out with the
perfect attributes and considering Him alone worthy of ruboobiyyah necessitates that none deserves worship
other than Him. And the objective of the call of the Messengers, from the first of them to the last, is the call
to this tawheed.
So in this preface, the author mentions some texts proving that Allaah created the creation for the sake of
worshipping Him, for sincere faith in Him, and that this right of His is the most obligatory duty upon them.
This is the message of all of the revealed books.
All of the Messengers called to this tawheed, and they forbade contradicting it by shirk and rivalry to Allaah,
particularly Muhammad (!), and particularly the Noble Quràan. By it He commanded, obligated, and
established the greatest of resolutions, He gave the greatest clarifications, and He made it known that there is
no salvation, success, nor happiness, except by this tawheed and that all arguments - those of reasons,
revelation, wisdom or psychology - all provide proof and evidence to command and require this tawheed.
So tawheed is the right of Allaah, the most obligatory upon His worshippers, it is the greatest of religious
commands, the most basic of all fundamentals, and the firmest basis for deeds.
# # #
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Chapter Two
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Chapter
The Excellence of Tawheed and
How it Expiates and Nullifies Ones Bad Deeds
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And the statement of Allaah ($):
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It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not
their belief with Dhulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is
security and they are the guided. [Sooratul-Anàam (6):82]
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1. The merit of monotheism and its fruits in both this world and the Hereafter.
First point: The excellence of tawheed and its fruits, or what you enjoy as a result of it in this life, and in the
Next, such as safety and security with regards to your person, your Hereafter, and guidance (i.e. being rightly
guided).
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2. Major polytheism is a form of injustice, which nullifies sound belief, while minor polytheism
only degrades true belief.
Second point: Shirk is dhulm and it nullifies a person's belief in totality, whether it is from the category of alakbar (the major form of shirk) or from al-asghar (the lesser form of shirk) which takes away from the
completeness of your eemaan. We will talk about the definition of major shirk and minor shirk as it comes in
our book.
3. Associating partners with Allaah (polytheism) is an unforgivable sin.
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Third point: Shirk is not forgiven by Allaah ($). He has said:
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Verily, Allaah forgives not that partners should be set up with Him (in worship) [Sooratun-Nisaa
(4):82]
The people who have eemaan and do not mix with their eemaan any type of oppression14 are the ones who
enjoy security, and they are rightly guided.
Apply the opposite understanding: Those who believe in Allaah (&) and worship Him, yet they do not single
Him out, and they allow themselves to offer acts of worship to other than Him. Therefore, they mix dhulm
with their eemaan. These people shall have no security in this life or in the Hereafter, and they are not rightly
guided.
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4. Polytheism causes fear in both this world and in the Hereafter.
Fourth point: Shirk causes a person to become afraid in this life and the Hereafter. He will not have (the type
of) tranquility in his soul and the confident safety that the people of tawheed and eemaan enjoy. He will be a
person who always fears for his safety, his property, and his person. Because of the shirk that he commits
with Allaah, he has not been granted by Allaah the easiness in his chest and the tranquility of his heart, rather
he is always afraid and worried. And it is the people of tawheed and eemaan, the people of belief and the people
who worship Allaah alone who are the ones who enjoy this tranquility.
# # #
14
Oppression can include shirk, as Allaah, the Mighty and Majestic, says:
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Verily shirk is the greatest kind of oppression [Soorat-Luqmaan (31):13]
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In the two Saheehs, Bukhaaree and Muslim, there is a narration of Àbdullaah ibn Masòod (%) wherein he
heard this verse and became concerned that he and others would not be able to apply and implement it
(properly).
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Àbdullaah ibn Masòod (%) narrated:

When this verse: It is those who believe (in the Oneness of Allaah and worship none but Him
alone) and confuse not their belief with dhulm... was revealed, we said: 'O Allaahs Messenger!
Who is there amongst us who has not done wrong to himself?' He replied: It is not as you say, for
dhulm in the Verse and confuse not their belief with dhulm... means 'shirk.' Have you
not heard Luqmans saying to his son: O my son! Join not in worship others with Allaah.
Verily, joining others in worship with Allaah is a great Dhulm (wrong indeed). [Related by alBukhaaree no. 3360 and Muslim no. 124]
This shows that general words from the Quràan like 'oppression' were understood generally until something
came to specify them to a specific meaning. Àbdullaah ibn Masòod understood that Allaah was praising
those who believe and do not mix with their eemaan any dhulm (oppression). The reality of the children of
Aadam is that we are self-oppressive and oppressive against others, so how is it that there are any people who
do not have any dhulm at all mixed with their eemaan? So the Prophet (!) clarified it by saying: It is not as
you say or think. Mixing ones eemaan with any type of oppression is not the real understanding of the verse,
rather, dhulm here is shirk.
Afterward, the Prophet (!) said: Have you not heard the statement of the wise man, Luqman, who
said to his son, O my young son! Join not in worship others with Allaah. Verily joining others in
worship with Allaah is a great dhulm (oppression).
The Prophet (!) supplied us with Tafseer al-Quràan bil Quràan (understanding this verse in light of another
verse). For example, the meaning of oppression in the verse is indicated and specified by another verse. Also,
dhulm can have many meanings, shapes and manifestations. However the intended dhulm in this verse is the
intended dhulm in another verse. It is a specific kind of dhulm; the gravest and most severe kind of oppression
- shirk.
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The next hadeeth that comes is from Ùbaadah ibn us-Saamit, who died in year 34. He was Khasrajee from the
two tribes of Madeenah, Oaws, and Khasraj. This means he was an Ansaaree (a person from the Ansaar) and
he was also a Badree (a person who fought in the battle of Badr).
# # #
www.Istijabah.com
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Ùbaadah ibn us-Saamit (%) narrated that the Prophet (!) said:
Whoever testifies that none has the right to be worshipped but Allaah alone, Who has no
partners, and that Muhammad (!) is His Servant and His Messenger, and that Jesus is
Allaah's Servant and His Messenger, His Word which He bestowed on Mary and a spirit
(created at a command) from Him, and that Paradise is true, and Hell is true, Allaah will admit
him into Paradise with the deeds which he had done (even if those deeds are few). [alBukhaaree no. 3435, Muslim no. 28, at-Tirmithee no. 2640 and Ahmad in his book al-Musnad
(5/314)]
The last phrase of this hadeeth can be understood in one of two ways. One way is that Allaah will place him in
Paradise no matter his actions. (Of course, this general statement is specified by other texts in the religion).
Another likely meaning is that he will be placed into the Paradise with the level or rewards that he deserves
based on the actions that he performs after his testimony.
Lessons Drawn from the Hadeeth:
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1. The merit of monotheism, which is a cause of expiating ones sins.
First point: Tawheed has a high virtue and because of it Allaah will expiate sins. This is based on the first
understanding of the hadeeth (which indicates that) whatever a person does, Allaah will place him in Paradise.
For example, if a person sins with sins less than shirk, his tawheed will be in his favor and nothing will
outweigh it on the Day of Judgment. It will also, by Allaahs Grace and Mercy, expiate his sins. This is either
by Allaah's Grace and Mercy to the muwahhid; so He will excuse him from the accountability of his sins. The
second understanding is that Allaah may choose from His Wisdom and Justice to punish him in the Hellfire
for a punishment he deserves and for a crime he committed. However, he will not be made to reside in it
forever.
So, if he commits sins, he will either be forgiven because of his tawheed and other good deeds that he has
done, or because the Hell-Fire has purified him. He will be taken out of it and he will not remain therein
along with the disbelievers or the people of shirk. And this is a distinguishing difference between Ahlus-Sunnah
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and the Khawaarij. The latter group do not believe in the shafaà; they do not believe that anyone who went
into the Hellfire could come out. According to them, anyone who goes to the Hellfire will stay there forever.
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2. It proves the infinite Grace and Beneficence of Allaah, Exalted be He.
Second point: The vastness of the bounties of Allaah ($) and the good that He does to His creation.
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3. A Muslim must not excessively or inadequately venerate Allaahs Prophets and righteous
people. A Muslim must not be ungrateful to them. Similarly, he must not be excessively
devoted to them by associating them with Allaah as some ignorant and deviant people do.
Third point: It is an obligation upon us to shun all kinds of extremism as it relates to the Prophets and the
righteous people. We do not deny their virtues, belittle them or speak against them in their high status not
any of the Prophets and righteous people. Nor do we go overboard in praising them such that we end up
offering lesser acts of worship to them and not to Allaah (&). Some of the ignorant people do that out of
their honor, respect and love for Prophets and righteous people. They slaughter for the sake of those
righteous people and make duàa to them, seeking nearness to Allaah. This is shirk with Allaah as we will
discuss in detail. So, our religion is a religion of balance and a religion of shunning ghuloo` (extremism) in all of
its forms.
Here, specifically, the point is to shun extremism as it relates to the Prophets. So, we affirm that Muhammad
was the Messenger of Allaah (!) while we affirm that only Allaah has the Sole Right to all of our acts of
worship. So along with our affirmation of the Prophet-hood of our Messenger (!) as well as our affirmation
of the great status of Èesaa who has been mentioned in this hadeeth with four important distinguishing
characteristics, namely, 1) He is the servant of Allaah, 2) The Messenger of Allaah, 3) A Word sent down to
Maryam, and 4) A Rooh (spirit or created soul) sent from Allaah ($) all of these things must be affirmed for
a person to have a valid tawheed and for a person's ascription to Islaam to be valid.
Along with that, Èesaa does not deserve any act of worship nor did he invite anyone to worship him in the
slightest way, and neither did any other of the Prophets of Allaah. So with our respect, honor, admiration and
our devoted love for all of Allaahs Prophets, none of this would ever lead us to take away from the right of
Allaah. He is to be worshipped alone and none are to be worshipped along with Him.
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4. Islaamic monotheism is contrary to all polytheistic doctrines of the Jews, Christians,

idolators, and atheists.
Fourth point: The belief of tawheed is something that opposes every other religion of falsehood, the way of
the Jews, who have perverted the message of Moosaa (Moses), the way of the Christians who have perverted
the message of Èesaa (Jesus), and the idol worshippers, atheists and people who believe in reincarnation, etc.
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5. Wrongdoers among the monotheists will not abide in the Hellfire for eternity.
Fifth point: Those who have sins from amongst those who have worshipped Allaah alone and have not
committed shirk shall not be eternally punished in the Hellfire.
# # #
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Ìtbaan ibn Maalik Al-Ansaaree (another Sahabee) narrates that the Prophet (!) said:
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Allaah has forbidden the Hell-fire (to touch) those who say 'There is no deity but Allaah,' only for
the sake of Allaah. [A part of a hadeeth reported by al-Bukhaaree no. 425 and Muslim no. 33]
Allaah has made the Hell-fire haraam for anyone who says Laa ilaaha illaAllaah, seeking the Face of Allaah by
it. Meaning: he purely intends the pleasure of Allaah. Of course, by other texts, we understand that this
statement must be followed up by other actions to prove that it has been understood in its proper place.
Lessons Drawn from this Hadeeth:
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1. The merit of monotheism, which secures its holders from the Hellfire and expiates their sins.
First point: Tawheed is extremely excellent in virtue, it saves people from the Fire and it expiates sins.
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2. It is not sufficient to utter the Testimony of Faith without retaining firm belief of the heart,
as the case of the hypocrites when they proclaim Islaam but inwardly do not have a firm
belief.
Second point: It could not ever be understood that it is sufficient for you to simply say something with your
tongue without believing it in your heart as the hypocrites do. The hypocrites openly profess Islaam as their
religion, yet inwardly they disbelieve. Will the statement Laa ilaaha illaAllaah benefit them? Will it be of any avail
to them on the Day of Judgment? No. This is because the Messenger of Allaah (!) said:
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Whoever utters Laa ilaaha illaAllaah intending with that statement to seek the Face of Allaah...
He purely intends Allaah, seeking His pleasure and reward.
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3. Similarly, it is not sufficient to retain firm belief of the heart without verbally pronouncing
the Testification of Faith, such as the case of the infidels.
Third point: It is not sufficient either for you to believe inwardly, but do not profess the belief with your
tongue. This is the case with the people who claim to be atheists and deny the existence of Allaah and His
Right, or the truthfulness of His Messengers, while inwardly they know that Allaah is their Creator and He
has requested to worship Him. They deny Him openly and their inner belief, which they do not profess, will
not help them. They must have an inner belief which they must profess and act upon.
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5. Good deeds will be accepted only if they are sincerely devoted to Allaah alone and offered in
conformity with the Sunnah of the Prophet (!).
Fifth point: Actions will be of no avail and will not benefit the one who does them unless they are purely
done for His sake and in correspondence to the teachings of the Prophet Muhammad (!).
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6. The mere utterance of the Testification of Faith by those who adore other false deities or
objects besides Allaah such as devotees of shrines is of no avail. Though they verbally
proclaim the Testification of Faith, they invoke the dead and draw nearer to them.
Sixth point: Whoever says Laa ilaaha illaAllaah while calling upon other than Allaah with his worship, then
the statement of Laa ilaaha illaAllaah will neither help nor benefit him. Just like the situation with the people
who worship graves today. They say Laa ilaaha illaAllaah with their tongues, yet they call upon the dead in the
graves and seek nearness to those who have passed. This act of shirk prevents their statement Laa ilaaha
illaAllaah from having any benefit for them.
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7. This hadeeth proves that Almighty Allaah has a Face that suits His Majesty and the
Grandeur of His Might.
Seventh point: To affirm that Allaah has a Face in a manner that is befitting to His Majesty and Greatness.
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k 1, dmBkn (seeking the Face of Allaah), you may have heard me say: The reward
and pleasure of Allaah. This is not to be understood as ta`weel of the Ashaaìra or Muàwwila in general. This
is not explaining away the text, rather, it is an explanation based on tafseer bil laazim. If a person seeks the Face
of Allaah, it means he is performing his action hoping that Allaah will reward him and put him in Paradise,
and allow him to seek His Majestic Face.
Seeking the face of Allaah necessitates seeking His Pleasure and Reward. So, when we say the meaning of
seeking the Face of Allaah is to seek His Pleasure, it is not to negate the Attribute of a Face as the Ashaaìra
and other (groups) of bidàh do.
# # #
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This hadeeth is allegedly narrated by Aboo Saèed al-Khudree (%). He allegedly said that the Prophet (!) said:
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Moses said: 'O My Lord! Teach me an invocation with which I should remember and
invoke You.' Almighty Allaah said: 'Say: 'There is no Deity but Allaah.' Moses said: 'O My
Lord! All Your servants say this invocation.' Almighty Allaah replied: 'O Moses! If the seven
heavens, their inhabitants, other than Me, and the seven earths were to be in a scale, and the
statement 'There is no deity but Allaah' were to be in the other scale, the latter would
definitely outweigh them. [Reported by Ibn Hibbaan no. 2324 and al-Haakim no. 1/528]15
This was collected by Ibn Hibbaan in his book at-Taqaaseem wal-Anwaa` otherwise known as Saheeh ibn
Hibbaan. It is also collected by al-Haakim in his book al-Mustadrak. These are two books of Saheeh collections.
Al-Haakim declared the hadeeth to be authentic. However, as indicated from the wording of the narration,
there is something wrong with its authenticity.
This hadeeth was narrated by Darraaj Aboo Samh. He narrated it from Aboo al-Haytham and Aboo alHaytham narrated it from Aboo Saèed. This is the chain that is found in these two source books
aforementioned. Darraaj was weak according to the vast majority of critics, his memory was weak, he was
unacceptable and unreliable in his narrations. However, Yahya ibn Maèen alone, the great critic considered
This hadeeth was recorded by Ibn Hibbaan, al-Haakim, an-Nasaaèe in al-Yawm wal-Laylah, at-Tabaraanee in ad-Duàa and alBayhaqee in al-Asmaa` was-Sifaat. Al-Haakim graded it saheeh and ad-Dhahabee was silent about it, usually indicating his approval.
Similarly Ibn Hajar graded it saheeh in Fat.hul-Baaree 11:208, it has a slightly different chain of narrators with at-Tabaraanee and Aboo
Ya`la about which al-Haythamee said (al-Majma): "It is recorded by Aboo Ya`la and its men are trustworthy, but among them there is
some weakness." Commenting on the chain of Ibn Hibbaan, Àloosh (Tashnif al-Adhaan no. 927) says: "Its chain is weak, Daraaj Aboo
Sumah is weak in his reports from Aboo al-Haytham." Ibn al-Mundhir listed Daraaj Aboo Sumah among the narrators who the
hadeeth scholars differ over saying, "Aboo Haatim declared him weak, as did ad-Daaraqutnee and others, Ahmad said, "His hadeeths are
rejected," an-Nasaaèe said, "Rejected." Yet others considered him trustworthy like Yahyaa bin Maèen (it seems that quotes from him
are what al-Haakim depended upon according to al-Mundhiree's comments in at-Targheeb) and particularly at-Tirmithee in case he
reports from Aboo al-Haytham (as in this case)! Likewise he was quoted for support by Ibn Khuzaymah. Al-Albaanee calls him the
possessor and author of munaakir (rejected hadeeths) see al-Daaèefah 1:294 & 254. Al-Albaanee graded it weak in Daèef al-Mawaarid alZamaan no. 295 , as did Muqbil bin Haadee in al-Mustadrak no. 1988.
15
There is however a more agreed upon authentic hadeeth with different wording that gives much of the desired meaning for the context
of this point. Àbdullaah bin Àmr bin alÀas narrated that the Prophet ( ) said: When death visited Allaah's Prophet Nooh (àlayhissalaam), he said to his son: "I shall narrate to you the will. I command you with two things and I forbid you from two things: I
command with Laa ilaaha illa Allaah. Surely if the seven heavens and the seven earths were placed on a pan of a scale, and Laa ilaaha
illa Allaah was placed on the other pan of the scale, they would give in to Laa ilaaha illa Allaah... This hadeeth was recorded by alBukhaaree in al-Adab al-Mufrad, Ahmad, al-Bayhaqee in al-Asmaa`, and also at-Tabaraanee according to al-Haythamee who said, "This
isnaad is saheeh." Al-Albaanee included it in as-Saheehah no. 134, and Shaykh Muqbil bin Haadee included Ahmad's hadeeth in Saheeh alMusnad manma Laysa fi as-Saheehayn v. 1 p.544 and he said, "This hadeeth is saheeh."
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severe in his criticism, said he is thiqah (reliable). So from that, a few scholars erred and said we rely on Yahya
Ibn Maèen, here, because he must have seen something in him that others did not see. This is called Tasaahul
(unwarranted leniency) in Jarh wa Ta`deel. This is what led some of the scholars to approve of this hadeeth, but
in reality Darraaj is weak.
Ibn Hajr (rahimahullaah) said in his handbook of rulings on narrators, called Takreeb it-Tahdeeb: "[Darraj is]
Sadook." Meaning: he is acceptable of a lesser quality of acceptable narrators. But if he narrates from Aboo alHaytham, it is (considered weak). Specifically, the critics have identified that if he narrates from Aboo alHaytham, then his narration is weak. (This is while they considered Darraaj to be weak no matter whom he
narrated from)! So we have a problem: there is a narrator known to have a weakness in his narrations and that
is Aboo al-Haytham, and he is his Shaykh in his chain. So specifically, we confirm that this chain is not
authentic. Al-Haythamee pointed that out in Majma` al-Zawaahid and al-Waadièe in his book Tatabu` Awhaam
al-Haakim.
Who is the scholar known as al-Waadièe? The one who knows about Èelal (hidden defects of hadeeth)? He is
the Shaykh of Yemen (rahimahullaah). He authored a tremendous book called Tatabu` Awhaam al-Haakim. It
follows up the lenient rulings of al-Haakim that were approved of by adh-Dhahaabee, which were actually
mistaken and have defects within the chain. So from this book, he said that Darraaj has many contradictory
narrations and this hadeeth is weak.
This narration is from Moosaa (àlayhis-salaam). Think about the allowance we have in our religion, which has
come to us from the Messenger of Allaah (!):
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Narrate what you hear from the People of the Book, for it is not sinful to do so.
Meaning: narrate a narration from the People of the Book that does not contain any obviously mistaken
wordings or blasphemous meanings.
[There are three kinds of narrations, and their general rulings are as follows]:16
16
For further clarification:

~L% N? \$})Lhc tdJ O7 )&|#%
Narrate what you hear from the People of the Book, for it is not sinful to do so.
This falls under three categories:

The first case is when something from the bible* has reached you and it is exactly in line with the teachings of Muhammad ( ), so
you accept it and affirm it as the haqq because the Quràan or the Sunnah have affirmed it.**
The second case is when something is attributed to the people of the book or the previous prophets, and there is something in the
Quràan or Sunnah that negates it and proves its falsehood. In this case, you reject it, identify it as falsehood and you may not
narrate it.***
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1. First type: False narrations that are attributed to the previous prophets - you are not allowed to relay
them because they are rejected. For example: "Eesaa (allegedly) invited the people to worship him
besides Allaah."
2. Second type: Narrations wherein Eesaa` ordered the people to worship Allaah alone. These
statements have been confirmed by the Book of Allaah, so you accept it and affirm it.
3. Third type: Narrations that we can neither confirm nor deny about Èesaa, Moosaa or anyone else.
We are allowed to narrate them without affirming or denying them. We just narrate them, [and
when we do so, we do not say: "Jesus said this," rather, we say:"It has been narrated that Jesus said
this...]
If this is the case with the narrations of the Jews and the Christians whose chains are broken (and we do not
even study their chains), what about a chain that has weakness in it? We actually have the chain, but it has a
weakness in it, and it cannot be authentically attributed to the Messenger of Allaah (!)? And since the weak
chain is in front of us and it is from the narrations about Moosaa, wouldn't it be more befitting than our
narration from a Jew, whose narration or testimony about religious matters we wouldnt even accept? Would
it not be more befitting that we at least consider the weak hadeeth and convey it?
From this angle, we are going to allow ourselves to consider the hadeeth, realizing the chain is not authentic,
but that it comes in the category of mulhaqaat bil-Israaeeliyaat (it is similar to the narrations of Banee Israaeel).
So, we will narrate the story of Moosaa without affirming it as the speech of our Prophet (!), the speech of
Moosaa (àlayhis-salaam) or the Speech of Allaah.

The third case is when something is mentioned as an action or statement from the previous prophets (e.g. Jesus) and there is a word
of wisdom mentioned that does not have a bad meaning and is not contradictory to anything mentioned in the Quràan or Sunnah. It is
also not supported and there is no evidence to provide that it is actually the speech of Jesus or any of the previous prophets.
In this case, we make tawaquf, meaning, we refrain from affirming it or rejecting it. We are allowed to narrate and relate it. But
when we do so, we do not say, 'Jesus said this'
So if you know a bible verse, for example, and you quote it, you do not say, 'Jesus said that' Rather you say, 'It has been narrated
that Jesus said that' or 'It is in the bible that Jesus said that' or 'The Christians say that Jesus said such and such.'
This is the meaning of the aforementioned statement of the Messenger.
__________________
* This is not meant to encourage you to read the Bible or the like.
** For example, from amongst the obligations that the Jews claim to have conveyed to Moosaa (àlayhis-salaam) is not to set up
partners with God, not to steal nor to commit adultery with the neighbours wife, etc. These are things that have been affirmed and
confirmed in the Book of Allaah and in the Sunnah of His Messenger ( ). So we affirm them as the haqq and we do not deny them.
And Allaah ( ) knows best.
*** Ustaadh Moosaa furthered this statement by saying: "(we should identify the statement or action as falsehood, negate it and)
narrate it only to warn against it."
www.Istijabah.com
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1. This hadeeth points out the great virtues of proclaiming that there is no deity but Allaah.
This formula implies both monotheism and sincerity of belief.

First point: The great status of Laa ilaaha illa Allaah due to what it contains of tawheed and its sincerity.
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2. The merit of Moosaa (àlayhis-salaam) and his keenness to draw nearer to Allaah.
Second point: Moosaa was virtuous and concerned and focused on drawing close to Allaah (&).
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3. Acts of worship are restricted to what Allaah ordains, and no one is permitted to introduce
something innovative in religious ordinances, for Moosaa (àlayhis-salaam) asked Allaah to

teach him how to glorify and praise Him.
Third point: Worship is not to be done in any way except the way Allaah legislated for the people. It is not
for a person to invent any way of worshipping Allaah. And in the story attributed to Moosaa, he requested
from Allaah a legislated way of remembering Him.
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4. What is more direly needed should be more available to and bearable by most people. As the
statement, There is no deity but Allaah, is indispensable for the whole world, it is the most
available and easiest to remember.
Fourth point: When there is a great need for something, a statement of dhikr or an act of worship should be
more widespread and easily available. So laa ilaaha illa Allaah is a statement that the whole creation is in dire
need of - saying it, understanding it, and acting upon it. It is one of the most common things they should say
and one of the most convenient phrases to utter and draw closer to Allaah (&).
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5. The Prophets need to be directed to the merits of the Testification of Faith.
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Fifth point: Even the Prophets need to be reminded about the virtue of Laa ilaaha illa Allaah. In the
Quràan, you will find reminders to our Prophet (!) that support the importance of Laa ilaaha illa Allaah. All
of the creation, including the Prophets the very best of them are in need of being reminded about the
right of Allaah (&).
# # #
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And related by at-Tirmithee, who declared it hasan:17
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Anas ibn Maalik (%) narrated:
I heard the Messenger of Allaah (!) saying that Almighty Allaah said: O son of Aadam! If
you meet Me in the state that your sins fill the earth, but not associating anything with Me, I
will meet you with the same (vastness) of forgiveness (on My behalf).18 19
Meaning: no matter how much a person may sin, Allaah ($) is All-Capable and ready to forgive. This shows
you the importance of meeting Allaah on the Day of Judgment without having committed any shirk in this
life.
Lessons drawn from the Hadeeth:
1.
The merits of monotheism and the great reward it entails.
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First point: Tawheed is incredibly virtuous and it has much reward associated with it. Look at the forgiveness
of Allaah mentioned in this hadeeth as a result of a person worshipping Allaah alone without having
committed any shirk.
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2.
The hadeeth provides that Allaahs Grace, Bounty, Mercy and Forgiveness are infinite.
Second point: The expansiveness Allaah's Bounties and Virtues; His Generosity, Mercy, and His Love to
excuse and forgive His creation.
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3.
This hadeeth is a counter-argument against the Kharijites20 (Seceders) allegation, which

involves that once a Muslim commits any major sin, he becomes a disbeliever.
17
Acceptable on a lower level of authenticity
18
At-Tirmithee no. 3534, ad-Daarimee no. 2791, and Ahmad no. 5/172, and at-Tirmithee graded it a hasan hadeeth.
The chain quoted by quoted by at-Tirmithee is weak, but the hadeeth was graded hasan by al-Albaanee in Saheeh al-Jaamee` as-Sagheer
no. 4338, as well as as-Saheeha no. 127. There is a stronger narration with Ahmad, Muslim, and others from Aboo al-Dharr.
19
The Kharijities (al-Khawaarij, i.e. the Seceders): An Islaamic radical sect who broke away from the reign of Àlee ibn Aboo Taalib, the
Muslim Caliph then, and murdered him. Their followers believe that the Muslim who commits a major sin is a disbeliever. They also
curse and revile the Prophet's Companions and deem the blood of Muslims violable.
20
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Third point: This hadeeth is a general refutation of the stray sect called the Khawaarij, who say that the person
who commits a major sin in Islaam is in the Hell-Fire forever and cannot be forgiven by Allaah. They mention
the major sins less than shirk (so) they expel Muslims from the fold of Islaam. This hadeeth refutes them
because the Messenger (!) conveyed from Allaah that He would forgive the servants who do not worship
others alongside Him.
l!~!!}! |! {! z! y! !x! w! v! u! t! s! r!m

Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives
except that (anything else) to whom He wills... [Sooratun-Nisaa (4):48]21
21
Shaykh al-Fawzaan (may Allaah preserve him) mentions in his explanation to Usool ith-Thalaathah:
If a Muslim leaves something from the obligatory duties or does something from the forbidden things, his eemaan will not pass away
totally in the view of the Ahlus-Sunnah wal-Jamaaàh, rather, the obligatory perfection is missed out on. So, he will be deficient in eemaan
or he will be a faasiq (sinful person), just as will be the case if he were to drink alcohol, steal, commit fornication, or do something
from the major sins. He will be a person who has done something forbidden, and committed a major sin. However, he does not
become a disbeliever and he does not depart from eemaan. Rather, he is a faasiq and the hadd (prescribed punishment) will be
established upon him if the sin had a prescribed punishment. And likewise, whoever leaves an obligation such as abandoning being
dutiful and righteous towards the parents, or maintaining ties of kinship (these are obligatory acts), then his eemaan is deficient, and he
is sinful because of his abandoning the obligatory duty. So, he will be a sinner either by abandoning something obligatory or by doing
something forbidden and whichever is the case, he will not exit from eemaan, rather he will be a believer who is deficient in his eemaan.
This is the position of the Ahlus-Sunnah wal-Jamaaàh, contrary to the Khawaarij and the Mu`tazilah, who declare the person who
commits a major sin to be a disbeliever. The Khawaarij declare him to be a kaafir and to have exited from the religion, and the
Mu`tazilah declare that he has exited from the religion, however, they do not enter him into disbelief, rather, he is in a station in
between the two stations; he is not a mu`min (believer) and he is not a kaafir (disbeliever). This is their position and it is an innovated
position, it is contrary to the proofs and to what the Ahlus-Sunnah wal-Jamaaàh are upon. And the reason in that [their erroneous
conclusion] is they are falling short in the use of evidence since they take hold of the evidences containing textual threats, and they
abandon the evidences of promise, such as His saying, He the Most High:
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Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He
wishes. [Sooratun-Nisaa (4):48]
This is from the evidences of promises, it proves that the sinful person who does not reach the level of shirk and kufr, there is hope
for him of forgiveness, and that he is open to receiving the threat and punishment.
If you take this along with His saying, He the Most High:
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Whoever disobeys Allaah and His Messenger, then for him will be the Fire of Hell, they will dwell therein forever. [SooratuJinn (72):23]
Whoever takes hold of what is apparent here will declare those who commit sins to be disbelievers unrestrictedly. But if he refers it
back to his saying, He the Most High:
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It also provides a proof that speech is one of Allaahs Attributes, and that His Speech befits
His Majesty and Might.
Fourth point: We affirm that Allaah speaks in a way that is befitting to His Majesty, His Excellence and His
Perfection. Since the Messenger (!) said: Allaah has said such-and-such, we affirm that Allaah has the
attribute of speech.
The scholars of Islaam have said that the speech of Allaah is sifah thaatiyyah from one angle and a sifah fi`liyyah
from another angle. Briefly: We affirm speaking and speech as an attribute of Allaah, and we do not have any
proof to say that Allaah is silent or that He does not speak. So, we describe Him with that in a continual
understanding. However, to refer to His individual statements that He made to different Prophets, His
Angels or to whomever He wanted to speak to, then those individual statements that He made are afàal
ikhtiyaariyyah or siffah fi`leeyah they are individual and chosen actions that He does whenever He wants.22
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5.
The Testification of Faith is not a mere utterance. It rather necessitates the avoidance of
both minor and major polytheism.
Fifth point: This statement shows the angle to the meaning of laa ilaaha illa Allaah, and it is to abandon shirk,
both the little of it and the much of it. Likewise, it is not sufficient to profess the Oneness of Allaah on your
tongue.
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6.
The hadeeth also proves the occurrence of resurrection, reckoning and reward in the
Hereafter.
Sixth point: To affirm the resurrection after death, and accountability and rewards, both good and bad. All
of these are mentioned in a general way here.
# # #
Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He
wishes. [Sooratun-Nisaa (4):48]
..The truth will become clear to him, that this person does not exit from the religion, rather he does have a threat of the fire. So, if
Allaah wishes, He will forgive him, and if He wishes, He will punish him. He may receive expiating affairs which wipe away sins in
this world, or he may receive punishment in the grave which wipes away these evil acts. And those expiating affairs which wipe away
sins are many, such that he is tried with calamities, punishments in this world, or that he is punished in his grave, or otherwise that is
put off until the Day of Resurrection. He is beneath Allaah's Wish and Will. This is the position of the Ahlus-Sunnah wal-Jamaaàh.
[Shaykh Saalih al-Fawzaan, Sharh Usool ith-Thalaathah. Translated by Aboo Talhah Dawud Burbank (rahimahullaah)].
Whoever wants more of a breakdown of this should the book, al-Qawaaìd al-Muthlaa, by the virtuous Shaykh Saalih ibn alÙthaymeen (rahimahullaahu taàala).
22
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The hadeeth begins as:
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This hadeeth is a hadeeth qudsee. A hadeeth qudsee is the Messenger of Allaah (!) conveying the Words of Allaah,
but not from the Quràan.23 So, we have the Quràan, and the hadeeth qudsee, which come under the generality
of the ahaadeeth of the Messenger of Allaah (!). It is not from the mus.haf, but it is still the speech of Allaah
($).
Some scholars have mentioned that it is the meaning that Allaah wanted to convey, worded and spoken by
the Messenger (!). This is not the correct opinion, however, when it comes to hadeeth qudsee narrations where
the Messenger (!) says: Allaah ($) has said. The best thing to say about these narrations is that they are
the speech of Allaah without any doubt, and with certainty, and no opinion (taken) other than that it is
acceptable.
When Aboo Hurayrah (%) or any of the virtuous and noble companions say: "The Messenger of Allaah (!)
has said," we accept their narration. We said, because these people are honest trustworthy narrators, and
they have said that the Messenger of Allaah (!) has said something, and the chain is authentic to that
companion then I know that this is (definitely) the speech of the Messenger of Allaah (!). This is (usually)
the nature of accepting a trustworthy narration.
So, what is the case then, when the narrator is not a trustworthy companion, but the best of all of the
creations of Allaah? What if the narrator is the Messenger of Allaah (!) himself? So, if he narrates a
statement from Allaah, and says: Allaah said Should we say that these are the words and speech of Allaah?
Or should we say this is a meaning (from Allaah), but it was worded by the Messenger of Allaah (!)?
Clearly, we would say: since the Messenger (!) was the most trustworthy narrator that could ever have
existed, these are the words of Allaah without doubt.
The narration:
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On the authority of Anas ibn Maalik (%) who said:
I heard the Messenger of Allaah (!) saying: Allaah, the Exalted, has said: 'O son of Aadam,
whatever you call upon Me for, and hope of Me, I shall forgive you for what you have done
and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and then
23
Meaning: the Quraan is an act of worship to recite it in a melodious way.
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you were to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come
to Me with sins nearly as great as the earth and you were then to face Me not committing
shirk (ascribing partners to Allaah) in anything, I would bring you forgiveness nearly as great
as it.24
So, we notice that the hadeeth quoted by Shaykh Muhammad ibn Àbdul-Wahhab, in Kitaab at-Tawheed, is the
last third of the narration.
According to the scholars of hadeeth, it is permissible to make ikhtisaar25 to a narration, and narrate a part of it
without narrating the entire thing.
# # #
24
25
Reported by at-Tirmithee no. 3540, refer to as-Saheehah no. 127. Shaykh al-Albaanee declared the hadeeth as hasan.
Meaning: Break up a hadeeth, that is long, into smaller phrases.
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1. The extent of Allaah's favors;
2. The numerous rewards Allaah grants for tawheed;
3. By virtue of this it removes sins;
4. The explanation of the aayah in Sooratul-Anàam;
5. The five points posed in the hadeeth of Ùbaadah;
6. That when you unite these points, the hadeeth of Ìtbaan, and what follows it, then the meaning of the
statement Laa ilaaha illa Allaah becomes clearer to you, as does the misconceptions of those who are
confused about it;
7. Noting the condition mentioned in the hadeeth of Ìtbaan;
8. The prophets were in need of having the virtues of Laa ilaaha illa Allaah pointed out to them;
9. Explaining how it is important for all creatures to say it even though many who say it do so in a way
that diminishes its value;
10. The texting proving that there are seven earths as there are seven heavens;
11. That they have inhabitants;
12. Confirming the attributes, contrary to the Asha`riyah;
13. That when you are aware of the hadeeth of Anas, then you know about the saying in the hadeeth of
Ìtbaan: Surely Allaah prohibited the Fire from whoever said Laa ilaaha illa Allaah (none
deserves to be worshipped but Allaah), seeking His Face by it that it is by avoiding shirk, not
simply saying it with the tongue.
14. Noting the application of worshipper of Allaah and His Messenger to both Èesaa and
Muhammad (!).
15. Knowing that Èesaa was particularized as Allaah's Word.
16. That he is the soul from Him.
17. Knowing the virtue of faith in Paradise and the Fire.
26
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18. Being aware of his saying, whatever his deeds may be.
19. The awareness that the Scale has two pans.
20. The usage of the term Face.
Imaam as-Sa`dee comments:
Since the necessity of tawheed was mentioned previously in the preface, and the fact that it is the most
important obligation upon all servants, so here its virtues, its praiseworthy results, and its wonderful
rewards are mentioned. There is nothing that produces such good results nor holds such a variety of
virtues like tawheed, for tawheed with its virtues is the best produce in this world and the Hereafter.
So the author, may Allaah have mercy upon him, said: And the sins that it removes for the sake
of pointing out the specific along with the general idea, since the forgiveness of sins and their
removal is among the general virtues and results of tawheed that this section bears witness to.
And among its virtues is that it is the greatest means of removing the sorrows of this world and the
Hereafter, and warding off punishment in both worlds. It is because of its virtues that one is
forbidden from eternity in the Fire - provided that his heart contains a mustard seed's equivalent
amount of it - and if it is complete in his heart, then it will prevent him from ever entering the Fire at
all.
Among its virtues is that it grants guidance and perfection to its practitioner, complete safety in this
world and the Hereafter.
Another of its virtues is that it is the exclusive reason for being granted Allaah's pleasure and
rewards, and the luckiest of people - who are granted Muhammad's (!) intercession - are those who
said Laa ilaaha illa Allaah with sincerity in their hearts.
Among its important virtues is that all deeds and sayings, both inner and outer, are dependent upon
tawheed for their acceptability, their completeness, and for the rewards given for them. So all of this is
empowered only with the presence of tawheed and sincerity for Allaah, then these matters can be
perfect and complete.
And among its virtues is that it facilitates the accomplishment of good deeds for the servant as well
as avoiding evil, and it delivers him from affliction. So when one's faith and tawheed for Allaah are
sincere, any burden he feels to act obediently is lifted, since he hopes for the rewards of His Lord
and His pleasure. Avoiding the desires of the soul becomes easier for him, since he fears His
displeasure and punishment.
Among its virtues is that when tawheed is complete in the heart of its bearer, Allaah endears him with
faith and adorns his heart with it. He would hate kufr, fisq and sin, and it places him among the ranks
of the guided.
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It lightens the worshipper's mishaps and weakens his pain. It is based on the completeness of the
worshipper's tawheed and faith, that his heart is comfortable with his mishaps and misfortunes, and his
soul is content, submitting and accepting that Allaah has decreed such trials for him.
Among its greatest virtues is that it frees the worshipper from slavery to created beings, from
depending upon them, fearing them, hoping in them, and doing deeds for their sake, and this wins
him true honor and respect. By this he will have truly deified Allaah and rendered his worship to
Him, not hoping in other than Him, nor fearing except Him, not repenting to any but Him. By this,
he will have realized his success and grant himself a happy end.
Among its virtues - which nothing besides tawheed can achieve - is that if it is complete and perfected
in the heart, and it is realized with certain conviction and total sincerity, then it makes even
insignificant deeds increase, multiplying the worth of his deeds and sayings beyond limit or
enumeration, and the worshippers' kalimaat al-ikhlaas the statement Laa ilaaha illa Allaah will tip the
Scale such that the heavens, the earths, and all of Allaah's creatures that inhabit them could not come
near its weight. As in the hadeeth of Aboo Saèed which was mentioned in the discussion, and the
hadeeth mentioning the card containing the statement Laa ilaaha illa Allaah - which outweighs ninetynine scrolls full of sins - each scroll reaching as far as the eyes can see.27 All of this is granted from
saying it with complete sincerity. And how many who say it have not reached the degree because
their hearts do not contain tawheed and sincerity like that present in the heart of this worshipper, nor
even close to it.
Among the virtues of tawheed is that Allaah has granted its people victory, honour, respect, and aid in
this life. He grants them guidance, and makes things easier for them, setting their affairs right, and
strengthening their sayings and actions.
Allaah protects the people of tawheed and faith from the evils of this world and the Hereafter, and he
grants them a good tranquil life and solace in His remembrance. Testimony for this is well known
and can be seen often in the Book and the Sunnah. And Allaah knows best.
# # #
27 The author, may Allaah have mercy upon him, is referring to a hadeeth recorded by Ahmad, at-Tirmithee and others (see as-Saheehah
no. 135), from Àbdullaah bin Àmr bin al-Àas that Allaah's Messenger ( ) said: On the Day of Resurrection, Allaah will
distinguish a man from my Ummah before all creation. Ninety-nine scrolls will be unrolled before him, each scroll
reaching as far as can be seen. Then it will be said: 'Do you deny any of this? Have My Recorders wronged you?' He will
reply: 'No, my Lord!' So he will be asked, 'Do you have any excuse?' He replies: 'No, my Lord!' Then He says: 'There is for you
a good deed with Us, you will certainly not be wronged today.' Then a card will be brought out in it is 'Ashhadhu anlaa
ilaaha illa Allaah, was ashhadu anna Muhammadan Àbduhu wa rasooluh,' (I bear witness that none deserves to be
worshipped except Allaah, and I bear witness that Muhammad is his servant and Messenger). So He says: 'Bring your scale.' The
man says, 'What is this card compared to these scrolls?' He will say: 'You will not be wronged.' So the scrolls will be placed
in one pan of the scale, and the card on the other, so the scrolls become light and the card becomes heavy. Nothing
outweighs the name of Allaah.
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Chapter Three
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Chapter
The One who Fulfills Tawheed Enters Paradise without a Reckoning
Chapter: Whoever actualizes tawheed (perfects his tawheed) and completes it28 will go to Paradise without a
reckoning.
l!`!! _! ^! ]! \! [! Z! Y! X! ! ! W! !V! U!m

Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a
nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those
who were al-Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those
who joined partners with Allaah. [Sooratun-Nahl (16):120]
l! ! ! ! ! ! !m
And those who join not anyone (in worship) as partners with their Lord. [Sooratul-Mu`minoon (23):59]
Ibraaheem was a leader of an entire nation of people, so much so Allaah referred to him alone as an Ummah
(a nation). Meaning: He was a leader, by example, of the nation of Muslims. He was someone who loved to
worship and humble himself before Allaah. He was Haneef (he was upon the religion of pure tawheed). And to
further confirm that, Allaah said that he was never from amongst the mushrikeen.
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1. The two Quràanic verses affirm the virtues of our forefather Ibraaheem (àlayhis-salaam).
First point: The very high status of our forefather Ibraaheem, the Prophet and Messenger of Allaah, may
Allaah exalt his mention and grant him peace.
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2. One is enjoined to follow the footsteps of Ibraaheem (àlayhis-salaam) and adopt his great
attributes.
Second point: It is legislated to follow Ibraaheem in his good attributes.
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By worshiping Allaah in the best way, with complete Tawheed. All of his acts of worship are done in the best and most beloved way
to Allaah.
28
www.Istijabah.com
3. The two Quràanic verses expound the prerequisites of perfect and pure monotheism.
Third point: These verses are an exposition of attributes, of which, if you possess, you will perfect tawheed.
What are they? He mentions that Ibraaheem was a good example to follow. He was an Ummah.
Allaah ($) also said:
! !l!y!!x! w! v! u! t! s!m
Indeed there has been an excellent example for you in Ibraaheem (Abraham). [Sooratul-Mumtahinah
(60):4]
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practices.
Fourth point: The obligation of staying away from the acts of shirk, and the people who commit these acts.
You have to have a stance against them, declare yourself free of the beliefs and practices of the mushrikeen
even if they are your family. You must free yourself from their beliefs and their actions.
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accomplishing the requirements of pure monotheism.
Fifth point: The believer may be described as a person who has perfected his practice of tawheed.
# # #
www.Istijabah.com
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Husayn ibn Àbdur-Rahmaan reported:

I was sitting with Saèed bin Jubayr when he said: 'Who among you saw the shooting star that fell last
night?' I said: I (saw it)' and I added: '(At that time), I was not performing prayer but I was stung.' He
asked me: 'What did you do then?' I said: 'I recited an incantation.' He asked: 'Why did you do so?' I
said: 'I did so because I heard a hadeeth, which ash-Sha`bee related to us.' He asked: 'What did he
relate to you?' I said: 'He related on the authority of Buraydah ibnul-Husayb who said: 'No
incantation (is permissible) except that made because of an evil eye or a sting.'
So, Saèed said: 'He does well, who acts according to what he learns.' Then he added that Ibn
Àbbaas (may Allaah be pleased with him) narrated that the Messenger of Allaah (!) said: Nations
were displayed before me; a prophet would pass by accompanied by a few followers; a
prophet would pass by accompanied by one or two followers, and a prophet would pass by
with nobody. Then a big crowd of people passed in front of me and I asked, 'Who are they?
Are they my followers?' It was said: 'No. It is Moses and his followers.' Then I saw a big crowd of
people who passed in front of me and it was said to me, 'This is your nation out of whom seventy
thousands shall enter Paradise without reckoning or chastisement.'
Then Prophet Muhammad (!) entered his house without telling his companions who they (the
seventy thousand persons) were. So the people starting talking about the issue and some said: 'Those
may be the companions who have believed in Allaah and accompanied His Messenger'; another
www.Istijabah.com
group said: 'Those are our children who are born in the fold of Islaam and associate no partner with
Allaah'; and others expressed different opinions.
When the Prophet (!) came out, they informed him of their argument and he said: Those people
do not ask others to treat them with incantation, nor do they themselves cauterized (for
treatment), nor do they believe in bad omen, and upon their Lord they rely. On that,
Ùkaashah ibn Mihsan said: 'O Messenger of Allaah (!)! Invoke Allaah to make me one of them.'
The Prophet (!) said: You are one of them. So, another person got up and said: 'O Messenger of
Allaah (!)! Invoke Allaah to make me one of them.' The Prophet (!) said: Ùkaashah has
preceded you.29
Husayn ibn Àbdur-Rahmaan died in the year 136. He lived a long life of 93 years. He was not a tabièe, rather
he was a follower of the tabièen. So, he was a third generation narrator.
Saèed ibn Jubayr was the great Imaam of the tabièen. He was from the most noteworthy students of
Àbdullaah ibn Àbbaas (%). He died in the year 95 as a young man he did not live to 50 years
(rahimahullaahu taàala).
Saèed asked: 'Which one of you saw the shooting star in the sky last night?'
Husayn, the narrator, said: 'I (saw it). Then, I said (This is a very significant thing which he says
here): 'I was not praying. Rather I had been bitten by a scorpion.'
Generally, during that time, there was no electricity and real way for people to stay up and do anything
productive at night. If a person was up, you would think he would be making salaah, thikr, or some type of
ìbaadah. So, here, he thought that maybe his mentioning of being awake at that time would lead others to
think very well of him - that he had been making salaah. And the reality of it was he had not been making
salaah when he saw that event in the sky. Rather, he had been performing ruqya on himself. He was seeking
the healing of Allaah by reciting Quràan or supplication to Allaah on his scorpion bite. So, he did not want
credit for something that he did not do. This shows you the sincerity of the righteous worshippers of Allaah.
We ask Allaah (&) for some of that ikhlaas.
Saèed ibn Jubayr, the Imaam of knowledge and fiqh, asked: 'What did you do?'
The conversation, now, turns away from the shooting star that fell, and goes into a fiqh discussion.
Husayn ibn Àbdur-Rahmaan said: 'I was performing a ruqyah.'
This could have been reciting Quràan over the place where the bite was, or he may have been asking for
Allaah's cure, etc.
29
Related by al-Bukhaaree no. 3410, Muslim no. 220, at-Tirmithee no. 2448, ad-Daarimee no. 2810 and Ahmad, 1/271.
www.Istijabah.com
F ":k k0b& could also mean he was getting a ruqyah done.
Ruqyah sharèeyah is to read the Quràan, or make duàa to Allaah alone, calling upon His Names and Attributes
to heal a person, either oneself or someone else.
Saèed wanted to check his understanding:
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'What is it that caused you to go after the ruqyah?'

Husayn ibn Àbdur-Rahmaan said: 'A hadeeth that was related to us by ash-Sha`bee.'
His name was Àamir ibn Sharaheel al-Hamadaanee. He died in the year 103.
Saèed said: 'What did he narrate to you?"
Their actions were based on ahaadeeth of the Messenger (!). So what was it that Husayn ibn Àbdur-Rahmaan
heard from ash-Sha`bee?
He said: 'He narrated to us from Buraydah ibn al-Husayb al-Aslami.'
Buraydah was a Sahabee. He died in the year 63. So he narrates from a Sahabee.
Here, Husayn ibn Àbdur-Rahmaan is narrating from ash-Sha`bee, who narrates from Buraydah ibn
al-Husayb that he said: 'There is no ruqyah except from the effect of jealousy, the evil eye, or
from a scorpion bite.'
So, he was defending his practice as being a permissible practice, and what he understood to be exempted
from the disliked nature of ruqyahs, for other than these two issues. We will discuss this in shaa Allaah in more
detail as we go into the hadeeth.
Saèed ibn Jubayr, the Imaam, says: 'The one who acts by the knowledge that has reached him
has done well.'
As a principle, it is great when you act by every single thing that reaches you from Allaah's religion, and if
some things did not reach you, you remain open to receive them. But you are only responsible for acting
upon what has actually authentically reached you from the Messenger of Allaah (!).
Here, Saèed was showing his student, Husayn Ibn 'Abdur-Rahmaan, that there is no problem in practicing
what you did based on what you heard, and what has reached you from Buraydah.
This hadeeth has been narrated from the statement of Buraydah, and from the statement of the Messenger
(!). However, in this narration it looks to be mawqoof (i.e. it is the statement of Buraydah).
www.Istijabah.com
So, Saèed is going to narrate from his Shaykh, the great scholar of Tafseer, the Sahabee, ibn Àbbaas.
He says: "However, (what I want to say now is that) Ibn Àbbass narrated to us from the
Prophet (!) that he said: I was shown all of the nations, and amongst those nations, I saw a
Prophet that had a group of people as followers with him. And I saw another Prophet that
had a man or two men as followers. And I saw another Prophet that no followers at all. Then,
I was shown a huge gathering of people, and I thought that they were my followers. It was
said to me: 'That is Moosaa and his people.
Moosaa (àlayhis-salaam) was a Prophet and a Messenger of Allaah, from ulul àzzam, the devoted and patient
prophets of Allaah.
Then, I saw another large group of people, and it was said to me: 'This is your nation. And
this large group of people will have with them seventy-thousand individuals, who will enter
Paradise without reckoning or punishment and without any accountability.
Afterward, the Prophet (!) went back into house and the people were busy trying to guess who these people
were from the Ummah and followers of Muhammad (!). Who are these people who will enter Paradise
with no reckoning and punishment?
Some people said: 'They are likely the ones who have kept close companionship with the
Messenger of Allaah (!).'
Some other people said: 'Perhaps they are the ones who were born in Islaam and have never
committed any shirk in their Jahiliyyah.'
Meaning: they never did anything except worship Allaah alone.
'And they mentioned other things. So then, the Messenger of Allaah (!) came out and said:
Those people do not ask others to treat them with incantation, nor do they themselves
cauterized (for treatment), nor do they believe in bad omen, and upon their Lord they rely.
He mentions four basic attributes here:
1. They are the people who do not seek ruqyah (either seeking a healing from Allaah by reading Quràan
or making duàa over the place of pain or harm);
2. They do not brand themselves with a hot iron when they are sick or in pain, to distract their mind
from the pain;
3. They do not believe in omens. For example, they do not believe that the black cat that walks in front
of you has an effect on your day. They do not believe in things like that;
4. They put their trust completely in Allaah alone;
Ùkaashah ibn Mihsan, one of the companions, stood up and said: 'Make duàa that Allaah makes me
from amongst those people.'
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Meaning: Make me from those 70,000 people who will go to Paradise with no reckoning and no punishment.
So, the Messenger of Allaah (!) said: You are indeed from them. Another man stood up and
said: 'Ask Allaah to make me from them.' He said: Ùkaashah has preceded you.
Ùkaashah has been given the glad tiding. And the Messenger of Allaah (!) refrained from giving the second
man the glad tidings of Paradise, and being from those 70,000 people who enter Paradise without any
reckoning and punishment.
What an amazing hadeeth!
In hadeeth terminology, we call this story of Husayn ibn Àbdur-Rahmaan and Saèed Ibn Jubayr; the event of
the shooting star, what happened in their conversation and how it led up to the narration of the hadeeth,
'sababoo uroodul-hadeeth' (the reason for the hadeeth being narrated).
# # #
www.Istijabah.com
The author, Shaykh Muhammad ibn Àbdul-Wahhaab here, attributes the hadeeth to al-Bukhaaree and Muslim.
In al-Bukhaaree's Saheeh no. 5705, he mentions an additional phrase that shows you a different angle to the
beginning of this hadeeth. From the narration quoted here in Kitaab at-Tawheed, it seemed as if the Ummah of
Muhammad (!) was comparable in number to the Ummah of the Moosaa (àlayhis-sallaam). This is what we
can possibly understand from this phrase here. But there is a phrase in Saheeh al-Bukhaaree that comes in one
narration of the hadeeth:
30
QD_& C&3t &D f QD_& -E $K& : |"4
After the Prophet (!) was shown the followers of Moosaa, he described them by saying that they were a large
group of people. He said he was shown another large group of people that actually filled the horizon. Then it
was said to me:
QD_& S A4 C&3t &D f .U+%& .D x .]Y .Y5 .]Y .Y $K& : |"4

It was then said to me: Look this way and that way to all of the points of the horizon.31
mSq jcY : |"4

It was said: This is your nation.32
They were a nation of people and followers that had filled the horizons. Then it was said to him (!): This is
your nation, these are your followers.
We know from other ahaadeeth that the followers of Muhammad (!), in comparison to the followers of the
previous Prophets, make up half of the people of Paradise. And from Allaah is all virtue and to Him returns
all virtue!!
So the followers of Muhammad (!) are many and they will be (in comparison to other Prophets) the majority
of the people of Paradise. Meaning: If they are half of the people of Paradise, then all of the other Prophets
combined AND their followers will be the other half.
In this same narration that I mentioned from Saheeh al-Bukhaaree no. 5705, there is a different wording
attributed to Ùkaashah ibn Mihsan (%) the man who was been told he is from the seventy-thousand he
said:
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Am I from them O' Messenger of Allaah (!)?33
Related by Saheeh al-Bukhaaree no. 5705 on the authority of Àbdullaah ibn Abbaas ( ).
Ibid
32 Ibid
33 Ibid
30
31
www.Istijabah.com
The Messenger (!) said:

!/K
Yes (you are).34
It goes into more detail. The narration we read was:
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'O Messenger of Allaah (!)! Invoke Allaah to make me one of them.' The Prophet (!) said: You are
one of them.
Here, the Messenger of Allaah (!) explicitly said: Yes, you are from them.
The other man in this hadeeth also said something similar to that. Now, what was the name of the man who
asked after Ùkaashah? In the narration, there is no mention of his name. The old scholars of hadeeth used to
busy themselves, especially in the two Saheehs of Bukhaaree and Muslim, with identifying the mubhamoon.
The mubham is someone mentioned in a hadeeth as a 'man' or a 'boy' without being identified. He is mubham,
not majhool. Majhool is someone whose name is known but reliability is unestablished. The mubham is the
person (or a boy) whose name you do not know. The mubham can sometimes be in a chain of hadeeth, and it is
a cause of weakness if he is not identified. And the mubham can also be in the story as well. Here, we have an
example of a mubham (an unnamed person) in the story of the hadeeth. In this hadeeth, the mubham does not
affect the authenticity because he is not a narrator of the hadeeth, he is just a man mentioned in the story.
From the most noteworthy scholars who approached the two Saheehs of al-Bukhaaree and Muslim and wrote
books about the unidentified narrators in the wordings and chains of the hadeeth, was al-Khateeb alBaghdaadee, the historian and scholar of hadeeth.
He said: This unnamed person was Sa`d ibn Ùbaadah (%) from the companions of the Messenger (!).
An-Nawaawi (rahimahullaahu taàala) in his explanation of Saheeh Muslim uses this to refute al-Qadee Ìyaad,
the previous explainer of Saheeh Muslim (he came before an-Nawaawi), who said that the second man who a
munaafiq (hypocrite). An-Nawaawi chose the quote from al-Khateeb, who said that this was Sa`d ibn
Ùbaadah (%) and not a munaafiq. And this has more right to be followed since al-Khateeb al-Baghdaadee is a
great scholar of hadeeth, narrations and chains. He would not take a guess, rather his ijtihaad, or his naming this
unnamed person, was based on his gathering of other narrations of the same hadeeth. So he pieced it together
and came up with Sa`d ibn Ùbaadah. It is likely correct, without certainty however, as I do not have the
narration to affirm it.
This hadeeth (that we have in front of us) was narrated by other than ibn Àbbaas. It was narrated by a number
of Sahabah (companions), namely: Ìmraan ibn Husayn, Aboo Hurayrah (%), Sahl ibn Sa`d and ibn Àbbaas.
34
Ibid
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All four of these companions have their hadeeth represented in Saheeh Muslim. Other books of hadeeth contain
other narrations of other than these four. It seems to be a hadeeth that was heard by many people and narrated
by many companions.
In the narration of Sahl ibn Sa`d (%) in Saheeh Muslim no. 219, he attributed a further description of those
70,000 thousand who have accomplished the great goal of entering Jannah (Paradise) without any punishment
or accountability, to the Messenger (!). He said:
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Holding onto each other, each one grabbing and holding to the other. (They enter Jannah as one
united group). The first of them do not enter before the last of them.35
The first of them do not enter before the last of them Meaning: all of the 70,000 will enter all at once not some of them before others.
A further description comes from the narration of Aboo Hurayrah (%). Their description of what they did in
the dunyaa to become of those 70,000 is not only narrated, but also of how they will enter Paradise; holding to
each other as one big consolidated group, entering at the same time.
Furthermore, Aboo Hurayrah attributes this description to the Messenger of Allaah (!) as found in Saheeh
Muslim no. 216:
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A group of my nation consisting of seventy-thousand will enter Paradise, their faces will shine, and
spread light like the illumination of the full moon at its brightest stage on the night of Badr (the 14th
night of the lunar month or the night of the full moon). 36
This shows you another special distinction that they will have: in the Hereafter, their faces will be gleaming
and shining. O Allaah! Make me and all of the attendees from these people, aameen.
In the same narration:
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When Ùkaashah stood up, he had some kind of striped or spotted garment with him, so, he held it up and
gestured with it when he called to the Messenger of Allaah (!) to ask him if he was from the 70,000.
35
Saheeh Muslim no. 219 on the authority of Sahl ibn Sa`d.
36
Saheeh Muslim no. 216 on the authority of Aboo Hurayrah (!).
www.Istijabah.com
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1. Knowing the merit of our righteous Muslim Salaf who always contemplated the heavenly
signs of Allaah.
First point: The virtues of our Salaf: Husayn ibn Àbdur-Rahmaan and Saèed ibn Jubayr. They used to
consider whatever they saw in the sky from special events, something from the signs of Allaah and something
special created by Him for the people to see, and not just a mere physical event with no explanation and
special meaning behind it. Rather, they used to consider it an amazing aayah (sign) from the signs of Allaah
($).
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2. Our righteous Muslim Salaf were keen to observe sincerity in all their affairs. They,
moreover, detested showing off their righteous deeds.
Second point: The keenness of the Salaf in their sincerity and in staying far away from showing off. How is
this understood? When Saèed ibn Jubayr asked who was up during the event of the shooting star, and
Husayn ibn 'Abdur-Rahmaan as-Sulami mentioned that he was, he clarified that he was not praying. His
statement 'I was not praying' showed that he did not want anyone to think he was praying when he was not
actually praying. This shows that they used to think much about being sincere to Allaah, and how they did not
want the praise of the people - especially for things that they did not do. Moreover, it shows that they were
afraid of hypocrisy. How is that? Allaah ($) has described the hypocrites:
l! c! b! a! `! _! ^!m
They love to be praised for what they have not done. [Sooratu-Aali Ìmraan (3):188]
From Allaah's description of the hypocrites they love to be praised for what they have not done, we
understand that the believers, who are sincere, hate to be praised for things that they did not do. Here, we
have an example of this in Husayn ibn Àbdur-Rahmaan (may Allaah have mercy on him). He hated to be
praised for something that he did not do, so much so that he volunteered (before anyone had asked) to
mention that he had not been praying, he was up late simply because he was stung by a scorpion, and so he
was seeking healing from Allaah by reading Quràan and asking Him to heal him.
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3. Before proceeding into any act one should investigate the proof of its permissibility. Such
was the case of our righteous Muslim Salaf.
www.Istijabah.com
Third point: When you have a madhhab or a position on an issue, you should be able to present your
evidence. And evidence should be a focus since our salaf used to focus on evidences. Saèed did not say:
"What is your opinion concerning the ruqyah that you have done?" He said: "What is it that caused you to get
the ruqyah?" Meaning: Narrate to me that which you use as your grounds for the permissibility of performing
a ruqyah. Then, Husayn narrated what he had. So, it shows that Saèed was testing his student with knowledge
of the proofs behind the action that he performed. Our Salaf used to focus on the proofs.
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4. It is desirable to seek the proof of permissibility before carrying out any action, and it is
highly commendable to put what is learnt into practice.
Fourth point: The legislation of stopping where the evidence stops, and acting by what you know. Whoever
acts by what he knows, and stops there and does not go beyond that, then he has done well. This point is
illustrated in the statement of Saèed (%) when he said to Husayn:
'The one who acts by the knowledge that has reached him has done well.'
This is alongside the idea that Saèed wanted to correct Husayn and guide him to something better. So,
Husayn understood that ruqyahs were permissible, but Saèed wanted to guide him to something better than
that. So, instead of correcting him, and presenting the issue as if he misunderstood, he approved of his
understanding, and then he built upon it. This is a beautiful way of teaching, and it is related to the next point
by Shaykh al-Fawzaan.
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5. Knowledge should be conveyed with courteousness and tenderness.
Fifth point: Conveying knowledge with good manners and wisdom. Here, we see that Saèed wants to teach
Husayn and correct him. How does he do it? By praising him for the good that he has, and then building
upon that. This would make the student inclined towards accepting it. Imagine he said: 'You do not know
what I know. Rather, I know something more applicable than what you know,' and he opposed him with a
clear opposition instead of agreeing with him and building upon what he said. You would see that perhaps his
response would not have been so well. So, here we see the good example of Saèed ibn Jubayr, the Imaam of
the tabièen.
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6. The permissibility of treatment by reciting legal incantation.
Sixth point: The permissibility of ruqyahs. Again, the Ruqyah is to read the Quràan with one hands as a
healing over a place of ailment or sickness. It is also to make supplications, either in clear Arabic or
(according to some scholars, not all) in clear language other than Arabic. Some scholars say that it has to be in
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Arabic only. However, Allaah ($) knows best. Making supplications in clear language, if not in Arabic, seems
to be closer to what is correct. Meaning: Not phrases and mumblings. Sadly this is widespread in the Arab
world. You will find a man in the hospital, have his family come and visit him, and they will place a hand over
his place of ailment, and they will start mumbling. You could not ask them what they are saying because
perhaps they do not even know. Perhaps they are evil people doing magic on him and asking shayateen to
harm him. Perhaps they are good people who simply have blindly followed others in this application of a
ruqyah.
This is a ruqyah ghayr sharìyyah, not the ruqyah spoken of in this hadeeth, and not the ruqyah acceptable to Allaah
($). The ruqyah that is acceptable to Allaah is first and foremost, based upon tawheed, asking Allaah alone and
turning to Allaah alone. This is the tawheed that comes in when we say, 'It is better you do not seek a ruqyah,'
because when one says, 'I want the Shaykh to read the Quràan on me,' do you see that the person's reliance
on Allaah alone may be weakened? It may be deficient. It may be that his reliance has shifted somewhat to
that Shaykh, that reciter of Quràan, or that person who is going to perform the ruqyah.
So, to keep from anything that could affect our tawheed, the Prophet (!) legislated for us to stay away from
seeking ruqyahs from people, and to rely upon Allaah ($) alone (while it is permissible to seek a ruqyah from
another person).
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7. Upon witnessing a Muslim adhering to a permissible act, it is desirable to guide him to offer
what is preferable and more desirable in the Sight of Allaah.
Seventh point: How someone can guide another person from performing what is permissible to performing
something better than it. Saèed led Husayn to an action better than what he was performing, which is to
refrain from seeking a ruqyah from someone else.
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8. Knowing the merit of Prophet Muhammad (!) before whom all nations were displayed.
Eighth point: The great status of our Prophet (may Allaah raise his status and grant him peace). In his
lifetime, he was shown the followers that will be with him on the Day of Judgment. We do not know this to
be reported from the other Prophets, or this being given as a gift or blessing from Allaah to any of the other
Prophets. It shows that our Prophet (!) had many special virtues that other Prophets did not share.
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Ninth point: The Prophets vary in the numbers of their followers. Meaning: not all of the Prophets had a
large number of followersm, rather, some of the Prophets, as mentioned explicitly in this hadeeth, had one or
two followers, and there was a Prophet that none with him - meaning: no one answered his call.
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10. This hadeeth provides a refutation of those who allege that the truth lies in the practices of
the dominant majority of people.
Tenth point: The Prophets, with few to no followers are at all, are upon the truth, and it was not because
they could not convey the Message or were unable to do so, or that their arguments were not clear (Allaah
establishes proofs upon the creation by way of the Messengers), rather, it is due to the vast majority of the
people, in some times and places, who are neglectful of the reminders and teachings of their Prophets.
So, this point is a refutation of those who give too much credit to the majority and what they are doing, and
who believe that the truth must be connected to the majority of the people. It is an excellent point, and very
much related to our manhaj at-talaqqi - how we receive our knowledge, and how we stay firm and steadfast
upon the truth when it has reached us.
We ask Allaah (&) to grant us stability and not to cause us to become confused by the large numbers of the
people of falsehood and ignorance, argumentation and innovation.
The majority of the people who ascribe to Islaam are of this category. Look at how Allaah ($) mentions the
majority in the Quràan:
l!!!! ! ! !m
Yet, most of them do not give thanks. [Sooratun-Naml (27):73]

And He says:
l!q!!p! o! n! m! l! m
Yet, most of mankind give no thanks. [Sooratul-Ghaafir (40):61]
Allaah ($) says:
l!! ! ! ! ! ! ! ! ! !m
And if you obey most of those on the earth, they will mislead you far away from Allaah's path.
[Sooratul-Anàam (6):116]
And Allaah says:
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! l!!!! ! ! ! ! !m
And most of mankind will not believe even if you desire it eagerly. [Sooratu-Yoosuf (12):103]
He also says:
l!n!!m! ! l! k! j! i!m
But most of mankind refuse (the truth and accept nothing) but disbelief. [Sooratul-Israa (17):89]
And Allaah says:
l!!!! ! ! ! ! ! !m
Say: 'All the praises and thanks be to Allaah!' But most of them know not. [Sooratu-Luqmaan (31):25]
Allaah ($) mentions the majority in a negative way. So, why would we be led into confusion by what the
majority are doing? Why do you hear some Muslims, who follow this Book that I quoted a number of aayat
from, saying, 'How can that be true practice?' 'How can that be the Sunnah when most of the Muslims never
even heard of that!?' However, you can clearly see that the majority of the Muslims have no weight and no
angle in the discussion about the religion of Allaah. What matters is what Allaah has said, what His Messenger
(!) has said and what our salaf understood and practiced. The majority in many cases are astray. They do not
use their minds nor their intellects and they do not give thanks and they do not believe, and so on.
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11. One is enjoined to follow the truth, no matter how few its followers may be.
Eleventh point: It is an obligation to follow the truth, even if the people upon the truth are very few in
number as attributed to a number of sahabah or the salaf. They said that the Jamaaàh can be one, and we are
required to follow Ahlus-Sunnah wal-Jamaaàh even if the man upon the haqq is only one man. We are required
to follow the truth even if the people who follow it are few. And we see this from the idea of a Prophet being
sent and having only one or two followers.
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12. The hadeeth affirms the virtues of Moosaa (àlayhis-salaam) and his followers.
Twelfth point: The virtues of Moosaa and their people. Out of all the previous Prophets, Moosaa was
mentioned here with the largest following before the mention of Muhammad's (!) large following.
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13. The hadeeth affirms the virtue of the Prophet Muhammad's nation as it represents the
major multitude among the other prophet's followers.
Thirteenth point: The virtues of Muhammad's (!) nation, and that they are the most out of all the nations
in following their Prophet, wal-Hamdulillaah.
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14. Knowing the merit of attaining perfect monotheism, which will be greatly rewarded on
the Day of Resurrection.
Fourteenth point: The virtues of actualizing tawheed and implementing it and its reward. Meaning: The
entrance into Paradise with no accountability and no punishment.
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15. It is allowable to hold discussions on religious issues to derive beneficial points and make
the truth evident.
Fifteenth point: The permissibility of discussions and mutual research together regarding the texts of the
Qur'aan and the Sunnah to benefit one another, and to allow the truth to take its place in front of mistakes or
misunderstandings.
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16. The Salaf used to keep a deep understanding of religion. They, thus, realized that the
seventy thousand persons attained such a highly elevated rank through earnest work.
Sixteenth point: The deep understanding that our salaf had, specifically the Companions from the foremost
of our salaf. When the Prophet (!) mentioned that there are people who will enter Paradise with no
accountability and no punishment, they began to make guesses about who these people were. And their
guesses were all related to actions that they have done. For example, the people born into Islaam who never
ever made shirk and only worshiped Allaah, or the people who have continuously been in the company of the
Messenger (!). It shows that they were trying to find out who attained that special virtue, while only thinking
about actions and not mere belief, certainty or mere inner sincerity, etc. Rather, they thought of actions and
what action would lead a person to gain that status.
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17. The salaf were seriously keen to do righteous acts and compete in offering good deeds.
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Seventeenth point: The salaf used to be very vigilant about good and beneficial things, and they used to
compete and race each other in good deeds.
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18. Attaining full trust in Allaah by abandoning incantation and cauterization is an indication
of pure and perfect belief in Allaah.
Eighteenth point: To abandon cauterization37 or to abandon ruqyah. Some of the scholars have said that the
ruqyah here, means doing a ruqyah on yourself or seeking it from someone else. They said that leaving this is
better, and this also seems to be the understanding of Saèed ibn Jubayr from this hadeeth. It is not clearly
mentioned that Husayn sought a ruqyah from someone else or that he was it on himself. However, it seems
likely that he was doing the ruqyah on himself. And Allaah ($) knows best.
So, Saèed seemed to understand that it is better for him to not even do a ruqyah for himself. But what seems
to be the better case in this issue of differing? If we understand that the ruqyah is asking Allaah for the cure and Allaah loves to be asked - will we tell a person, who has a pain in his stomach and who he places his hand
on his stomach and invokes Him with the duàa of the healing:
O Allaah, Lord of the people, remove the pain and cure me with a curing that does not leave behind
any sickness.
- Will we tell that person that you will be upon a better level of tawheed if you did not do that? This is while he
just made the very best kind of supplication -- duàa to Allaah alone? Will we tell him that better tawheed is not
to do that? Or will we say: 'You have done well, you have implemented your tawheed'?
Here, we would say, 'Clearly implement your tawheed, make that duàa and seek the ruqyah from Allaah.' And
then, we will go with the statement of the scholars who said al-istirqaa (seeking the ruqyah from someone else)
is what is disliked. Shaykh Saalih al-Fawzaan said that al-Istirqaa is to seek the ruqyah from someone else, and it
is disliked to seek things from other people. And from a person's completeness of his eemaan and tawheed is
that he does not seek things from other people.
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If you ask, then ask Allaah.38
Do not even ask the people for permissible things which they can give you and which is not a violation of
your tawheed. This is because the actualization and the completeness of tawheed is to leave alone the people and
what that they can do for you. Do not ask them for anything. We know that the Messenger of Allaah (!)
identified not asking the people for anything, ever, as one of the absolute ways you can make it to Paradise.
37
Branding oneself with something hot at the time of illness to distract oneself from the pain of another place.
38
Sunan at-Tirmithee no. 2516 on the authority of Àbdullaah ibn Àbbaas. Shaykh al-Albaanee declared it Saheeh.
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19. It is permissible for the Muslim to ask pious people to invoke Allaah for him.
Nineteenth point: It is permissible to ask a virtuous person during his lifetime for a supplication made to
Allaah alone. Meaning: You can go to a person that you know to be a good Muslim and say: 'Make duàa for
me. This is understood from Ùkaashah standing up and saying: O Messenger of Allaah! Make duàa for me
to the end of his statement.
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20. The Prophet (!) prophesized that Ùkaashah was one of the seventy-thousand people
who would enter Paradise without reckoning or chastisement. Afterwards, Ùkaashah was
martyred during the military campaigns launched against the apostates. May Allaah be
pleased with him! This incident provides one of the signs of Muhammad's Prophethood (!).
Twentieth point: A sign of the miraculous knowledge of the unseen that the Prophet (!) was given. He told
us that Ùkaashah ibn Mihsan was from the people of Paradise. Afterward, he was killed as martyr in the
battle against the apostates along with Khaalid ibn Waalid (%).
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21. Knowing the virtue of Ùkaashah ibn Mihsan (may Allaah be pleased with him).
Twenty-first point: The virtues of Ùkaashah ibn Mihsan.
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22. The Prophet's use of euphemism shows his noble character. He did not offensively tell
the man that he would not be included among those seventy thousands.
Twenty-second point: The usage of words are a little bit of a trick, but truthful. He (!) said: Ùkaashah
beat you to it instead of saying: 'You are not from those people.' It was good character from the Messenger
(!) that made him do that. He did not say: 'No you are not from them.' Rather he said: Ùkaashah beat you
(to the question) in a very nice way.
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23. It is desirable for a scholar to terminate the discussion on specific topics, so that
unqualified persons may not delve into sophisticated legal issues.
Twenty-third point: The Prophet (!) shut the door to anyone else asking him to invoke Allaah so that they
may be among the 70,000. He did not close the door to only that questioner, but to anyone else who was
thinking of asking the same question. He did so by saying: Ùkaashah already beat you to it. Of course,
there are likely Sahabah from the 70,000, you have the likes of Aboo Hurayrah, Sahl ibn Sa`d, Ìmraan ibn
Husayn and likely many other great Sahabah that were present. So, it is not that none other than Ùkaashah
would be from the 70,000, but the Prophet (!) wanted to close the door to everyone asking for the same
thing.
And Allaah ($) knows best.
You might say 70,000 out of all humanity that have ever existed is a very small number. But in actuality, there
are ahaadeeth from our Messenger (!) explaining that those 70,000 are not just 70,000. Rather, with every one
person of that 70,000, there are 70 of his like in the same group. How is that? We understand this by the
hadeeth related by the companion Aboo Umaamah (%). It was collected by at-Tirmithee and Ibn Maajah
(rahimahumullaah) in the books of as-Sunan. The Messenger (!) said:
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My Lord has promised me that He would allow seventy-thousand members of my Ummah

to enter Paradise with no reckoning and no punishment. And with each thousand from those
seventy-thousand, there are seventy-thousand. Then, Allaah will place three of His Glorious
Handfuls of the people in Paradise.39
The reality of the Handful of people that Allaah will place into Jannah is unknown to us - it is a great bounty
to us from Allaah ($). Every single person from the 70,000 will have 70 of his like. Some scholars said those
70,000 will be allowed to intercede for 70 of their family members. And Allaah knows best the reality of that.
However, to multiply 70,000 with 70, we come up with 4900,000. When you add the original 70,000, you get
4970,000 members of the Ummah of Muhammad ($) that will enter Paradise with no punishment and no
accountability. We ask Allaah (&) to make us from them from His Bounty and Grace.
# # #
Related by at-Tirmithee in his Sunan no. 2437 on the authority of Aboo Umaamah. Shaykh al-Albaanee declared it as Saheeh in
Saheeh At-Tirmithee no. 2437.
39
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1. Knowing that people vary in levels of tawheed;
2. The meaning of fulfilling it;
3. Allaah praised Ibraaheem by describing him as not one of those who were al-Mushrikoon;
4. His ($) praise of the foremost among the awliyaa for their escape from shirk;
5. That avoiding ruqyaa` and cauterization is among the traits of tawheed;
6. That tawakkul (dependence upon Allaah) includes these traits;
7. The depth of the companions' knowledge in that they knew they would not achieve this state without
deeds;
8. Their desire for whatever is good;
9. The virtue of this ummah in both its quantity and quality;
10. The great number of Moosaa's companions;
11. That the nations were displayed for him (!);
12. That each ummah is gathered individually with its prophet;
13. The sacarcity of those who respond to the prophets;
14. That a prophet who no one followed will come alone;
15. The fruit of this knowledge; that one should not be mislead by quantity nor give up due to scarcity;
16. The permission for ruqyaa` in case of the evil eye or poisionous sting;
17. The deep understanding of the salaf as seen by the saying: He has done well who acts upon what
he heard, but... So know that the first hadeeth does not contradict the second;
18. The salaf's referaining from unnecessarily praising people;
19. His (!) saying: You are one of them is among the indications of prophethood;
20. The virtue of Ùkaashah;
21. The usage of indirect speech;
22. The model behaviour of the Prophet (!).
40
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This chapter follows up and completes the previous chapter. For the fulfillment of tawheed removes
and cleanses one from major and minor shirk, from innovated sayings and belief, innovated customs
and deeds, and from disobedience. This is achieved by complete sincerity for Allaah in sayings,
actions and intent, and by escaping major shirk, the nullifier of tawheed, and minor shirk, the negator
of its completeness, and by escaping innovation, and the disobedience which tarnishes tawheed,
prevents its completion and hinders its results.
Among the results of ones tawheed is that his heart is encouraged by faith, tawheed, and sincerity. He
does his deeds out of sincere faith, because he is guided by the commands of Allaah, obeying and
repenting, and seeking refuge in Allaah, not damaging that by insisting on disobedient matters. This
is the one that enters Paradise without a reckoning, he is among those forerunners who enter it to
inhabit its dwellings.
Among the clearest signs of tawheed's complete fulfilment is devotion to Allaah and firm dependence
upon Allaah. Such that in his heart, he is not looking towards creatures for any of his needs nor
elevating them, nor asking them with the tongue in any circumstance. Rather he behaves, both
outwardly and inwardly, when speakin and acting, loving and hating, in every case - in every situation,
he is intending Allaah's Face alone, following Allaah's Messenger.
People vary in degrees in relation to this great position,
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And for all, there will be degrees according to that which they did. [Sooratul-Ahqaaf (46):19]
Tawheed is not achieved by simple desire or prayer without a true sense of meaning, nor by
contentment without works, but it depends on the heart's firmness in the elements of faith, the
realization of ihsaan, and its true acceptance of the beautiful manners and beautiful righteous deeds.
So by fulfilling tawheed in this manner, then all of the virtues expounded upon in the previous chapter
will result in their entirety.
# # #
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Chapter Four
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Chapter
Fear of Polytheism
Allaah, the Almighty, says:
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Verily Allaah forgives not (the sin of) setting up partners in worship with Him, but He forgives
whom He wills, sins other than that. [Sooratun-Nisaa (4):116]
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Ibraaheem invoked Him saying:
Keep me and my sons away from worshipping idols. [Sooratu-Ibraaheem (14):35]
When Ibraaheem was supplicating to Allaah, one of the things he asked for was that he and his children be
granted distance from the act of worshipping idols. He asked Allaah to protect him and his children from
worshiping idols while he was the one who smashed the idols with the firmness upon tawheed that he had.
In Soorah Maryam, Ibraaheem called his father to tawheed saying:
! d! cb! a! `! _! ~! ! }! ! |! {! z! y! x! w! v! u! t! s! r! ! q! m
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O my father! Verily, there has come to me of the knowledge that which came not unto you. So
follow me, I will guide you to the Straight Path. O my father! Worship not Shaytaan (Satan). Verily,
Shaytaan has been a rebel against the Most Gracious (Allaah). O my father! Verily, I fear lest a
torment from the Most Gracious (Allaah) should overtake you, so that you become a companion of
Shaytaan (in the Hell-Fire). [Soorat-Maryam (19):43-45]
Allaah (&) has praised him with special praises: being Haneef (pure in his monotheism) and being free from
ever having made shirk.
Along with that, here he is saying:
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l!`!!_! ^! ]! \! [!m
(O Allaah!) Keep me and my sons away from worshipping idols. [Sooratu-Ibraaheem (14):35]
This clearly shows you that he was concerned and afraid of worshipping idols. He was afraid of committing
shirk with Allaah ($) along with the strength of his tawheed, the strength of his conviction, his sincerity, his
certainty and his knowledge of Allaah (&). This did not lead him to feel safe from being misguided, being
tricked by the Shaytaan or being led astray. Rather, he knew that only Allaah ($) could protect him, and only
Allaah could keep him from shirk, and every other thing would lead to his destruction and demise.
Lessons Drawn from the Verses:
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1. Polytheism is the gravest sin, as it will never be forgiven unless one turns to Allaah in
repentance.
First point: Shirk is the most heinous of all crimes since Allaah does not forgive those who commit shirk.
Those who repent from shirk will be forgiven by Him ($), but those who die without having repented from
it will not be saved in the Hereafter.
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2. If anyone commits any sin other than polytheism and dies before repentance, his affair will
absolutely be referred to Allaah, Who may grant him forgiveness or chastise him in the
Hereafter.
Second point: When a person does not repent from whatever is less than shirk and he dies, then it is up to
Allaah to forgive him or punish him. This shows the true danger of shirk and that it is not like any other sin.
If a person dies without having repented from it and freed himself of it, then he will for sure enter the HellFire and not receive any Mercy from Allaah ($). We ask Allaah for safety.
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3. The Muslim must express his fear of polytheism, for Ibraaheem (àlayhis-salaatu wassalaam), who was distinguished by demolishing idols at his time, was afraid of falling into
such a grave sin.
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Third point: We should (truly) be afraid of the reality of shirk since Ibraaheem (àlayhis-salaam) was the Imaam
of the monotheists, and he demolished the idols with his hands, yet still feared falling into shirk. If the Imaam
of the monotheist, Ibraaheem (àlayhis-salaam), feared shirk for his own being, should we not, as average
every-day monotheists, be moreso afraid for ours?
l!`!!_! ^! ]! \! [!m!
(O Allaah!) Keep me and my sons away from worshipping idols. [Sooratu-Ibraaheem (14):35]
Ibn Taymiyyyah commented: WHO can be safe from trials after that?41
Ibn Katheer in his Tafseer said: Based on this, EVERY caller to the religion should make duàa for the safety
of his own-self, the safety of his religion, and for the religion of his father or his parents, and that of his
children in lineage and offspring.
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4. The permissibility of invoking Allaah for removing tribulations. He is the One to be sought
for help and support.
Fourth point: The legislated nature of making duàa to keep away from trials and straying. There is no selfsufficiency for mankind from Allaah. Mankind cannot be free from Allaah, and be rightly guided because of
their intellect or acts of worship. Rather, they are totally reliant upon Allaah for guidance at all times.
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5. It is permissible to invoke Allaah for oneself and on behalf of one's offspring as well.
Fifth point: The legislated nature of a man making duàa for himself and his children.
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6. The verses refute the allegation of some ignorant people that the Muslim nation is not
susceptible to fall into acts of or forms of polytheism. Those people felt safe from it and thus
ignorantly fell into its darkness.
Sixth point: These two aayahs are a refutation against the ignorant who say: "Shirk does not take place in this
Ummah." They feel that simply because they are Muslims, they are safe from that which opposes Islaam, shirk.
And because of the feeling of safety that they have, they have fallen into it. Many people around the world
openly fall into shirk while they claim Islaam as their religion and claim that they worship Allaah upon tawheed.
41
Collected by Ibn Abee Haatim in his Tafseer.
www.Istijabah.com
# # #
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And in the hadeeth:
The thing I fear most for you is minor polytheism. He (!) was then questioned about it,
upon which he said: It is (offering your good deeds) in ostentation.42
It has a hasan chain. There is an additional phrase that completes the hadeeth as found in the Musnad of Imaam
Ahmad (rahimahullaahu taàala):
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When the people are being rewarded based on their deeds (on the Day of Judgment), Allaah (&)
will say to the show-offs: Go to those whom you used to show off for in the dunyaa, and see if they
have any type of reward they can offer you today.43
This hadeeth has come in the Musnad of Imaam Ahmad with a break in the chain, however, in other narrations
collected by the likes of al-Baghawee in Sharhus-Sunnah, it comes with a connected chain. Furthermore, we
have a witnessing narration for it that proves that it is established, and it is a good hadeeth with a good
meaning. It is found in the Saheeh of ibn Khuzaymah (rahimahullaahu taàala) no. 937 - narrated by Mahmood
ibn Labeed, who said that the Messenger of Allaah (!) said:
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O people! Be warned against the shirk of insignificant things. They asked: 'What is this
shirk of insignificant things?' He said: A man who goes to pray knowing that the people are
watching him, so he begins to beautify his prayer and lengthens it for the sake of the people
who are watching him. That is the shirk that is related to inconspicuous things.
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Related by Ahmad in al-Musnad no. 5/428 and no. 429 and at-Tabaraanee in al-Mu`jam al-Kabeer 4/253 no. 4301.
43
Shaykh al-Albaanee declared this hadeeth as Saheeh in Saheeh at-Targheeb no. 32.
www.Istijabah.com
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1. A true believer should be anxious about falling into minor polytheism, since the Prophet (!)
expressed his anxiety in the aforementioned hadeeth, and moreover, warned righteous
Muslims against it.
First point: A person should be extremely afraid the lesser form of shirk, because the Messenger himself (!)
was extremely afraid for his Ummah to fall into this type of polytheism. Secondly, he was afraid for the pious
and most complete individuals of his Ummah, so everyone less than them should be more-so afraid.
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2. The Prophet (!) was compassionate and keen to guide his nation to the straight and
righteous path.
Second point: It shows that the Messenger (!) was seriously concerned about his nation and followers. He
was vigilant and keen to do everything he could to guide and advise them.
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3. Polytheism is categorized into major and minor polytheism. The former is defined as setting
rivals to All-Mighty Allaah whereas the latter is confined to acts designated as polytheistic
according to the Quràan or the Sunnah without reaching the degree of major polytheism. They,
may, further, be compared as follows:
a) The former renders man's entire deeds void, whereas the latter only renders acts
contaminated with impure intentions null and void.
b) While retainers of major polytheism will abide in the Hellfire for eternity, perpetrators of
minor polytheism will not.
c) A perpetrator of major polytheism is regarded as a repudiator of Islaam while the holder of
any act or form of minor polytheism is regarded as a Muslim.
www.Istijabah.com
Third point: Shirk is divided into two categories: Major and lesser shirk. The first type of shirk, which is the
major kind, is that he considers someone else to be equal to, or on the same level as Allaah (&). The lesser
kind is everything that has been named shirk in the texts of the Book and the Sunnah, but does not enter into
major shirk. The difference between al-akbar (major shirk) and al-asghar (minor shirk) should be understand
through three basic ways:
a) The first kind of shirk (shirk al-akbar) nullifies every last deed that the person has done. The lesser
form of shirk (shirk asghar) nullifies the deed itself, but not all of the person's deeds.
b) Major shirk necessitates that the one who did it and dies without repenting from it will be placed into
the Hell-Fire forever, whereas lesser shirk does not necessitate such.
c) The major shirk takes a person outside of Islaam, and the lesser shirk does not take a person outside
of Islaam.
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Ibn Masòod (%) narrated that the Messenger (!) said:
Whoever dies while still invoking anything other than Allaah as an equal will enter the HellFire.44
This hadeeth was collected in the Saheehayn (al-Bukhaaree and Muslim). In Muslim's narration, no. 92, he (!)
said:
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Whoever dies associating anything with Allaah will enter the Fire (of Allaah). Àbdullaah
Ibn Masòod45 said: I say that he who died without associating anything with Allaah entered
Paradise.46
This shows you the principle of understanding the words of the Messenger (!): the opposite understanding is
always to be investigated and considered. So when the Messenger (!) said: Whoever dies associating
partners with Allaah will go to the Hell-Fire, place the opposite understanding to it: Whoever dies
without making shirk will enter Paradise.
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1. This hadeeth warns Muslims against all acts and forms of polytheism and advises them to
turn to Allaah in repentance.
First point: We should be afraid of shirk, and we should be encouraged to make tawbah from it before death.
44
Reported by Al-Bukhaaree no. 4497.
45Concerning
Àbdullaah ibn Masòod, Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: "He was a companion of the
Prophet (!) and from the first and foremost Muslims. He was from the muhaajireen (those who emigrated from Makkah to alMadeenah). He was distinguished by his knowledge, his piety, his worship and his following of the Messenger (!). He was from the
greatest of the scholars among the companions and he was one of their fuqahaa (jurists). He died in al-Madeenah in 32 H, while in his
sixties." [Sharh of Lumàtul-I`tiqaad]
Imaam adh-Dhahabee said: "Ibn Masòod was the scholar of the highest, Faqeehul-Ummah (the Jurist of the Ummah), made both Hijras,
witnessed the Battle of Badr, was from the first and foremost to enter Islaam, and his virtues and accolades are innumerable."
46
Reported by Muslim no. 92 on the authority of Àbdullaah ibn Masòod.
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2. Invoking a prophet or a friend of Allaah whether alive or dead, and seeking the blessings of a
stone or a tree are regarded as acts of polytheism.
Second point: Any person who has called upon Allaah, and a righteous person whether alive or dead, or
called upon a rock, tree or some kind of idol has made a partner to Allaah in his worship.
3. Polytheism is only expiated by repentance.
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Third point: Shirk is not forgiven except through repentance.

In the Saheeh of Imaam Muslim, Aboo Tharr (%) said that the Prophet (!) said:
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Jibreel came to me and gave me tidings: Verily, he who died amongst your nation without
associating anything with Allaah will enter Paradise. I (the narrator) said: "Even if he
committed adultery and theft?" He (the Prophet) said: Yes, even if he committed adultery and
theft.47
This fear that we should have from shirk is something indicated in the hadeeth of ibn Masòod (%):
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s]", X3Vn .S # f T]N& |Yq |U/, |U/"% |H$%& XE5 . T]N& |RA"D T]N& |Yq |U/, |U/"D G.mV%& s"9? QB+"D
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The Messenger of Allaah (!) - and he is truthful, the believed - narrated to us: Verily the
creation of each one of you is brought together in his mothers womb for forty days in the
form of a nutfah (mixed drop of male and female sexual discharge), then he is a àlaq (clot of
blood) for a like period, then a mudghah (morsel of flesh) for a like period, then the angel is
47
Reported by Saheeh al-Bukhaaree no. 7487 and Muslim no. 94
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sent to him who blows the breath of life into him and who is commanded about four matters:
to write down his means of livelihood, his life span, his actions, and whether his end is good
or bad.
By Allaah, Whom there is no deity (worthy of worship) other than Him, one of you behaves
like the people of Paradise until there is but an arm's length between him and it, and that
which has been written overtakes him, so he behaves like the people of the Hellfire until he
enters it. And one of you behaves like the people of Hellfire until there is but an arm's
length between him and it, and that which has been written overtakes him, so he behaves
like the people of Paradise until he enters it.48
So, simply because man is on tawheed today, it is not guaranteed he will die upon it (tomorrow).
From the worst actions of the people of the Hell-Fire is shirk. May Allaah protect us.
# # #
48
Reported by al-Bukhaaree no. 3332.
www.Istijabah.com
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Muslim records from Jaabir ibn Àbdullaah (%) that the Prophet (!) said:
He who meets Allaah without associating anything with Him will enter Paradise, and he
who meets Him associating anything with Him will enter the Hell-Fire.49
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1. One must be overly afraid of committing any act of polytheism, since salvation from the
Hellfire is contingent on the abandonment of such a grave sin.
First point: The obligation of being afraid of shirk, since being saved from the Fire has been made
conditional to a person's distance or innocence in having committed shirk.
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2. One's good deeds are not accepted except when being free of any form or act of polytheism.
Second point: The most important factor here, is not a lot of action or lots and lots of deeds, but rather it is
the deeds that are clear of shirk, and the deeds that are pure and for Allaah alone.
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3. Clarifying the concept of the testification of faith, which implies utter renunciation of
polytheism and pure worship of One God.
Third point: Clarifying the meaning of laa ilaaha illa Allaah, which is to abandon shirk and worship Allaah
($) alone with all acts of worship.
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4. Both Paradise and Hell-Fire are so close to man, so every human being will fully realize his
destination upon the end of his life.
49
Reported by Muslim no. 95 and Ahmad in al-Musnad no. 3/345.
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Fourth point: There is nothing between a person and Paradise, the Hell-Fire, and the Hereafter other than
death. The Prophet (!) told us that Paradise is closer to man than his own shoe-lace.
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5. The hadeeth affirms the virtues of those who are safeguarded against polytheism.
Fifth point: The virtues and bounties of those people who have been saved from committing shirk with
Allaah ($).
One important note on a hadeeth that is commonly quoted in the explanation of this passage, is the hadeeth
attributed to Aboo Moosaa al-Ashàree. It is sometimes attributed as his statement and sometimes as a hadeeth
from the Messenger (!):
Stay away from this shirk, for it is more inconspicuous and more difficult to detect than the
ant that crawls on a dark rock. They allegedly said: "How can we avoid it when it is so difficult to
detect?" He allegedly said: O Allaah! We seek refuge in You from committing shirk with You
in any way that we know and we seek Your forgiveness for what we have done without
knowledge.
However, this is from the narration of someone named Aboo Àlee, a man from the tribe of Kahil. His
reliability in not established in hadeeth, and he is the only one who ever narrated this hadeeth, as a number of
scholars have mentioned. It is to be warned that this hadeeth is not authentic.
# # #
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1. The fear of shirk;
2. That riyaa` is a form of shirk;
3. That it is a kind of minor shirk;
4. That it is the most dangerous thing for the righteous;
5. The nearness of Paradise and the Fire;
6. Mentioning their nearness in the same hadeeth;
7. That he who meets Him, without associating anything with Him, enters Paradise; and he who mets
Him, while having associated something with Him enters the Fire, even though he may have been
the person most prone to worship;
8. The tremendous importance of this issue, such that al-Khaleel (Ibraaheem) asked that he and his
offspring be protected from worshipping idols;
9. His concern for the condition of most people when he said: Lord! Indeed they (the idols) have
misguided many of the people.
10. The interpretation of laa ilaaha illa Allaah, as mentioned by al-Bukhaaree;
11. The virtue of the one who is free of shirk.
The Fear of Shirk
Every instance of shirk in tawheedul-ilaahiyyah and al-ìbaadah negates tawheed. And this shirk is of two
types: The blatant major shirk, and the subtle minor shirk.
Major Shirk
It is to make rival to Allaah that is called upon as Allaah is called upon, or to fear him, or hope in
him, or love him, as Allaah is loved, or to render a type of worship to him. This is the shirk which
does not leave its practitioner with any tawheed at all, this is the mushrik that Allaah has forbidden
from Paradise, and his abode is the Fire.
It does not matter whether the worship rendered to other than Allaah is called worship or tawassul
(seeking a means of nearness to Allaah), or even if it is given a name other than these. All of that is
50
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major shirk, because what is important is the reality of the thing and its implication, not the word or
expression used to describe it.
Minor Shirk
This is every saying or action which leads to shirk, like aggrandizing creatures in a way that does not
quite reach the level of worship. Like, for example, making an oath by other than Allaah, or behaving
for show, etc.
Since shirk negates tawheed and necessitates eternal damnation in the Fire, and when it is the major
type it makes Paradise unlawful, and since bliss cannot be achieved except by escaping from it, then it
is necessary for the worshipper to duly fear it, to hurry in escape from it - its every path, means and
cause - and to ask Allaah to protect him from it as was the habit of the prophets, the purified, and
the best of the creatures.
The worshipper must struggle to increase and strengthen the sincerity in his heart, and this is done by
completely devoting oneself to Allaah - being subjugated, repentent, fearful, hopeful, obedient,
seeking His satisfaction and rewards in all that he does without neglecting this in any matter, open or
hidden. True sincerity inherently repels both major and minor shirk, but whenever a type of shirk is
present it will weaken's one sincerity.
# # #
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Chapter Five
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Chapter
Calling to Testification of Faith
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And the saying of Allaah ($):
Say (O Muhammad (!)): This is my way; I invite unto Allaah with sure knowledge, I and
whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah) with
sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as
partners with Him). And I am not of the mushrikoon (polytheists, pagans, idolators, and
disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up
rivals or partners to Allaah). [Soorat-Yoosuf (12):108]
This verse carries a clear message to the Prophet (!) and his followers, to proclaim that the deen of Allaah is
our way; and we call to Allaah upon knowledge, insight and proofs. And we exonerate Allaah above what
they ascribe to Him of falsehood, and we declare ourselves free of the people of shirk.
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1. Inviting people to bear witness that there is no deity but Allaah, is the exemplary practice of
the Prophet (!) and his followers.
First point: The invitation to testify that there is none worthy of worship other than Allaah, is the way of the
Prophet and Messenger (!) and his followers.
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2. A propagator of Islaam should be well versed and possessed of comprehensive about what
he enjoins or forbids.
Second point: It is an obligation upon the caller to be knowledgeable about the affairs that he invites the
people to, and the affairs he prohibits them from, as understood from I invite unto Allaah with sure
knowledge. Meaning: I call unto Allaah with knowledge and proofs, both textual and intellectual proofs.
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3. A caller to Allaah should sincerely offer his call without any personal yearning or desire. He
should never be partial to a party, a sect or a doctrine.
Third point: It is a must to have sincerity when calling to Allaah ($) and inviting to His way. It is not
allowed for the caller to have an ulterior motive other than seeking the Face of Allaah, seeking the pleasure of
Allaah. He should not intend money, leadership, a (high) position, or praise from the people. And he should
not make his call to a hizb (sect) or to a madhhab.
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4. Having insight is a religious obligation, for following the Prophet (!) is obligatory and is
achieved only through insight represented in knowledge and firm belief.
Fourth point: Having insight is an obligation, since following the Prophet (!) is waajib (obligatory) and it
cannot be fulfilled without al-Baseerah, which is to have knowledge and conviction.
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5. Knowing the virtue of monotheism, which is based upon on the conviction that Allaah is far
above any imperfection.
Fifth point: The goodness and wholesome nature of tawheed, as it is a way of exonerating Allaah above the
false claims of the false claimants.
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6. Abomination of polytheism since it is a means of abominable profanation.

Sixth point: The filthy nature of shirk because it is an insult to Allaah ($).
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7. Not only should a Muslim be free from any action of act of polytheism, but he must also
disown the polytheists and their practices.
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Seventh point: It is an obligation upon the Muslim to be far removed from the mushrikeen. He should not
share with them in their actions, for it is not sufficient for him not to commit shirk. Rather he must also free
himself from the mushrikeen.
# # #
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Ibn Àbbaas (%) narrated:
When the Prophet (!) sent Muàadh to Yemen, he said to him: You will go to the People of the
Scripture. So, when you reach there, invite them to testify that there is no deity but Allaah. (In
another narration, it is narrated that the Prophet (!) said: ...to confess the Oneness of Allaah) If
they obey you in that, tell them that Allaah has enjoined on them five prayers each day and
night. If they obey you in that, tell them that Allaah has enjoined on them to pay the Zakaah,
which will be taken from the rich among them and given to the poor among them. If they
obey in that, then avoid taking the best of their possessions, and be afraid of the invocation
of an oppressed person because there is no screen between it and Allaah. [Related by alBukhaaree and Muslim]
On the authority of Àbdullaah ibn Àbbaas:

When the Messenger of Allaah (!) send Muàadh ibn Jabal to Yemen, he said to him: You are
going to reach a group of people from Ahlul-Kitaab (Jews and Christians). So let the first
thing that you invite them to be the testimony that none has the right to be worshipped other
than Allaah. (In one narration of the same hadeeth: that they single out Allaah with their
worship) If they follow and obey you in that, then inform them that Allaah has prescribed
upon them five prayers to be offered in each day and night. If they obey you in that, then
inform them that Allaah has prescribed upon them that Sadaqah is to be taken from their
rich and distributed amongst their poor. If they obey you in that, then be warned and take
heed about the best forms of their wealth.51 Be warned and place a barrier between yourself
and the supplication of the oppressed as there is nothing between the supplication of the
oppressed and Allaah.52
This hadeeth was collected by al-Bukhaaree and Muslim, as the author mentions (j.H$Rq), meaning: they both
collected this hadeeth. This shows the status of al-Bukhaaree and Muslim, such that when someone says: 'Both
Meaning: Zakaat is the pillar of Islaam, so when you take Sadaqah from them, do not take the finest category of their wealth. For
example, if they have sheep, do not take their prize sheep, or if they have cows, do not take their prize cows. You must take from the
middle categories, neither the best nor the worst. It would be a kind of oppression to take the best kind of wealth from the people for
their zakaat.
51
52 This is an indication that the supplication of someone who has been oppressed is answered by Allaah and given special
consideration.
www.Istijabah.com
of them collected it,' everyone knows that this means al-Bukhaaree and Muslim. They are the two Imaams of
hadeeth when it comes to references of source books.
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1. The permissibility of sending preachers who are capable of inviting people to Islaam.
First point: The legislated nature of dispatching people to call to the way of Allaah.
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2. Inviting people to bear witness that there is no deity but Allaah takes precedence over all
other religious duties.
Second point: To testify that none has the right to be worshiped other than Allaah is the very first obligation
upon a person, and thus it is the very first thing that the people are to be invited to. This is a very important
point. When, we, the people of the West, address the Western people and invite them to Islaam, let us not
take the manhaj in da`wah of those who contradict the Sunnah of the Prophet (!). Let us take this hadeeth as our
guide and list of priorities. The Messenger (!) specifically told Muàadh, and then everyone else who would
call a people to Islaam - to first invite them to single out Allaah with their worship. He (!) said quite
profoundly: If they obey you in that, then inform them that Allaah has prescribed upon them five
prayers to be offered in each day and night.
Mafhoomul-mukhalafah (the opposite understanding) is a very important tool for understanding the texts from
the Book and the Sunnah as it was meant to be understood. What can be understood from the opposite
understanding of the narration? If they reject that Allaah has the right to be worshipped alone, and they do
not accept that from you, do you go on and teach them the rest of the pillars of Islaam? Or do you continue
in your invitation and in your attempts to get them to realize the right of Allaah to be worshipped alone?
You continue and you do not go on to the next priority in da`wah until you have led the people, by Allaah's
permission, to affirming Allaah's sole right to be worshipped alone. This informs you, that to tell a nonMuslim about the five salawaat, what fajr means, how many rakaat there are, and how it is to be offered, while
he has not affirmed that Allaah deserves worship alone and that none deserve worship beside Him, is a
mistake when it comes to the priorities of the da`wah to Allaah, as clearly understood in this hadeeth: So let
the first thing that you invite them to be the testimony that none has the right to be worshipped
other than Allaah. If they obey you in that, then inform them that Allaah has prescribed upon them
five prayers to be offered in each day and night.
So, we have steps to follow. What possible benefit is there, if you explain and help them to understand the
fiqh of the salaah, wudhoo (purification), the times of the prayers while they do not agree with you that Allaah
has the right to be worshipped alone? What benefit will there be in a discussion of the issues of salaah when
they refuse to worship Allaah alone in the first place? Take note of this point as it is often either disregarded
www.Istijabah.com
or not understood by people who call to Islaam. They may spend a lot of effort talking about not only salaah
or Zakaah, but discussing (a topic) that's even further away from the top priorities. For example, (you find
them talking about) the issues of the Islaamically legislated punishments, jihaad, hijaab, the prohibition of
alcohol, or many other issues that people give priority to when they invite to Islaam. Our da`wah according to
the guidance of the Messenger (!) should be focused, and it should be targeted towards the issue of singling
out Allaah as the only object of worship. Then, once the people accept that from us, we can begin to educate
them about the pillars of Islaam. This is all branched from the words of the author about the second point of
the hadeeth.
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3. The testification of faith is defined as dedicating all devotions to Allaah and deifying nothing
besides Him.
Third point: The meaning of testifying that there is none worthy of worship other than Allaah is the singling
out Allaah with all acts of worship, and abandoning worship of anyone else as understood from the two
narrations of the same hadeeth.
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4. A man becomes Muslim after verbally proclaiming the Testification of faith.
Fourth point: It is not to be understood that a non-Muslim has entered into Islaam until he pronounces the
shahaadatayn.53
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5. A man may be well-learned but remains unaware of the correct meaning and consequences
of the Testification of faith. However, some people are aware of its meaning, but do not put
it into practice. Such is the case of the People of the Scripture.
Fifth point: It is possible that a person could be an avid reader and a person of knowledge, but he does know
the meaning of laa ilaaha illa Allaah. Meaning: he has knowledge of the dunyaa and of other things, but he does
not know the meaning of laa ilaaha illa Allaah' Or maybe he does know the meaning, but he does not act by it
like some from the people of the book. This is because the Prophet (!) sent Muàadh ibn Jabal to AhlulKitaab.
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6. There are various levels of discourse, which must be taken into account when inviting
different people to Islaam. This is inferred from the Prophet's words, which read ....You will
go to the People of the Scripture.
53
He declares that only Allaah has the right to be worshipped, and he affirms the Messenger-ship of Muhammad (!),
www.Istijabah.com
Sixth point: Speaking to people who have a level of knowledge is not done in the same way as when you
speak to people who do not have knowledge. This is understood by the introduction given to Muàadh ibn
Jabal: You are going to reach a group of people from Ahlul-Kitaab (Jews and Christians). Meaning:
People who have a book which they follow and/or people who have some amount of knowledge, and not
people who do not know of any religious matter. You are coming to people who have some understanding.
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7. According to the hadeeth, a propagator of Islaam should be well versed in the principles of
the Muslim faith so that he may refute all misconceptions. This may be achieved by seeking
knowledge.
Seventh point: There is an indication here, that it is upon a person, especially a caller, to have knowledge and
insight into his religion so that he is able to handle and answer doubts of the people who spread them. This is
only accomplished by seeking knowledge.
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8. Praying comes second only to the testification of faith.
Eighth point: Prayer is the greatest obligation after the shahaadatayn (the two declarations of faith).
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9. Paying obligatory Zakaah follows establishing prayers in importance.
Ninth point: Zakaah is the most obligatory of the pillars after the Salaah. Meaning: After the first two pillars
of Islaam (the shahaadatayn and the Salaah), Zakaah is next in terms of priority and importance.
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10. According to the hadeeth, the poor are entitled to receive Zakaah. It may also be paid to
them only.
Tenth point: This hadeeth is a clarification about one of the recipients of Zakaah. There are eight recipients of
Zakaah, the ones identified in this hadeeth are the fuqaraah (the poor). It is permissible to take all of the Zakaah
and distribute it to the poor people only. It is permissible to do this based on this hadeeth, which acts as an
explanation to the verse in Sooratu-Tawbah about the recipients of Zakaah. The Prophet (!) summarized the
Zakaah by saying: If they obey you in that, then inform them that Allaah has prescribed upon them
that Sadaqah is to be taken from their rich and distributed amongst their poor. This is the end of what
he told Muàadh to perform. So then, it would be permissible for the people in charge of the distribution of
Zakaah to distribute it solely to the poor people if that is something that they see as most befitting.
www.Istijabah.com
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11. It is impermissible to take Zakaah from the best of people's possessions, unless they do it
willingly.
Eleventh point: It is not permissible to take the better kinds of wealth for the Zakaah unless the person
willfully gives it. So, if you are the Zakaah collector, and a person gives you his prize cow, prize sheep, the
best of his harvest, or the best form of his wealth, and he says: I want to give in Zakaah the very best of my
wealth - voluntarily from his own self - then it would not be oppression to receive that, while the obligation is
to give from the middle grade of his wealth.
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12. Warning against oppression, as the invocations of the oppressed person will certainly be
answered, even if it might be a wrongdoer.
Twelfth point: It is a warning against dhulm (oppression) as the supplication of the oppressed one is
answered, even if he is a disobedient, impious person. In a narration of the hadeeth: ...even if he is a kaafir.
So, the end of this hadeeth warns us against oppression, and not only with regards to how we take the Zakaah
from the people - it refers to how we collect the Zakaah from the people, and how we deal with them in all of
our general interactions. If we oppress them meaning: Take a right that they have without right, or refuse
them a right that they have upon us. This is the meaning of dhulm (oppression), either one of these things
would lead a person to having his duàa accepted.
For example, you owe a person money, and you are capable of repaying it, but the deadline has come and you
do not repay it, then this is oppression. The Prophet (!) said: Delaying payment of debt by a person
who is able to pay it back is an oppression.54 The one who has his money delayed when it is due to him
is in a position to have his duàa answered.
It seems to be indicated here, the permissibility of making duàa against the oppressor. However, as the
scholars have mentioned, what is best in this situation is that the person makes duàa in favor of the
oppressor (i.e. that Allaah betters him) instead of making a duàa against him. This is the martabah of the
people of piety; when they are oppressed and have a chance to make a duàa for or against someone because
their duàa is answered, they make it in favor of someone so that they may be corrected, guided and bettered.
And they also make duàa for themselves and their own children.
So when a person is oppressed, he is a facing a trial from the trials of this life. And for him to make duàa in
that trial by turning to Allaah and by complaining to Him about the oppression, and then making duàa in
favor of himself, his children, his beloved ones and the Muslims in general, then all of that is a station higher
than the one who says: 'O Allaah! Destroy the wealth of the person who is oppressing me. Or destroy his
54
Meaning: After its legislated time to be paid back.
www.Istijabah.com
property and harm him, so on.' The person with the better Islaam is the one who rises up here, and makes
duàa with favorable supplications. And Allaah ($) knows best.
There is also an indication in the last part of the hadeeth that shows you just how important it is to stay away
from oppressing people, for Allaah ($) will answer the duàa of the oppressed even if he is a kaafir,
disobedient or impious. So, we should refrain with all of our level-best from all kinds of oppression against
the servants of Allaah ($) be they righteous or irreligious people. Do not take the people's rights and do not
deny them the rights that they have over you. This would place yourself in a very dangerous situation someone is in a position to have their duàa answered, and he is angry with you, he is oppressed, and harmed
by you, so he is likely to supplicate against you. We should be afraid of it as the statement from the Messenger
of Allaah ($) teaches to be afraid of it:
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Sahl ibn Sa`d (%) narrated:
On the day of the Battle of Khaybar the Prophet (!) said: Tomorrow, I will give the flag to a
person who loves Allaah and His Messenger and is loved by Allaah and His Messenger, and
at whose hands Allaah will grant victory.
So, people (the Companions) wondered all that night, wishing eagerly to see to whom the flag will be
given. In the morning, every one of the Companions wished to be given the flag. However, the
Prophet (!) asked: Where is Àlee ibn Abee Taalib? It was said that Àlee was suffering from
eye-trouble.55
So, he ordered them to bring Àlee in front of him. Then the Prophet (!) spat in his eyes and
invoked Allaah for him, and his eyes were cured immediately as if he had never had any eye trouble.
Then the Prophet (!) gave him the flag and said: Go to them patiently and calmly until you
enter their land and face them. Then, invite them to Islaam and inform them of what Allaah
has enjoined upon them, for by Allaah, if a single person embraces Islaam at your hands (i.e.
through you), that will be better for you than the red camels (the Arabs' most precious
possessions). [Related by al-Bukhaaree and Muslim]
Sahl ibn Sa`d (%) narrates:

On the day of the Battle of Khaybar56 the Prophet (!) said: I am going to give the flag of the
battlefield57 to a man who loves Allaah and His Messenger, and Allaah and His Messenger
love him, and Allaah is going to bring victory through him.
So the people spent their night discussing the one to receive that flag. In the morning, they went to
the Messenger of Allaah (!), all hoping they would be the ones to receive it. He (!) said: Where is
Àlee ibn Abee Taalib? They said he was having a problem with his eyes. So they sent for him, and
he was brought.
55
According to a version recorded by Muslim, it was ramad - Eng; ophthalmia - an inflammation of the eyes.
56
Year seven after the hijrah.
57
Meaning: the leadership of the army
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The Prophet (!) spat into his eyes and supplicated for him to be healed. Soon after, his vision
cleared up and his eye problem went away as if there had been no problem before that. So the
Prophet (!) gave him the flag and said: Go forth persistently and calmly with purpose until you
reach the place where they are.58 Then, call them to Islaam and inform them of what Allaah's
right is upon them [and what they have to know about that right of Allaah], for by Allaah, if
Allaah guides by your effort only one person, it would be better for you than the red
camels.59
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1. Knowing the virtues of Àlee ibn Abee Taalib; his loyalty to Allaah and His Messenger, and
his possession of certain and firm belief. These virtues were attested by the Prophet (!).
First point: It is an obvious virtue and status held by Àlee ibn Abee Taalib, may Allaah ($) be pleased with
him. And it is a testimony from the Messenger (!) for him, that Àlee has the love of Allaah and the love of
the Messenger (!). It is also a testimony for his faith inwardly and outwardly.
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2. This hadeeth proves that All-Mighty Allaah loves in a way that is appropriate for His
Majesty.
Second point: We can affirm from this hadeeth that Allaah (!) Loves those who draw near to Him with a
love that is befitting for His Majesty and Greatness like the rest of His Attributes, the Generous and Noble
Lord.
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3. The companions were keen to compete in offering all good deeds.
Third point: The vigilance of the companions in general over good matters. They used to be very keen to
chase after the good and race one another to do good deeds, may Allaah ($) be pleased with them.
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Meaning: the best of all of the worldly possessions to the Arabs at that time.
www.Istijabah.com
4. Muslims are ordained to show good manners even at times of war. They are also
commanded to avoid hasty decisions and undesired sounds during war.
Fourth point: A person should have good manners when going towards the battle. When a Muslim is taking
part in a Muslim expedition, he should avoid being silly and saying things that are pointless; and he should
also avoid making annoying sounds during the journey. This is understood from Go forth persistently and
calmly with purpose....
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5. The Imaam should command his viceroys to treat their subjects with tenderness without
showing weakness or lack of vigor.
Fifth point: The Imaam should order those who work for him (this is understood regarding military
expeditions and in general) with gentleness, leniency and without being weak or purposeless. He should be
firm in what he is going to do, but in dealing with the people, he should be kind and lenient.
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6. Before engaging in combat with their enemies, the Muslims must invite them to Islaam.
Sixth point: The obligation of calling to Islaam. Before they engage in an established Jihaad, the Muslims are
to invite the opponent to Islaam.
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7. War is to be waged against whoever stands against the proportion.
Seventh point: In the aggressive situation aforementioned, if the enemy is invited to Islaam and he does not
accept, battle will ensue.
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8. When inviting non-Muslims to Islaam, Muslims should introduce the teachings of Islaam to
them by degrees. That is, a disbeliever may be first invited to proclaim the Testification of
Faith and then invited to perform the other pillars of Islaam.
Eighth point: The invitation to Islaam is in degrees. So, the first thing that is requested from an non-believer
is that he enters into Islaam by professing the shahadatayn. Once he agrees and submits to that, he is to be
ordered with the rest of the obligations of Islaam. This is a further support from what we took from the
hadeeth of Muàadh, the call to laa ilaaha illa Allaah has a methodology, priorities and steps.
www.Istijabah.com
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9. The virtue of inviting non-Muslims to accept Islaam lies in the generous reward they will be
granted in case they embrace Islaam.
Ninth point: The virtue and status calling to Islaam holds, and all of the goodness that is found in that for
the one who is being called and the one who calls. The one who is being invited could possibly be guided,
and thus saved from the Hell-Fire, and the one who calls and invites him could receive an amazing and
outstanding great reward. And Allaah ($) knows best.
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10. This hadeeth implies two proofs of the Prophet-hood of Muhammad. He gave glad tidings
of victory beforehand and cured the sore eyes by applying his honorable saliva to Àlee's
eyes.
Tenth point: The honesty, sincerity and truthfulness of the Messenger (!). A miracle was given to him, as he
gave information about the victory of the battle beforehand, and he also healed, by Allaah's Permission, the
eye of Àlee ibn Abee Talaib with his saliva.
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11. It is obligatory for Muslims to believe in the Divine Decree. This is shown by the fact that
though each Companion was keen to be granted the flag; it was only given to the one
foreordained by Allaah.
Eleventh point: To believe in the Qadr (what Allaah has preordained will take place). This is (indicated) by
the flag that was given to someone who was not busy seeking it, Àlee ibn Àbee Taalib. Allaah chose him to
receive the flag and take the position, and those whom were seeking it wanted it, and were doing things to go
after it, yet they didn't get it. It was written for Àlee ibn Abee Taalib alone.
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12. It is not enough for the person to be called a Muslim. He must, further, be acquainted with
the legal duties incumbent upon him and put them into practice.
Twelfth point: It is not sufficient that a person ascribes to Islaam by name, rather he must know about the
obligations, and he must fulfill them.
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1. That the invitation to Allaah is among the ways of following Allaah's Messenger (!);
2. The emphasis on sincerity, since most of the people who invite to the truth actually are only inviting
to themselves;
3. That baseerah (clarity) is among the obligations;
4. Keeping ones thoughts about Allaah free of blasphemy is among the signs of healthy tawheed;
5. Blasphemy against Allaah is a disgusting trait of shirk;
6. Among the most important points is the Muslims' distancing himself from the mushrikoon, not being
in their midst even though he does not commit shirk while with them;
7. That tawheed is the first obligation;
8. That it precedes everything including prayer;
9. That the meaning of "that you single out Allaah" is the same as the meaning of testifying of laa ilaaha
illa Allaah.
10. That although a person is one of the People of the Book, yet he does not know the meaning of this,
or he may be aware of it, but he does not act upon it;
11. The emphasis on teaching in stages;
12. Beginning with the most important things then following with the next most important;
13. The distribution of Zakaah;
14. The knowledgeable removing doubts from the one seeking knowledge;
15. The prohibition of taking ones most prized possessions;
16. Guarding oneself against the supplication of the oppres
17. The information that it (the supplication of the oppressed) is not hindered;
18. Among the evidences of tawheed is that the master of the messengers and the foremost among the
awliyaa` sufferred from hardship, hunger, and infections;
19. His saying, "I will give the flag..." is a sign of prophethood;
20. His blowing in the eyes is also a sign of prophethood;
60
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21. The virtue of Àlee, may Allaah be pleased with him;

22. The virtue of the companions, that they spent the night wondering about one thing, and they were
not concerned with news of the victory;
23. A reminder about faith in the qadr; since it (i.e. the flag) was given to one who did not seek it, yet it
was not given to those who did;
24. The conduct encompassed by his saying, "Proceed slowly..."
25. The invitation to Islaam before fighting;
26. That it is permissible to fight those who have already been invited;
27. Inviting with wisdom as he (!) said: Inform them what it makes obligation on them...
28. Being aware of the rights of Allaah that come with Islaam;
29. The rewards given to someone when even one person is guided by their hands;
30. Swearing by Allaah in conjunction with issuance of a religious decree.

The author's arrangement of these chapters is most appropriate. In the preceding chapters he
mentioned the obligation of tawheed and its virtues, its importance and the importance of its
perfection, what fulfills it both outwardly and inwardly, then the fear of what would ruin it. All of
this deals with the servant's perfection of tawheed in himself.
Then in this chapter he mentions the servant's perfecting tawheed for others by inviting to the
testimony of Laa ilaaha illa Allaah. For the worshipper's tawheed is not complete until he has perfected
every necessary element of it himself, then rushed to bring fulfilment to others with it, and this is the
way of all of the prophets. The first thing they invited their people to was the worship of Allaah
alone without any partners, and this is the way of the master and imaam of the prophets (!). He was
the greatest enforcer of this invitation, he invited to the way of his Lord with wisdom, good
preaching, and arguing with what was best, he was unwavering, he did not give in until Allaah
established the religion by him, and guided to the greatest behaviour by him. He (!) spread His
religion to the east and west of the earth by his (!) blessed invitation. As he (!) himself invited, he
command his envoys, and his followers to invite to Allaah and to tawheed of Him before everything
else, because all deeds depend, in both their correctness and acceptability, upon tawheed.
Therefore, just as it is necessary for the worshipper to practice tawheed of Allaah, then it is also
necessary for him to invite others to Allaah with what is best, and for everyone who is guided by his
hands he will be given rewards equivalent to theirs without diminishing any of their rewards at all.
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And since the invitation to Allaah, to the testimony of Laa ilaaha illa Allaah, is obligatory upon
everyone, then everyone is responsible for it based upon his ability. So it is necessary for the one who
has such knowledge to explain it, to invite it, show the way, and give the best guidance to anyone else
who does not possess such knowledge. It is more of a duty ofr the one who is able, either by his
body, his hand, his wealth, his prestige, or his impressive speech, than for the one who does not any
of these abilities. Allaah ($) said:
1
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And fear Him as much as you can. [Sooratul-Taghaabun (64):16]
May Allaah have mercy upon he who makes the religion known, even if by half of a word, and
destruction in this matter only befalls the servant who forsakes what he is capable of inviting to this
religion.
# # #
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Chapter Six
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Chapter
Meaning of Monotheism and the Testification of Faith
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Allaah ($) says:
Those whom they call upon [like Èesaa (Jesus) - son of Maryam (Mary), Ùzair (Ezra),
angel, etc] desire (for themselves) means of access to their Lord (Allaah), as to which of
them should be the nearest and they [Èesaa (Jesus) - son of Maryam (Mary), Ùzair (Ezra),
angel, etc] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is
something to be afraid of! [Sooratul-Israa (17):57]
In order to understand this verse Those whom they call upon we need to read the verse before it:
l!!!! ! ! !! ! ! ! ! ! ! ! ! ! ! ! m
Say (O Muhammad (!)): 'Call unto those besides Him whom you pretend [to be gods like angels,
Èesaa (Jesus), Ùzair (Ezra), etc]. They have neither the power to remove adversity from you nor
even to shift it from you to another person. [Sooratul-Israa (17):56]
The angels and righteous people are the ones who have been taken as objects of worship.
l!!!! ! ! ! m
[They] desire (for themselves) means of access to their Lord (Allaah), as to which of them should
be the nearest.
They themselves are working hard to draw near to Allaah. Which of them are closer? Are they closer or is
Allaah closer?
! l! ! ! ! ! !! ! ! ! ! ! ! m
They [Èesaa (Jesus) - son of Maryam (Mary), Ùzair (Ezra), angel, etc] hope for His Mercy and
fear His Torment. Verily, the Torment of your Lord is something to be afraid of!
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Meaning: They would never be pleased with your shirk, and verily the punishment of your Lord is something
obligatory for us to take caution against.
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1. The verse provides a counter argument against those who falsely believe that Allaah's friends
and righteous person invoked besides Allaah are competent to bring benefit or avert harm.
First point: This is a refutation against those who call upon the righteous people to relieve their burdens and
stress, or to get them some benefit, while those people that are being called upon do not have the ability to
relieve the burdens from their own selves, nor give themselves benefit. So how could they be able to do that
for someone else?
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2. It shows how the Prophets and the righteous fear Allaah and seek His mercy.
Second point: A clarification that the Prophets and the righteous are extremely afraid of Allaah and His
punishment ($), and entirely hopeful in His Mercy.
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Allaah ($) says:

And (remember) when Ibraaheem (Abraham) said to his father and his people: Verily, I am
innocent of what you worship. Except Him (i.e. I worship none but Allaah Alone) Who did
create me, and verily, He will guide me. [Sooratuz-Zukhruf (43):26-27]
It is important to note the verse right after this:
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And he made it [i.e. laa ilaaha illa Allaah] a Word lasting among his offspring (True Monotheism),
that they may turn back (i.e. repent to Allaah or receive admonition). [Sooratuz-Zukhruf (43):28]
Ibraaheem made this statement of baraaàh (dissociation and disloyalty) to the people of shirk - this is another
understanding of laa ilaaha illa Allaah. He made this as a kalimah, a position, and as a statement that remained
with his children, those who came from his loins, so that they could return back to it, follow it and make
tawheed their position in the affairs which the people differed over.
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1. The meaning of the Testification of Faith is to believe in the Oneness of Allaah, devote all
acts of worship to Him Alone, and dissociate oneself from all false deities.
First point: The meaning of laa ilaaha illa Allaah is to single Allaah out with sincerity in our worship, and it is
to declare ourselves free of everything worshipped besides Him.
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2. A believer should avowedly declare his repudiation of the polytheists.
Second point: Openly display your disloyalty, dissociation and freedom from the religion of the polytheists.
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3. A Muslim should dissociate himself from the enemies of Allaah even if they are from among
the nearest kin.
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Third point: The legislated nature of declaring yourself free from the enemies of Allaah even if they are your
parents or your closest relatives. You must declare yourself free from them, their shirk and religion.
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! ! ! !! ! ! ! ! ! ! !! m! :-.k /k k0 s11%3k45k
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Allaah ($) says:

They (the Jews and Christians 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), and (they also took as their Lord) Messiah,
son of Maryam, (Mary), while they (Jews and Christians) were commanded [in the Taurat
(Torah) and the Injeel (Gospel)] to worship none but One Ilaah (Allaah) laa ilaaha illa
Huwaa (none has the right to be worshipped but He). Praise and glory be to Him, (far above
is He) from having the partners they associate (with Him). [Sooratu-Tawbah (9):31]
Allaah's Messenger (!) was once reciting this Verse, so Àlee bin Haatim said: "O Allaah's Messenger! They
do not worship them (i.e. the rabbis and monks)." Allaah's Messenger (!) said: They certainly do. They
(i.e. the rabbis and monks)] made lawful things as unlawful and unlawful things as lawful, and they
(i.e. Jews and Christians) followed them; and by doing so, they really worshipped them.61
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1. Submission to the Will of Allaah with regard to His obligations and prohibitions is one of the
implications of monotheism and sincere Testification of Faith.
First point: From the meanings of Tawheed and to bear witness that 'there is none worthy of worship other
than Allaah,' is to obey Allaah alone in issues of halaal and haraam. This is since Allaah (&) is the only One
who legislates for us the halaal and haraam.
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2. Obeying anyone in making lawful what Allaah made prohibited or prohibiting what Allaah
made lawful, is a form of polytheism.
Second point: Whoever knowingly obeys a created being in declaring something to be halaal, while it is
haraam in reality, or in declaring something that is halaal to be haraam, then he has taken him as a partner to
Allaah. Meaning: He has considered him to be either equal to or higher than Allaah in His legislative ability.
Both are clear shirk.
61
Reported by Ahmad, at-Tirmithee no. 3094, Ibn Jareer and it is a hasan (sound) hadeeth.
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3. The Quràanic verse refutes the Christian belief that Jesus is a god, and affirms that he is the
servant of Allaah.
Third point: It is a refutation against the Christian belief about the Messiah (may Allaah send His peace upon
him), and a clarification that he was a worshipper of Allaah.
4. Allaah is far above having an associate or a partner.
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Fourth point: Allaah ($) is to be Exalted and Exonerated above the shirk that the people commit with Him.
# # #
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Allaah ($) says:

And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah).
They love them as they love Allaah. But those who believe, love Allaah (more than anything
else). If only, those who do wrong could see, when they will see the torment, that all power
belongs to Allaah and that Allaah is Severe in punishment. [Sooratul Baqarah (2):165]
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1. Monotheism designates the retainment of love and reverence, which correlate submission
and surrender, to Allaah alone.
First point: From the meaning of tawheed and the testimony that 'there is none worthy of worship other than
Allaah,' is that you single out Allaah with your full and unconditional love, which leads you to submissiveness
and humility. You do not submit to any of the creation of Allaah humbly, submissively and in totality as you
submit with your love of Allaah ($) alone.
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2. Though they render great love to Allaah, the polytheists are not considered Muslims, since
they associate false deities with Allaah.
Second point: The people of shirk love Allaah very much, however, this severe love that they have did not
allow them to enter into Islaam. Why? They have committed shirk with Allaah. They have worshipped others
along with their worship of Allaah. So, their great love for Allaah does not help nor benefit them. It does not
allow us to consider them Muslims.
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3. Polytheism is a form of injustice.

Third point: Shirk is oppression, as mentioned specifically in this verse and other verses.
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4. The verse warns the polytheists against the severe punishment prepared for them on the Day
of Resurrection.
Fourth point: The severe threat for the people of shirk of what is prepared for them in the Hereafter.
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In the Saheeh, the Prophet (!)said:
He who testifies that there is no deity but Allaah and renounces whatever is worshipped
besides Allaah, his property and blood become inviolable, and his account will be with
Allaah.62
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The author mentions that all the chapters hence forth, will be an explanation to this chapter title.
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1. Declaration of belief in one God implies the renunciation of all other false deities worshiped
besides Allaah, such as idols and tombs.
First point: The meaning of Laa ilaaha illa Allaah is to reject and denounce everything that is worshiped
besides Allaah, such as idols and graves, etc.
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2. If anyone merely testifies that there is no deity but Allaah, understands its meaning and acts
accordingly, his blood and property will not be secured unless he declares his renunciation
of all false deities worshipped besides Allaah.
Second point: Merely pronouncing the statement laa ilaaha illa Allaah, without rejecting and denouncing
everything worshiped besides Allaah, does not protect a person's blood or property by the rules of Islaam,
even if he knows the meaning and acts by it. It is not enough for him to know and affirm that Allaah has the
right to be worshipped, and to act by it. Rather it must be coupled with rejection and a denouncement of
everything worshipped besides Allaah.
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Related by Muslim no. 23 and Ahmad in the Musnad 3/472.
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3. A mere verbal declaration of belief in one God (i.e. Allaah) and showing apparent adherence
to the religion ordinances secure man's property and blood until proven otherwise.
Third point: Anyone who comes with the statement of Laa ilaaha illa Allaah and follows the legislation and
rulings of Islaam openly, it is obligatory upon us to respect and honor him, unless something occurs to prove
that the ruling has changed, and he has now violated the status that he holds.
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4. A Muslim is enjoined to withhold his hands from the disbelievers once they accept Islaam,
even if they do so while being in a state of war, until the contrary is proven.
Fourth point: It is obligatory to refrain from fighting against the enemy combatant who has accepted Islaam,
until there is something that contradicts his open statement of Islaam.
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5. A man may verbally testify that there is no deity but Allaah without expressing his
renunciation of other false deities.
Fifth point: A person may testify Laa ilaaha illa Allaah, yet he does not renounce nor reject everything
worshipped besides Allaah. This will not benefit him.
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6. People are judged according to their apparent deeds. In the Hereafter, they will be judged
according to their hidden motivations.
Sixth point: Our judgments of people in this worldly life are based on their apparent statements and action.
In the Hereafter, people are held to account based on their intentions and motivations.
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7. A Muslim's blood and property are inviolable except for a justifiable reason such as
executing a penalty.
Seventh point: The property and blood (i.e. physical safety) of a Muslim is all to be considered a sanctuary,
except by a right. For example, when a thief steals and he is convicted of stealing in a Muslim court, his hand
is to be cut off, and in this case, his blood here is not considered a sanctuary that is inviolable. Here, there is a
right of Allaah to be implemented. The people have the right to have their money protected, so this is an
exception to the inviolable nature of the property and safety of the Muslim.
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This topic, containing the greatest and most important of issues - that is the explanation of tawheed and the
explanation of the shahadah - is detailed further with clear examples in subsequent chapters.
Among such examples:
1. The aayah of al-Israa, containing a clear refutation of the mushrikoon who call upon the righteous, in
this is the proof that such behavior is major shirk;
2. The aayah of Baraàh (at-Tawbah) explaining that the People of the Book their rabbis and monks as
lords other than Allaah. And it explains that they were commanded to only worship one Lord, so it
clearly refers, with no doubts, to obeying their learned and pious in sin, it does not refer to their
calling upon them;
3. By al-Khaleel's (!) saying to the disbelievers: Verily, I am innocent of what you worship, except
Him (i.e. I worship none but Allaah alone) Who did create me.
He made an exception for his Lord among those who are worshipped.
And Allaah ($) mentioned this disavowal and this allegiance as the meaning of the testimony to Laa
ilaaha illa Allaah, He ($) said: And he made it a Word lasting among his offspring (true
monotheism), that they may turn back (i.e. repent to Allaah or receive admonition. [SooratuzZukhruf (43):28]
4. The aayah of al-Baqarah where Allaah said about the disbelievers: And they will never get out of
the Fire. [Sooratul-Baqarah (2):167]
He ($) mentioned that they loved the rivals as they loved Allaah, showing that they had a great love
for Allaah, yet they did not enter into Islaam, so what about the one who loves the rival more
than he loves Allaah? And how about the one who loves the rivals but not Allaah?
5. The saying of the Prophet (!): He who testifies that there is no deity but Allaah and
renounces whatever is worshipped besides Allaah, his property and blood become inviolable,
and his account will be with Allaah.
This is among the greatest explanations of the meaning of laa ilaaha illa Allaah. For he did not make
the mere utterance of it shelter for one's blood and wealth, not even knowing its meaning and its
utterance, nor its acknowledgment, nor even that he does not call upon any but Allaah alone without
partners. No, but he did not declare his wealth and his blood unlawful until he attached to that the
disbelief in what is worshipped other than Allaah. So if he doubts this or hesitates, his blood and
wealth are not unlawful. So what a tremendously important issue it is, and what a clear explanation
and proof it is, such that it ends all debate.
63
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These both have the same meaning, so here only their synonymous nature is clarified. And this issue is
the greatest and most important of issues as the author said, may Allaah have mercy upon him. The true
meaning of tawheed is the knowledge and awareness that the Lord is alone in all of His perfect
attributes and to render worship sincerely to Him alone. This depends upon two matters;
1. Negating all divinity from other than Allaah, such that it is known and believed that neither
divinity, nor any element of worship is due to any creature, nor a prophet who was sent, nor an
angel holding an honoured station, nor anyone else, and believing that not one part or parcel of
this is due to any creature.
2. Confirming divinty to Allaah ($), without any partners, singling Him out with all implications of
divinity, including all the perfect attributes. This belief alone is not sufficient until the servant
accompanies it by sincerely rendering religion to Allaah, abiding in Islaam, faith and ihsan,
maintaining the rights of Allaah and the rights of the creatures with the sole intent of Allaah's
Face, seeking His reward and acceptance.
This teaches that the disavowal of worshipping other than Allaah completes the expression and
fulfilment of tawheed. That taking rivals that are loved as Allaah is loved or obeyed as Allaah is obeyed, or
when deeds are done for them as they are done for Allaah, then this is the severest negation of the
meaning of Laa ilaaha illa Allaah.
The author, may Allaah have mercy upon him, explains that one of the greatest clarification of the
meaning of Laa ilaaha illa Allaah is the Prophet's (!) saying:
He who testifies that there is no deity but Allaah and renounces whatever is worshipped
besides Allaah, his property and blood become inviolable, and his account will be with
Allaah.
He (!) did not make the mere statement a shelter for his blood and wealth, not even knowing its
meaning and its utterance, nor its acknowledgment, nor even that he does not call upon any but Allaah
alone without partners. No, but he did not declare his wealth and his blood unlawful until he attached to
that the disbelief in what is worshipped other than Allaah. So if he doubts this or hesitates, his blood and
wealth are not unlawful.
So this necessitates believing that it is obligatory to worship Allaah alone without partners, and to accept
that with both creed and utterance, and to worship Allaah alone in obedience and submission to Him,
and to disavow whatever belief, saying, or action negates that. Yet this is not complete except with the
love of those who uphold tawheed of Allaah and allegiance and assistance for them, and by hating the
people of disbelief, and shirk, and having enmity for them. Mere utterance of an expression or slogans
without real meaning are not enough for this. Rather it is essential that this includes knowledge, creed,
sayings and actions. So these things are interdependent, such that if one of them is contradicted then the
rest of them are contradicted. And Allaah knows best.
www.Istijabah.com
# # #
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Chapter Seven
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Chapter
Acts of Polytheism:
Wearing Bracelets, Anklets, Strings and the Like
for Removing Affliction
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Allaah ($) says:
Say: "Tell me then, the things that you invoke besides Allaah - if Allaah intended some
harm for me, could you remove His harm? Or if He (Allaah) intended some mercy for me,
could they withhold His Mercy?" Say: "Sufficient for me is Allaah; in Him those who trust
(i.e. believers) must put their trust. [Sooratuz-Zumar (39):38]
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1. The invalidity of polytheism, for whatever is worshipped besides Allaah is absolutely

incapable of doing benefit or causing harm.
First point: The futility of shirk. This is because every single thing that is worshipped besides Allaah cannot
possibly harm or bring any benefit to its worshipper.
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2. Wearing rings, strings or their like for the sake of deriving benefit or averting harm, is
strongly denounced. Such acts of polytheism are similar to idolatry.
Second point: The warning against wearing bracelets, amulets or strings to protect oneself from harm or to
bring some kind of good, because this is a kind of shirk done by idol worshippers.
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3. It is permissible to encounter the polytheists in polemical confrontations for refuting their

false doctrines.
Third point: The legislation of debating with the polytheists in a way that nullifies their argument for
polytheism. This is from the statement of Allaah: Say: Tell the then, the things that you invoke besides
Allaah...
Allaah then instructed His Messenger (!) to give a convincing intellectual argument and a comparison to
those who realize the greatness of Allaah, yet call on those less than Him. The convincing intellectual
argument is: If you call on those less than Allaah to help you, yet Allaah does not want to help you, and wants
to punish you, then will those that you call on besides Allaah be able to repel His punishment? And if Allaah
wants to have mercy on me, you, or anyone else, and those that you call upon besides Allaah do not want
that, will they be able to prevent the mercy of Allaah from reaching you?
Those who worship other than Allaah only worship them to get closer to Allaah. They realize that Allaah is
All-Powerful. They believe that there is no one Stronger and more Compelling than He, and there is no one
above His Authority. They believe in the issues of Ruboobiyyah, and they do not have an argument against it.
So, then this argument is suitable for them - if Allaah - the Most Powerful, the Most Dominating, the Most
Compelling, the One whose Power and Authority that none can restrict - if He wants something for you, and
those you call upon besides Him do not want it, would they be able to prevent what Allaah wants for you?
The answer is clearly, no. They will not be able to stop what Allaah (!) wanted.
The legislation to debate the people of shirk has detail to it, and it should be dealt with thoroughly for another
time. But in general, from the conditions: The haqq is aided and made clear, and baatil (falsehood) is neither
aided nor sympathized with, or given a platform to be spread.
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4. The obligation of relying entirely upon Allaah and trusting Him.
Fourth point: The obligation of reliance upon Allaah alone, and to relegate all of the affairs back to Him.
From the end of the verse: Say: "Sufficient for me is Allaah; in Him those who trust (i.e. believers)
must put their trust.
# # #
www.Istijabah.com
11
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Ìmraan ibn Husayn (%) narrated:
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The Messenger of Allaah (!) saw a man wearing a bracelet of brass in his hand. Thereupon, the
Prophet (!) said to him: What is this bracelet for? The man replied: "It is because of al-Waahinah
(a vein that causes pain in the shoulder and the hand)." Thereupon, the Prophet (!) said: Take it
off, for it will only increase your pain, and if you die wearing it, you will never succeed.
[Related by Ahmad].
Ìmraan ibn Husayn al-Khuzaèe: He was a sahaabee, the son of another sahaabee. He accepted Islaam in the
year of Khaybar, year 7, after Hijra, and he died around the year 52 in Basra.
He allegedly said that the Messenger (!) saw a man who had dyed bracelet around his arm. So, the Messenger
of Allaah (!) allegedly said: What is this? (and in one narration: Woe to you! What is this?) The man
said: "This is to heal me from al-Waahinah (disability that makes a person's hands weak)." So, the Messenger
of Allaah (!) allegedly said: Take it off, as it would only increase your weakness, and if you were die
wearing this, you would never be successful.64
It was collected by Imaam Ahmad ibn Hanbal ash-Shaybaanee in his Musnad, with a chain that the author
considered to be laa ba`sa bihi. It was also collected by Ibn Hib-baan in his Saheeh, Ibn Maajah in his Sunnah,
and al-Haakim in his Mustadrak. Al-Haakim authenticated this hadeeth, and adh-Dhahabee, the famous checker
of that book, remained silent about this ruling.
It is commonly said that adh-Dhahabee agreed to al-Haakim's ruling on this hadeeth. However, it should be
worded properly that adh-Dhahabee did not oppose it, there was nothing said by him concerning it. This is
something that is insufficient for the authentication of a hadeeth in light of defects in the chain. We commonly
hear that Imaam adh-Dhahabee approved of, or remained silent upon the rulings of ahaadeeth which are
criticised, but collected and authenticated by al-Haakim.
(So, know that) there is additional work done on the ahaadeeth collected by al-Haakim which adh-Dhahabee
either approved of, or remained silent upon. There is a book called, Tattabaù Awhaam al-Haakim alathee
Sakata àlayha adh-Dhahabeeyu (the Mistakes of al-Haakim that were Approved of by adh-Dhahabee) by one of
the late scholars of hadeeth, Shaykh Muqbil ibn Haadee al-Waadièe (rahimahullaahu taàala). In volume 4, page
341, Shaykh Muqbil mentioned that this is a narration from al-Hasan al-Basree, who narrates from Ìmraan
ibn Husayn, and that it has been identified that al-Hasan al-Basree never heard from Ìmraan ibn Husayn.
This makes this hadeeth musral (there is a break in the chain).
64
Shaykh al-Albaanee graded it weak due to defects in its transmission. See al-Daèefah no. 1029 and Ghaayaat al-Maraam no. 296.
www.Istijabah.com
There are other researches in hadeeth coming to the same conclusion in the different books of tahqeeq available.
This is what seems to be correct about the hadeeth - it is not authentic. However, given the possibility that it
may be authentic based on the authentication of al-Haakim, Ibn Hib-baan and others, we will look at the
points that the author offers, all under the general statement, "If the hadeeth is authentic, then these eights
could be benefited from."
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1. Wearing bracelets and the like for the sake of being safeguarded against diseases is regarded
as an act of polytheism.
First point: Wearing bracelets and amulets to protect oneself from sickness is a kind of shirk.
2. It is forbidden to use any prohibited material as a treatment.

Second point: The prohibition of seeking a curing through haraam means.
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3. It is obligatory for the Muslim to deny the evil and teach the ignorant.
Third point: To reject wrong and to teach the ignorant.
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4. Polytheism has bad consequences both in this life and in the Hereafter.
Fourth point: The harms of shirk in both this life and the Hereafter.
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5. A muftee (Muslim scholar qualified in issuing legal rulings) must perceive the issue in detail
before delivering his verdict. He should also take major objectives of the Shareeàh (Islaamic
Law) into account before giving his legal ruling.
Fifth point: The muftee who gives the ruling should investigate and ask questions, and he should look into the
person's intentions.
6. Minor polytheism is at the top of the major sins.
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Sixth point: The lesser form of shirk is from the greatest of major sins.
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7. Falling into polytheism out of ignorance is by no means excused.
Seventh point: No one is excused from committing shirk because of ignorance.
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8. People must strictly oppose the one who commits any act of polytheism so as to make
people abhor such a practice.
Eighth point: When you prohibit someone from committing shirk, then it should be done in a harsh manner,
and this is something that will cause him to be very wary of it in the future.
# # #
www.Istijabah.com
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And he also has a marfoo` report from Ùqbah ibn Àamir:
If a person uses an amulet, may Allaah not fulfill his purpose, and if he uses a shell (as a
remedy, or to protect him from the evil eye), may Allaah not grant him calmness.65
And in one narration:
Whoever uses an amulet commits an act of polytheism.66
This is a marfoo` hadeeth (a statement that is ascribed to the Messenger (!)).

This narration is also problematic. It has been collected by Imaam Ahmad, Ibn Hib-baan in his Saheeh, and it
was declared authentic by al-Haakim in his Mustadrak. If we look into the book - do you (now) see the value
of this book? And the value of the scholar, Shaykh Muqbil ibn Haadee, who wrote this book?. How many
times have we referred to it now? (Do you now see) how much we are in need of the knowledge contained
therein?
He said, in the chain is Khaalid ibn Ùbayd, who is majhool al àyn (he is a person whose credibility or
reliability as a narrator is completely unestablished). However, the second narration in this pair is authentic
and without problems. And Allaah ($) knows best.
1. Attaching amulets is an act of polytheism.
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First point: Wearing amulets and the like to repel the àyn (evil eye) is a kind of shirk.
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2. Whoever relies on others besides Allaah will never attain aim.
Second point: Whoever relies upon other than Allaah will be given the opposite of what he is seeking.
65 Recorded by Ahmad, at-Tabaraani, al-Haakim and others. Al-Haakim graded it saheeh, and ad-Dhahabee agreed. Al-Albaanee graded
it as weak in al-Daèefah no. 1266, Daèef al-Jaami` as-Sagheer no. 5703, due to one of its narrators. However, in as-Saheehah no. 492, he
brings it after the following wording that mentions shirk, also narrated from Ùqbah.
Recorded by Ahmad and al- Haakim. Al-Haythaamee said that the reporters in Ahmad's chain are trustworthy, and al-Haakim and
al-Albaanee graded it saheeh. See as-Saheehah no. 492.
66
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3. One may invoke Allaah not to fulfill the purpose of those attaching such amulets.
Third point: A supplication against a person who commits shirk to give him the opposite of what he is
seeking (based on the first narration).
# # #
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Imaam Abee Haatim related that Huthayfah (may Allaah be pleased with him): Saw a man wearing a thread
around his arm to protect him from al-Hummah67, thereupon, Huthayfah cut it and recited the Quràanic verse
that reads:
And most of them believe not in Allaah except while they associate others with Him.
[Sooratu-Yoosuf (12):106]
[Related by Ibn Abee Haatim]
Ibn Abee Haatim: He is the son of Aboo Haatim ar-Raazee Àbdur-Rahmaan. He had many famous books.
Here, he is narrating from Huthayfah in an issue of tafseer. So, we say this hadeeth is likely to be found in his
book of tafseer. (He has a famous and early tafseer).
Ibn Abee Haatim died in the year 327. He collected a lot of narrations from the Prophet (!), the
Companions, and the Tabièen in tafseer of the Quràan. It was relied upon heavily by the early scholars of
tafseer, the likes al-Qurtubee and Ibn Katheer, because it is a source of tafseer with connected chains coming
from the late 3rd or early 4th century.
Lessons Drawn from the Narration:
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1. Wearing threads to remove afflictions or repel them is prohibited, for it is regarded as an act
of polytheism.
First point: To reject the idea, and to refute someone who ties a string around his arm to repel harm, for it is
shirk.
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2. It is obligatory to forbid evil and remove it whenever possible.
Second point: The obligation of physically removing an evil thing for those who are able to do that.
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3. It is possible to use Quràanic verses and Prophetic traditions pertaining to major

polytheism to prove the prohibition of acts classified as minor polytheism.
67
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Third point: The correctness of using verses that have been revealed about major shirk to apply to actions of
lesser shirk. This is since the generality of the phrase "shirk" or someone being "mushirk" includes both major
and lesser forms of shirk.
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4. Though the polytheists confess Tawheed ar-Ruboobiyyah (belief in Allaah's Lordship), they
are deemed polytheists because they worship false deities besides Allaah.
Fourth point: The people of polytheism agree and affirm the Lordship of Allaah; they affirm His sole
Attribute of creating; and being the Lord of the Creation. They affirm that He is the One who provides, gives
sustenance, brings life, and causes death. However, with all of this, they still commit shirk because they did
not single Him out with their acts of worship. Their affirmation of these Attributes or Actions of Allaah - His
Ruboobiyyah - is not enough for them to be Muslims, rather, they are still considered to be polytheists, because
they did not sincerely dedicate their acts of worship to Allaah ($) alone.
# # #
www.Istijabah.com
The issue of wearing an amulet or a necklace can be understood with the following points:
If a person wears a necklace, and believes that this necklace in of itself brings him benefit or repels harm,
then he has committed shirk akbar (major shirk). He is outside of Islaam, even if he claims Islaam as his
religion.
If he believes that the amulet he is wearing does not protect him or bring him any harm in of itself, yet by
wearing it, other than Allaah will benefit him or will not bring him any harm, then he has committed shirk
akbar. He is outside of Islaam.
If a person wears an amulet around his neck, and he believes Allaah will protect him or that Allaah will repel
harm through the usage of this amulet, then we say he has committed shirk asghar. He has committed an act
of shirk that was mentioned by Huthayfah, as understood by the ùlaama like our Shaykh Saalih al-Fawzaan.
This is because of the generality of the statement of the Messenger (!), that wearing it itself without
considering what the intention or purpose of the wearer is, is at least shirk asghar.
There is an issue that some of the Salaf differed in: They say that (it is permissible or acceptable) if a person
were to hang Quràan or duàa (that requested the help or protection of Allaah) around his neck. But these are
mistakes and errors from some of the scholars. We say, in this case: The person who has the proper
understanding of tawheed has no need to tie anything, Quràan or otherwise, whether it is around his neck, his
children's neck, his riding beast, or his car. He does not hang anything on himself, his children, his riding
beast or his automobile. He does not place messages in his suitcase when he travels, saying: "O Allaah!
Protect me." He uses no medium other than the obedience to Allaah, his relationship with Allaah, and his
sincere calling upon Allaah. If he wants to be protected, he asks Allaah to protect him.
Allaah ($) has told His Messenger (!) to convey to us:
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Say: "Sufficient for me is Allaah; in Him those who trust (i.e. believers) must put their trust.
[Sooratuz-Zumar (39):38]
Having said that, the general body of scholars consider (this act of wearing the Quràan or any duàa as an
amulet around the neck) as an innovation, and it is feared that it is not exempted from the general words of
the Messenger (!):
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Whoever uses an amulet commits an act of polytheism.

We ask Allaah (&) for safety.
# # #
www.Istijabah.com
1. The danger of wearing bracelets and cords and similar items;
2. That if the wearer dies with it on he will not succeed. This supports the statement of the
companions, that minor shirk is worse than major sins;
3. That ignorance is not an excuse for this;
4. That it will not bring any benefit in this life, only harm, since he (!) said: It will only increase your
weakness.
5. The harsh rebuke of whoever does something like this;
6. It explains that when someone wears one of these things he becomes entrusted to it;
7. The explanation that someone who wears a charm has committed shirk;
8. The explanation that wearing a cord for fever is the same;
9. Huthayfah's recitation of the aayah proves that the companions used to quote aayat about major shirk
as proof against minor shirk, as Ibn Àbbaas did with the aayah of al-Baqarah;
10. That wearing a shell for protection against the evil eye falls into the same category;
11. Supplicating against the one who wears a charm, that Allaah does not give him protection, and for
the one who wears a shell, "may Allaah not protection him," means "may Allaah abandon him."
The understanding of this chapter depends upon awareness of the rules for understanding means [i.e.
antidotes or treatements etc]. In order to clarify this point, it is necessary for the worshipper to be
aware of three regulations regarding means;
1. That he does not assign abilities to them except those confirmed legislatively or those that
they are potentially capable of.
2. That the worshippper does not depend upon them, rather he depends upon the one who
gives them their abilities and makes them work, using only the lawful types of means with
the objective of benefitting from them.
3. That he knows that no matter what the strengths or abilities of the means are, they still
depend upon Allaah's decree and His will, there is no escape for them from that.
So Allaah ($) makes them effective as He wills. If He wills, He sustains their effectiveness so the
worshippers can use them. By this, they are aware of the completeness of His wisdom since it is He
that regulates the cause and the effects, and they known that if He wills otherwise then it will be as
68
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He wills. So the worshippers have not depended upon the means, since they are aware of His
complete control, and that the unrestricted right of disposal and the unrestricted right of
effectiveness is solely Allaah's. This is what is obligatory upon the worshipper in his thinking and
behaviour regarding every type of means.
When this is known, then it is realized that if someone wears a bracelet or a cord or anything else
with the aim of removing afflictions after they occur, or as a defence against them, then he has
committed shirk. If he thinks that this is the thing that defends and the thing that relieves, then this is
major shirk. And if he believes that it has some share with Allaah in creating and originating, then it is
shirk in ruboobiyyah. And it is shirk in ùboodiyyah as much as he submits himself to that and his heart
depends upon it, hoping and expecting it to bring him benefit. If he believers that Allaah alone is the
reliever and the protecor, but that the means does not possess the ability to protect against ailments,
then he has given it abilities beyond the abilities that legislation permits, or those that are possible for
it. In this case, what he has done is unlawful and delusional from the perspecive of the shareeàh, as
well as the perspective of possibility.
As for the shareeàh, it has in fact issued a severe prohibition against these things, and that which it
prohibits cannot be beneficial.
As for possibility, then these things are not among those conventional means, nor the nonconventional means, that lead to the result intended. Nor are they among the permissible beneficial
antidotes.
It is for this reason that it falls into the category of a means leading to shirk, especially if the heart
relies upon it for such result. Such reliance is a type of shirk and a road leading to it.
So when these things are not among the means of the shareeàh that have been legislated upon the
tongue of His Prophet which earn Allaah's pleasure and rewards, nor among those potential means those that are known or considered to give some benefit - then because the heart has such
dependence upon it, hoping for its benefit, then it is necessary for the believer to avoid them to
complete his faith and tawheed. When his tawheed is complete, his heart will not depend upon it to give
him benefit. This also contradicts reason since he would have relied upon something that was not
worthy of dependence nor capable of providing any benefit whatsoever, rather it only causes harm.
The shareeàh is built upon perfecting the religion of the creatures by eliminating the idols and
dependence upon creatures, and upon perfecting their reason by eleminating fallacies and
superstitions, and endeavoring in matters that promote healthy reason, to purify the souls,
strengthening them on all fronts, whether in their religion or in their worldly life. And Allaah knows
best.
# # #
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Chapter Eight
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Ruqyaa and Amulets
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It is reported in the Saheeh, from Aboo Basheer al-Ansaaree (%):
That he was with Allaah's Messenger (!) during some of his travels. So he dispatched someone with
the directive that he should not leave any camel's neck with a charmed necklace - or - any necklace,
without breaking it.69
Ruqaah is the plural of ruqyah. Ruqyaa is the reading of some phrases to heal oneself, and as discussed
previously, it is either sharìyyah (permissible) or ghayru-sharìyyah (impermissible) based on the kind of ruqyaa
that it is. The ruqyaa that is seeking a cure from Allaah ($) alone with clear and understandable phrases of
tawheed directed to Him alone without any intermediaries is the ruqyaa that is ruqyaa sharìyyah (permissible
ruqyaa). And the ruqyaas, on the other hand, that are the murmuring of phrases not understood or the ruqyaa
that are requested from other than Allaah or done with a practice that contradicts the practice of the
Messenger of Allaah (!) are the types of ruqyah mamnooàh ghayru-sharìyyah (impermissible ruqyahs). They are
contradictory to the legislation of Allaah.
Tamaaìm is the plural of tameemah. This word has been mentioned in a few ahadeeth, from them:
The Prophet (!) said:
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Whoever uses an amulet commits an act of polytheism.
# # #
69
Reported by al-Bukhaaree no. 3005 and Muslim no. 2115.
www.Istijabah.com
Aboo Basheer al-Ansaaree (%): He is a sahabee known as Aboo Basheer, who fought in the Battle of Khandaq
and those after it. He died in the year 60.
He said: I was with the Messenger of Allaah (!) during some of his journeys. The Messenger
of Allaah (!) sent a messenger to the people.
The rasool (messenger) is one who is dispatched. Here, it does not mean a messenger from Allaah. Rather, it
means: someone sent to warn the people with a specific warning.
....it is not permissible for there to remain around the neck of any riding beast, a necklace
made from a bow string, or any kind of necklace, except that they are to be cut off.
The hadeeth says:
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...a necklace made of bow string or any necklace.

This hadeeth is collected in Saheeh al-Bukhaaree and Muslim in their two Saheeh collections.
Some scholars have said that this is shakkun minar-raawee - the narrator, either Aboo Basheer, or those who
narrated the hadeeth from him somewhere along the line in the chain, may have been doubtful about the
wording. So, they narrated it carefully by saying, ...a necklace made of bow string or maybe just ...any
necklace. During their time, it was the case that things hung around the necks of animals - but you would
not call them necklaces for animals they were made of bowstrings. So, he was not sure if that was from the
wording of the Messenger (!) or the wording of the hadeeth or if it was added for understanding. So he
narrated them both ways and said, ...a necklace made of bowstring or anything hung around the neck.
The Prophet (!) here, showed his attention on issues that lead to shirk. He made a general ruling and he did
not ask the people why they had strings around the necks of their animals, rather, he asked that each and
every string tied around the neck of any of their riding beast be removed.
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1. Attaching strings to animals in order to repel harm is as prohibited as attaching amulets.
First point: Hanging bowstrings or necklaces around animals to repel some kind of calamities (e.g. to make
your trip safe, etc) has the same ruling as a amulet. It is impermissible.
2. It is obligatory to remove evil whenever possible.
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Second point: The person responsible for the people must forbid them from their evil. This hadeeth also
indicates the generality of forbidding an evil thing.
www.Istijabah.com
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3. People must be warned against all forms of polytheism so that their true belief may be
properly maintained.
Third point: To convey to the people that which will protect their proper implementation of tawheed, even if
some people were merely hanging a string around their riding beasts necks out of custom without any
motivation behind it. It was the practice of the people of shirk, so it was prevented in a general way without
asking 'why' to some, rather all of the strings should be cut off.
# # #
www.Istijabah.com
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Ibn Masòod (%) narrated:
I heard the Messenger (!) saying: Ruqyaa, charms, and tiwalah (a kind of magic used to make
a woman love her husband) is an act of polytheism.70
This hadeeth was collected by the two Imaams Ahmad bin Hanbal and Aboo Daawood as-Sijistaanee in the
Musnad of Ahmad and the Sunan of Abee Daawood. It was also collected by others like Ibn Maajah and alHaakim in his Mustadrak, and he considered it to be authentic.
This was studied in detail by the scholar of hadeeth, Shaykh Muhammad Naasirud-Deen al-Albaanee in his
book Silsilatul-Ahaadeeth as-Saheehah no. 331.
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First point: An encouragement to do things that will protect the àqeedah of the people from everything that
could possibly affect it negatively, even if you have to oppose the majority.
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2. It is impermissible to seek the help of amulets, incantations, or tiwalahs.
Second point: The prohibition of using the things mentioned in this hadeeth: ruqyaas, tamaaìm (talismans and
amulets) and tiwalahs (love potions).
For a further and rather important elaboration: As mentioned, ruqyaas are permissible or impermissible.
Some of the scholars said that ruqyaas are generally impermissible because of this text:
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Ruqyaas are shirk

The only ones that are not shirk are the ones established by authentic evidence from the Messenger (!), such
as the ruqyah done with the Quràan (i.e. Sooratul-Faatihah or any soorah), the audible and clear ruqyaa, and the
kind that the Messenger (!) used to use, such as duàa - calling upon and seeking from Allaah alone. This
ruqyaa from tawheed is exempted from the generality of the impermissibility of ruqyaas. This is the same as
Related by Ahmad no. 1/381 and Aboo Daawood no. 3883. It is also recorded by Ibn Maajah, Ibn Hib-baan, and alHaakim who graded it saheeh and al-Dhahabee agreed. See as-Saheehah no.331.
70
www.Istijabah.com
saying there are impermissible ruqyaas and permissible ruqyaas so long as the permissible ruqyaas takes the
same description as the exemption in the first opinion from the generality of ruqyaas being prohibited.
Either case, ruqyaas in violations to our Tawheed are prohibited. They are against our legislation, as are amulets
and love potions. Tiwalah (love potions) come under the generality of as-sihr (magic). It will be discussed (in
the forthcoming lessons), in shaa` Allaah.
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Third point: These three mentioned in the hadeeth are shirk with no exception. Here, we say: it is important to
study the books of the scholars, either directly from them or at least with a student of knowledge, who is able
to identify a mistake or a generality that must be understood in context. This is because in this case, if you
(read) this phrase from Shaykh Saalih al-Fawzaan without proper understanding, you would misunderstand it.
He said that the ruqyaa, tameemah, and tiwalah are shirk with no exception. This statement is somewhat blanket,
and, in other statements of his, the Shaykh clearly distinguishes between permissible ruqyaa and impermissible
ruqyaa. He did not mean to say that ruqyaas of all types are totally impermissible, unless you say that he meant
except that which is established in the authentic evidences. However, his statement here ".];mt&
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(without any exception) causes a person to believe that he meant there are no such things as permissible
ruqyaas. And this is not correct as you will see from the words of the author of Kitaab at-Tawheed himself.
# # #
www.Istijabah.com
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Tamaaìm (charms) are things that were put on children to ward off the evil eye. Some of the salaf made an
exception for it if it contained something from the Quràan, while others did not, they still considered it
among the prohibited, among the latter was Ibn Masòod, may Allaah be pleased with him.
Ruqyaa is that which is known as àzaa.im [incantation], if it is proven to be free of shirk, then Allaah's
Messenger (!) permitted it in the case of the evil eye and for poisonous stings.
Tiwalah is something that they did with the claim that it makes a woman more loved by her husband, or vice
versa.
Tamaaìm are things that are hung around children's necks to keep them from being affected by the evil eye.
However, if that which you hung around your child's neck was something from the Quràan, then some of the
salaf allowed that, while some others of the Salaf did not allow it and considered it from the impermissible use
of tamaaìm. From these salaf who did not allow it was Àbdullaah bin Masòod (%).
Pay attention: Why did we just mention Àbdullaah bin Masòod? Who is he in relation to the issue of
Ruqyaas? He is the narrator of the hadeeth that has just preceded:
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Ibn Masòod (%) narrated:

I heard the Prophet (!) saying: Using (illegal) incantations, amulets, or tiwalah (a king of
magic used to make a woman love her husband) is an act of polytheism.
So, his understanding was that the prohibition also included hanging something of the Quràan around the
neck of a person.
Ruqyaas have also been called àzaa.im. And evidence has exempted any type of ruqyaa that does not contain
shirk from this general prohibition,71 as the Messenger (!) has exempted doing a ruqyaa in two cases: from a
scorpion bite and from the evil eye.
71
Meaning, a ruqyaa founded upon tawheed has been exempted from this general prohibition.
www.Istijabah.com
So, this indicates that when the author brought this hadeeth, he not only intended to show the prohibition of
amulets and love potions, but to also show the prohibition of ruqyaas that are not from the permitted or
legislated type.
As for love potions, people believe that it is going to make a woman love her husband or make a man love
his wife. This is a kind of magic as was mentioned, and we will discuss it further as the lessons go on, in shaa`
Allaah.
Conclusion:
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1. Legal incantation may be held permissible or prohibited. To become permissible, a legal
incantation must be free of any form, act or conviction entailing polytheism. If it is
contaminated by any act of polytheism, it will be rendered prohibited.
First point: Ruqyaas are of two categories: one kind that is legislated and thus permissible, and another that is
impermissible. So, the legislated kind is that which has absolutely no shirk in it. The impermissible kind has
some form of shirk in it.
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2. Amulet is absolutely prohibited if it contains any spell or charm entailing polytheism
according to the consensus of Muslim scholars. Scholars, however, differed on the amulet
containing passages of the Quràan: While some permitted it, others forbade it. The sound
view is that it is forbidden lest its use should open further avenues of innovative acts of
worship. It is similarly rendered prohibited for the sake of securing the Quràan from all
innovative practices.
Second point: Tamaaìm (amulets or necklaces worn for protection) are of two types: one type that is
impermissible according to the consensus of all of the scholars. It is the type that contains some form of
shirk. There is another kind of amulet that is differed over: it is an amulet or necklace that contains Quràan
verses. While it has been said from the salaf (this differing goes back to some of the companions and the
Tabièen) that it is permissible, others of the companions and Tabièen said that it is restricted and
impermissible.
That which is correct about this issue of differing, and that which is most appropriate for us to follow is that
it is impermissible to hang an amulet that consists of the Quràan. This is to keep away from falling into the
actions of the mushrikeen and to protect the Quràan; the Quràan is not jewellery, it is not to made to hang
around the necks of children. It was revealed as guidance and not as decoration.
www.Istijabah.com
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3. According to the unanimous agreement of Muslim scholars, tiwalah is forbidden because it
is classified as a form of sorcery.
Third point: Love potions are impermissible and there is no scholarly differing in this issue because it is a
form of magic.
# # #
www.Istijabah.com
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And from Àbdullaah bin Ùkaym (%) narrated, as a marfoo` hadeeth, that the Prophet (!) said:
If anyone wears anything (like an amulet) (believing that it brings good or repels evil),
Allaah will leave him to such a thing he attached himself to.72
Àbdullaah bin Ùkaym was Aboo Ma`bad al-Juhanee.

He said in a hadeeth which he relates from the Messenger (!):
Whoever hangs something (and he becomes connected to it, relying on it for protection)...
This is the meaning of "
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Meaning: He put his hopes in the thing protecting him.

...whoever did that, he will be left to that amulet.
This hadeeth was collected by Ahmad and at-Tirmithee, the two Imaams of hadeeth.
An important point about authenticity: Àbdullaah bin Ùkaym met the Messenger (!) and accepted
Islaam in his time, but he did not narrate any hadeeth directly from the Messenger (!). So this hadeeth here, is
understood to be mursal, however, mursal as-sahaabee. What does that mean? It is a mursal that a companion
narrates. So, a companion like Àbdullaah bin Ùkaym, who is considered a sahabee, but did not have any
narrations nor did he hear from the Messenger (!) - his narrations are acceptable openly because he only
narrates from other companions. So, he would have only heard this from another companion. And not
knowing who the companion between him and the Messenger (!) was would not affect our belief in the
correctness of the narration as is the understanding of the scholars of hadeeth. They say that (mursal as-sahaabee
hujjatun) the narration of a companion who has a middle person between him and the Prophet (!) is
acceptable as a proof.
1. It is prohibited to attach oneself to any object besides Allaah.
First point: The prohibition of being reliant upon other than Allaah.
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Reported by Ahmad in Al-Musnad no. 4/211 and at-Tirmithee no. 2073. It was also recorded by al-Haakim. There is
some discussion about its authenticity. Al-Albaanee graded it hasan in Ghaayaatul-Maraam no. 297 due to a saheeh mursal
report from al-Hasan, as well as a weak marfoo` report via al-Hasan through Aboo Hurayrah.
72
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2. A Muslim must exclusively rely on Allaah for accomplishing all his deeds.
Second point: The obligation of being reliant upon Allaah alone, hopeful in Him in all affairs.
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3. Falling into polytheism incurs great harm and bad consequences.

Third point: The clarification about the harm of shirk and its evil outcomes.
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4. Rewards are always proportionate to deeds.
Fourth point: The recompense is of the same type of the action; if it is a good deed, the reward is good, and
of the same nature; if it is a bad action, the punishment will be bad and of the same nature. So, when a person
places his hope and connects himself to an amulet, that will be his saviour. It will be made to be that which
protects him, but it will not be able to protect him. It will not be able to do anything for him. So, that is the
punishment for his crime of being hopeful and reliant upon that what cannot help him or harm him. He will
be left to it. There are also other texts which establish this principle, such as:
Preserve the limits of Allaah, and He will preserve you.

Aid Allaah, and He will aid you.
etc. These are examples from jinss al-àmal (recompense of a deed will be similar to the deed itself).
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Fifth point: The end result of any action returns to the one who does it, whether it is good or bad. When you
do something good, goodness will return to you. If you do something evil, evil will return to you.
# # #
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Imaam Ahmad reported from Ruwayfi` (%):
The Messenger of Allaah (!) said: O Ruwayfi! Perhaps you will live a long life (in another
narration after my death). So tell the people: Whoever ties his beard or wears a string round
his neck, or cleans himself with animal dung, or bones, then surely Muhammad is innocent
of him.73
Imaam Ahmad narrated this hadeeth and collected it in his Musnad with the chain to Ruwayfi`. Ruwayfi` was a
companion who died in the year 56 (may Allaah be pleased with him). He narrated that the Prophet (!) said
to him:
O Ruwayfi! Perhaps you will live for a long time (in one narration after my death). So
inform the people: Whoever twists ties his beards or hangs a bowstring74 around his neck,75
or he makes istinjaa` (purification) with animal dung, or bones,76 then surely Muhammad (!)
is free of him. (In one narration collected by Imaam Ahmad he has freed himself from what
Allaah ($) revealed to Muhammad (!).
There is some controversy about the authenticity of this narration. It is based on the idea that the hadeeth has
been narrated by Shaybaan ibn Ùmayyah who narrates this hadeeth from Ruwayfi`. Shaybaan ibn Ùmayyah
al-Qitbaani was majhool, yet there is a narration that has been reported from Shuyaym ibn Baytaan. Shuyaym
(thiqaa) was a narrator from Ruwayfi`, and he said that he heard this hadeeth directly from Ruwayfi`. This is
collected by Imaam an-Nasaaèe in his Mujtaba (i.e. Sunan an-Nasaaèe no. 5067). Some scholars like Shaykh
Muhammad Naasirudeen al-Albaanee (rahimahullaah) and others said that because of this second narration,
the hadeeth chain is authentic. However, other scholars have criticized the hadeeth from the angle of Shuyaym's
narration since it comes in two different ways. Shuyaym narrates it from Ruwayfi` in some reports and from
Shaybaan from Ruwayfi` in others (i.e. with Shaybaan between him and Ruwayfi`).
It is very possible that the correct narration is Shuyaym narrating the hadeeth from Shaybaan, and if this is the
case, then the isnaad (chain of the hadeeth) is only one chain, and we cannot find any support for it. However, I
am not able to decide right now, so I will leave you with this: some noteworthy scholars have called it
authentic, from amongst them Shaykh Muhammad Naasirudeen al-Albaanee.
Reported by Ahmad in al-Musnad no. 4/108-109 and Aboo Daawood no. 36, about whose chain an-Nasaaèe said, "This is good,"
and whose chain was labeled hasan by an-Nawawee and saheeh by others including Shaykh al-Albaanee in Saheeh al-Jaami` no. 7910.
74 Meaning: a talisman.
73
75
or around the neck of his family or his riding animal
76 For example, you are out camping or in the wild...and you are looking for something to clean yourself with, and you find a
hardened stool - you might not use it nor may you use a bone.
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Others have pointed that there is some differing in the narration of Shuyaym and it needs to be investigated,
since it is feared that Shuyaym narrates from Shaybaan himself. But we will trust that the author has collected
an authentic hadeeth, and we will also trust in the likes of the great muhaddith Shaykh al-Albaanee in affirming
the authenticity of the narration, until detailed research can be performed on its chain.
Lessons Drawn from the Hadeeth
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1. This hadeeth is a proof of Muhammad's prophet-hood. The Prophet (!) foretold that
Ruwayfi` would lead a long life. He had a long lifespan and died in 56 A.H.
First point: It is a true prophecy from the Messenger of Allaah (!). He foretold that Ruwayfi` would live a
long time after him. He lived for about 46 years after the Messenger of Allaah (!) and he died in the year 56.
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2. People should be fully informed about the legal duties and the prohibitions with which they
must comply.
Second point: It is obligatory to inform the people about that which they have been ordered to do as a
religious obligation, or which they have been prohibited from as a legislated limit in Islaam.
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3. It is permissible to honour one's beard and let it grow, whereas shaving, cutting, twisting or
even curling it is prohibited.
Third point: The legislation of honouring one's beard, growing it, and considering it from ones religion, and
having respect and reverence for it. He is not allowed to play with it by shaving, trimming or tying it into
knots, or braiding it and the like.
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4. Wearing a necklace to repel harm is prohibited, as it is an act of polytheism.
Fourth point: It is prohibited to wear amulets to protect oneself from some type of danger, since it is an
action of shirk.
5. Cleansing oneself with animal dung or bone is prohibited.
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Fifth point: The prohibition of using bones or animal dung for purification.
In the wording of the Messenger (!):
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or cleans himself with animal dung...

When compared to the word istijmaar, istijnaa` is typically refers to the usage of water to clean oneself, while
istijmaar typically refers to the usage of other than water (e.g. toilet paper, leaves or solid things) to clean
oneself. However, here, the Messenger says:
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6. The aforementioned prohibitions are classified as major sins.
Sixth point: These types of crimes mentioned in this hadeeth, are from the major sins in Islaam. This is
understood from the phrase then surely, Muhammad (!) is innocent of him.
As a principle, if a text comes where the Messenger (!) frees himself from a person who does an action, the
first thing that every Muslim must realize is that it is very serious. Can you imagine the Messenger (!) seeing
you do an action, and he is so disgusted with you, that he says I am free from him?! The natural reaction
of a person hearing about this stance of the Messenger (!) is: "This is serious!" And his statement: "This is
serious!" is a natural understanding of that issue, and it is what the scholars allow themselves to understand
and explain as the text referring to a major sin. This is not an average sin being referred to here. Rather, any
sin where the Messenger (!) declares himself free from the doer, it is obviously considered a much more
serious crime, and something to pay extra attention to. So beware! And know that tying your beard into knots
is a major sin, and hanging an amulet around yourself or someone else, is a major sin and shirk. And making
istijnaa` with animal dung or bones is a major sin. Whoever does them, then surely Muhammad (!) has
declared himself free of him.
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From Saèed ibn Jubayr who said:
Whoever removes an amulet by a man he will be rewarded as if he has emancipated a slave.
[Reported by Wakee`]
Wakee` also reported that Ibraaheem said:
They (the followers of Àbdullaah bin Masòod) disliked all forms of amulets; whether they
consisted of passages from the Quràan or not.
The first report has been narrated by Saèed ibn Jubayr, the great Imaam of the tabièen. He met a great
number of the companions, and he was killed by al-Hajjaaj, and he had not even reached the age of 50. He is
considered to be a thiqa (an extremely reliable narrator) from the Imaams of the second generation, and he
lived in Kufah.
He said: Whoever cuts off an amulet from another person, his reward shall be comparable to the one
who has freed a slave.
Wakee` ibn al-Jarraah ar-Ru.aasee77, the great Imaam, has narrated this hadeeth. He died in the year 197. He
reported this hadeeth in one of his books. He authored many books, many of which have not reached us. They
were early books written in the second century, slightly before or during the time of Imaam ash-Shafièe. He
had a number of books like az-Zuhd and others, and this narration is collected in that book.
In the books of mustalah, the statement of a companion is called mawqoof and the statement of a tabièe is called
maqtoo`. It refers to a report narrated that stops at the tabièe. He does not narrate it from a companion and he
does not narrate it from the Messenger (!). When a tabièe narrates something from the Prophet (!), it is
called mursal.
In this narration, it is the statement of Saèed ibn Jubayr. So it be considered mursal or marfoo` hukman? Can it
be considered something that he ascribed to the Prophet (!)? Because it mentions the reward or the
equivalence of a good deed. Legislated reward and punishments only come from the revelation sent to
Muhammad (!). So, can Saèed ibn Jubayr speak about an issue like this, unless it is something that he is
narrated from the Prophet (!)? If we say that it has hukum ar-rafa` (it is considered like a hadeeth which he
narrates from the Messenger (!)), then the chain would be weak, because he is not a companion, but a tabièe,
and he has left out mention of the one he narrates this hadeeth from. He left out another tabièe or sahabee from
the chain, and so it is not acceptable as a hadeeth from the Messenger (!). However, it is very possible that
Wakee` is ibn al-Jarraah bin Wakee` al-Kufi, a trustworthy imaam and author of among others al-Jaami`. Imaam Ahmad
and others from this time reported from him. He died in the year 197 H.
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this does not have to be something from the revelation. It does not have to be something that Saèed narrates
as a hadeeth from the Prophet (!), but in his estimation, taking off an amulet from someone is like freeing a
slave.
What is his angle here? It is very likely that his angle can be related to the hadeeth of Àbdullaah ibn Ùkaym:
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If anyone wears anything (like an amulet) (believing that it brings good or repels evil), Allaah will
leave him to such a thing he attached himself to.
From this, we understand that if someone is left to the protection of a piece of string, how could it benefit
him? How could it be of any avail? How could it repel danger? How could it bring him any good? If the
servant turns away from Allaah and turns to an amulet and begins to trust in and rely upon it, as a
punishment, Allaah ($) will turn away from him. And Allaah ($) will allow him to be left to the trust of that
that piece of string that will neither avail him nor harm him at all.
Allaah will leave him to such a thing... Meaning: Allaah will not aid him and He will not protect him as a
punishment for his actions.
So, Saèed is saying: Whoever breaks that amulet from another person (and teaches him to rely upon
Allaah alone). Otherwise, it could be understood as simply breaking an amulet off another person, yet this
person remains attached to the amulet, so he repairs it and places it on his neck. As a result, nothing has been
accomplished, so the meaning is: Whoever breaks the amulet off the neck of another person (along
with redirecting his focus and reliance to Allaah alone), then it will be as though he has emancipated
a slave.
In fact, it would be better than freeing a slave, for he has guided someone away from shirk, to Islaam and to
the proper implementation of tawheed.
Sahl ibn Sa`d narrated from the Prophet (!) who said:
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By Allaah, if a single person embraces Islaam at your hands (i.e. through you), that will be better for
you than the red camels (the Arabs' most precious possessions).
So, guiding a person to tawheed and away from shirk (which is the best type of guidance) is better for you than
everything that this whole world contains of worldly possessions.
This is Saèed ibn Jubayr's possible angle for the 'reward equal to freeing a slave,' and we can say, it is possibly
even better (than freeing a slave). This simple statement from Saèed could be an encouragement to the
people and likewise a warning for them against the use of amulets. And it could also be that he was not
intending to narrate something from the Messenger (!). And Allaah ($) knows best.
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The second statement mentioned:

Wakee` also reported that Ibraaheem said:
They (the followers of Àbdullaah ibn Masòod) disliked all forms of amulets; whether they
consisted of passages from the Quràan or not.
This is an important phrase that Ibraaheem an-Nakhaèe78 narrates. He was a great tabièe and among the
great scholars of fiqh that were known to have positions before the four famous Imaams. His positions in fiqh
are often quoted by the early scholars of Islaam. In at-Tirmithee's Sunan, he quotes ash-Shafièe and Maalik
along with Ibraaheem. Many of the scholars have done likewise, showing us that Ibraaheem an-Nakhaèe had
positions in fiqh that were well-known and spread during the time of the tabièen. Ibraaheem an-Nakhaèe met
a number of the companions, but he mostly from other tabièen.
Wakee` ibn Jarraah ar-Ru.aasee also collected this narration, so he has two narrations: one from Saèed ibn
Jubayr, the tabièe and the second from Ibraaheem an-Nakhaèe (rahimahumullaah), the other great scholar
from the tabièen.
When a tabièe like Ibraaheem says they used to detest amulets, he is referring to the companions and the
tabièen he met.
They used to... meaning: the general body of them. He did not say: "There are two issues here," rather his
position was that they used to detest all forms of amulets; whether they consisted of passages from the
Quràan or not.
Lessons Drawn from the Two Reports:
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1. The merit of removing amulets and freeing people from the bondage of polytheism.
First point: The virtue of removing amulets, because it is removing an evil and keeping people away from
shirk.
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2. Attaching amulets is generally prohibited according to the view of some prominent scholars
among the tabièen. Prohibition also includes amulets containing passages from the
Glorious Quràan.
Second point: The general prohibition of all amulets without exception, even if these amulets had Quràanic
inscriptions on them, according to a number of the tabièen. It was Ibraaheem an-Nakhaèe who said that they
The narrator is Ibraaheem an-Nakhaèe. He is speaking about the companions of Ibn Masòod like Àlqamah and
others.
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used to detest amulets whether it contained a Quràanic passage or not. It should not be overlooked that he
did meet a small group of companions, he could also be relaying that position from the companions he met.
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3. The salaf were so keen to keep the Muslim belief pure and free from superstitions.
Third point: The vigilance of the salaf in how they used to protect the àqeedah, and in keeping away all
actions which have come to distort the understanding of tawheed. They were also vigilant about novelties and
things which would take people away from the proper understanding of tawheed.
It is reported in the Saheeh, from Aboo Basheer al-Ansaaree (%):
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That he was with Allaah's Messenger (!) during some of his travels. So he dispatched someone with the
directive that he should not leave any camel's neck with a charmed necklace - or - any necklace, without
breaking it.
So, Saèed ibn Jubayr mentioned the virtue of this action, and it seemsto be from his understanding of Islaam
and tawheed, that it is as virtuous as freeing a slave. And Allaah ($) knows best.
# # #
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Regarding the issue of the differing between the companions and the tabièen about amulets with Quràanic
passages:
If a person wears a necklace containing aayatul-kursee and he seeks the protection of Allaah thereby, and he
hopes that the speech of Allaah will protect them...-...the Messenger of Allaah (!) used to seek refuge with the speech of Allaah, saying:
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I seek refuge with the perfect words of Allaah.
The scholars have understood that if you seek refuge with the Quràan, it is similar to seeking refuge with the
Ìzza (honor) of Allaah, or seeking refuge with His Face or any of His Attributes. And seeking refuge with the
speech of Allaah means seeking refuge with Allaah, and that is not shirk.
However, in the issue of hanging the Quràan around one's neck, the companions and tabiòon after them have
differed. Shaykh Saalih al-Fawzaan said that it is safer for a person to refrain from using amulets, even if they
have Quràanic inscriptions on them, in order to protect oneself from relying on the physical jewellery or from
being a person who looks like and wears something that resembles the very same items worn by those who
commit shirk. They seek protection from amulets, and they do not have intentions of seeking protection from
Allaah, rather they are direct shirk - asking for the protection of saints, and so on.
Many of the scholars, from them Shaykh ibn Ùthaymeen, Shaykh Saalih al-Fawzaan and others, said to close
the door on that avenue, and to stay away from using amulets that have Quràanic inscriptions on them, even
if the issue is an issue of differing. It is much clearer and safer for you to stay away from them for the sake of
protecting your àqeedah.
The author previously said:
However, if that which you hang contains Quràan, then some of the salaf allowed that, while some others of
the salaf did not allow it and they considered it from the impermissible use of tamaaìm. From these salaf who
did not allow it was Àbdullaah bin Masòod (%).
In this passage, it seems that the author leans towards the position that it is not allowed. That is confirmed
by the way he ends his discussion on the topic here. He brings the statement of Ibraaheem an-Nakhaèe,
which is a very strong statement. Ibraaheem narrates from a number of people, both companions and tabièen,
saying that they used to detest amulets in totality, whether it is from the Quràan or other than it. So, the
author closes his discussion with this point (and proceeds to the next chapter)!
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Important points made & Additional Commentary by Imaam as-Sa`dee79, may Allaah have mercy on
him:
1. The explanation of ruqyaa and tamaaìm;
2. The explanation of tiwalah
3. That these three, without exception are shirk;
4. That ruqyaa with the True Words for the evil eye and poisonous sting is not shirk;
5. That when charms consist of the Quràan then the scholars have differed over it; is it from this
category or not? [However, that which is most correct and most appropriate for us to follow is that it
is impermissible to hang amulets which contain Quràanic so as to avoid falling into polytheistic
actions and further, to protect the Quràan since it is not meant to be used as decoration. And Allaah
knows best].
6. That putting necklaces on animals for the evil eye is shirk;
7. The virtuous rewards for the one who destroys people's charms.
Imaam as-Sa`dee commented
Charms are necklaces relied upon by the hearts of the people who wear them...
Among them is that which constitutes major shirk, like that which includes statements that seek help
from the shayaateen or other creatures. Seeking help from other than Allaah - when none but Allaah
has the power to help - is shirk as is discussed later, if Allaah wills.
Among them is that which is unlawful like whatever contains words whose meanings are not
comprehensible, this is because it may lead to shirk.
As for the signets which contain Quràan or Prophetic ahaadeeth, or recommended sacred
supplications, then it is preferred to avoid them due to the absence of mention about them by the
shareeàh. Additionally, they may cause one to commit other unlawful acts. Especially since most
people who wear them do not honour their sacredness, and they enter filthy places with them on.
The details of the ruqyaa` are as follows:
If it is done with the Quràan or Sunnah or with good words, then it is recommended for the one
administering it because it falls into the category of doing good for someone, because of the benefits
that it contains. Then, for the one it is administered to, it is simply allowed, as long as he does not
seek it to be done.
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For part of the worshipper's reliance upon Allaah and strengthening his certainty in Him is that he
does not as help from any creature, not for ruqyaa, nor otherwise. Rather, if he asks someone to
supplicate for him, he must keep in mind that the one supplicating is performing worship that he
himself benefits from, and its results may also benefit the one he supplicates for. This is one of the
most fascinating implications and most marvelous realities of tawheed that is not understood
or acted upon except by the most complete worshippers.
If the ruqyaa includes supplicating to other than Allaah, and seeking cures from other than Him, then
this is major shirk, because he is calling upon and asking for help from other than Allaah.
So take heed to this point, and beware that the rulings for the causes and effects of ruqyaa are the
same as the rulings in that regard mentioned earlier.
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Question & Answer
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What is the full name of Ibn Mandah?

The author of Kitaab at-Tawheed: Aboo Àbdillaah Muhammad ibn Is-haaq ibn Muhammad ibn Yahyaa ibn
Mandah.
What is the fourth category of evidences used in this book?
The fourth category is daèef (weak) hadeeth. We are specifically talking about ahaadeeth and weak ones that are
not considered hasan li-ghayrihi, i.e., they dont have support to strengthen that chain. However, their meaning
is not a contradictory one. The author has not built anything upon the hadeeth. He has only mentioned it after
establishing the evidences that are authentic in such meaning. He has made it isti`nasan, meaning he followed
up the authentic evidences by mentioning unauthentic evidence that is reported about that subject, but they
do not go against the meaning of what is authentically established. And Allaah knows best.
Are the other Kitaab at-Tawheed books different from each other?
Kitaab at-Tawheed of al-Bukhaaree is similar to Kitaab at-Tawheed of Muhammad ibn Àbdul-Wahhaab. But alBukhaaree placed Kitaab at-Tawheed as one of the many individual books part of a larger Jami` (compilation of
books) called Saheeh al-Bukhaaree. And Shaykh Muhammad ibn Àbdul-Wahhaab made Kitaab at-Tawheed as a
separate book, not part of a larger collection.
Ibn Khuzaymah's Kitaab at-Tawheed is similar to Bukhaaree's Kitaab at-Tawheed as it is very early as is Ibn
Mandahs. All three of those books al-Bukhaaree, Ibn Mandah, and Ibn Khuzaymah bring their narration
with their chains. All the ahaadeeth are mentioned . . . with chains and those books are actually considered
source books. . . . Ibn Mandah's book is still considered to be a primary source of ahaadeeth. In this way, they
are different from the latter three that do not have chains for the ahaadeeth mentioned in them.
Kitaab at-Tawheed of Ibn Rajab is much different in its style. It only mentions a few ahaadeeth. It is much
shorter and less comprehensive. It is more along the writing style of Ibn Rajab (if you are aware of his writing
style), for example, his writing in his explanation to al-Arbaèen is a different style, more lengthy of an
explanation with fewer issues.
Kitaab at-Tawheed of Ibn Khuzaymah goes into a lot of refutations and criticism against the opposing position
with a very stern approach. It is a very amazing book.
This is a little bit about the difference between those books.
Is this a statement of shirk: "You can change your health"? I have been asked to make a
flyer at my work and this is one of the headings which I have been told to put on the flyer. I
am confused as to whether I should write it or not.
You can change your eating habits, diet habits and your exercise program to become healthier by Allaahs
Permission. I do not see why this would be shirk.
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With regards to shirk not being forgiven, is that concerning the Hereafter? Or if one commits
shirk and repents in this world, are they also not forgiven?
Allaah forgives all sins and this includes shirk with regards to those who make repentance. Those who repent
from shirk will have it accepted by Allaah ($). He accepted the repentance of a great number of the sahabah
who were mushrikeen before they accepted Islaam. And the very best of them too, as he said in one hadeeth:
The very best of you were from the households of the mushrikeen.
They were from polytheist families. So their repentance offered in their lifetime is accepted by Allaah ($).
The shirk that is not forgiven is the shirk that a person does not repent from, and the one who repents is like
the one who has never committed the sin.
So, if a person truly repents, even from shirk, they will be forgiven. The meaning of Allaah not forgiving shirk
is for those who die without having repented. And this also indicates that if you committed a crime less than
shirk and you died without repenting, it would not be like shirk as the Khawaarij think. They think that Allaah
has to punish you because you didnt make tawbah. Rather, everything less than shirk is up to the will of
Allaah. It is up to Allaahs Judgment to forgive you or to punish you. Of course, it is more deserving if you
have made complete and honest tawbah to Allaah ($) from things less than shirk, then you will be forgiven as
He promised.
In fact, in your record, you will find good deeds in place of the bad deeds because of the tawbah. Tawbah is a
good deed in itself, and it is one of the greatest acts of ìbaadah that a Muslim can possibly perform. Naam.
I have heard that you should memorize the first ten aayat of Sooratul-Kahf to protect yourself
from the Dajjal.
The first ten and the last ten, there are different narrations about that.
[Q continued] But do you have to say it in your tashahudd?
I have never heard any restrictions of that in the tashahhud and Allaah knows best.
If someone asks from a dead person, as in that person is interceding on your behalf, is this
shirk?
The example would be, if you were to ask your dead grandfather to intercede for you with Allaah and you say:
"I only want Allaah to forgive me, I do not want my grandfathers forgiveness," this is shirk akbar that
nullifies all of a persons deeds. It is the shirk of the polytheists who fought against the Messenger of Allaah
(!). And to request anything from a dead person all comes under that generality. This is coming in detail in
our book, so for evidences and proofs that relate to that issue, it will come in its place.
Regarding the hadeeth about the servant's right upon Allaah, Allaah will not punish those
who worship Him Alone and do not commit shirk doesn't that mean that they will not be
punished in this world and the Hereafter, or just the Hereafter? And if you are punished in
this world, does that mean there are areas where you are still committing shirk?
If you mean by punishment, difficulties, trials and tribulations, or balayaa, then the anbiyaa, the most upright
people of all people who ever walked on the face of the earth were ashhadun naasi balaàn. They were the most
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tried of all people. Meaning: they were put through the most trials, difficulties, pain, torture and hardships
more than anyone else because of their level of faith and what Allaah saw in them that they could take.
So, when we talk about Allaah punishing the people who commit shirk and not punishing the people who do
not commit shirk, we are talking about the most important affair, that is, the Day of Judgment. As for this life,
if a person really did recognize he is being punished for his shirk, then it is a great ni`mah (blessing) from
Allaah that Allaah punished him and he recognizes that he is being punished for his shirk, so he might
reflect over what he's doing and repent from it.
However, Allaah ($) may allow a person to commit shirk and would not punish him at all in this life. In fact,
He may have written for him a great deal of provisions and ease in his worldly life, yet he makes shirk with
Allaah ($). So the punishments or the difficulties that we face in this life, the hardships and struggle that we
must endure is not an indication that it is a punishment from Allaah or that Allaah is displeased with a
person. As mentioned, the Prophets were the best of the people or the most tested of the people.
If one uses and is addicted to drugs, is that considered shirk? i.e. taking your desires as an
ilaah (god)?
It can be, and we will discuss that in future lessons, naàm. Being addicted to drugs, alcohol or intoxicants can
be a kind of shirk when it becomes the persons motivation, khawf (his fear) and rajaa (his hope), etc.
If you doubt your religion even for a second, should you then take your shahadah again?
Naàm. Taking your shahadah is something we do all of the time. So we utter laa ilaaha illa Allaah upon any
doubt that possibly comes to our mind about any issue (we have) regarding our religion. The Prophet (!)
told us that the shaytaan comes to us with doubts. He told us to affirm the Oneness of Allaah and say: amantu
billaahi when the shaytaan comes and whispers to us our sworn enemy.
If one commits shirk unknowingly, for example, from a statement or something are they
held accountable since it is upon us to have knowledge of this matter?
In brief, if it is a person who has the ability to gain knowledge of a basic issue that no one is excused from
being ignorant of, and they, from their actions, ignore the opportunity and turn away from the opportunity to
learn, they will be accountable for that and they will not be excused for their ignorance. But if it was a person
who had no ability to gain knowledge, even if it was basic, then Allaah ($) knows best. Allaah may excuse
him because of his ignorance, and there are a number of texts that indicate this meaning. And Allaah ($)
knows best.
How do you stop the whispers of yourself?
Meaning the shaytaan's whispers within yourself and the ideas that take your time away from what is beneficial,
then it is the dhikr (remembrance) of Allaah. It is turning to say amantu billaahi. It is reading the Quràan and
making statements of praise for Allaah ($). It is seeking refuge in Him from al-waswas al-khannas. And it is
reading Sooratul-Falaq, an-Naas and reciting the Quràan in general.
All of these things can prevent the whispers. More so, not acting upon them and not entertaining (the ideas
and the whispers). When you repel the ideas, when you say 'I believe in Allaah,' and/or when you say 'Laa
ilaaha illa Allaah,' 'amantu billaahi,' 'Radeetu billaahi rabban' (I am pleased with Allaah as my Lord) and these kinds
of things, alhamdulillaah that is the manifestation of your eemaan.
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So be happy that you are able to recognize these whispers and that you are able to repel them. It is an
indication of your eemaan as taught to us by the Messenger (!). It is a clear manifestation of a person's emaan;
that he recognizes whispers and he repels them. We thank Allaah for giving us the ability to recognize them
and ask questions about them.
Can a person ask Allaahs forgiveness for harming other Muslims in doing something
haram? Or do they have to get that persons forgiveness before they die? Or have to give that
Muslims their deeds on the Day of Judgment?
This is a nice question. If the oppression or the harm done was related to blood-money for example (i.e. you
cut off a limb, you stab someone, you broke a bone or did something that was physically harmful), then your
tawbah to Allaah will include paying the blood-money or compensation for the physical harm that the person
faced, unless youve been excused from that. If it was money that you stole, then your repentance will not be
complete until you return that money. If it was something you took from someone in anyway or capacity, or
something youve prevented him from, such as a right youre preventing him from getting, then your tawbah
will only be complete when you allow him to get his right, and so on. If it is the case where you insulted a
person, then you are to go to the person and apologize. If it is the case youve said something untrue about a
person, then you are required to correct that misinformation with all the people youve spread it to. All of this
is part of your tawbah and part of your repentance to Allaah ($). And Allaah knows best.
An exception can be made here that is kind of important, and this is if youve talked about someone behind
their back with something truthful. It is not permissible in Islaam to say (for example) "So and so is fat!" even
if they are fat! When you mention them or identify them by name, saying they are fat or ugly, even if it is true,
then it is not a permissible thing to do. It is gheebah (backbiting) to mention something about your brother
that he detests. If you've done this, then it is a kind of oppression and it is a violation of the rights of your
brother. It is a major sin in Islaam.
If you have done this, the way to correct it is not to go and tell the person you have backbitten him if he does
not know. In this case, the scholars say (as the likes of Shaykh ibn Saalih al-Ùthaymeen) that the correct
position is he mentions him well when he sits (with others), to counter the bad things he used to say, and that
he makes duàa for the person. But he does not inform him if he does not know already. This is to keep the
relationship between the Muslims clean. It may be that Allaah hid your crime of backbiting so that (the
brother youve backbitten) has a good relationship with you and feels good about you. You coming to him
and informing him that you have backbitten him only worsens the relationship.
So in keeping with the benefit between the Muslims clear, in this case, you do not inform him with what you
said there is no need to do that. Rather, you should just mention him well in his absence and make duàa for
him. But if what you have said about him has reached him and he is upset about it, then you should go to him
and clear this up with him, apologize, and seek his forgiveness. (You should also) speak well of him if he
deserves it and make duàa for him. Naàm. This is only if it has reached him, and this would be an act of
islaah. So it is part of your repentance to apologize and try to rectify the relationship with your brother that
you have harmed because of your disobedience. Naàm. And Allaah knows best.
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I was asked about an issue of a drunk not having his salaah accepted for forty days. Because I was not clear on
the narration, I did not answer. I went back to the narration (however) and reviewed it, and I will relate the
hadeeth now and some of its understanding to answer the question. The question was:
What is understood about the drunkard not having his salaah accepted for forty days?
The hadeeth is in at-Tirmithee from the narration of Àbdullaah ibn Ùmar (%) who said that the Prophet (!)
said:
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Whoever is intoxicated by an intoxicant will not have a prayer answered for forty mornings.
The meaning of forty mornings is forty days. If he repents, Allaah would accept his repentance. If he goes
back to what he did, Allaah will not accept his salaah for forty days. The hadeeth mentions that two, three and
four times. During the fourth time, the Prophet (!) said: If he repents the fourth time, Allaah will not accept
his repentance and will cause him to drink from the river of al-Khabaal (a river from the Hell-Fire, its water is
made of (as the scholars have said) Sabeed of Ahlun-Naar (the pus from the wounds of the people of the HellFire)). We ask Allaah for His safety.
The hadeeth is hasan as declared by at-Tirmithee himself, the collector of the hadeeth. It is found in his Jaami`,
no. 1862. Shaykh al-Albaanee (rahimahullaahu taàala) in his checking of that book said it is Saheeh (authentic).
The ùlaama, in explanation of the hadeeth, said: If he repents the fourth time, Allaah will not forgive
him meaning: it is a very severe warning for the one who continually gets drunk. Yet, the possibility of him
repenting to Allaah is open until Yawmul-Qiyamaah. However, there is a severe warning in that hadeeth to scare
the people who drink.
Furthermore, the scholars have distinguished between the two types of Qabool, where Allaah will accept or
not accept a prayer. The first meaning of acceptability is that Allaah accepted the salaah, meaning you have
fulfilled your obligation of praying that salaah and you do not have to repeat it. The second kind of qabool is
Allaah loves your action and so He has chosen to reward you, and multiply your reward and raise your status
in the dunyaa and the Hereafter because of it. This is the qabool (acceptance) that is negated here. So we
understand that if a person drank alcohol, he cannot refrain from praying for forty days using that text.
Rather, he must continue praying even in those forty days to fulfill his obligation of the five daily prayers.
However, the acceptance of them, meaning the additional reward and the additional status, and everything
that he would enjoy, he will not get that from those salaah, due to the text from the Messenger (!).
On point 6, page 27, it says: There is no deity but Allaah is indivisible, it must be pronounced in
full. Does that mean we have to say, Laa ilaaha illa Allaah Muhammadur-Rasullullaah'?
I do not know who translated that and who you are quoting from, so I would not know exactly what the
context is there. But we did talk about Laa ilaaha illa Allaah being a statement with a negation and affirmation.
The negation is not acceptable by itself and the affirmation is not acceptable by itself. Rather, they must be
together.80 So if it is from that angle, you must negate those worshipped besides Allaah and affirm Allaahs
80 In the book Mountains of Knowledge it says: "As for affirmation, it is affirming whatever is due to Allaah, the Most High, from the
rights of His Lordship (Ruboobiyyah), Worship (Uloohiyyah), and His Names, Attributes and Actions. As for negation, then it is negating
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sole right to be worshipped. In that, you can say it is indivisible. Meaning, the statement Laa ilaaha illa Allaah
is not allowed to be broken up into two separate parts; rather it must be pronounced together. And Allaah
knows best.
Is the significance of mentioning 'Eesaa's soul to prove that he is created separate from the
creator? Meaning, he has his own soul and he is not one with the father as the Christians attest?'
The significance of Allaah mentioning 'Eesaa is a soul (Rooh) I do not know. I do not know about the
answer to that question. In general, the significance of the reason why the Prophet (!) said something is
something ùlaama make ijtihaad for. They try to explain what the Prophet (!) said. But to say that was the
significance, or that is the meaning behind it, or that is the reason for it, is a little difficult to say. And Allaah
knows best. But naàm, for sure, in the hadeeth is a refutation of the Christians; Èesaa was the slave of Allaah
and the servant of Allaah....And we believe he is the word of Allaah.
What does the Word of Allaah mean? It means he was created from the word of Allaah and not that he is the
speech of Allaah, himself, wal-ìyaadu billaah, or that he is part of Allaah or that he is Allaah, Himself, etc.
Those ideas are contradictory to the Message of Èesaa.
Is the term Rooh of Allaah just used for Èesaa and Jibreel?
I do not know of it being used for other than the two of them as a title or form of respect.
However, in a general way, your Rooh is from Allaah (&). Notice the wording in the hadeeth is: Wa roohun
minhu not 'ruhullaah' but 'roohun minhu' (a Rooh from Allaah).
l!V!!U! T!m
Therein descend the angels and the Rooh [Jibreel] [97:5]
It does not say: ruhullaah. Either way, the spirit (Rooh) was created by Allaah. Allaah created all of the Roohs, all
of the spirits, souls or individuals whether they have come in a text mentioned as a Rooh that Allaah created or
not. We definitely affirm that Allaah (&) is the creator of all the ar-Waah (spirits). But there is a distinction to
be given to Jibreel and to Èesaa ibn Maryam. They have texts which identify that ($) sent in a special
distinction.
When people ask you to make duàa for them, can you read the Quràan as a duàa?
Meaning: the verses of duàa, yes, you can read them as a duàa. But if people ask you to make duàa for them
and you say, qul-huwallaahu àhad (or otherwise) or if you read verses that do not have any duàa in them, then
you haven't fulfilled their request obviously.
What is the difference between kufr and shirk?
They are two terms used synonymously in many texts. Individually, the mushrik is someone who committed
shirk by worshiping Allaah and someone else. (Basically) polytheism. A kaafir is someone commits kufr,
perhaps he is committing kufral juhood, the kufr of negating Allaah's right to be worshipped or (perhaps) he is
any partners to Allaah, the Most High, in all that is due to Him, and negating whatever Allaah or His Prophet negated with regard to
all imperfections or deficiency."
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ignoring the right of Allaah. So his kufr does not have any shirk in it, but he is a kaafir because he does not
give Allaah His right at all. So he does not actually commit shirk because he does not worship Allaah or
anyone else he does not worship anything. For example, an atheist.
And you can say, perhaps he is worshipping his desires and his own intellect, etc. So he does actually commit
shirk, and from that angle, thats where they become somewhat synonymous.
Both kufr and shirk have major and lesser forms, and that will be part of our (detailed) discussion in the book
in shaa` Allaah.
Can the narration about the forgiveness of Allaah for those who do not commit shirk, be used to
show that the one who does not pray is still a Muslim?
No. It cannot be used as a proof to show that the one who does not pray is still a Muslim. This is because of
the explicit speech of the Messenger (!):
(Pay attention, it is a hadeeth that talks about the difference between a Muslim and a kaafir)
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The covenant that exists between us (the Muslims) and them (the kuffaar) is the prayer. So
whoever abandons it has disbelieved.81
Some people would like to explain the word
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as the lesser kind of kuffur. Yet, in this context, our
Messenger (!) was clearly defining the distinctive difference between Muslims and non-Muslims. So the
kuffur, here, is kuffur al-akbar. And the companions did not used to see the abandonment of any action to be
kuffr (that takes a person outside of Islaam) other than the abandonment of salaah. The one who does not pray
is not a Muslim despite their claim and their shahadah. Even the proofs about worshipping Allaah and not
committing any shirk with Him can be used against him because they have not worshipped Allaah alone.
They have not worshipped Him. They have not offered salaah. They have not worshipped Him with the
very basic acts of worship that Allaah ($) has requested. And it is not enough for us to profess the Oneness
of Allaah on our tongues without actually worshipping Him alone. And Allaah ($) knows best.
Could you explain tawheed al-hakeemiyyah and where it originated from?
We say: First of all, it refers to the tawheed that Allaah is the One who has the right to rule and legislate and no
one else has this right. It is the haqq, for sureAllaah (&) alone is the One who legislates and people do not
legislate. Allaah legislates through his revelation for the people; what they may or may not do, what is halaal,
what is haraam, what is an obligation and what is disliked, etc. Allaah is the Only legislator. So it is true from
that angle.
As for the excessiveness that some people have in this issue and say that this is the reason Allaah created the
heavens and the earth for the people to rule by His book, then this is ghuloo' (extremism) in haakimiyyah. This
is going overboard in affirming Allaah's right to govern the people. We say: Allaah created the people to
81
Narrated by Buraydah ibn Husayb al-Aslaamee. Shaykh al-Albaanee declared the hadeeth as saheeh in Saheeh Jami #4143
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worship Him alone and not to commit shirk, hakimeenah ow mahkumeen. Meaning: Whether they are the ones
who rule the people by the Book of Allaah or whether they are the ruled. So, as a Muslim, your job is to
worship Allaah (&), affirm for Him His Names and Attributes, and worship Him alone without committing
any shirk with Him. So hakeemiyyah is the truth.
Yet the people who talk about it much and go into it, you find with them, at the least, tendencies of the
Khawaarij they speak against the rulers, against the people in positions of authority, and they challenge their
authority and say: The Muslims (should) rise up and take the authority from the disobedient leaders.
They view hakeemiyyah as a separate category of tawheed and they give it more precedence and attention than
tawheed of ìbaadah or tawheed of Asmaa wa Sifaat or even tawheed ar-ruboobiyyah when in actuality, it is related
to (all three).
(Firstly) We worship Allaah alone and affirm that He is the Only One who legislates. We act by His halaal and
haraam and we implement His rulings as servants from our tawheed al-uloohiyyah. (This is tawheed al-uloohiyyah).
We affirm for Allaah the sole right to legislate and this is from His tawheed ar-ruboobiyyah.
And from our implementation of àqeedatul-Asmaa wa Siffaat is that we affirm for Allaah the attributes of
wisdom, legislation with knowledge, precision, accuracy, and legislating wise rulings for the people that are
more befitting than the rulings they would come up with from their own selves, the best of them and the
most intellectual of them.
So this idea of hakeemiyyah enters into all three categories of tawheed and (we) should not be focused on (it) as a
separate category of tawheed as is the case of the people who are inclined towards the madhhab of the Khawaarij.
So beware.
Can you study from someone who allegedly has the correct àqeedah, but not the correct
manhaj?
The correct àqeedah and the correct implementation of that correct àqeedah means that the person's manhaj is
correct. . . .
The àqeedah is the belief and grounding that a person has in his heart, what he understands, what he affirms
and what he negates. And the manhaj is how he implements that in his interactions, his belief, and how he
applies his tawheed. So I do not understand why someone would claim that someone would be good because
his àqeedah may be correct, but yet, his manhaj is false or mistaken.
The scholars have spoken about this statement and those who make a distinction between àqeedah and
manhaj. So review those statements, and you can find a lot of narrations from the scholars, and detailed
criticism of this kind of approach on websites like Salafipublications.com, etc. So go there and benefit from
those good articles.
How do we deal with family who claim they are Muslim, yet they commit shirk by calling upon
the dead and making vows, and even believing that they aid the creation?
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Briefly: By attending a class like this and building up your knowledge of tawheed. By learning the good and
positive ways to call them to the Prophetic practices and by spreading what you know amongst your family
and inviting them to what is good.
What path of studying do you recommend (i.e. what to study first) and can you learn soorahs and
study books at the same time? Or should you only focus on the Quràan and then go for other
studies? Jazaak Allaahu khayran.
A beginning student should try to go directly to the scholars of Ahlus-Sunnah, the senior and elder scholars,
those known for their vast knowledge and understanding. Go to them first. And if they cannot go to them,
go to those who have studied with them. And go to students of knowledge who are known and (well)grounded in their knowledge. If they follow this path, that scholar or that student will guide them through the
books, one by one.
If they do not have access to that, yet they try to fear Allaah to the best of their ability using printed books,
the Internet, tapes and recordings until they can accomplish the first point of advice, then in that case, they
(should) try their best to study books of àqeedah as a priority. Àqeedah as a priority.
Books like Kitaab at-Tawheed (the ones we are studying) with easy explanation would be a very good starting
point. Other books by the same author like The Three Fundamental Principles (Usool al-Thalaathah), al-Qawaaìd alArabaà (should be studied from) and Kashf ash-Shubuhaat is very beautiful. (You should) also get some
grounding in Arabic and try to get a teacher to help you get through the basics of Arabic.
Learn Soorahs from the Quràan. Start with the ones that are easy to memorize and pronounce. Learn from a
directly from a teacher who will teach you the correct way of pronouncing the Quràan as the Quràan is taken
talaqiyyan. If you cannot find a teacher from Ahlus-Sunnah, from those who are grounded and do not teach
innovations along with their Quràan, then benefit from the tapes of reciters who apply tajweed properly,
preferably the elders, for example, Shaykh al-Hayaad or Àlee al-Huthayfee.
Do not attach yourself to recitations of Ahlul-Bidàh or people who have loose statements about the religion
of Islaam, as your love for the Quràan leads you to love these people. So listen to the recitations of AhlusSunnah, even if they are not as beautiful as the recitations of some of Ahlul-Bidàh. Learn as much as you can
of the Quràan.
Learn a little bit about hadeeth as well, i.e. begin with the Forty Hadeeth of Nawawee. Begin with a beginners
book in fiqh, for example, Buloogh al-Maraam. These are some basic books that a person can begin with and
benefit from in the absence of having a teacher from the scholars or at least the students of knowledge to
help you []. And Allaah knows best.
Why did the Prophet (!) refrain from telling the Sahabee that he would be from the 70,000
because Ùkaashah had already asked?
Perhaps it is because he was not from them, and instead of saying he was not from them them, he mentioned
something tvery nice, Ùkaashah has beaten you to it. He said this instead of saying: "No. No. You are not
from them." The Messenger (!) loved to give glad tidings to the Muslims, and very likely, had he been from
them, he would have given him glad tidings
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This shows you that not every one of the Sahabah will be from the 70,000. And not every Sahabee were on the
same level of piety and closeness to Allaah ($). Allaah has praised them all in a general way, yet there are the
most virtuous of them, the likes of Aboo Bakr as-Siddeeq, Ùmar ibn al-Khattab, the Ten Promised Paradise,
the muhaarijeen, the awaleen, the ansaar and there are the people of badr, etc. There are certain ranks amongst
the Sahabah that are more virtuous than others. Along with that, we say about them in a general way,
radiallaahu ànhum waradoo ành (Allaah is pleased with them and they are well-pleased with Him). Naàm.
What is the ruling on a masjid and its people who do not have ties with the ùlamaa and who do
not mention them, rather only one or two names, but not the rest from the present-day salafee
ùlamaa.
I do not understand this question. But àlaa kuli haal, the people who run the masjid and those who attend the
masjid should do their best to have ties with the ùlamaa, gather the people in the masjid to the ùlamaa and
have as much connection as they can with the ùlamaa. (They should) love mentioning their virtues and good
things about them, both the ùlamaa of today and the ulamaa of past; those who have followed the correct
path. []
And we cannot say it is waajib upon the people to mention Shaykh al-Fawzaan. We cannot say it is waajib upon
the people to mention Shaykh Rabee` al-Madkhalee, and we cannot say it is waajib upon the people to mention
individual scholars. We are happy for the people if they say they love al-Albaanee and they love ibn alÙthaymeen. We are happy for them. And if you find that they quote these two and yet contradict their
manhaj, then be wise and come to them with the statements of these two that they attach themselves to. Come
to them with the statements of Shaykh al-Albaanee that correct their deviation and that guides them to better
than what they are upon. Come to them with the statements of Shaykh al-Ùthaymeen with regards to the
issues.
You should find in these two great scholars, enough to correct probably most of the mistakes that these people
will be involved in. This would be a very wise way of handling it. You can branch off from that, if they love
al-Albaanee and ibn al-Ùthaymeen, then they will love those whom the scholars have recommended the
people to follow. So the wise way would to come to them and say, these are great scholars, like al-Albaanee,
ibn Baaz, ibn al-Ùthaymeen they were, of course, the selected and the greatest of the recent scholars that
we witnessed in this era.
They also recommended for us to follow other scholars. They warned against certain people that we might be
lenient about! So why do we not give them the status they really deserve, and follow their advice in listening
to some scholars and staying away from others.
The chapter heading is "Perfecting Tawheed Guarantees Paradise." Does this mean any lesser
degree of perfection does not guarantee Jannah?
What was intended by the author, here, was to take on the four attributes: a) a person does not cauterize
himself, b) does not seek ruqyaa, c) does not believe in omens, and d) places tawakkul in Allaah completely.
This is because a true implementation of these four attributes without anything that negates other essential
elements in a person's tawheed, is something that will make a person from a select group of people on Yawmul-
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Qiyamah, referred to as the Muhaqqiqeen of Tawheed (those who have perfected their tawheed) and they will enter
paradise with no punishment and no accountability.
Other people enter paradise, but after accountability. Other people can go to paradise after being reckoned
and forgiven without punishment. Other people can also go to paradise without punishment. And some
people will go to paradise after facing the distress and fear of Yawmul-Qiyamah, (whereas) some people will go
to paradise after being punished in the Hell-fire. But so long the person has tawheed, has not violated it with
something that took him outside of Islaam, and has worshipped Allaah with it, and has not committed shirk,
he will make it to paradise. Either eventually or initially. Paradise is guaranteed in a general way for anyone
who worships Allaah alone, and does not commit shirk. And paradise is guaranteed specifically without any
accountability or punishment for those who have excelled beyond the rest of the people, and who have
adorned themselves with the attributes of total and complete implementation of tawheed.
Some of the scholars did not like the phrase, tahqeeq at-tawheed (the actualization of tawheed). They mentioned
that it was impossible for a human being to (attain) and some of them said that rather, it was only to be said
about the Messengers and the Prophets that they made tahqeeq of tawheed so it should not be said about
people less than them.
This is an issue that we are allowed to discuss because it is not taken from a text. The idea of tahqeeq at-tawheed
is from the words of the author (may Allaah ($) have mercy on him). So, it is possible for someone to have a
point of criticism against that.
When he did say perfection of tawheed, he meant the implementation of all of the best aspects of tawheed in the
best ways that Allaah has legislated. And not that the person is perfect as Allaah ($) did not create the
human beings to be perfect and He did not request them to be perfect. And Allah ($) knows best.
We ask Allaah to grant us success in our study of this great book, and to allow the tawheed that we learn about
and implement, to be a source of expiation for our sins. We ask Allaah ($) to be merciful and overlook our
transgressions against ourselves. May He raise the mention of His Prophet and grant him peace.
As-salaamu àlaykum wa rahmatullaahi wa barakaatuh. When you said that the Prophet
Muhammad (!) said that if you do not ask the people, it is the best way to enter Jannah.
However, we ask righteous people to make duàa for certain things, in case they are on a journey
to Makkah for Hajj or Umrah (for example) or if we ask for assistance pertaining to knowledge,
etc.
Wa 'alaykumas-salaam wa rahmatullaahi wa barakaatuh. Asking for things does not refer to a student asking for
knowledge or asking a question to benefit. (For example:) Your question right now is not disgracing you, it is
not belittling you, rather it is granting you a higher status. You are questioning someone who can give you
information about Islaam, and learning your religion is an act of ìbaadah for Allaah ($). By way of this action
you are seeking knowledge, and the action of seeking knowledge is a great action indeed, that gives you a
great status. So it is of no disgrace whatsoever and there no type of negative aspect on you at all.
So then, regarding seeking help is not about attaining knowledge, but rather, it is about seeking things from
the people and what they have and what is in their hands; seeking their assistance in worldly matters and
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seeking their assistance for money for loans. Not asking the people (for that) and leaving all of that is a kind
of tawheed. This is one of the angles that the scholars give preference to the fuqaraa over the masakeen. They say
that the fuqaraa are the people who do not ask, and this is what at-Tabaaree mentioned in his Tafseer: the
fuqaraa (the desperately poor people) are those who do not ask others for zaakah money no matter how bad
their situation is. And the masakeen are the poor as well, but they ask, i.e. they put their hands out.
So Allaah mentioned the fuqaraa first, and many of the scholars said that means the ones who do not ask, and
they have honour because they do not ask. So, asking the people in general for what they have is
blameworthy, but asking for things for the Hereafter is not blameworthy. However, it can be an infraction or
a violation of tawheed if you ask, for example, a pious person to make duàa for you. In that asking, you
yourself, do not ask Allaah. You are now putting all your hopes in that man/woman making duàa for you, or
in that person going for Hajj, and you do not excel nor seek out the times when the duàa is answered for
yourself. (You do not try hard) to make duàa (within those periods), so this is an obvious problem with your
tawheed. This is because is this is weakning your connection to Allaah and strengthening your reliance on the
people.
So, here, even though you are asking for something about the Hereafter, it can negatively affect your tawheed.
So, let it be that if you asked anyone to make duàa for you, that you asked it with total reliance upon Allaah.
And do not let it decrease the diligence that you have in asking Allaah for yourself. And Allaah knows best.
Is it permissible to teach the children the names of some of the constellations? For example, the
big dipper, or the location of the North Star, simply for the sake of familiarizing them with the
position of the stars, as long as those names that have origins of Greek methodology, for
example . . . and Pegasus are avoided?
Knowledge of the stars for navigation is a beneficial knowledge, i.e. knowing the position of the stars for the
sake of navigating was something used by our salaf without blame and it is not related to knowledge of
astrology for the sake of guidance. Meaning: guidance about future events. This is astrology and this is a kind
of shirk that is severely warned against. So again, the understanding of the questioner, with the way he worded
his question, seems to be accurate; using the stars for navigational guidance is absolutely permissible and it is
from the ways that a person goes about his journey without violating his tawheed in any way.
However, seeking guidance from the stars for your future and knowledge of the unseen, for example, what is
going to happen to you tomorrow and how you are going prepare for the next day, then that is called
astrology and it is shirk. These are from the unknown affairs that only Allaah knows about, and to claim that
some people know that along with Allaah is a violation of our tawheed, and it must be avoided. We are not to
read the horoscopes in the newspaper and (we are not allowed) to talk about whoever was born in this (or
that) month will have such and such happen to him in that month. We are not allowed to read these things,
and this issue will come up in shaa` Allaahu taàala in more detail.
As-salaamu àlaykum wa rahmatullaahi wa barakaatuh. From last week, I was not clear whether
seeking ruqyaa from someone else has the same ruling as seeking ruqyaa for oneself. Jazaak
Allaahu khayran.
Wa àlaykumus salaam wa rahmatullaahi wa barakaatuh. To briefly summarize: When a person implements his
tawheed and asks Allaah to cure him for something that is ailing him, then it is an implementation of his tawheed
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and it can be something that draws him extremely close to Allaah. (It is not something) to avoid. So a person
should not avoid the ruqyaa for himself. However, if there is person, for example, whose ruqyaa might
benefit you, then it is from the perfection of your tawheed to rely upon Allaah, make the ruqyaa yourself and
not ask that person make it for you. If he comes to you and knows you are sick, and offers to do the ruqyaa
on you, and he begins, then you do not have to prevent him. You have not sought the ruqyaa from him (so in
here) there is no harm. But seeking the ruqyaa is where the problem is. Leaving off seeking the ruqyaa from
someone else is what makes a person eligible to become from those seventy-thousand in the hadeeth
(mentioned). And a person making a ruqyah on himself has no relationship to that and Allaah ($) knows best.
This seems to be the correct position of the scholars in this issue that they differ about.
As-salaamu àlaykum. Is lesser shirk up to the will of Allaah to forgive? Like major sins? Or does
it too require repentance before death for it to be forgiven?
Wa àlaykumus salaam wa rahmatullaahi wa barakaatuh. Shaykhul-Islaam ibn Taymiyyah (rahimahullaahu taàala)
(mentioned) that Allaah will punish the person who commits lesser shirk and He will not forgive it if tawbah
(repentance) was not offered. However, it is not an eternal punishment like major shirk. So lesser shirk
according to other scholars may be forgiven, as it is not the shirk that Allaah will not forgive. And Allaah
knows best.
As-salaamu àlaykum. Is being sad over calamities considered shirk? Is it lesser or greater?
I am not really sure of the meaning of the question, is being sad over calamities considered shirk? If this
sadness leads you to despair in your religion or think badly of Allaah, and it leads you to question the wisdom
of Allaah and not submit to His Qadr that He has decreed to happen, then yes, it could lead to shirk. It could
lead to greater shirk if that sadness meant that you have begun to call upon other than Allaah, for example,
because the sadness overtook you. So it depends on the meaning of sadness you are asking about.
The Prophet Muhammad (!) was sad when his uncle died. The Prophet (!) was sad and shed tears when his
beloved companions died and when his granddaughter died. The Prophet (!) showed sadness, but with it
was the dhikr and praise of Allaah, and by remaining dutiful to Him. This sadness will not harm a person, and
Allaah ($) knows best.
Perhaps some people have been affected by the ghuloo' of the Sufees who say that you should never ever be
sad about anything; everything is from the Qadr of Allaah, so you should rejoice in every bad that happens to
you, and consider that submitting to Allaah. Rather, the best example is our Messenger (!) who became sad
during calamities, but his sadness was balanced and for the sake of Allaah. He was sad because his uncle
missed a chance to accept Islaam and he wanted very much for him to be guided, and he loved for him to be
guided. So, his sadness there was for the sake of Allaah and it was something that drew him closer to Him
(!) and not something that distanced him from it. It was not disobedience.
So sadness, can be perfectly in line with your tawheed so long as it is with patience and submission to the Qadr
of Allaah, and coupled with turning to Allaah with duàa and asking Him for help in your time of trial. And
trials and difficulties are the nature of our lives as Allaah (!) has created us to be tested. He is the One who
created life and death as a trial to see which one of you are best in deed. So trials and tribulations are normal
in the case of the believer: his sadness is coupled with tawheed in his worship of Allaah, so there is no problem.
And Allaah knows best.
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If someone intends to do Umrah for Allaah's sake, but also intends to do some trade while he is
there, will this count as shirk asghar? If not, can you please give an example of shirk asghar?
This is absolutely not shirk asghar. How would he do Umrah without doing trade? How could he possibly fulfill
Umrah without doing some trade? What does he eat when it is time to eat? When he goes and buys a
sandwich, it is trade. When he rents a hotel room, it is trade. Whenever he buys a piece of clothing;
deodorant, soap, and any basic need that he has, it is all trade. So how could he not intend to do trade?
Perhaps intending to not do trade of the kind mentioned here could be an innovation in our religion.
An example of shirk asghar would be taking an oath by other than Allaah ($), not intending to glorify that
person the way Allaah is to be glorified. And Allaah knows best.
As-salaamu àlaykum wa rahmatullaah. Are witnesses required to accept Islaam or is it possible

to accept Islaam on your own? And then declare that you are Muslim? If witnesses are required,
can you accept Islaam on the Internet?
Wa àlaykumus-Salaam wa rahmatullaahi wa barakaatuh. First of all, the question seems to be based on an
understanding that maybe there is some kind of need for a witness. But in this case, there is no need for a
witness because you are a Muslim, and you can say: 'I have accepted Islaam,' and if someone asks you, 'Do
you know the shahaadah?' Then you can say the shahaadah as you have no problem doing that. So there is really
no need for a witness here unless it is the case of a person, for example, who died and there are some fiqh
rulings (e.g. inheritance) based on him being a Muslim or a kaafir. And there is a dispute where some people
are saying the man died and he never accepted Islaam, while there are others who say that he died and he
accepted Islaam. In this case, the court case may ask for witnesses, and I am not aware of how many
witnesses would be required here to establish his Islaam. I do not know the answer to that. Naàm.
But, in this case, there would be a requirement for witnesses because we are talking about the people's rights.
His inheritors who are non-Muslims would be deprived of his inheritance if he is a Muslim, and his Muslim
inheritors would be deprived of his inheritance if he died as a non-Muslim. So there is a need to preserve the
rights of the people with regard to his inheritance. There is a need to make a decision about him being a
Muslim or not. This probably seems far away from the questioner's situation in mind.
If a person accepts Islaam by themselves, then with Allaah it will be accepted. If no one knew about it, and
they buried the person as a Christian, then the person will not be held accountable for what they've done to
him. And Allaah ($) will raise him as a Muslim so long as he sincerely and willfully accepted his Islaam. So
there are no witnesses needed between you and Allaah to accept Islaam. But when it comes to the rights of
the people like the example I mentioned, there may be a need for witnesses. And Allaah ($) knows best.
About the witnesses on the Internet, if it comes down to a case where witnesses are required, the judge would
look into that: can their witness be accepted? What kind of interaction did they have with them on the
Internet? There are different kinds of interactions. So that would all go to the court in this case.
Some people say: If you want to correct Muslims (amar bil ma`ruf wa nahy ànil munkar) you
should first correct their tawheed, and if they agree, then mention the thing that you want to be
corrected. Is this statement correct?
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If their tawheed is corrected, then yes. If they have problems in their understanding of tawheed, then this is your
priority and your advice to your Muslim brother or sister who have misunderstood something about tawheed.
It is upon you to focus on that and not to focus on music, anasheed, and other things until they can understand
their tawheed. If they understand their tawheed properly, and they worship Allaah ($) upon sincerity, love, fear
and shunning false deities, then they will be inclined towards accepting everything that you tell them about
the legislation of Allaah ($), as the love of Allaah has become planted in their hearts. So...for you talk about
things as is done by ignorant people when they debate with different groups of innovators about the way of
salaah - for example - placing and raising their hands on this (or that) occasion, or not doing it, etc - when
they debate and discuss issues like this and leave off foundational issues in àqeedah and manhaj, the very belief
and direction of a Muslim, then this is a person who does not understand the priorities of the da`wah, and
they themselves should be taught the correct understanding of how to call to Islaam.
Akhee, there have been some times when I tell someone about Islaam and they show interest it.
However, they mention: 'But I smoke or I drink,' and I tell them, 'Do not worry about that.
Learn who your Lord is, and what He wants from you, and then you could always work
everything else later on.' Is it okay to say that? Meaning, do not worry about that.
If you were to add were to add 'right now' as an indication that it is something to worry about, but there is a
bigger priority, then my advice would be that you add the phrase 'right now'. Because if you said, 'Do not
worry about that,' you may give them the idea that this is not important in our religion at all, and that it
doesn't really have a place. But if you said, 'Do not worry about that right now,' you're indicating that there is
going to be a time to worry about that and we are going to come back to that issue. So, when you direct them
towards the priority of affirming Allaah is the One who deserves worship alone, then a phrase that you could
use would be 'do not worry about that right now.' And Allaah ($) knows best.
This is an excellent question, and it is a very important issue when it comes to speaking to people who are
interested in Islaam and have honest doubts and questions about it. For example, they want to know about
Jihaad and the Hijaab, they want to know about these issues that are not priorities when it comes affirming
Allaah's sole right to be worshipped alone. How do you deal with this? If a person says: I want to accept
Islaam, but I need to know, why is fighting allowed? Why is there such a thing as military Jihaad? Or, why
does a woman have to cover in such a way? Then, you can try to respond by returning it back to the tawheed.
We want to worship Allaah alone because it is His right, and we want to believe in Him. And what He
legislated for us (from) the manners of dress and the way we interact with the rest of the creation is going to
be the most guided way we could interact with people, and the most guided set of manners and morals that
we could have for ourselves, our families, and others. So guide them back to that and leave the details of
these issues and speak about them with generalities. One helpful phrase that I found to be useful in calling
non-Muslims to Islaam, myself, is a simple phrase that I hope that maybe you could take and use in your
da`wah: You won't be the first one to give up something that you've liked to earn your way into Paradise. You
are not the first person who loves his Lord and acknowledges His right to be worshiped alone, or who is
going to be blessed for giving up something which He preferred to please Allaah. Many people have preceded
you in that, you are the first and you will not be the last either.
So, encourage them and make it easy for them to give up something. And Allaah ($) knows best.
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1. If you oppress someone, can they make duàa against you with regards to the Hereafter. For
example, make duàa for you to go to the Hell-Fire or for you to be tortured in your grave,
etc?
Meaning: Do they have the permissibility to do that? The Prophet (!) speaking in general terms, said: Do
not make duàa against yourselves, your children, or your property. This statement yourselves
shows us that we make duàa in our favor, and as Muslims, if someone oppresses us, the first and foremost
thing we should do is make duàa in their favor: 'O Allaah, prevent them from oppression, save them from
their own desires and oppression, and make them better.' And this is what brings rectification to the situation.
If someone is oppressing you, and you say: 'O Allaah, destroy him in the dunyaa and in the Hereafter,' then
what have you benefited? You, yourself, being oppressed, cannot get your money nor your right from a
person, and now you are making duàa against them. Do you realize that your duàa against that person is only
going to make them worse? It is not going to make them better. If Allaah answers it, then it will only make
the person worse; and if that person becomes worse, then your dealings with that person will only become
more difficult. So the real person with baseerah (insight) will realize that having their duàa answered is an
opportunity to make duàa for the betterment of the person whose oppressing them.
I'll give that as an answer, and I realize I did not answer the question the way it was phrased. I'll choose not to
answer it, and leave the answer like that hoping for a better benefit. Naàm.
What do you say to those who say that they cannot pay Zakaah because 'I give Sadaqah'
everyday?
I believe the questioner is referring to someone who says, 'I do not need to give the obligatory Zakaah (the
pillar of Islaam) because I give optional charity every-day. Naàm. It would be similar to the person who says,
'I do not need to pray the five daily prayers because I pray the Sunnahs every-day. The Prophet (!) said,
relaying the hadeeth qudsee from the speech of Allaah:
s"9? smD& .i E #q d~, oAB? E G$:0 .S 5

The servant of mine does not draw near to me with anything more beloved to me than the
obligations I have imposed upon him.
Meaning: The five daily Salaah, the Zakaah, Hajj, and the fasting of Ramadaan.
sB#q # |D&3]%., E G$:mn oAB? 2&n .S5

And my servant will go on getting closer to me by doing optional deeds, so much so that I will love
him to the end of the hadeeth.
This shows that Allaah ($) has given us priorities and how we are to gain nearness to Him by completing the
obligations first, and when have finished the obligations, we move on to the optional acts. So, your general
Saqadah is a good thing, so long it is something that adds to your fulfillment of the pillar of your religion since
general charity is not a pillar of your religion. But rather, a specific amount to be taken out of your wealth
annually, or at the time of harvest for crops is the pillar of Islaam. So, if you are just giving general charity,
and abandoning Zakaah, then you are missing a very significant pillar in your religion.
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The general charity is obviously not enough for you, and you must take heed and realize that even some of
the ùlamaa considered a person that did not pay Zakaah with the ability to do so as being outside of Islaam.
From the proofs they use is the hadeeth that we studied So let the first thing that you invite them to be
the testimony that none has the right to be worshipped other than Allaah. If they follow and obey
you in that... as if to say now they are Muslims, then inform them that Allaah has prescribed upon
them five prayers to be offered in each day and night. If they obey you in that, The meaning of if
they obey you in that, is what if they do not accept that from you, then what is Muàadh being sent for?
Muàadh is being as a teacher, a guide, a judge, and also as someone to possibly arrange military expeditions.
So they would not be considered to be Muslims in this understanding that some of the ùlaama have of the
text; that if they refrain from praying, then they are not considered Muslims, and if they refrain from paying
Zakaah, then they are not considered to be Muslims. But what seems to be the case is that refraining from
paying Zakaah willfully is a major sin in Islaam, and it has a number of ahaadeeth about the punishments that a
person faces. Yet it does not take a person outside of Islaam. The companions used to not see the
abandonment of any deed to be something that takes you outside of Islaam other than the abandonment of
prayer. And Allaah ($) knows best.
As-Salaamu àlaykum wa rahmatullaah. Allaah ($) says in Sooratul-Mu`minoon:
l!!!! ! ! !m
So blessed be Allaah, the Best of Creators! [23:14]

How should we understand this aayah when we know there is no other creator besides
Allaah?
Wa àlaykum as-salaam wa rahmatullaah. The issue of Khalq is something we discussed this summer. The verb
khalaqah is permissible to be attributed to other than Allaah. When a person or someone besides Allaah create
something, they create it from materials that Allaah (taàala) has created for them. No one creates like Allaah
($) creates. He creates from nothing, He says: Be! And it is. However, that aayah that you're mentioning in
Soorah al-Mu`minoon is a proof to establish that there are creators other than Allaah.82 And understand this in
its context, there are people who create things. Do not get so focused on the word 'Creator,' because in
English, you might say the word Creator seems like it is only for Allaah. The Arabic khaaliq or khalaqah is
used for other than Allaah ($). It is also used in reference to Èesaa ibn Maryaam, he put together some
birds and made them, meaning that Allaah ($) had already provided him the way for him to do that, and he
was simply performing a miracle for the people.83
We say, the most beautiful and most complete kind of creation is for Allaah ($) alone. However, there are
texts in the Book and the Sunnah that affirm Khalq for other than Allaah. So it is the text of the Quràan and
the Sunnah that indicate the permissibility of mentioning that as an action of others besides Allaah.
Ustaadh Moosaa Richardson: Refer to the following verses that mention the action of khalq affirmed for other than Allaah: 23:14,
29:17, 37:125, 89:8. Some of them require a careful review of the tafseer. Think carefully about 13:16 and the distinction made.
83 Ustaadh Moosaa: See: 3:49, 5:110.
82
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As-Salaamu àlaykum wa rahmatullaahi wa barakaatuh. If someone says the Kalimah, but they
do not do the basic actions of a Muslim, i.e. pray, fast, etc. Does this void their Kalimah?
Wa àlaykum as-salaam wa rahmatullaahi wa barakaatuh. If a person accepted Islaam, and said the Shahadah, but
they did not follow it up with Salaah, then according to the majority of the scholars from the companions and
those after them, this person has left Islaam with his abandonment of Salaah, meaning: he does not pray at all,
and not that he prays on and off, or that he is struggling, rather, he does not pray as in the question here.
Then, yes, this voids the Kalimah due to the statement of the Prophet (!):
$e A:D
.U$0 (UD f @%& !]", 5 .]]", oc%& A/%&
The covenant that exists between us (the Muslims) and them (the kuffaar) is the prayer. So whoever
abandons it has disbelieved.84
May Allaah reward you too.
As-Salaamu àlaykum wa rahmatullaahi wa barakaatuh. Regarding the eight recipients of

Zakaah, what are the differences between the fuqaraa` and the masaakeen, as mentioned in
Soorah at-Tawbah (9):60? Jazaak Allaahu khayran.
Wa àlaykum as-salaam wa rahmatullaahi wa barakaatuh. The scholars have talked about the difference between
the fuqaraa` and the masaakeen, the first two recipients mentioned in that verse. They have a number of
positions, At-Tabaree mentions a great majority of those positions in his tafseer, and to summarize: the faqeer is
the one who yasta`fif, he does not ask anyone. He is poor like the miskeen person, but the miskeen asks - he is a
saaìl (he asks the people).
So the faqeer is more pious because he refrains from asking, and the miskeen has the right to ask, but he doesn't
have the same status as a faqeer, so he asks and he is in the second category. Both of them are deserving of
Zakaah, however, one is more deserving, meaning: If there is a miskeen and a faqeer (two poor people), one
asks openly and the other refrains from asking and is patient, then we are to give precedence to the one who
is patient and does not ask. This is one angle of distinguishing between them.
Other scholars said that the faqeer is the one whose need is more severe, he does not have enough to get by.
And the miskeen has barely enough to get by, but nothing extra. He takes care of his needs and he has nothing
to spend beyond that. So the faqeer is more severe, you can perhaps say he is destitute, and the miskeen is poor
(the poor person might have things). The scholars use the verse in Sooratul-Kahf about the masakeen who were
working in the ocean and had a boat. So they (the scholars) said that the masakeen own things, but they do not
have anything extra.
Some scholars mentioned the exact opposite of this statement. Meaning: miskeen is destitute, and faqeer is
poor. What seems to be correct is a combination of the two distinctions specifically: the faqeer is more severe
in his poverty and/or he does not ask, and the miskeen is less severe in his poverty, and/or he asks. This
seems to be correct and in line with the position that Allaah ($) gave the fuqaraa over the masaakeen.
What is the fine line between behaving with good character towards the kufaar in office while
keeping walaa wal-baraa` in mind?
84
Narrated by Buraydah ibn Husayb Al-Aslaamee. Shaykh Al-Albaanee declared the hadeeth as saheeh in Saheeh Jami #4143
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Naàm, dealing with non-Muslims while you live with them in a non-Muslim society is an issue that Muslims
must take care of. They must do well in keeping the lines of communication open for the chance of da`wah
while being upfront, frank, and openly speaking about what they believe religiously in ways and opportunities
that are smart and wise. In offices, for example, there are laws that will bring harm to the Muslims if he brings
out his walaa and his baraa` and says: 'I prefer Muslims over non-Muslims,' or 'I love the Muslims over the
non-Muslims.' If he is in a company hiring people, and he asks the people coming for the job, 'Are you a
Muslim? Are you a Jew? Christian? or what? Because I love Muslims,' if he does that, and the company is
governed by the laws of America, they will say this is discrimination, and it will bring harm upon the
interviewer.
If he was to express his love for the Muslims and his preferences for them over the non-Muslims at the
water-cooler, meaning in casual situations that have nothing to do with the workplace, in a way that doesn't
make people think they're going to lose their job because they're not Muslims, then the Americans consider
that to be allowed.
In general, in all casual situations outside of the workplace, a person has the freedom of speech that America
considers to be a basic right of a human being. So, they protect a person who wants to worship Shaytaan,
Iblees, Firàwn, or witches and wizards. These people are protected by the American law, they have the right
to say what they want. So, if this is the case in a place that protects your right to express your opinion (of your
love for Muslims over non-Muslims), then you can in situations that do not bring harm to you. And in that, if
it is done with wisdom and detail to explain why (and do not just say you love Muslims and hate kufaar such
that you look like a bigot or racist) and properly: 'I love my Lord Allaah, I love the people who dedicate
themselves and bow down to Him, and consider Him greater than anything else because He deserves to be
considered like that. I love those people who consider the Lord of everything that exists, to be above all of
everything that is worshipped. I love all of the people who love the best of people ever sent to earth, the
Prophets, the righteous, and at the head of them, Prophet Muhammad (!), Prophet Èesaa ibn Maryam,
Prophet Moosaa, Prophet Noah, Aadam, and the prophets of old. Anyone who loves them, affirms their true
truthfulness and shows that, then I love them, because I am a person who loves Allaah, and I love that Allaah
sent these people to us, to guide us and to teach us. I love all of the people who respect, honor, and love
them for the good that they brought us.'
Now, he has expressed the same idea of love and hate for Allaah's sake, but he has given people something to
think about. He has given people the reason behind his love and his hatred that could possibly prevent those
people, who want to think and reflect, from categorizing him as a bigot and writing off his expression of love,
trust or distrust, as an action of a bigot. Rather, they can say, perhaps he has a foundation for what he says,
and it might lead them into thinking about the right of Allaah, more than they have been. And Allaah ($)
knows best.
I hope that gave some guidance to the questioner. And Allaah ($) knows best.
As-Salaamu àlaykum. What is the correct ruling on disposing the books which contain the
Names of Allaah? Some say we shred it and put it in the recycle bin. Jazaak Allaahu khayran.
When the masaahif (the printed copies of the Quràan) were spread, some of them had notes written in them,
tafseer and some of them perhaps had qiraàat (different modes of recitation) that were outside the well-known
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modes of recitation, so Ùthmaan (%) the third khaleefah decided to unite the whole Muslim Ummah on one
mus.haf, to copy it and send it out to the various nations. When he did that, there remained the problem of the
previous mus.hafs that existed. So, he ordered them to be burned. So, burning the book, even if it is a mus.haf
because you need to get rid of it, - perhaps it's no longer useful, it has missing pages, or perhaps it is defaced then in that case, it can be burned.
Scholars have mentioned that this was something done so it would not be disgraced, so that it would not be
buried it in the mud, dirt, beneath the ground, or cast to the sea and perhaps something would happen to it
after that. This was (a solution to) getting rid of it in a way that did not leave behind any chance for it to be
disgraced out of respect for the book of Allaah.
So, similarly, whatever method is available - as scholars have given fataawaa in favor of shredding, burning, or
recycling in a way that does away with the original print - then all of those matters are acceptable as long as
the book of Allaah is erased or done away with in totality.
Recycling would not be permissible, for example, if sections of the Quràan appeared on paper plates or
something (as recycling may not remove the writing) or any process as well that disgraces or debases the
written material, like being picked up by a dump truck or the likes. Any possible way of recycling or re-using
that paper which contains anything with the words of Allaah that you do not want to be disgraced, then all of
that is to be avoided. And Allaah ($) knows best.
as-Salaamu àlaykum wa rahmatullaahi wa barakaatuh. Can you please clarify why it is correct to
take benefit from unauthentic narrations considering the fact that we cannot use it to teach
others or use it as a proof against others, because they will argue that the narration is
unauthentic?
Wa àlaykum as-Salaam wa rahmatullaahi wa barakaatuh. I do not believe I said that it is correct to take benefit
from unauthentic narrations in the first place, so I do not understand the angle of the question....I said: 'If it is
authentic,' meaning: by routes (other chains) that we do not have - by routes that the scholars I quoted from
today, who considered the hadeeth to be weak, did not have. And leaving this door open is important.
Ahaadeeth which are weak, but are not extremely weak, can be explained under the idea of 'If this is authentic
by support from other chains, then the meaning would be such and such.' This is a common approach of the
scholars to explaining hadeeth which are weak, meaning: they do not view the hadeeth as being valid as a proof,
but if it could be made authentic through numerous chains, or if someone has a chain that I do not have, or if
I have erred in my judgment on this hadeeth, then the fiqh and understanding of the hadeeth would be such and
such.
In this idea, you will understand, and a big benefit will open up for you: Why did at-Tirmithee, Aboo
Daawood, Ahmad, and the scholars of hadeeth gather books of Sunan and collect weak ahaadeeth knowingly?
Even pointing out the weaknesses in their collections of the hadeeth while calling the book as-Sunan (the ways
of guidance from the Messenger (!)? Why would they collect this hadeeth with obvious weaknesses and
defects in the chain, and then even exposing those (defects)? (For example), at times, an-Nasaaèe, Aboo
Daawood, and at-Tirmithee many times! (At-Tirmithee would many times) declare the hadeeth he has collected
in his chapter to be unauthentic, and he would show the defects, or talk about a narrator, and so on.
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You see that this was done so that it would be graded weak, yet none of them believed that they had
complete exhaustive knowledge of all of the ahaadeeth and the chains. So, they left it for those after them to
gather the chains, and if that hadeeth could be supported, or made authentic through support from other
chains, then the fiqh that they placed for their chapter title would be the correct place for the hadeeth to be, and
it would be established from the Messenger (!). And if it is not supported, then it would remain weak. This
explains for you why scholars like Aboo Daawood and their likes...collected weak ahaadeeth knowingly. Naàm.
For example, Ibn Khuzaymah, has a book we refer to as Saheeh Ibn Khuzaymah, and in it he has chapter titles
where he names the fiqh that he wants to produce from that hadeeth, and he knows the hadeeth is weak. So, in
the chapter title, for example, the Chapter of the Virtues of Such and Such, he writes: "If the narration is
authentic," meaning: through chains or routes that I don't have. Naàm.
If we know someone who wears a necklace with one eye, and they insist (that) it is cultural to
their country, do we continue being friends with them, even after warning them?
The necklace with one eye - I am assuming that it is from some cultures where they believe it wards off the
evil eye? Is that the case? The necklace with one eye? If the necklace with one eye is believed to ward off the
evil eye, then it is a wadaàh or tameemah - it is an amulet that is not permissible to wear.
Even if it is not intended to ward off the àyn, then it still should be avoided, since it can easily be mistaken
for that.
If that is the case, then you advise the person and teach them the things we have learned today. Make it an
issue of importance. Should you continue being friends after warning them? No. You should not continue to
be friends with a person who is committing an act of shirk after you have warned them with evidences from
the Book of Allaah. What point would there be in remaining friends with a person like that after you have
advised them and reminded them, and tried your best to teach them, and they will not leave it? (This is) the
case with many people. Wa Allaahul-Mustaàan. Why would you continue being friends with someone like
that? What would your friendship be based upon? Definitely not the love of Allaah, and gaining His pleasure
(($). Such a person would be under Allaah's anger, and you should be distant from such a person. You could
explain that (as well), why you cannot be friends with that person, and perhaps that might be some kind of
benefit for them. Say: 'I have to protect myself from the evil that you have with you, and I cannot bear your
companionship any longer.' Then, you continue to make duàa in their favor.
as-Salaamu àlaykum. What is the best way to dispose of paper found in an amulet which has
both Allaah's name on it and a grid with symbols on it which could be magic? Should it be
burnt?
Wa àlaykumus salaam wa rahmatullaah. If you're in the lands of the Muslims, you must report it. If you find an
amulet with Allaah's Names and some kind of illegible writings, report it. This could be very important
evidence that the Muslim authorities can use to find a criminal amongst the Muslims, and (they can) stop a
great amount of evil from reaching the people. If you're not in a Muslim society, take it to the closest thing
www.Istijabah.com
you have to an Islaamic authority to let the Muslims be aware of what it is, and a person more knowledgeable
than yourself could possibly be consulted in handling this. And Allaah knows best.
And only take it to people with knowledge of tawheed. Do not take it to ignorant people as they could possibly
like it and ask to keep it. Take it to a student of knowledge who is strong in his understanding of tawheed so
that it can be dealt with, identified and proper actions can be taken. This is my advice for this question. And
Allaah knows best.
as-Salaamu àlaykum. Is it permissible to fear some events based on seeing a dream when
warned of danger or shirk? The person who did it referred to the hadeeth of the dreams being a
part of Prophet-hood.
Wa àlaykumas-salaam. Nice question. Naàm, the Prophet (!)...distinguished between dreams. The scholars
have mentioned that dreams are of three categories based on the Messenger's hadeeth (!).
He said:
*& (S TW.%& .n$%&

Good dreams are from Allaah.
He mentioned that they are one of the many parts of Prophet-hood. Ar-Ru.yaa as-Saalihah is a good dream
that has a good meaning, and it is true. How do you know it is a good dream? And that it is true? It actually
happens. So, you saw a dream that you got married to a good woman, for example, and you would not know
it is a true dream until you actually got married and that situation resembled the situation you dreamed about.
The second type of dream is the hulum, pl. ahlaam (nightmares).
X."~%& (S !9W&5
And the nightmares are from the Shaytaan
He taught us manners (with regards to) seeing a nightmare, some of them are as follows:
If you see a nightmare, turn to your other side and spit to your left (a light spitting like you are trying
to get something very small off your tongue);
Seek refuge with Allaah ($);
Do not tell anyone about what is in your bad dream;
Do not give it any consideration, that it will not harm you.
If you follow these steps, it will not harm you. So, do not be afraid of it. It is not an omen. It is not going to
happen to you (in shaa` Allaah). So, do not give it any consideration. It is only from the tricks of the shaytaan
to make you afraid of something like that.
The person who did it referred to the hadeeth of the dreams being a part of Prophet-hood.
That is the important part of your question. It should be very clear that dreams are part of Prophet-hood,
meaning: ar-ru.yaa as-Saalihah (good dreams with positive messages, with true meanings), not ahlaam
www.Istijabah.com
(nightmares)! Not something that scares you such as you are going to die, someone you love is going to die,
or something's going to harm you, or that your car's going to be destroyed. Or the likes that some people
have in their dreams that are based on fears that they have about things, so the shaytaan plays with them and
tries to harm them with these bad dreams. These are not from the things that are considered to be one of the
branches of Prophet-hood. So, then it seems to be a misunderstanding of the application about the hadeeth of
dreams. And Allaah ($) knows best.
The third category of dreams that the scholars mention is the kind of dreams that have no apparent or
obvious meaning. They are just random ideas that have happened and don't seem to have any good or bad
meaning to them. For example, you might see a plate of food, a flower, a rabbit or an animal, etc. It doesn't
mean anything to you. So, those dreams are possibly random images in your mind and may have no
significance at all. Allaah ($) knows best.
as-Salaamu àlaykum. With regards to the amulet, what should one do if Quràanic verses are
written in ink on paper and then dipped in water for one to drink? Is that permissible?
Wa àlaykumus-salaam wa rahmatullaah. That was mentioned by some of the scholars as permissible ruqyahs, but
they do not have anything from the Messenger of Allaah (sallallaahu àlayhi wa sallam) about that. Rather, they
say this is known by tajribah - by way of trial and error we have come to know that these are effective ways of
using the Quràan to heal people. There are people who busy themselves with these kinds of ways. I prefer
the advice of some of our mashayikh who say: Leave all of that. Leave alone that which makes you doubt for
that which doesn't make you doubt.
There is no doubt that raising your hands at times of duàa being answered, with wudoo`, with a heart turning
to Allaah, with phrases of tawheed, with praise of Allaah, requests of Allaah directly for help and for a cure there is no doubt in that being tawheed, and in that being permissible, and something that Allaah loves. So why
leave these kinds of clear and obvious manifestations of our tawheed for things that are doubtful and
unsubstantiated when it comes to the practice of the Messenger (!).
(Why leave clear and obvious manifestations of tawheed) for things that are in fact, strange, and contain weird
ideas. But you have some practice from some of the salaf that they did those things, and some statements
from some scholars about the permissibility of them, yet no evidence from the Book or the Sunnah indicate
the permissibility of it, and that is how I have understood the issue. And Allaah ($) knows best.
as-Salaamu àlaykum wa rahmatullaahi wa barakaatuh, baarak Allaahu feek. Drawing upon a

question from last week, say you have advised someone upon bidàh or closely following the
people of desires, and the naseeha falls upon deaf ears. Should someone upon the Sunnah cease
companionship with such a person? Does the da`wah end as well?
Wa àlaykumus-salaam wa rahmatullaahi, wa feek. Da`wah does not end in any situation, we would always at least
make duàa for a person. But if you have invited a person and explained innovation to them, and about
staying away from it, yet they do not listen, then as mentioned, we try other avenues. We exhaust ourselves in
trying to guide the people to the best of our ability. We try to bring guidance to that person through others
ways and through other people that could perhaps speak in a way that would get the person's attention more
than us. We try through books, audios, and through any way we can. And we try not to abandon anyone
unless the abandonment of that person is necessary to secure our own guidance.
www.Istijabah.com
This happens often where a new Muslim is trying to guide people away from bad practises and that new
Muslim's companionship to a person who is stuck upon bidàh and will not listen, is harmful to the new
Muslim. In that case, we say leave that person alone so that you do not become affected or sympathetic, or
perhaps fall into that kind of innovation, because you're not grounded, you're not firm, and you're new in
Islaam.
....And we are speaking about common people here, I hope, and not callers, not people who have status or
positions. But keep up your invitations, clarifications, and try your best to invite the people back to obedience
of Allaah ($) and shun innovations as often and as much as you can. Do not give up on the people. And as
mentioned, you can refer to the words regarding the hadeeth:
!V9Yq 3D .]%& 9Y 2.4 (S

The one who says the people have been destroyed85 is the most destroyed of them.
There are some words (here) that should encourage anyone with this kind of question as well: give da`wah as
much as possible, continue with advice, and do not abandon people so long as there is no harm in the
continuing of that advice and the repetition of the reminders.
If there is a possible way for the adviser to deviate or to be affected, then that person should protect himself.
He should abandon that person to protect himself and safeguard his own guidance.
There are other issues that relate to a personality, a person of status or a caller to innovation - in this case,
there other things involved and I think that is outside of the scope of the question. And Allaah knows best.
as-Salaamu àlaykum. It is customary for Muslims to hang decorations with string from their
rear-view mirrors in their cars with the name of Allaah, aayatul-kursee or other related things
related to our deen on them. Is this permissible?
Wa àlaykumas-salaam. Based on what you have read today, this is the modern-day version of hanging the
qilaadah around the riding beast - (meaning) people hang it on their mirrors as if it was a horse. They would
put their air freshener or whatever it is, right on the "neck of the horse." You would find that aayatul-kursee
from Sooratul-Baqarah is common on these things, and there are people who believe that this is something that
is important for the protection of the car. So, clearly without a doubt (this) must be avoided if there is a
reliance upon that physical thing, i.e. it is protecting us from harm. (It must be avoided) absolutely without
any mention of differing or any significance given to any scholarly differing. We say: This must be discarded.
It must be cut. In general, we say that the generality of the evidences shows that all of these things that are
tied on rear-view mirrors should be removed and should not be there. You can place a deodorizer in your car
anywhere [you please]. Why hang it on a string over the rear-view mirror?
...The traffic laws differ state by state in America. But in my state, the traffic law was that you are not allowed
to hang anything on the rear-view mirror. If you came to take your driver's test and you had something hung
on your rear-view mirror, they would tell you that you had to remove it otherwise you will fail your driver's
test. It is not allowed to put something on the rear-view mirror. And this is a serious maslaha for us to follow,
because anything hung from the rear-view mirror obstructs your vision (to some degree or another).
85
Meaning, there is no hope for them...
www.Istijabah.com
....And the vehicle you drive is an instrument that can cause death to people. So, you may unknowingly
obstruct your vision in a way that could lead to an accident and (lead to the spilling of) blood of a Muslim or
non-Muslim who deserved no punishment, attack or anything. In this case, it is not permissible. If an accident
was caused and it was deemed as negligence (on behalf of) a person who hung something on his rear-view
mirror and thus did not see - for example, someone walked in front of the car because it was at a blind spot
created by a hanging on a rear-view mirror - then this case goes to the qaadi (judge) and the qaadi could
possibly judge (in this situation) that the negligence has lead to the person being killed or harmed. This shows
that this makes the case very serious. And Allaah ($)) knows best.
So, aside from it being aayatul-kursee or a hanging of the Quràan as a qilaadah or a tameemah, then the best
position for us to say about this is that it is to be prohibited. It is to be stopped, and you should take it away.
(And you must) realize that the issue is an issue of differing of the sahabah, and with issues like this, you
(want) be careful of how you enforce that upon other people, and (upon those) who may have adopted a
position of some of the sahabah. You want to be careful about how you approach this issue. Naàm. And
Allaah (taàala) knows best.
I would strongly admonish and advise you in general to keep everything off of your rear-view mirror whether
it has aayatul-kursee, Quràan, or anything else. Keep things off of your rear-view mirror. If it is a simple
strawberry deodorizer, it can be a distraction or it can actually create a blind spot for you. This is a practical
issue you should pay attention to. And Allaah ($) knows best.
When reading over the last three chapters over ourselves, do we say them three times each, or do
we say them Ikhlaas, Naas, then Falaq in order, three times each?
I think you meant: Ikhlaas, Falaq, and then Naas. And Allaah knows best
I think there are narrations that would support either one or both of those, but I haven't been able to
distinguish which one is correct, if one correct and the other is not, or if they are both correct, Allaah (taàala)
knows best.
As-salaamu àlaykum wa rahmatullaahi wa barakaatuh. What steps should one take if one saw
the signs of magic in their family member? e.g. the way the act towards their spouse. What steps
should you take to help them, or who would you go to, if you do not know anyone who is
knowledgeable?
Wa àlaykumus-salaam wa rahmatullaahi wa barakaatuh. If you see the signs of magic done to someone in your
family, then seek refuge with Allaah ($). Allaah ($) is stronger than magic. Allaah ($) is more compelling
than magic. And your reliance upon Him will save you from every hardship you face in this life, from physical
hardships, financial hardships, spiritual hardships to hardships that you can see in front of you, and hardships
from those that you cannot (al-ghayb). With your reliance upon and your connection to Allaah, who is close to
you, who loves you, and wants to protect you, and wants you to seek His refuge, He will grant you that refuge
and protect you from that magic. And as a person of tawheed, if you turn to Allaah honestly and sincerely,
hoping for protection from Him, then He will protect you and you would not need to go beyond that. If you
need help, then ask for help from those who have knowledge of Islaam. If you have no scholars around you,
www.Istijabah.com
then ask students of knowledge who are known for their good understanding in Islaam. And Allaah ($)
knows best.
Do not be like those people, who, as soon as someone begins to act strange, they assertively assume he is
being affected by magic. It could be because he getting older, it could be because his diet is not a good one, it
could be because he is facing more stress than he normally does. Being affected by magic is an issue of the
ghayb. You do not see it. You do not know it. You do not know if a person has been affected by magic. You
may suspect it, but you have no knowledge of it, unless the magician comes and tells you: "I have put magic
on your husband" or "I have put magic on your wife." Without having firsthand knowledge of the magic,
then you do not know it is magic. The affects of magic can be similar to psychological diseases and disorders
and sometimes physical disorders and illnesses. You will not be able to distinguish with certainty that this is
the effect of magic or that it is simply physical illness. So, it is upon you in all situations and in all cases, to
rely upon Allaah whether your husband or your spouse has now begun to behave strangely - whether that is
the result of magic or a change in diet, getting older, menopause, etc. All of that can be rectified through
seeking the rectification from Allaah (taàala) alone, whether the source of the problem is ghayb (unseen) or
something that can be studied scientifically.
----With regard to removing an amulet from another (here specifically, the question was targeted to
someone in an office setting in the West), Ustaadh Moosaa clarified the following:
While we might say in our class that the safest opinion is that you do not use amulets with Quràan passages
(e.g. aayatul-kursee), remember that it is something that the sahabah and tabièen differed over. The differing is
old and goes way back. If someone has an amulet which contains Quràanic passages and he believes that the
sahabah who said it was allowed, are correct in this issue, then we are going to invite the person to a discussion
of this issue from Kitaab at-Tawheed, for example, or whatever explanations are easily available from the
scholars, and try to lead them to the right decision.
This is an easier way versus someone who has an amulet that says "Yaa Àbdul-Qaadir" or an amulet that says
"Yaa Muhammad!" seeking protection from the Prophet (!), or anyone other than Allaah, righteous or
unrighteous. In this case, the munkar is mutafaq àlayh - there is consensus of the scholars that this is absolutely
haraam, it is shirk, and there is no angle for justification. And a different stance is required without any
leniency.
As-salaamu àlaykum wa rahmatullaahi wa barakaatuh. If you know that destroying someone's

amulet will possibly result in them seeking to get another one, is it still recommended to destroy
the amulet in this situation? If not, would that be considered neglecting the obligation of
commanding the good and forbidding the evil?
Wa àlaykumus-salaam wa rahmatullaahi wa barakaatuh. Returning this issue back to the general principle of how
evil things are to be changed is known from the hadeeth in Saheeh Muslim:
Whoever among you sees an evil action, then let him change it with his hand; if he cannot, then
with his tongue; and if he cannot, then with his heart by hating it and that is the lowest level of true
faith.
www.Istijabah.com
The scholars have said that the ability mentioned in this hadeeth: Whoever among you sees an evil action,
then let him change it with his hand... meaning: authority. So, if you are the father of a group of children
and someone puts an amulet on your child, then you must remove that physically. You may not allow it to be
there. You are the ruler in this case. You remove the evil thing with your hand. And you are required by your
religion to do that. Similarly is the case when you have authority over others in other situations. If you do not
have that authority, then your position is that you advise, invite, teach, and encourage people to stay away
from something harmful and to invite them to good with your tongue. And if you are unable to do that
because of a language barrier or any other reason that prevents you from getting your message to that person,
the least is that you really hate it, and the hatred remains in your heart..
So this applies to this issue: if you have a child under your care, whether you are the mother or the father, you
must physically remove the amulet. You cannot allow your son, under your authority, to wear an amulet,
saying: "I am trying to give advice." Rather, you, as a person of authority, must remove the evil thing with
your hand, even if he replaces it. If he replaces it, then you must remove it again, because you are responsible
for removing the evil with your hand since you have authority.
We also need to understand that when you remove it from your son, and he goes and gets another one, then
(your son) has obviously not understood the issue properly, and he has not been reminded sternly enough.
He simply had the thing removed from him. So here, you need to increase the level of education. You need to
increase the amount of knowledge he has about his religion so that he does not replace it again. And so,
likely, there is a deficiency in how much information he has received about Islaam. And Allaah (taàala)
knows best.
So as mentioned, when you do not have authority, you do not go and physically remove the amulet from
another person. Rather, you do it with authority. So, you can understand (the narration to remove the amulet)
in one of two ways:
1. No amulet or necklace shall remain on the neck of any animal...they should all be cut off..
Meaning: Every one of you that has authority, i.e. owns his animal, he must go to their animal and remove the
amulet/necklace.
2. Those of you who heard this statement from me, you have been given authority..
This is an order from the Messenger (!) for those to go and physically remove the amulets from around the
necks of the riding animals. And Allaah knows best.
Is it permissible to hang duàa for the purpose of learning them? For example, can I hang the
duàa for going outside of the house, on the doors, so my children can read and memorize them?
It is permissible to hang the duàa for the purpose of learning them with conditions:
Firstly: That it is not a decoration, and that it is simple and easy to read.
www.Istijabah.com
Secondly: It does not remain beyond the time that it takes to memorize the duàa. It must not become a
permanent fixture in your house. It is not a decoration and it is not to be taken as a decoration, because that
is a disgrace to the duàa learned from the Messenger of Allaah (!) - that it is hung in a house where people
leave the house and do not use it.
Thirdly: It is to be acted upon. It is to be an educational tool and not something that remains there.
Fourthly: It is not hung in a place or in a manner that is disgraceful to the knowledge contained in that paper.
For example, (do not place it) on a paper that often falls to the floor. Rather, it is put on a place where people
can easily read it, and learn it.
So, the goal in hanging this is to learn it and remove it when the people have learned it. There's no reason for
it to remain beyond that.
We will close sending Salaah and Salaam upon the finest of creation, the Messenger of Allaah, Muhammad ibn
Àbdullaah, upon his family members, companions and followers until the Last Day. And Allaah ($) knows
best.
www.Istijabah.com

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Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Explanation of Kitaab at-Tawheed 01-08

Notes by Umm Sufyaan Fatimah

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Introduction to the Book:

Al-Bukhaaree Muhammad bin Isma`eel Al-Ju`fee [d. 256].

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Sharh Kitaab at-Tawheed, Shaykh Saalih aali-Shaykh, tape no. 01 ~

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

1. Ahaadeeth which are hasan.

3. Ahaadeeth which are da`eef (weak).

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

(There) are at least six books called Kitaab at-Tawheed:

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

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Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

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Lessons Drawn from the Verse:

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5. The prohibition of being undutiful or ungrateful to ones parents.

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Lessons Drawn from these Verses:

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2. The gravity of parents rights.

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

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6. The incumbency of fulfilling covenants.

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

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Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

From `Abdullaah ibn Mas`ood (%):

Explanation of Kitaab at-Tawheed by Shaykh Saalih al-Fawzaan

Mu`aadh ibn Jabal (%) narrated:

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