Muhammad (Peace and blessing be upon him) Said

“I fear for my nation the misleading Imams (ruler,

scholars), and if they are afflicted with using the swords
among themselves (killing each others), it will not be
removed from them until the day of resurrection. The
hour will not be established until a tribe of my Ummah
(nation) follows the polytheists and group of my nation
follows the polytheists and group of my nation
committing Shirk. There will be thirty liars each one
claiming that he is a prophet, though I am the seal of all
the prophets no prophet will come after me. But a group
of people will always hold fast to the truth, and cannot be
harmed by their opponents until their comes the
command of ALLAH (Qayamah) blessed and exalted be
He.”
Sahee Barqani, Masnad, Abu Daood

Contents
Tauheed and its categories

Tauheed Ar-Raboobiyah (Tauheed of Lordship)

Tauheed Al-Aloohiyah (Tauheed of Worship)

What is Worship

Fear

Hope

Dua

Tawakul

Sacrifice

Intercession(Shafa’at)

Tawasul

Legislation

Amulet (Taweez)

Love and hate for the sake of ALLAH

Tauheed Asma o Sifaat (Tauheed in Names and Attributes of ALLAH)

Shirk

Greater Shirk

Lesser shirk

Hidden shirk

Obvious shirk

Dangers of Shirk

Appendix I: The History of deviated sects.

 In the name of ALLAH, the most beneficent the most merciful

Tauheed its meaning

At-Tauheed in its general meaning is the “belief” of singling out ALLAH, the
Mighty and Majestic, for Lordship, for worship and affirming his names and
attributes.

Tauheed is “the” most important pillar of Islam. This was the very message
of all the prophets. All the messengers and all the books were sent to
establish Tauheed The proves are very many.

ALLAH sent NUH peace be upon him with the same message of
TAUHEED{the proof is “Indeed, we sent Nuh to his people and he said,
“ Worship ALLAH, you have no other illah (deity worthy of worship)
but him (ARAAF 59)}

ALLAH sent Hud (Peace be upon him) with the same message {the proof is
“And to Aad we sent their brother Hud, and he said, “ Worship
ALLAH, you have no other illah (deity worthy of worship) but him
( ARAAF 65)

ALLAH sent Salih (Peace be upon him) with the same message of Tauheed
{the proof is “And to Thamoud we sent their brother Hud, he said, “
Worship ALLAH, you have no other illah (deity worthy of worship)
but him ( ARAAF 73)

ALLAH sent Shuaib (Peace be upon him) with the same message of Tauheed
{the proof is “And to Madyan we sent their brother Shuaib, he said,
“Worship ALLAH, you have no other illah (deity worthy of worship)
but him ( ARAAF 85)

ALLAH sent Ibraheem (Peace be upon him) with the same message of
Tauheed { the proof is “And Ibraheem when he said to his people
“Worship ALLAH alone and fear him(Ankaboot 16)}

ALLAH sent MUHAMMAD (Peace be upon him) with the same message of
Tauheed {the proof is “Say, verily I am commanded to worship ALLAH
alone, by making the religion purely for him ( Zumer 11 )}

One of many ahadeeth on this topic is mentioned below.

Amr bin Abasah (May ALLAH be please with him) said
“I asked from Prophet Muhammad (Peace be upon him ) “Did ALLAH send
you as a messenger? He said “Yes” I asked “with what messege did he send
you?” He replied. “ That ALLAH should be worshipped in Tauheed, and
nothing should be worshipped beside him, and to smash the idols, and to join
the ties of relationship.”
(Saheeh Muslim No 1812)

We have known that all messengers from ALLAH were sent with the message
of Tauheed, so we must learn what does this word Tauheed means and what
encompasses Tauheed (i-e- what things comes under the category of
Tauheed and what things goes against the concept of Tauheed?)

Categories of Tauheed
It has three ingredients.

1.Tauheed Ar-Raboobiyah(Tauheed in Lordship)

2 Tauheed Al-Aloohiyah (Tahueed in Worship)
3 Tauheed Al-Isma-o Sifaat (Tauheed in names and attributes of ALLAH)

One’s Tauheed is not complete if he is not affirming all the three

interconnected and interdependent ingredients of Tauheed. These three
ingredients have been discussed below concisely.
Tauheed Ar-Raboobiyah

It is to believe that there is a God(ALLAH) who has created everything, and

this creator is the sustainer of everything. He is the one who causes life and
he is the one who causes death. Tauheed Ar-Raboobiya also includes
believing that ALLAH is the one who manages all the affairs and he honors
some and brings humiliation on others.

The proof that Allah is the creator.

ALLAH is the creator of ALL things” (ZUMER 62)

The proof that Allah is the “sustainer” of all what he created is

“And there is no living creator on the earth but its provision is due
from ALLAH (Hud 11:6)

Allah the mighty and the majestic has negated any partner for himself in his
dominion as he has negated the partners in sustenance and creation.
Allah says: And this is the creation of ALLAH. So show me that which
those whom you worship besides him has created.(Luqman 31:11)

And ALLAH says WHO is he that can provide for you if he (ALLAH)
should withhold his provision(MULK 67:21)

Many of deviated sects calls towards only this category of Tauheed,

According to their understanding only accepting that their exist a GOD is
sufficient. Whenever they talk about Tauheed they will speak “ALLAH is
KHALIQ(creator)(i-e- ALLAH is the creator of all humans, skies and earth )
ALLAH is RAZAAQ(sustainer), and it is only ALLAH who causes death and the
life. Some deviates, even go further and they call towards “The Unity of
Religion” (which also involves the unity of sects), such messages are
propagated that since all the religions believe in GOD so they all are the
truthful. “Co-exist”. This is misguidance and a false call which has been
afflicted upon many of the youth (specially the youth which is exposed to the
Non-Muslims and their ideologies, in our colleges, universities and secular
institutes), and ALLAH’s refuge is sought from deceptions of shaitan.
And verily, this 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-Muttaqûn (the
pious )(ANAM 153)

However this is just a deception of shaitan, The people to whom Prophet

Muhammad(peace and blessing be upon him) was sent, believed that their
exist a GOD (ALLAH) who is the creator and the sustainer and to him belong
the dominion(i-e control).All they differed was that how to reach (i-e please
or worship him).Their believe was that human are very sinful so they should
have some intermediaries to reach ALLAH.

The proofs that Mushrekeen of Makkah believed in ALLAH are.

“And if you ask them: "Who has created the heavens and the earth,"
they will certainly say: "Allaah.”” [Luqmaan (31):25]

“Say: "Who is (the) Lord of the seven heavens, and (the) Lord of the Great
Throne?” They will say “Allaah” “ [al-Mu’minoon (23):86 READ verses from
84-90]

2 Tauheed Al-Aloohiyah (Tahueed in Worship)

The word Aloohiyah came from the word Ilaah, which means deity which is
worshipped. So the meaning of Tauheed Al-Aloohiyah is to single out ALLAH
for worship. In other words all the acts (either bodily or of the heart) which
qualifies as worship should be done for ALLAH alone. If any of those acts
which are declared as “worship” by allah or by his messenger are done for
“other” than ALLAH then this is where we go against the concept of Tauheed
and we worship that “other” object. This(Tauheed of Worship) is the main
body of Tauheed for which the prophets were sent so they may tell people
that worship should be done only and only for ALLAH the one who created all
the creation.
The proof for this is the statement of Almighty .

“And verily, to every ummah(nation) we sent a messanger

(proclaiming) “Worship ALLAH (Alone), and shun the taghoot(false
deities) (Nahl 36)}

Our Lord has said, “And we did not sent any messenger before you but
inspired him “None has the right to be worshipped except me”, So
Worship me (alone) (Anbiya 25)

Linguistically Worship is a state or condition of fear, hope and love. We must

know that what is Worship (i-e what acts are worship) so that we should not
devout those actions to other than ALLAH. Some of the examples of Worship
are fear, hope, Dua(supplication), Tawakul(Trust), sacrifice and Vows.

Fear as worship

Fear, a worship of the heart, has two types.

i. Natural Fear

ii. Fear of worship

Natural Fear
Such as a person fears a predatory animal, fire or drowning. The servant is
not to be blamed for this. One of the characteristic for the natural fear is that
it is not continuous and the man fears only in the condition when he feels
himself to be harmed by the object or the situation.

As ALLAH said regarding the story of Musa in Quran

So he (Musa) became fearful with the anticipation inside the city

(Qassas 18)

Fear of Worship

It is when the servant fears of ALLAH’s punishment and fear of being

misguided or any material harm upon disobedience. This type of fear should
be only and only from ALLAH as he said.

So do not fear them but fear me, if you are indeed believer.(AL-
Imran: 175)

And he said “The mosques of ALLAH are only to be maintained by

those who believe in ALLAH and the last day and establish prayer
and give zakah(annual charity) and do not fear any one except
ALLAH, for it is expected that those will be guided(rightly). (At-
Tawbah : 18)

Fearing a righteous person who is dead and is in his grave, who has no
control over the affairs of the man. So this fear will oppose Tauheed, as
ALLAH has order us to fear him only.

Hope

Hope can be praiseworthy and blameworthy as well. It is praiseworthy when

someone worship his Lord and hopes for the acceptance and repents to
ALLAH from disobedience, in a hope that ALLAH will forgive him. Hope is
blameworthy when someone hopes from ALLAH without deeds, then this is
not permissible and is the manhaj (methodology) of Murjia (an early sect
which deviated from main stream ahl sunnah wal jammat) has been
explained at the end) .

So whosoever hopes to meet his lord then let him perform the
righteous deeds and not mix anyone into the worship of his lord.
(Kahf:110)

It can oppose Tauheed when someone hopes from some created things to
benefit him although that created thing does not have control over the harm
or the benefit.

They worship the things besides ALLAH things that hurt them not,
nor profit them(Yunus 18)

DUA (Supplication)

Linguistically Dua means “supplicating” or “invoking”.

It has two general types.

(i) Calling ALLAH for praising him (Tasbeeh)

(ii) Calling ALLAH for help(DUA)

Tasbeeh.

It is a general kind of Dua where servent call his lord praising him and
glorifying him, since servent knows that his lord is listening his
Tasbeeh.Example,Alhamdollilah, Subhanallah etc.
DUA(Suplication)

It is a specific kind of worship which is to seek the help of ALLAH.It has two
further categories.

Istiaanah(Seeking assistance)

Istighathaa(soughing help of ALLAH)

Both categories are to ask ALLAH for help and directing any of these two acts
for anyone other than ALLAH is not an option. The only difference between
the two is that the first Type(Istiaanah) is, when the help of Allah is
requested under the normal circumstances and at the time of ease. However
the Istighaatha is calling ALLAH at the time of difficulty and severity.

Believing that, someone other than ALLAH is a source of Help

(Istiaanah+Istgaatha) or calling other than ALLAH as GAUTH (which means
“Source of Help”) is a clear disbelief and takes the person out of the folds of
Islam. No Argument, no matter how beautiful or logical it could be, brought
to validate(allow) such a repugnant act as ALLAH has made it clear by
mentioning both the conditions separately and has explained his servants
that both the extremes belong only and only to him, and from the slightest
to the hardest cases belong to ALLAH alone.

The evidence for Istiaanah, we recite in every prayer of ours.

ُ ؕ ‫ك َن ۡسَتِع ۡي‬
۴﴿‫ن‬ َ ‫ك ﴾َن ۡعُبُد َوِاّيا‬
َ ‫ِاّيا‬
Only you do we worship and only you do we appeal for
aid(Nastaeen). (AL-Fatiha: 5)

The evidence for Istighathaa is

َ ‫ِٰٰٰٕۤٮَكِة ُم ۡردِِف ۡي‬

۹﴿‫ن‬ ‫ف ّمنَمل ا ۡل‬
ٍ ‫ب َلـُك ۡم َاّن ۡى ُمِمّدُك ۡم ِبَا ۡل‬ َۡ ‫ِا ۡ﴾ذ َت َۡتَرّبِغس ُۡكي ُۡثم َۡفاو‬
َ ‫نسَت‬
َ ‫جا‬
And remember when you(Geethoone) sought help from your lord
and he responded to your call (Anfaal 9)

Some people being called upon other than ALLAH are GAUTH e AZAM(The
greatest source of Help) referring to Sheikh Abdul Qadir Jillani(May ALLAH
have merci upon him), Awais Al Qarni(Amy ALLAH have merci upon
him ),Bazid Bastaami, Ibn e ARABI(May the curse of ALLAH be on him),
Mevlana Jalal ud Din Roomi etc.
The evidence from Quraan and Sunah are simply very many that
Supplication(DUA) is worship and should not be done for anyone other than
ALLAH, a few are mentioned below.

If anyone invokes, besides Allah, any other illaah(diety being

worshipped), he has no authority therefore; and his reckoning will
be only with his Lord! And verily the Unbelievers will not be
successful. (Muminoon 23: 117)

They call on such deities(illaah), besides Allah, as can neither hurt

nor profit them: that is straying far indeed (from the way)! (Haj 12)

And those whom they invoke besides Him have not the least
power.If you invoke them, they will not listen to your call, and if
they were to listen, they cannot answer your (call). On the Day of
Judgment they will reject your Partnership. And none (O man) can
tell thee (the Truth) like the one Who is Acquainted with all things.
(FATIR 13:14)

Many ahadeeth of Muahammad (peace and blessing be upon him his family
and his companions)

are clear evident that the Dua is a Worship.

‫العبادة هو الدعاء‬ Dua (Supplication) is Worship

The hadeeth is in Tirmidhi #2969, also the first hadeeth in the chapter
“Supplication” of Ibn e Majha # 3828,Also in Masnad e Ahmed # 18351
also in Abu Daood #1479 The hadeeth has been Authenticated as SAHEE by
muhadeeth of our time Sheikh AlBani see SAhee Al Jameea us Sagheer #
3407

When calling someone for help will not be a Wroship?

Under some conditions calling some for help or assistance is not Worship,
among those conditions are that the one who is being requested for help is
alive and present and can listen the caller. Not only this he must have the
ability to help the caller in the “matter”( i-e Wordly matters ). Condition
regarding the “matter” in which help is requested must not be a Haram
matter.

And assist one another upon righteousness and piety.( Maeedah:2)

Another place ALLAH says:-

And do not assist one another upon sin and transgression.

(Baqarah:195)

Helping the caller in a matter which is Haram, will not be regarded as a

Worship of other than ALLAH but as a major sin. As opposite to the manhaj of
Khawarij(an early sect deviated from Ahl e Sunnah wal Jammah has been
explained at the end briefly )

Tawakul (Trust, reliance)

Tawakul linguistically means to rely on something for the affairs. For a

believer it is a religious obligation to put his trust only upon ALLAH.

And Upon ALLAH relay, If you should be believers (Maidha:23)

It is of various types in general.

First type: Reliance upon ALLAH the exalted, this is from the completeness of
Iman, and from the signs of its truthfulness. This is an obligation without
which Iman cannot be completed. The proof is

“And believers are only those who, when ALLAH is mentioned their
hearts become fearful, and when his verses are recited to them, it
increases them in faith, and upon their lord they rely (ANFAL :2)

Second Type: Relying on a dead person so that he may bring some benefit or
save from some harm. Then this is in clear opposition to Tauheed. This is
because no one befalls into relying on the dead person else he has a belief
that this dead person has the right and has the power and control over
subject matter. There is no difference that whether this reliance is upon the
statue or a righteous person or enemies of ALLAH or a Prophet (as the case
of Christians).

“And those who take awliyaa(helpers) besides Him (say): "We

worship them only that they may bring us near to Allaah." Verily,
Allaah will judge between them concerning that wherein they differ.
Truly, Allaah guides not him who is a liar, and a disbeliever.” [az-
Zumar :3]

Third Type: Relying upon “someone” in which that “someone” has control
over. Hearts’ strong attachment to that “someone” and forgetting ALLAH as
the main source of sustenance then this is something which is not
permissible but this is not as serious as the second type. (The fourth part will
make the things clearer)

Fourth type: ALLAH has made a system in which certain causes have certain
effect. As ALLAH says

Indeed your lord is ALLAH who created the heavens and earth in six
days and then established himself above the Throne (Araf : 54)

ALLAH led the Universe take six days (periods) to come into existence. So he
connected the effects to their causes. If He could have want it, this would not
take any time rather he just had to say Be and It is.(Yaseen:82), as ALLAH
is capable of it.

ALLAH told us about the story of Esaa(Jesus Peace be upon him) where the
birth of Esaa(Peace be upon him)(effect) is free from any male
intervention(cause) .There ALLAH told us

Such was Jesus the son of Maryam, (it is) a statement of truth,
about which they dispute (vainly).It is not befitting (to the majesty
of) ALLAH that he should begat a son. Glory be to him! When he
determines a matter he only say “BE” and It is.(Maryam : 34-35)

As for when a servant of ALLAH relies upon “someone” (who is alive and
apparently has the control over the affair) but believes that ALLAH the
Exalted is the One who decreed this affair of mine to be done at his hands
and ALLAH is the one Who has control over the things however he is just a
cause, then there is no problem in that and it is permissible.

This fourth type also involves the things which are on the part of the man to
be done and then depend upon ALLAH

As ALLAH says :

“Then tell ME about the seed that you sow in the ground. Is it you
that make it grow or are WE the grower?” (Waqia:63-64)

Sacrifice

In Sharia it is “to kill an animal by making its blood flow in a specific manner”

When a sacrifice becomes worship?

When one sacrifices to make “someone” happy, and to draw nearer to

“Someone” in a manner that the doer accepts himself as self abased , then
that “someone” is Illah(deity which is worshipped).So scarification should be
done only and only for the exaltation(to please) ALLAH.

WARNING: This definition can confuse the people but the proper
understanding will remove the confusion and doubts..{Inshallah}

The proof is “Say my Prayer, my rites of sacrifice, my living and my

dying are for ALLAH, the lord of the Worlds. No partner has he.
(Anaam : 162)

In the verse of Quran, prayer preceded the sacrifice.AS the prayer is for the
exaltation (pleasure) of ALLAH alone such is the Sacrifice; otherwise this is in
opposition of Tauheed.

ALLAH says “So pray to your Lord and Sacrifice” (Kauther: 2)

Real world Example: Many people sacrifice the animals for Sheikh Abdul
Qadeer Jillani (May ALLAH have merci on him) and for many other scholars.
To please them so that sheikh could become happy for the one who
sacrificed, and help him in desired affairs (i-e remove some affliction, or
shifa’at (intercession) on the day of judgment). Since this sacrifice is to
please Sheikh so it is the worship of the Sheikh not of ALLAH, No matter we
utter the name of ALLAH at the time of slaughtering. This hadeeth will make
things clearer.

The Messenger of ALLAH (May paece and salutations be upon him and his
family) said “On person entered Paradise because of fly and one
entered the hellfire because of flies. They (The companions) how
would it happen, O messenger of ALLAH? He said, Two men
passed by a group of people who used to worship an idol. They
did not allow any to pass without offering a sacrifice to the idol.
They, thus asked the first man to offer a sacrifice. He said “I have
nothing to Sacrifice” They said offer anything that offer (anything)
even if it would be as little as flies. He offered flies so he was cast
into Hell fire. When they asked the other to sacrifice and offer
something for the sake of Idol, He said “I will not sacrifice for any
illah(Deity) beside ALLAH exalted be he”. Thereupon he was
beheaded and he was admitted to Paradise. (Masnad e Ahmed #
1/203, also in Al-Musanaf # 6/477 the hadeeth is related to Salman al Farsi)
But still people may get confused when they will think that what if we want
to please our Guests?

Well: When this is done for a guest or for a Wedding feast or like of that, So
this is something which is commanded by Prophet Muhammad (Peace be
upon him) and it is “Mustahab” (recommended) due to the Hadeeth “even if
it be with a single sheep”Bukhari # 2048 Muslim#1427

IF it is done for the sake of eating , selling ,enjoyment or like of that then this
is of the category of “Mubah” (permissible) due to the statement of ALLAH

“Do they not see that we have created for them from what our
hands have made, grazing livestock, and they are their owners? And
we have tamed them for them they ride, and some of them they eat.
(Yaseen 71-72)

Intercession(Shifa’at)

Intercession can either be valid or false. The intercession that is valid and
correct conforms to two conditions. The first condition is that it occurs by
the Permission of Allaah and the second condition is that the one who is
interceded for is from the people of tawheed (Allah is happy from that
person)i.e. he may be someone sinful from the muwahhideen. So if one of
these two conditions is missing then the intercession is invalid and false.

There is no intercession without the permission of ALLAH the proof is(1st

condition)

“Who is he that can intercede with Him except with His Permission.”
[al-Baqarah (2):255]

“And they cannot intercede except for him with whom He is

pleased.” [al-Anbiyaa (21):28]

And they are the muwahhideen even though they may be sinful. As for the
kuffaar and mushrikeen then they are not benefited by the intercession of
those who intercede for them.

“There will be no friend, nor an intercessor for the Dhaalimun

(polytheists and wrongdoers, etc.), who could be given heed to.”
[Ghafir (40):18]

So these are the people who heard about intercession but they did not know
its meaning and they began seeking it from those people without the
permission of Allaah, the Mighty and Majestic. Rather, it was sought for the
one who made shirk with Allaah, the one who will not be benefited by the
intercession of the intercessors. So they are ignorant of the meaning of the
valid and invalid types of intercession.

Intercession has conditions and limits, it is not unrestricted and it is of two

types:

1) Intercession without Allaah’s Permission which He, the Mighty and Most
High, has negated. So no one can intercede with Allaah except by His
Permission. When the best of creation and the last of the prophets
Muhammad (may Allaah's peace and blessings be upon him), intercedes for
the people who are standing before their Lord on the Day of Judgement, he
(may Allaah's peace and blessings be upon him) will fall in prostration before
His Lord, supplicating, praising and glorifying Him. He will continue to
prostrate until it will be said to him, “Raise your head, speak and you
shall be heard, intercede and your intercession shall be accepted.”
[Bukhaari (7510)]. So he (may Allaah's peace and blessings be upon him)
does not intercede except after permission.

2) The affirmed intercession is that which occurs for the people of tawheed.
So the mushrik does not benefit from intercession.

In summary the negated intercession is the one which is sought without the
Permission of Allaah or sought for a mushrik and the affirmed intercession is
that which occurs for the people of tawheed after the Permission of Allaah is
granted.IN THIS WORLD WE CAN NOT AND SHOULD NOT ASK FOR
INTERCESSION FROM PROPHET MUHAMMMAD (May peace and blessing be
upon him) RATHER WE SHOULD ASK FROM ALLAH THAT MAY HE MAKE US
ONE OF THOSE FOR WHOME PROPHET MUHAMMAD (May peace be upon him)
WILL INTERCEED.

And Warn by it ( i-e Quran) those who fear that they will be
gathered before their Lord – for them besides him will be no
protector and no intercessor- that they might become righteous
(Anam : 51)

Both the conditions are affirmed in the following verses of Quran.

And how many Angels are there in the heavens whose intercession
will not be avail at all except after ALLAH has permitted it to whom
he wills and approves. ( Najam : 26)

Say! (O Muhammad), Invoke those you claim (as deities) besides

ALLAH. They do not possess an atom’s weight (of ability) in the
heavens and or on the earth, and they do not have their in any
partnership (with him), nor is there for him from among them any
assistance. And intercession do not benefit with him except with
whom he permits. (Saba 22, 23)

Meaning of the word al-Waseelah:

The word al-Waseelah means nearness and the means by which one
approach and draws near to something.

In the Islamic context (Sharia), it refers to the means by which one can achieve
nearness with Allaah.

Another meaning of the al-Waseelah is a rank and station with Allaah which will be
given to a Human Being as in the Hadeeth. The Messenger of Allaah (sallal lahu alae
he wasallam) said: “When you hear the caller to prayer then say the like of what he
says, then send blessing upon me… then ask Allaah to grant me al-Waseelah
because it is a station in Paradise, which is appropriate only for a single servant
from the servants of Allaah, and I hope it will be me.”1The Waseelah which is a rank
is not our subject in this booklet, but the 1st type.

The meaning of Waseelah, “a means by which one achieves nearness to Allaah”,

has basis in the Qur’an:

“Those whom you call upon desire (for themselves) means of access (al-
Waseelah) to their Lord, as to which of them should be nearest and they
(ones who are being called upon) hope for His Mercy and fear His Torment.
Verily, the Torment of your Lord is something to be afraid of!”2

Allaah says in the Qur’an: “O you who believe! Do your duty to Allaah and
fear Him. Seek the means of approach (al-Waseelah) to Him and strive
hard in His cause as much as you can, so that you may be successful.”3

Ibn Katheer (may Allaah have mercy on him) reported Ibn Abbas (may Allaah be
pleased with him) saying in his commentary of this verse: “The meaning of al-
Waseelah is to draw closer.” Qatadah said: “This is that you draw near to Him by
obedience to Him(by following ALLAH’s orders) and through actions that are
pleasing to Him.”4

1
Sahih Muslim, Volume 1, Hadith 747
2
Surah al-Isra, chapter 17, verse 57
3
Surah al-Maidah, chapter 5, verse 35
4
Tafsir ibn Kathir
The correct means of Tawassul are three which are prescribed in Islam, other than
these three means no any mean(Waeela) is from Islam.

1. Tawassul by means of Allaah’s Beautiful Names

Allaah says: “And to Allaah belongs all the beautiful Names, so call
upon Him by them.”5

Tawassul by means of Allah’s Beautiful Names is to invoke Allah mentioning

His Beautiful Names, like saying, “O Allah, I ask you for You being the Most
Merciful, the Bestower of Mercy, the Most Gracious, the All-Knower that You
grant me safety and well being…”

This form of Tawassul is known from numerous Ahaadeeth. The Messenger of

Allah (sallallahu alaihi wa-sallam) would say before giving salaam in his
prayer: “O Allah! By Your Knowledge of the hidden and Unseen, and Your
Power over the creation, grant me life for as long as You Know that life is
good for me, and grant me death when death is good for me…”6

Anas (radhi allahu anhu) reported saying, when a matter grieved the Prophet
(sallallahu alaihi wa-sallam), he would say: “O Ever-Living, O Sustainer and
Protector of all that exists, by Your Mercy I beg of Your aid.”7

2. Tawassul by means of Righteous deeds of the Supplicant

Allaah says: “Those who say, “Our Lord! We have indeed believed, so
forgive us our sins and save us from the punishment of the Fire.”8

Tawassul by means of righteous deeds is to invoke(call) Allah by mentioning

one’s righteous actions(good deeds), in which he feared Allah and hoped for
His Mercy and reward, while giving precedence to His obedience: “ “Our
Lord! Verily, we have heard the call of one (Muhammad (sallallahu
alaihi wa-sallam)) calling to Faith; ‘Believe in your Lord,’ and we
have believed. Our Lord! Forgive us our sins and remit from us our

5
Surah al-A’raf, chapter 7, verse 180
6
Al-Haakim and an-Nisa’ee
7
At-Tirmidhi and al-Haakim
8
Sorah al-e-Imran, chapter 3, verse 6
 evil deeds, and make us die in the state of righteousness along with
Al-Abraar (those who are obedient to Allah and strictly follow His orders).” 9

This form of Tawassul is also mentioned in a number of Ahaadeeth of Allah’s

Messenger (Peace be upon him). From amongst them is the famous story of
the companions of the cave. The Messenger of Allah (Peace be upon him)
mentioned the story of three men who spent a night in a cave. A big rock
rolled down from the mountain and blocked the entrance of the cave. So,
they supplicated to Allah by means of their righteous actions. One of them
mentioned his obedience towards his elderly parents, the other mentioned an
incident when he refrained from zina (adultery) despite having the means to
do so, and the third mentioned an incident in which he was truthful and
honest in a matter earning money. Allah, the Exalted, upon hearing their
supplication moved the rock from the entrance of the cave.10

3. Tawasul by means of a Supplication made by a Righteous person who is

ALIVE!

This third type of Tawassul is to ask any righteous living person to make
Du’aa from ALLAH (supplication) for oneself. Anas (radhi allahu anhu)
reported saying: “The people were afflicted with drought in the time of the
Prophet (sallallahu alaihi wa-sallam), so whilst the Prophet (sallallahu alaihi
wa-sallam) was giving the Khutbah (sermon) on the day of Jumuah, a Bedouin
stood and said: “O Messenger of Allah (sallallahu alaihi wa-sallam)! The
livestock are dying and the children are hungry, so supplicate to Allah for us.”
So he (sallallahu alaihi wa-sallam) raised his hands and supplicated and we
could not see any trace of clouds. By Him, in Whose Hands is my soul, as
soon as he had lowered his hands, clouds like mountains had gathered, and
he did not descend from his minbar (pulpit) until I saw rain dripping from his
beard...”11

This hadeeth has been reported by many sources.

Tawassul by means of a Supplication made by a Righteous Person(the person

who is not involved in Major sins i-e Biddah(innovations) is also reported from
the practice of the Sahabah (radhi allahu anhu).

9
Surah al-e-Imran, chapter 3, verse 193
10
Sahih Bukhari
11
Sahih BukhariVolume 2, Book 17, Number 126,127,128,129,130,131,132
 Anas Ibn Malik (radhi allahu anhu) narrates from Umar Ibn Khattab (radhi
allahu anhu) that when the people suffered from drought he used to ask al-
Abbas Ibn Mutallib (radhi allahu anhu) to pray for rain for them. He used to
say: “O Allah we used to request our Prophet (sallallahu alaihi wa-sallam)
(when he was alive) to supplicate to You for rain, and You would bless us with
rain. Now, we ask the uncle of our Prophet (sallallahu alaihi wa-sallam) to
supplicate to You, so grant us rain.”12 Apart from these three correct manners
of Tawassul, there is no authentic proof for any other form of Tawassul in the
Qur’aan or the Sunnah.

Today the religious ignorance has taken over, and anyone who speaks
against the crusaders (America+ Jews) is considered as a righteous person,
regardless of his religion and regardless of his believes but the definition of a
righteous person is the one who tries his best to save himself from all the
major sins (including religious innovation “Bidda’a” and “Shirk”), and he is a
firm worshipper of ALLAH.

Asking ALLAH by the prophet or any of his creation is not allowed.

Imaam Aboo Haneefah said, "It is not befitting for anyone to call upon Him,
except by Him” Sharhul-'Aqeedatut-Tahaawiyyah (p.234) and Ithaafus-
Saadaatul Mustaqeem (2/285) and Sharh Fiqhil-Akbar (p. 198) of al-
Qaaree(greatest hanafi Scholar from Sub continent).

Aboo Haneefah said, ‘It is detested for the supplicator to say,, `I ask You by
the right of so and so,' or, `By the right of Your Prophets and Messengers,
and by the right of the Sacred House and the Sacred Sanctuary (Fiqha ul
Asbaat P 56)

One of the very senior Student of Imam abu haneefa , allowed calling ALLAH
by the throne because he (Imam Abu Yusuf) found a hadeeth which is in Al
BAyhaqi , but that hadeeth is Da’if (week) or Maodu’o (Fabricated) so the
opinion of Abu haneefa is better than that of his student.

Legislation

Legislation is the sole right of ALLAH, the most high. The meaning of
legislation is that which ALLAH has revealed for his slaves, such as Aqeedah
(Belief), general (Ibadaah) worship and dealings, and from that is making
Hallal and Haram. So it is not for anyone to declare something hallal or
haraam. Rather it is ALLAH who has the right to declare something Haraam
or Halal.
12
Sahih BukhariVolume 2, Book 17, Number 123:
And do not say concerning that which your tongues put forth falsy:
“This is lawful and this is unlawful”, so as to invent lies against
ALLAH.(Al-Nahl 116)

And he the most high said

Say, “Tell me, what provision ALLAH has sent down to you! And you
have made some of it lawful and unlawful” say “Has ALLAH
permitted you”, or do you invent lies against ALLAH (Yunus : 59)

What! Have they partners (with ALLAH), who have established for
them some religion without the permission of ALLAH? (Shura:42)

Whoever follows a legislator other than ALLAH, while knowing this right
does not belong to him and Agreeing with his action and approving it then he
has taken than legislator as a partner with ALLAH

As ALLAH said

“If you obey them then you would indeed be a Mushrik (polytheist)
(Anaam :121)

“Obey” means those who make halal that which ALLAH has made Haram
Knowingly i-e Alcohol then whether he consumes it or not he is out of the
folds of ISLAM.

The opposite is also true that when ALLAH makes something Halal then the
one who makes it Haram then he is also out of Islam.This was the reason the
Abu Baker (with whom ALLAH is pleased) fought against the ones who
denied Zakaat.

Adi Bin Hatim narrated

I heard Prophet (Peace be upon him) reciting this verse of Quran, “They
have taken their rabies and scholars as lord beside ALLAH (Tawbah :
31) So I said, O Prophet of ALLAH never did we worship them! So the Prophet
of ALLAH (peace be upon him) said Do they not prohibit what ALLAH has
made lawful, and then you consider it prohibited, and do not they make
lawful what ALLAH has made unlawful, and they consider it as lawful. Then I
replied “YES”, then he said “This is your worship of them”

Tirmdhi 3104, Ahmed and Ibn JAreer)

Have you not seen those who claim to have believed in what was
revealed to you (O Muhammad) and what was revealed before you?
They wish to refer legislation to Taghut while they were commanded
to reject it; and Shaitan wishes to lead them far astray. And when it
is said to them “Come to what ALLAH has reveled and to
messenger; you see the hypocrites turning away from you in
aversion. So how will it be then disaster strikes them because of
what their hands have put forward and then they come to you
swearing by ALLAH, “we intended nothing but good conduct and
accommodation.”(Nisa 60-62)

The matter of calling someone a kafir (disbeliever) is of very very serious

nature, just finding some signs (practices or believes) of Kufer (disbelief) in
some people is not enough to call those people KAfir, it requires to fulfill
many conditions which may turn completely otherwise if circumstances
change. There exists a difference between a kafir and a Mushrik(Polytheist),
shirk and Kufer, and declaring some one kafir is much more complicated
than that of Shirk. The responsibility of “Takfeer”(declaring someone a
disbeliever) is upon scholars and it does not belong to that of common
people. Matters discussed here are to make the reader cautious about the
subject so that they may save themselves first, and if they find people close
to them involved in such kind of misguidance then they should explain
people in a very polite and gentle way following the way (Sunnah) of
Muhammad (Peace be upon him and his family and his companions) with
1.knowldge and 2. Hikma(Wisdom).

Amulets

First Type

Amulets (tameemah, pl. tamaa’im) are things made from pearls or bones
that are worn on the necks of children or adults, or are hung up in houses or
cars, in order to ward off evil – especially the evil eye – or to bring some
benefits

Second type

Some of the Amulets are objects worn especially around the neck of the
children, containing the verses of Quran and names of ALLAH. The purpose
for these kind of amulets is only to remove the evil eye.
First type is SHIRK and is in opposition of Tauheed with consensus (Ijmaa)
as the ahadeeth regarding them are very many.

1. It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet of

Allaah (peace and blessings of Allaah be upon him) said:

“The Prophet of Allah (peace and blessings of Allaah be upon him) disliked
ten things: Yellow coloring, meaning khalooq (a perfume made from saffron),
dyeing grey hair, trailing the lower garment, wearing a gold ring, throwing
dice(which is very common today), a woman adorning herself before people
who are not her mahrams, using spells (ruqyah) except with the
Mu'awwidhatan(Sura Falaq and Sura Naas), wearing amulets, coitus
interruptus, and having intercourse with a woman who is breastfeeding a
child; but he did not declare them to be prohibited.”

(Narrated by al-Nasaa’i, 50880; Abu Dawood, 4222)

The hadeeth of Nisaa’i was classed as da’eef (weak) by -Albaani in Da’eef al-
Nasaa’i, 3075)

2. It was narrated from Zaynab the wife of ‘Abd-Allaah ibn Mas’ood

from ‘Abd-Allaah that he said:

“I heard the Messenger of Allaah (peace and blessings of Allaah be upon

him) say, ‘Spells (ruqyah), amulets and love-charms are shirk.” I said to
abdullah, “Why do you say this? By Allaah, my eye was weeping with a
discharge and I kept going to So and so, the Jew, who did a spell for me.
When he did the spell, it calmed down.” ‘Abd-Allaah said: “That was just the
work of the Shaytaan who was picking it with his hand, and when (the Jew)
uttered the spell, he stopped. All you needed to do was to say as the
Messenger of Allaah (peace and blessings of Allaah be upon him) used to
say: ‘Adhhib il-ba’s Rabb al-naas ishfi anta al-Shaafi laa shifaa’a illa
shifaa’uka shifaa’an laa yughaadiru saqaman (Remove the harm, O Lord of
mankind, and heal, You are the Healer. There is no healing but Your healing,
a healing which leaves no disease behind.’”

(Narrated by Abu Dawood, 3883; Ibn Maajah, 3530)

This hadeeth was classed as saheeh by al-Albaani in al-Silsilat al-Saheehah,
331 and 2972.

3. It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group

came to the Messenger of Allaah (peace and blessings of Allaah be upon
him) [to swear their allegiance (bay’ah) to him]. He accepted the bay’ah of
nine of them but not of one of them. They said, “O Messenger of Allaah, you
accepted the bay’ah of nine but not of this one.” He said, “He is wearing an
amulet.” The man put his hand (in his shirt) and took it off, then he (the
Prophet (peace and blessings of Allaah be upon him)) accepted his bay’ah.
He said, ‘Whoever wears an amulet has committed shirk.”

(Narrated by Ahmad, 16969)

This hadeeth was classed as saheeh by Shaykh al-Albaani in al-Silsilah al-

Saheehah, 492.

The Muhadeeth of the Era Shaykh al-Albaani (may Allaah have mercy on
him) said:

This misguidance is still widespread among the Bedouin, fellahin (peasants)

and some of the city-dwellers. Examples include the pearls which some
drivers put in their cars, hanging them from the rear-view mirror. Some of
them hang an old shoe on the front or back of the car; some hang a horse-
shoe on the front of their house or shop. All of that is to ward off the evil eye,
or so they claim. And there are other things which are widespread because
of “ignorance of Tawheed” and the things which nullify it such as actions of
shirk and idolatry which the Messengers were only sent, and the Books were
only revealed to put an end to.

It is to Allaah that we complain of the ignorance of Muslims nowadays, and

their being far away from their religion (of true Monotheism).

(Silsilat al-Ahaadeeth al-Saheehah, 1/890, 492)

Second Type

It is in which Verses of Quran are mentioned, or the names of ALLAH . Then it

is important to know that it has not been reported In any of the Hadeeth that
Prophet Muhammad(Peace be upon him) did this or recommended any of his
companion to do this.
 This is one of the most common inside
the Taweez but has names of many Shia Scholars, who are being invoked in the text

It was narrated that ‘Uqbah ibn ‘Aamir said: I heard the Messenger of Allaah
(peace and blessings of Allaah be upon him) say: “Whoever wears an amulet,
may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not
give him peace.”

(Narrated by Ahmad, 16951)

Their has been an “Ikhtilaf”(difference) among the scholars of today as of

Salaf( early generation of Muslims), that either the amulets having verses of
Quran are allowed or not. A few scholars said that this is permissible. “If and
only if , it is written in ARABIC and is containing only Quran or names of
ALLAH “.This was the view of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (May ALLAH be
pleased with him), Abu Ja’far al-Baaqir( he is respected by the Shiaas and is
regarded as one of their Imam, but originally he was a scholar of Ahl e
Sunnah) and Imam Ahmad

However a big Majority calls it an opposition to Tauheed and a misguidance.

This was the view of ABDULLAH Ibn Mas’ood and ABDULLAH Ibn ‘Abbaas
(May ALLAH be pleased with them), and is the apparent meaning of the view
of Hudhayfah, ‘Uqbah ibn ‘Aamir and Ibn ‘Akeem (may Allaah be pleased
with him). This was also the view of a group of the Taabi’een (the students of
Companians), including the companions of Ibn Mas’ood and Imam Ahmad,
according to one report which was chosen by most of his companions. It was
also the view of the later scholars, who quoted this and similar ahaadeeth as
evidence. The apparent meaning is that it is general in application and does
not differentiate between amulets which contain Qur’aan and amulets which
contain other things, unlike ruqyah where there is a differentiation. This is
supported by the fact that the Sahaabah who narrated the hadeeth
understood it to be general in meaning, as was quoted above from Ibn
Mas’ood.

Abu Dawood narrated that ‘Eesa ibn Hamzah said: “I entered upon ‘Abd-
Allaah ibn ‘Akeem and his face was red due to high fever. I said, ‘Why don’t
you hang up an amulet?’ He said, ‘We seek refuge with Allaah from that. The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever hangs up anything will be entrusted to its care and ALLAH will
leave him to such a thing he attached himself to ”’”(Musnad 4/211) and
(Tirmidhi 2073)

The hadeet of Ruwaifi (May ALLAH be pleased with him)(His full name is
Ruwaifi bin Thabit he was a companion, ruler, a scholar, and a commander
who ruled BARCA, TRIPULI, and conquered TUNISIA in 47 A.H. He died in 56
A.H.)

The Messenger of ALLAH said “O Ruwaifi! You may live for a long time after
me So tell people that if any one ties his beard(a pre Islamic practice to
ward off evil eye) or wear any string around his neck to ward off evil eye , or
cleans himself (after urination) with the animal dung or bone, then
Muhammad has nothing to do with him (Ahmed 4/ 108 and also 109) and
Abu Daood 36)

Ibn e Masaood said “I heard Muhammad (Peace be upon him) saying using
(illegal) incantation, amulets, or Tiwala ( a special magic which is used to
make a wife love her husband) is an act of SHIRK. (Ahmed 1/381, Abu daood
3883, Ibn e Majha 3530, Hakim in al mustadrik 4/418 regarded this hadeeth
as sahee and Dhahbhi agreed with the grading of Hakim.

These were the proofs from Ahadeeth. Let us have a look on the opinions
of Early scholars(views are very many but for conciseness we will depend
upon the important views only.)

Ibraheem Nakai.(May ALLAH have merci on him ) said “They the followers of
Ibn Masood (May ALLAH be pleased with him) were against the amulets and
disliked all the forms of Amulets, whether they consisted of passages from
Quraan or not.

(Ibraheem Naki was an imam and very important jurist how complied books
which have vital importance in Sharia.He studied from many of the
Companions and died in 97 A.H. May ALLAH have merci on him.)

Waki (Died in 197 AH)said “I heard from Sa^id ibn Jubayr that “whoever
removes an amulet from any man will be rewarded as if he has emancipated
a slave.”

The opinion of Modern Day Scholars.

The scholars of famous “Lajna Daima” led by Shiekh Bin Baz (May ALLAH
Have merci on him said
“The scholars are agreed that it is haraam to wear amulets if they contain
anything other than Qur’aan, but they differed concerning those which do
contain Qur’aan. Some of them said that wearing these is permitted, and
others said that it is not permitted. The view that it is not permitted is more
likely to be correct because of the general meaning of the ahaadeeth, and in
order to prevent any means of shirk.

Shaykh ‘Abd al-‘Azeez bin Baaz, Shaykh ‘Abd-Allaah ibn Ghudyaan, Shaykh
‘Abd-Allaah ibn Qa’ood.

(Fataawa al-Lajnah al-Daa’imah, 1/212)

We have given you the opinions of SAhaba (companions), the opinion of the
students of companions, and the opinion of modern day scholars, we find an
Ikhtilaf (difference). Since their is a difference of opinions, so Now we go
back to our Prophet (peace and salutation be upon him and his wives) for a
solution.

“That which is lawful is clear and that which is unlawful is clear, and between
the two of them are doubtful matters about which many people do not know.
Thus he who avoids doubtful matters clears himself in regard to his religion
and his honor, but he who falls into doubtful matters [eventually] falls into
that which is unlawful” Bukhari 52 and Muslim 1599

Love and Hate only for ALLAH (Al wala wal Bara)

It is the right of Tauheed (True monotheism) of ALLAH, that we love the

people who are upon the religion with which the Prophet Muhammad (Peace
be upon him) came and to hate the ones who oppose that message and plot
against that religion, only for the sake of ALLAH. This is not only for the
Ummah (nation ) of Muhammad (Peace be upon him) but was also for the
SUNNAH (path) of prophets who came before to free themselves from the
ones who are not on Tauheed.

Indeed there has been an excellent example for you in Ibrâhim

(Abraham) and those with him, when they said to their people:
"Verily, we are free from you and whatever you worship besides
Allâh, we have rejected you, and there has started between us and
you, hostility and hatred for ever, until you believe in Allâh Alone,
(Mumtahna 4)

Inhabitants of ADAM can be divided into three groups with respect to Love
and Hate.
 1. People who will be loved and for them a small indication of
hatred should not exist.

Under this category are the prophet(s), family of the prophet (peace be upon
him) companions of prophet (peace be upon him), Salaf (early generations of
Muslims who followed the deen with truth and sincerity i-e- 4 Imams of Ahl e
Sunnah) and martyrs.

And those who came after them say: "Our Lord! Forgive us and our
brethren who have preceded us in Faith, and put not in our hearts
any hatred against those who have believed. Our Lord! You are
indeed full of kindness, Most Merciful. (Hasher : 10)

This also includes the people (scholars and the worshipers) who are upright
on the religion which was revealed down to Muhammad (Peace and
salutations be upon him) ,with Truth and sincerity.

Verily, your Walî (Protector or Helper) is none other than Allâh, His
Messenger, and the believers, - those who perform As-Salât
(Iqâmat-as-Salât), and give Zakât, and they are Rakiun (those who
bow down or submit themselves with obedience to Allâh in prayer).
And whosoever takes Allâh, His Messenger, and those who have
believed, as Protectors, then the party of Allâh will be the victorious
(Maida : 55.56)

2. People who should be hated and for them a small indication of

Love should not exist.

These are the ones who oppose what the prophet(s) were(was) sent with
.These are the ones who plotted against the Religion of ALLAH and tried to
alter (misrepresent) the message of ALLAH(Tauheed). Whether they are in or
outside the religion, they should be hated and detested; among them are the
MUSHRKEEN (polytheists), Kufar (disbelievers), Munafeqeen (Hypocrites).

O you who believe! Take not My enemies and your enemies (i.e.
disbelievers and polytheists) as friends, showing affection towards
them, while they have disbelieved in what has come to you of the
truth (i.e. Islâmic Monotheism, this Qur'ân, and Muhammad SAW)
(Mumtaha : 1)

This order of the Majestic is regardless of family relationship and blood

relations.
O you who believe! Take not for Auliyâ' (supporters and helpers)
your fathers and your brothers if they prefer disbelief to Belief. And
whoever of you does so, then he is one of the Zâlimûn (wrong-
doers). (Tauba : 23)

And Most high said .

You (O Muhammad SAW) will not find any people who believe in
Allâh and the Last Day, making friendship with those who oppose
Allâh and His Messenger (Muhammad SAW), even though they were
their fathers or their sons or their brothers or their kindred
(people). (Mujadila : 22)

This does not only include the people who were outside the folds of Islam
and opposed the religion of ALLAH, but also the ones who were inside Islam
and oppose the messenger and try to alter his religion. The people of
Innovations. These are not very similar to non muslims who physically
attacked the Muslims(people of ALLAH) and killed many of them, but these
people of innovations are the ones who attacked the “religion of ALLAH”,
who mixed the polytheism(shirk) with monotheism(Tauheed).They deviated
masses of Muslims from the path of ALLAH, for them deserves the hatred of
a Muslim (worshiper specifically, however scholars obligations is to call such people towards
the path of ALLAH with knowledge and wisdom).

The Messenger of Allaah (swallallahu alaihi wasallam) said,“Whoever

innovates or accommodates an innovator then upon him is the curse
of Allaah, His Angels and the whole of mankind (Bukhari 12/41,
Muslim 9/140)

Al-Fudayl ibn ‘lyaad (d. 187H) said, “I met the best of people, all of them
people of the Sunnah and they used to forbid from accompanying the People
of Innovation.’ Reported by al-Laalikaa’ee, no. 267

Sufyaan ath-Thawree (d.161 H) said, “Whoever listens to an innovator has

left the protection of Allaah, and is entrusted with the innovation.” Reported
by Aboo Nu’aym in Al-Hilyah, 7/26 and also Ibn Battah, no. 444.

Al-Layth ibn Sa’d (d. 175H) said, “If I saw a person of desires (i.e.
innovations) walking upon the water I would not accept from him.” So Imaam
ash-Shaafi’ee then said, ‘He (al-Layth) has fallen short. If I saw him walking
in the air I would not accept from him.” Reported by as-Suyooti in Al-Amr bil
‘lttibaa wan-Nahee ‘anil-lbtidaa.
Qaadee Aboo Ya’laa (d. 333H) said, “There is consensus (Ijmaa’) among the
Sahaabah and the Taabi’een as regards dissociating and cutting-off from the
Innovators. (Hajarul Mubtadi P 32)
Imam Al-Baghawee (d. 535H) said, “And the Sahaabah, the Taabi’een, their
successors and the Scholars of the Sunnah passed away while they were
upon this, united and unanimously agreed upon having enmity towards the
People of Innovation and fleeing from them (Sharah Sunnah (Explanation of
Sunnah) 1/ 227)
Imaam as-Saaboonee (d. 449H) said about Ahlus-Sunnah, “They follow the
Salafus-Saalih the Imaams and the Scholars of the Muslims, and they cling to
the firm deen that they clung to and to the clear truth. And they hate Ahul-
Bid’ah (the People of Innovation) who innovates into the Deen that which is
not from it. They do not love them and they do not keep company with them.
They do not listen to their sayings, nor sit with them, nor argue with them
about the Deen, nor debate with them. Rather, they protect their ears from
hearing their futility; things, which if they pass through the ears and settle in
the hearts, will cause harm and cause doubts and wicked ideas to appear
(Risaalah fil-I’’tiqaad Ahlis-Sunnah Ashaabil-Hadeeth(treatise on the Believe of Ahl e Sunnah The people
of Hadeeth), p. 100, of Imaam asSaaboonee)

This was the stance of people who followed the Prophet, towards the ones
who innovate in to the Deen of ALLAH, and we stick to their understanding.
This may give a Golden opportunity to the ones who hate the path of ALLAH
and follow their intellect without any guidance from ALLAH (Truth) , to call
the people of Sunnah with names and labels i-e fundamentalists, extremist,
propagators of Hates (so forth and so on). This also is the proof of their
enmity towards the people of Sunnah , that such (mediaists) will never
mention of the tortures and humiliations prophet and his companions faced
when they declared that their worships are for ALLAH alone. Why do not
people mention the humiliation the Imams( ahmad and Malik) and scholars
of Ahl e Sunnah faced and why the oppressors of those times never had any
label attributed to them in History? And why the people of Sunnah are
always depicted on the wrong side of History.

3. People who should be loved and hated at the same time.

These are the disobedient Muslims, who are involved in major sins which are
less than Kufer and Shirk. They will be loved according to their Iman and will
be detested according to their disobedience of ALLAH. Loving them involves
Naseeha (Advice) for them, it is not permissible to adopt silence on their
disobedience rather “Amer bil Ma’aroof wa Nahia Anil Munker” (calling
towards good and obstructing from evil) should be applied. They should not
be consider free from the legal punishments which Islam has defined for
certain Sinns.
The level of hatred for these people should not reach at a level that they
should be overlooked and Ignored, as was (is) done by “Khawarij”(an early
sect of Islam who deviated from Ahl e sunnah) .Nor should these people be
loved equally regardless of the conditions and as was (is) done by Murjia (An
early sect which deviated from Ahl e Sunna).Changing or distorting the
religion or its fundamentals (for people of this category) is from Murjia which
they inherited from Jews and Christians

3Tauheed in Names and Attributes

In this age, when a human being is overloaded with the information, when
there are more scientists walking on the face of the earth than ever in the
history of mankind, when 2000 pages filled with new discoveries and
inventions are added to science every minute; it is very strange to notice
that the man knows little about what is the most important to him. How
strange it is that the man today knows how many ants are there are on
earth, how many fish are there in sea but he does not know about His
Creator. He does not know why his Creator created him.

Today man is walking on the face of earth with arrogance because he knows
much about the creation of ALLAH, from billions of planets moving in perfect
order around their appointed orbit, to his own self, that his heart working
nonstop for 70- 80 Years and kidneys doing chemical analysis of blood and
purifying the blood because they have been commanded to do so, by their
creator. Man is arrogant because he thinks he knows much more than the
human could ever know, but Why do the human forget about the One Who
created all these things and have perfect control over these things before
man could ever know about these creations. Man knows much of the
creation but never tries to know about the creator and He does not know
what His Creator wants him to do. Allah says in the Holy Quran:

Suran Infitar

َ ‫خل ََقي‬ َ
‫ك‬َ ‫وا‬
ّ ‫سي‬َ َ‫ف‬ ‫ك‬ َ ‫ذي‬ ِ ‫﴾ ال ّي‬٦﴿ ِ ‫رييم‬ ِ َ ‫ك ال ْك‬
َ ‫ك ب َِرب ّي‬
َ ‫مييا غَيّر‬
َ ‫ن‬
ُ ‫سا‬ ِ ْ ‫َيا أي َّها ا‬
َ ‫لن‬
َ ُ‫ت‬ ْ ‫﴾ ك َّل َبيي‬٨﴿ ‫ك‬ َ ‫شيياء َرك َّبيي‬ َ َ َ ‫فََعييد َل‬
َ ‫كييذ ُّبو‬
‫ن‬ ‫ل‬ َ ‫مييا‬ ّ ٍ‫صييوَرة‬ ُ ّ‫﴾ ِفييي أي‬٧﴿ ‫ك‬
﴾٩﴿ ‫ن‬ ِ ‫دي‬ ّ ‫ِبال‬

O man! What has made you careless about your Lord, the Most
Generous? (6) Who created you, fashioned you perfectly, and gave
you due proportion; (7) In whatever form He willed, He put you
together. (8) Nay! But you deny the Day of judgment (9)
Indeed the Lord is very Generous (Kareem) that does create the human in
perfect shape without any defect. This being a sign so the human may reflect
on this sign and turn towards the creator but the Human are amused in the
creation and the knowledge about creation and they used this knowledge to
disobey Him and “Challenge”(Name of American space shuttle) him . Over all
this disobedience, His Generosity (Karam) is that He sent the prophets and
Books to guide this Human to tell him that the things around him are
creation and are signs so they may reflect upon and Turn toward the Creator,
in due humbleness.

We will show them Our Signs in the Afaq (skies ,universe), and in
their own selves, until it becomes clear to them that this (the
Qur'ân) is the truth. (Fussilet 43)

In this chapter, we will try to learn about the Lord (ALLAH) some of his names
and attributes.

All of Allah's Names are beautiful, meaning that they reach the utmost limits
of beauty. Allah the Exalted has said:

"And to Allah belongs the most Beautiful Names" { Surah A'raaf;

7:180}

That is because they include perfect Attributes that have no defects in any
way whatsoever. No one could assume a defect from them, nor could they
claim the existence of one outright.

An example of this is that Al-Hayy (the Ever-Living) is a Name of Allah the

Exalted, and it includes the Attributes of perfect Life, not proceeded by
absence, nor followed by death. Such Life necessitates other perfect
Attributes as well as, like Knowledge, Capability, Hearing, Sight, and others.

Another example is that al-Aleem (the All-Knowing) is one of Allah's Names,

and it includes perfect Knowledge, not preceded by ignorance, nor followed
by forgetfulness. Allah the Exalted said,

"Knowledge of it is with my Lord, in a Book. My Lord is not

unaware, nor does he He forget." {Surah Taa-Haa 20:52}

The knowledge referred to here is comprehensive, and it encompasses

everything generally and specifically, whether it be related to His Actions or
the actions of His Creation. Allah the Exalted has said,
"And with Him are the keys of the Unseen, no one knows of them
except Him. And He knows what is on land and at sea. Not a leaf
falls, except that He knows of it. There is not a grain in the
darkness of the earth, nor anything fresh or dried, except that it is
{written} in a clear book." {Surah An'aam, 6:59}

"And there is no walking creature on earth, except that it's

provisions are provided by Allah. And He knows of its temporary
place and permanent abode. All of it is in a clear Book. {Surah
Hood; 11:6}

"He knows what is in the heavens and on earth, and He knows what
you hide and what you do openly. And He knows what is within the
chests." {Surah Taghaabun, 64:4}

A third example is that ar-Rahman (the Most Merciful) is a Name of Allah the
Exalted. It includes perfect Mercy, about which the Messenger of Allah
(alayhee salatul wasalaam) said,

"Verily, Allah is more Merciful to His Servants than this woman is to her
son."***

***{ Related by al-Bukhari {no. 5999} and Muslim {no. 6912}. This is from
a hadith of Umar ibnul Khataab {radiallahu anhu}, who said, "A group of war
captives came before the Messenger of Allah (alayhee salatul wasalaam),
and a woman was searching for her child. When she found her child there,
she brought him close and breast-fed him. So the Messenger of Allah
(alayhee salatul wasalaam) said, 'Could you see this woman casting her son
into the Fire?' We said, 'No, by Allah, not as long as she is capable of
preventing it.' So the Messenger of Allah (alahyee salatul wasalaam) said,
'Verily Allah is more merciful to His Servants than this woman is to her
son."}

The name ar-Rahman, also includes the Attributes of expansive Mercy, about
which Allah has said,
"And my Mercy has encompassed everything." {Surah A'raaf,
7:156}

And He has said about the supplications of the Angels for the Believers,

"O Our Lord! You have encompassed everything by your Mercy and
Knowledge!" {Surah Ghaafir, 40:7}

The beauty of the Names of Allah the Exalted can be expressed through
every Name on it's own. Furthermore, it can be expressed by combining
Names. By combining a Name with another, perfection upon perfection is
achieved. An example of that is al-Azeez (the All-Mighty) and al-Hakeem
(the All-Wise), since Allah the Exalted combines these two Names in many
places within the Qur'aan.

When used separately, each of the two Names includes a particular kind of
perfection. al-Azeez includes 'izzah (Might), and hukm (Judgement) and
hikmah (Wisdom) is understood from al-Hakeem. When combined, there is
another form of perfection, that the Might of Allah the Exalted is coupled with
His Wisdom. Due to this, His Might does not include oppression, tyranny and
evil actions, as is the case with the mighty ones from amongst the creation.
The mighty ones from amongst them may use their might for sin. So they
oppress, tyrannize, and behave in evil ways.

Likwise are the other examples where ALLAh has combined two of his
names like. Ar-rahman and Ar-Raheem, Al-Azeez and Al-Hameed (The
praiseworthy)

Likewise, the Judgement and Wisdom of Allah the Exalted is coupled with
perfect Might and Honor, contrary to the judgement and wisdom of the
Creation, as they are often subject to disgrace and humiliation

There are certain principal of Ahl e Sunnah wal JAmmah for the
understanding of these names and attributes.

And it is from eemaan in Allaah to have eemaan in what Allaah has described
Himself with in His Book and in what His Messenger (sallallaahu alayhi
wasallam) has described Him with, without changing the original meaning [of
these texts] (Tahreef), without denying such attributes for Allaah (Ta'teel),
without enquiring into their true nature (Takyeef) and without likening [His
attributes] to those of the creation (Tamtheel).
This can only occur if we establish and affirm such attributes for Allaah in the
precise way they have come in the Book and the Sunnah, with the same
words and intended meanings, without changing the words used for these
attributes, denying their meanings, likening them to those of the creation
and enquiring into their true nature. Furthermore, this only occurs if we
depend upon the Book and the Sunnah. We do not go beyond the Qur'aan
and the Sunnah (hadeeth) since they restrict (the use of whatever is besides
them such as intellect and other such matters).

The meaning of (...Takyeef...) is to specify the exact nature and reality of

the established meaning of the attribute. It is said: He gave something a
shape or form (kayyafa) when he made for it a known quality. Committing
takyeef with Allaah's attributes is to specify their precise nature, state or
condition and their form or shape. This is impossible for mankind since the
knowledge of this is amongst that knowledge which Allaah has kept to
Himself. Therefore, there is no way of knowing the precise nature of His
attributes because the attribute follows the Self (dhaat). Just as it is not
possible for a person to know the exact nature of the Self of Allaah, it is
likewise impossible to know the exact nature of His attributes. Their exact
nature is not known.

This is why when Imaam Maalik was asked about the verse:

Ar-Rahmaan has ascended (risen over) (istawaa) the Throne [Taahaa

20:5]

How is the ascending (istawaa)? He replied: "The ascending is known, its

reality is unknown, having eemaan in it is obligatory and asking about it is an
innovation."

So it is our believe that ALLAH is over his throne but How, is something which
he did not describe and we do not know. So we should not discuss this, but
believing that ALLAH is not over his Arsh (Throne) will be denial of the verses
of Quran.

Imam Abu Haneefa Said “Whoever says, `I do not know whether my Lord is above
the sky, or in the earth,' then he has indeed disbelieved. Likewise, whoever says
that He is above the Throne, `And I do not know whether the Throne is in the sky, or
in the earth” (Fiqha ul Akber P 46)

Same wordings are recorded by Shaykliul-Islaain Ibn Taymiyyah in Majmoo'ul-

Fataawaa (5/48), and Ibnul-Qayyitn in Ijtimaa'ul-Juyooshil Islaamiyyah (p. 139), and
adh-Dhahabee in al'Uluww (p. 101-102), and Ibn Qudaarnah in al-'Uluww (p. 116)
and In Abil-'Izz Al Hanafi in Sharhut -Tahaawiyyah (p. 301)
Note : The condition and circumstances of “Takfeer” discussed under the topic of
Legislation are applied

The same position about the Istiwa over the Arsh is held by Imam Malik (May ALLAH
have merci on him)

It is related by Aboo Daawood from 'Abdullaah Ibn Naafi' who said, `Maalik said,
`Allaah is above the sky (fis-samaa) and His knowledge is in every place.”

Related by Aboo Daawood in Masaa'il-ul-Imaam Ahmad (p. 263), and it is related by

Ibn 'Abdul-Barr in his very famous book at-Tamheed (7/138)

And this is said with respect to all of Allaah's attributes.

The meaning of (...Tamtheel...) is resemblance (tashbeeh) and it is

committed when it is said that Allaah's attributes are like the attributes of
the creation. For example, it might be said: The hand of Allaah is like our
hands and His hearing is like our hearing. High is Allaah above such things.
Allaah said:

There is nothing like Him and He is the All-Hearing, the All-Seeing

[Shooraa 42:11]

Imam Abu Haneefa (May ALLAH have merci on this great scholar of Islam)
said : “The Hand of Allaah is above their hands, not like the hands of His
creations” (Fiqh ul Asbaat P56)

Therefore, it cannot be said that His attributes are like our attributes or that
they resemble our attributes just like it cannot be said that the Self of Allaah
is like ourselves or that it resembles our selves.

The believing muwahhid is the one who establishes and affirms all the
attributes in the manner that befits and suits the mighty and grandeur of
Allaah. The mu'attil denies all of them or some of them and the mushabbih,
the mumaththil (one who likens and compares them to those of the creation)
affirms them in a way that does not befit Allaah but rather befits the
creation.

NOTE: There are some names which are common between Allaah and the
Creation. But this does not mean that the reality behind them is the same.
For example Allaah has described Himself as ‘hearing, seeing’ [4:58] but He
also described man as ‘hearing, seeing’ [76:2]. However, the hearing and
seeing of Allaah is one thing, but the hearing and seeing of mankind is
something else. Allaah’s hearing and seeing is the most-complete and most
perfect, without any limitations or restrictions whatsoever, as opposed to
that of humans. For example us the human can listen but we can not listen
to more than two people at a time in a perfect manner, but ALLAH the most
High the Mighty and Majestic can hear to all of his creations if they come
together at the same time and call him at the same time. Comparing
ALLAH’s hearing with nay thing or considering the hearing or sight of ALLAH
as of human is false, as we can know that the hearing and sight of animals
is different from that of human (they can see things which human are unable
to see) so how can His most perfect hearing or sight be compared by
human’s abilities or any of his creation?

This is an important point because the people of innovation claim, that just
because we affirm these Names and Attributes for Allaah, we are likening
Him to his creation and this is false because of the following principle:

"Agreement in the name does not necessarily mean agreement of the reality
behind them".

So Allaah’s life is different from our life. His is perfect, ours is not. So there is
a big difference. The same can be said about all those Names or attributes
that seem to be common between the creation and Allaah. Ibn Taymiyyah in
‘at-Tadmuriyyah’ gives a list of all those attributes/names that He has named
Himself with and also with which He has named the creation. By this Ibn
Taymiyyah says that this is proof that although the names are the same, the
realities are different. Some of the names that Allaah mentions about the
creation in the Qur’aan and which are common between the creation and
Allaah are:

• knowing [aleem] 37:101 - so the knowledge of the creation is not like

that of Allaah
• hearing, seeing [samee, baseer] 76:2 - the hearing and sight of the
creation is not like that of Allaah
• kind, merciful [ra’oof, raheem] 7:128 - the kindness and mercy of the
creation is not like that of Allaah
• proud, arrogant [mutakabbir, jabbaar] 40:35 - so the pride and
arrogance of the creation is not like that of Allaah’s

and there are many others…so the point here is that: "resemblance in
name, does not mean resemblance in reality and modality".(for
example: we say “legs of the table” , It does not mean table has legs like of
ours having a knee and an ankle with fingers at the bottom end.

Shirk
It is “opposition” to Tauheed. Shirk can be defined as “Giving “rights” of
ALLAH to other than ALLAH”. These “rights” can be in any form either in
Raboobiyah(Lordship) or Uloohiyah( Worships) or in Asma o Sifaat (Names
and Atrributes).

All the prophets were sent to establish the Tauheed and Shun(demolish,
avoid) the Shirk.

Our Lord has said, “And we did not sent any messenger before you
but inspired him “None has the right to be worshipped except me”,
So Worship me (alone) (Anbiya 25)

“And verily, to every ummah(nation) we sent a messanger

(proclaiming) “Worship ALLAH (Alone), and shun the taghoot(false
deities) (Nahl 36)}

Shirk is of Two Types

(i) Greater shirk

(ii) Lesser Shirk

Greater Shirk

Which take a person who practices it, out of the folds of Islam and hellfire is
the abide of that person, till he repent from that practice of him in his life
.This type of shirk Is to devout an act of worship (aloohiyah) to other than
ALLAH or to claim someone else as the possessor of the affairs
(Raboobiya).Examples contain devoting an act of worship to other than
ALLAH, such as supplication , vows, offerings that are made to jinns, satans.
Fearing the dead, jinns and satans that they may harm them or sicken them
and hope for things from other than, only ALLAH can provide, such as
fulfilling needs and granting relief as practiced nowadays around the Tombs
and structures built over the graves of pious people.

“And they worship, instead of ALLAH, that which neither harm them
nor profit them, and they say “ These are our intercessors with
ALLAH”(Yunus : 18)

Lesser Shirk

Shirk which does not take the person out of the folds of Islam but defects the
Tauheed , and is conducive (takes) to greater shirk (indirectly).
It is of two kinds

Obvious shirk: which consists of utterance and actions. As prophet

Muhammad SAWW said “He who swears other than ALLAH, commits Kufer or
shirk.” ( hadeeth is in Tirmidhi 1535,Abu daood 3251, Hakam 4/297, This
hadeeth was graded as “Hasan” (Acceptable) by Tirmidhi but was graded as
SAhee by Hakim)

Hudaifa (May ALLAH be pleased with him ) said “never say If ALLAH wills and
so and so will but say If ALLAH wills and then so and so wills.” (Abu daood
4980 and Ahmed 5/ 384)

Ibn Abbas (May ALLAH be pleased with him) said “Committing an act of
polytheism is when someone says to another “Had it not been for ALLAH and
you….” So never associate others with ALLAH in such utterances as all of the
afore said is nothing but polytheism ( Abu Haitm )

Among the scholars of Salaf, Ibrahim Nakhi said “It is detestable to say I seek
refuge wit ALLAH and you . However it is permissible to say that I seek
refuge with ALLAH and Then you”

As far as actions, such as wearing a ring or a thread for the purpose of

warding off evil, or wearing talismanic outfit or other items for fear of bad
eye or otherwise, if the person who thinks that these objects are the
“means” of warding of Evil eye or bringing relief .In that case, wearing them
is consider as a Lesser shirk, because he believes that ALLAH is the one who
wards off the evil but through these objects and these are the means only.

If the person believes that these things themselves ward off the evil eye or
bring any good then this is Greater Shirk, because he depends upon other
than ALLAH.

Hidden Shirk:

Hidden shirk under the category of lesser shirk is all about the intentions and
wills. Such as worshipping ALLAH but for a worldly reasons and gains. When
an act of worship is done in Riya (show off) it would be nullified.

And whoever hopes for the meeting with his Lord, let him do
righteous work, and make none sharer of the worship due unto his
Lord.(Kahf : 110)

Prophet of ALLAH (Peace be upon him said)

“The things I fear most that you may commit is the lesser shirk. They
(companions) asked Messenger of ALLAH what is the lesser shirk? He replied
“Riya” (Show off) (Hadeeth is in Ahmed 3/30 Ibn majha 4204 and also in
Tibrani)

Imam Ibn al Qayam (may ALLAH be mercifull to him) said “ As for shirk which
is pertinent to will and intentions (lesser shirk) it resembles a sea without a
coast very few are those who escape it.”

Difference between the greater and the lesser Shirk

The greater shirk consists of Apostasy (takes out of Islam) and the lesser
does not do so.

One who commits greater shirk will end up living in hell for ever however
lesser shirk does not cause such a terrible end.

The greater shirk nullifies all the good deeds but the lesser shirk does not
nullifies all the good deeds but only those deeds which comes under this
category.

Greater shirk is the one which is declared by ALLAH as shirk in the Quran
whoever lesser shirk is declared as shirk by the Sharia.

Dangers of getting involved in Shirk

Devoting one of your act of Worship to other than ALLAH, makes all of your
worships which were for ALLAH, worthless. To explore, all of your good deeds
may be Sadaqa (charity) , Namaz(Prayer), Zakat(Annual obliged charity),
Hajj(Pilgrimage) ,Dua(supplication), Dhikr, Fear, Hope or any other good
deed, will be of no benefit if sacrifice or any other of the worships are for
other than ALLAH.

The proof that this repugnant sin can undo all of the good deed is the
statement of ALL High

If you join others in worship with ALLAH, all of your deeds will be in
vain and you will surely be among the khaserein (losers) Zumer 65)}

This is a rule for all the humanity regardless of what they call them, Hindu,
Muslim, Jew, Christian, that if any of the human will commit shirk then all of
his deeds will be in vain(of no use). The strictness of the rule can be
estimated from this, that ALLAH after having mentioned names of 18
prophets said
 But if they had joined in worship others with ALLAH , ALL that they
used to do would have been of no benefit to them (Anaam 88 do read
the verses before this verse to see the names of prophets)

So this is the real threat for the humanity, People criticize and claim that we
are Muslims so we do not need to study this 1st pillar of Islam, as it is very
difficult to join all the different groups and parties to bring at a common
point of Tauheed they insist on this just to impose the Hakmiya of ALLAH on
the land . So I put forward a few questions for them.

Can it be permissible to ALLAH’s authority (Hakmiyah) that we deny or reject

or give our own meaning to names and attributes of ALLAH and let the
people speak heedlessly about them?!!

Can it be permissible with regards to ALLAH’s authority and his shareeah,

and the way he has led down for the affairs, that many and many Muslims
contradict the methodology of Prophets with regards to Tauheed of Worship,
and making worships purely for ALLAH? Instead they take rivals against
ALLAH to whom they make supplications and call for their needs, calling out
to them at the time of distress? That they sink so deeply into this that they
even make them partners in the Raboobiya (Lordship ) of ALLAH, so they
come to believe that they know the hidden and unseen and have control
over creation and they are free from Halal and Haram, and can dictate the
legislation?!! This is because they did not understand Tauheed as a proper
and legit science and they do know that Dua is an Ibada (Worship).

Can it be permissible in the judgment of ALLAH and his revealed law that we
close our eyes to the sufies whilst they play with the beliefs and minds of
innocent Musilms, and so corrupt and destroy completely, with the concept
which are being taught to many of the children in the schools that ALLAH is
incarnate in his creation (i-e scholars) and let the concept of Wahda tul
Wajood that ALLAH exists everywhere and in everything, be implanted in the
minds of Muslims by using the self made terminology of “MAJZI”(unreal
meaning). Can we allow them to abandon the sharia of Muhammad (Peace
be upon him) that wahee (revelation ) has stopped but Ilham is continuous
on their scholars. So they can make anything HARAM, which the prophet
obligated us with the order of ALLAH. How can a Muslim with a little bit of
fear of ALLAH and little bit of fear of standing in front of AL-Qahar ( the
irresistible ) on the day of judgment, close his eyes on such corruption which
these crusaders (sufies) have done in the religion of ALLAH?!!!!
Can it be permissible that with regards to the Hakmiya of ALLAH that
hundreds and thousands of Tombs are constructed in the lands of Islam, for
people to perform their (Haj) tawaaf around the tombs, and devout
themselves to these structures, and travel towards them, and consecrate
huge amount of money to, and to organize festivals. For Muslims to do such
things around them and in them are shocking disgrace and affront to Islam,
which only cause the Muslims and Islam to be mocked and laughed at by
their external enemies the Jews, the Christians and the communists.

Can it be permissible with regards to the sovereignty of ALLAH that sunnah

of Mahammad (Peace be upon him ) be killed off and replaced by
innovations, deviations and superstitious customs?!!! Indeed these
deviations these superstitions and act of shirk and innovations has wiped
away the traces of Islam and the traces of its true monotheism , and left
behind is shallowness under the covers of Sufism and left behind is the youth
with their echoes of shouts which they call slogans,

“BOYCOTT” “BOYCOTT”,

O Muslims!!! ALLAH created us to BOYCOTT Shirk and bidah (innovation) but

we BOYCOTT the dairy products, and feel satisfied. O Muslims!! Shiatan gives
us a small thing and takes the bigger one away from us.

What else the Zulm (oppression) can be that we put our hands in the hands
of Shias and Sufies, and we compromise with them and unite with them to
impose the hakmiyyah of ALLAH on the lands, HOWEVER, they are the ones
who have already teardown and wiped out the true concept of Tauheed and
true concept of Islam from the lands of Islam and from minds of Muslims.
They teach the Greek and pagan philosophies about “God” in so called
“Islamic universities” of Africa and other parts of World, under the name of
“Islamic Philosophy”. These are the philosophies which Islam came to
demolish, and today thanks to these “internal crusades” that “these”
philosophies are known as Islam.

The Success of this ummah and each individual lies in the Sunnah, our
beleieves must be from Sunnah, our practices must be from Sunnah, our
methodologies must be from Sunnah. Not clinging to Sunnah is not among
the options. As Imaam Maalik said, "The Sunnah is like the Ark of Noah.
Whoever embarks upon it is save and reaches salvation and whoever refuses
is already drowned." Quoted by Shaikh ul-Islaam Ibn Taimiyyah in Majmoo'
ul-fataawaa (4/57) and also in Darammi.
In the end, I Praise ALLAH, The mighty The majestic, Ar-Rahman Ar-Raheem ,
To forgive us and forgive the people who were steadfast upon the religion of
his prophets, on our mistakes and disobedience. And Have merci in hereafter
on the righteous scholars of this nation, who were defending the fort of Islam
with their unshielded Swords, at the doors and walls of this Castle. I ask
ALLAH to guide us and our leaders (rulers, scholars, Teachers and parents),
so that our leaders may not lead us to the disobedience of ALLAH. Peace and
salutation be upon Prophet Muhammad his wives, his household and his
companions.

Appendix I
In this section a few of the deviated sects are mentioned. A letter of Ibn e
Taymia mentions the history of these sects. A brief introduction to these
sects is also given beneath the letter. These sects are not something of Past
who passed away, but they are living around us and with us, with different
names. It is quite possible that One group of today may have believes from
more than two or three or even of all the sects mentioned below, consciously
or unconsciously.

BRIEF HISTORY OF THE INNOVATED SECTS SHAIKH

UL-ISLAAM IBN TAYMIYYAH (D.728H) SAID:

And know that most of the innovations connected to uloom (sciences)

and acts of worship occurred in this Ummah at the end of the period (if
the rightly-guided Khaleefahs;

Just as the Prophet (swallallahu alayhi wasallam) informed, when he said

“Those of you who live long after me will see a great deal of differences. So
hold fast to my Sunnah and the Sunnah of the Rightly -guided Khaleefaha
after me…” So when the period of the rightly-guided Khaleefaas had passed
and the rule of kingship appeared, deficiencies appeared in theleaders, and
therefore deficiency spread also to the people of knowledge and deen. So
during the end of the rule of ‘Alee radiyallaahu ‘anhu the innovation of the
Khawaarij 1 and Raafidah 2 appeared. This being connected to the issue
of leadership and khilafah, and that was connected to this from actions and
Sharee’ah rulings.
The kingship of Mu’aawiyah (May ALLAH be pleased with him) was a kingship
of mercy. So when it passed, the rule of Yazeed came and fitnah (trials and
discord) took place within it: the killing of al- Husayn in ‘lraaq, the fitnah of
the people of Hurrah in Madeenah and the siege of Makkah when ‘Abdullaah
ibn Zubair made his stand. Then Yazeed passed away and the Ummah split
up. Ibn Zubair in Hijaaz, Banoo Hakam in Shaam (Syria, Jordan and Palestine)
and the jump to power of Mukhtaar ibn Abee-Ubayd and others in ‘lraaq. All
this took place at the end of the era of the Companions, when there only
remained the likes of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar, Jaahir ibn
‘Abdullaah, Aboo Sa’eed al-Khudree and others. The innovation of the
Qadariyyah 3 and the Murjiyah 4 then occurred, and it was refuted by those
Companions who remained, as they had, along with others, refuted the
innovations of the Khawaarij and the Raafidah. Indeed the status of the first
three generations, by agreement of the majority, is the best and most just
generations.
That which the Qadariyah mostly spoke about was related to the actions of
the servants, as did the Murjiah. Their speech was concerned with issues of
obedience and disobedience; the believer and the sinful one; and other
similar related matters such as the names and the judgments, and promises
and threats. Until then they had not spoken about their Lord, nor about His
Attributes, except in the last period of the lesser Taabi’oon, this being the
last period of the Umayyah rule, when the third generation - the atbaaut –
Taabioon - began, and by which time most of the Taabioon had already
passed away.

So the majority of the Companions had passed away by the end of the rule of
the four rightly-guided Khaleefahs, until none remained from the people of
Badr except a few. The majority of the Taabi’oon had passed away in the last
period of the younger Companions, during the reign of Ibn az- Zubair and
‘Abdul-Malik. The Majority of the third generation passed away in the last
part of the Umayyah rule, at the beginning of the ‘Abbaasee rule. It then
occurred that many of the offices of authority and power started to be
occupied by the non-Arabs, whilst at the same time, many of the Arabs left
the offices of power. Some of the non-Arab books were translated into
Arabic: the books of the Persians, the Indians (Hindus) and the Romans
(Greek philosophy) . Thus, what the Prophet (swallallahu alayhi wasallam)
said appeared, “Then lies will become widespread, to such an extent that a
person will testify and will not have been asked to do so, and will take an
oath without being asked to do so.” Then three matters occurred: ra’ee
(opinion), Kalaam (philosophical speech and theology) and tasawwuf
(sufism). The innovation of the Jahmiyyah 5 also occurred, which is
Negating and denying the Attributes of Allah.

(1)The Khaawarij
The Khaawarij were the first sect in Islaam to split from the way of the
Prophet (swallallahu alayhi wasallam) and his Companions (Jammah). They
arose in the Khilaafah of ‘Alee, making Khurooj (rebellion) against him,
before the arbitration between him and Mu’aawiyah radiyallaahu ‘anhu. From
their false ‘aqeedah (beliefs) is:

(i).Allowing rebellion against the legitimate Muslim ruler, whether pious or

wicked, and

(ii) declaring a Muslim to be a kaafir (disbeliever) due to commission of a

major sin. These were (are) the people who brought the matter of “Takfeer”
from scholars to the street, and common people were declaring each other a
“Kafir”.

They were described by the Prophet (swallallahu alayhi wasallam) as the

‘Dogs of Hellfire.’ Refer to: Maqalatul-Islaamiuyeen (1/168) of Abool Hasan
al-Ash’aree, al-Bidaayah (8/22-24) of Ibn Katheer and Fathul-Baaree (12/282-
302) of Ibn Hajr.

(i)This is one of the obligation of Muslims to obey the ruler (in good only) and
not to revolute against him even If he is an oppressor. Unfortunately many of
the youth are unaware of this great principal of religion (the reason may be
that in many countries, this does not hold to be true)We call our self as “Ahl
e Sunnah Wal Jammah” (The people who stick to the SUnnah and to the
JAmmah), but very few among us know what is the meaning of sticking to
the “Jammah”. Following gives a bigger picture of “Jammah”

ALLAH says in the Quran O you who believe! Obey Allaah and obey the
Messenger, and those of you (Muslims) who are in authority.” an-
Nisaa (4):59

A group will appear reciting the Qur’aan, it will not pass beyond their throats,
every time a group appears it will be cut off until the Dajjaal appears within
them.” Reported by Ibn Maajah and it is hasan
Volume 9, Book 88, Number 175:
Narrated Abdullah:
Allah's Apostle said to us, "You will see after me, selfishness (on the part of
other people) and other matters that you will disapprove of." They asked,
"What do you order us to do, O Allah's Apostle? (under such
circumstances)?" He said, "Pay their rights to them (to the rulers) and ask
your right from Allah."

Volume 9, Book 88, Number 176:

Narrated Ibn Abbas:
The Prophet said, "Whoever disapproves of something done by his ruler then
he should be patient, for whoever disobeys the ruler even a little (little = a
span) will die as those who died in the Pre-lslamic Period of Ignorance
(Jahlia). (i.e. as rebellious sinner)
Volume 9, Book 88, Number 177:
Narrated Ibn 'Abbas:
The Prophet said, "Whoever notices something which he dislikes done by his
ruler, then he should be patient, for whoever becomes separate from the
company of the Muslims (Jammah) even for a span and then dies, he will die
as those who died in the Pre-lslamic period of Ignorance (as rebellious
sinners). (If possible see Fateh-Al-Bari(explanation of SAhee Bukhari) page
112, Vol. 16 for further discussion on the topic)

(2) The Raafidah (the Rejecters)

The raafidah are extreme sect of the Shee’ah who rejected Zayd ibn ‘Alee
ibn al-Husayn due to his refusal to condemn Aboo Bakr and ‘Umar. They
rapidly deteriorated in aqeedah, morals and deen - until the present day -
where their beliefs are those represented by the Ithna Ashariyah Shee’ah of
lraan. From their false beliefs are: declaring all but three to five of the
Companions to he disbelievers, the belief that their imams have knowledge
of the Unseen past, present and future, considering the ulamahs to be one of
the main pillars of eeman (faith). Refer to: Maqalatul Islaamiyyeen (1/65), al-
Farq baynal-Firaq (no. 21) of ‘Abdul Qaadir al-Baghdaadee and Talbees –
lblees (pp. 94-100) of Ibn ul-Qayim Al-Jawzee. They inherited their disease of
exaggerating in the status of the scholars, to Ahl e Sunnah. Now we see
many people around Ahl e Sunnah exaggerating for their Scholars. Some
consider Imam Abu Haneefa to be free from errors and mistakes and the
same for others scholar by many others people.

(3) Qadariyah
Qadariyah are the followers of Ma’bad ibn al-Juhanni, and from their false
beliefs are, QADAR( decree of ALLAh), they were the ones who rejected the
Qadar and said that Humans are free of doing anything good or bad and that
the Allah has no prior knowledge of anything until it comes into existence;
that it is people, and not Allah, who are the creators of their own actions,
denying ‘aqeedah’ (belief) in the Punishment of the Grave, and denying that
the authentic hadeeh is an evidence for the ‘aqeedah’ unless it is related in
mutawaatir form. Some of the Modern Qadariyah accept that ALLAH has the
knowledge of the Qadar but they deny that it is the Mashiyah (will ) of ALLAH
and their acceptance of Qadar is limited only to knowledge of ALLAH to the
matters.

Although this is a very very sensitive topic and should not be discussed
among the common people but Qadariyah take this topic among the
common folks to confuse them. Refer to: al-Milal wan-Nihal (1/72) of ash -
Shahrastanee and Sawnul – Mantaqwal - Kalaan of as-Suyutee. And Rad ul
Qadariay by Imam Abu Haneefa.
To read more about the Qadar read the last part of a small book written by
Shiekh Saleh Uthymeen(May ALLAH have merci on him ) “The creed
(Aqeedah) of Ahl e Sunnah wal Jammah”. He has explained all the four
ingredients of Qadar including 1Knowledge 2 Mashiayh (will of ALLAH).This
matter is not discussed here because of methodology of SALAF not to discuss
this matter among the common people.

“A man came to Aboo Haneefah wanting to argue with him about al-Qadr
(Divine Pre-Decree), so he said to him, "Do you not know that the one who
looks into al-Qadr is like the one who looks at the sun with his bare eyes?
The more you look into it, the more confused you become (Qalaa`id
'Uqoodub'Uqyaan (qaaf/77/baa)

(4) Murjiyah
Murjiyah are those who do not consider the action as the part of Emaan.
According to them a Muslim is a Muslim even if he never practices Islam in
his whole life. As Khawarij rush towards the Takfeer of a muslim these
(Murjiah) are exactly opposite to Khawarij and they never turn towards the
Takfeer and believe that once a Muslim has accepted Islam nothing can
expel him from Islam, Till he believes and announce that he is adopting any
other religion. According to Murjiyah your actions have no importance, all
which is concerned is you heart, “As long as your intention is good
everything is good, does not matter how worse your action is”. One of their
false notions is that you may commit suicide and blow yourself up but your
intention is “good”( “Jihad”) then you will get the reward of a “Mujahid” a
martyr no matter you killed Muslims praying in the Mosques.
(ALLAH is the source of guidance we return towards him for refuge to save
us from such deviance)
A few of the Modern Murjiyah say that Emaan is not only an action of heart
but also of tongue, but the stance of Ahl e Sunnah is that Emaan includes
action of Heart (intention) action of Tongue (declaration) and bodily action
(that you practice)
Regarding an action Ahl e sunnah wal jammah are agreed upon that an
action is not an action if it does not fulfill two condition (1) it should be only
for the sake of ALLAH (2) It should be according to Sunnah of Muhammad
(Peace be upon him ) (does not go against Shari’a)

‫مين عيميل عيميل ليييس عيلييه أميرنا فهيو رد‬

He who does an act which is not from an act of ours, then he will find his act
having rejected (with ALLAH) Bukhari 2697, Muslim 1718

Al-Fudayl b. ‘Ayyâd [187H] – Allah have mercy on him – said:

“ALLAH ‘azza wa jalla accepts only those deeds which are both correct and
sincere (pure). If the deed is done correctly but not sincerely, it will not be
accepted. And if it is sincere but not correct, it will not be accepted.” He was
asked, “Abû ‘Alî (his kuniya)! What is the sincere and correct deed?” He
replied, “The sincere deed is one that is done only for Allah ‘azza wa jall. And
the correct deed is one done according to the Sunnah.”
Abû Nu’aym, Hilyah Al-Awliyâ` Vol.8 p95

5 Jahmiyyah
Were the followers of Jahm bin Safwan, who unleashed upon this ummah
(nation) horrific innovation of ta’ate’el (denying the names and attributes of
ALLAH ) either directly, or by twisting the meanings; such as twisting the
meaning of the Hand of ALLAH to mean His Power and Generosity. They also
deny that ALLAH is above His creation, above His Throne, as well as holding
the belief that Paradise and Hellfire are not ever lasting. The difference
between them and Mutazila were that Jahmiyyah denied the names and
attributes of ALLAH partially (accepted some and denied the rest), whoever
the Mu’tazilah denied attributes of ALLAH completely. Refer to: ar-Radd ‘alal-
Jahmiyyah by Imaam Ahmad ibn Hanbal and also ad-Daarimee and famous
al-lbaanah: (p. 141) of Abul-Hasan al-’Asharee.