Exp. of Kitab Al Tawhid Sh. Abd Al Rahman Al Sadi Compressed PDF

t I- 'aA ^ kj\j \
An Explanation of
M uham m ad Ibn Abd al-W ahhab’s
Kitab al-Tawhld
by A llam ah A bd a l-R a h m a n al-Sa di
Translated by
A bu Khaliyl
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An Explanation of
M u h am m ad Ibn Abd al-W ah h ab ’s
Kitab al-Taw hid
Contents
C o n te n ts ................................................................................................................................ 5
T ra n sliteratio n T a b le ......................................................................................................13
In tro d u c tio n to the T ra n s la tio n o f al-Q aw l al-Sadid ............................................15
A llam ah Sa d i’s In tro d u c tio n ...................................................................................... 16
Chapter 1
Allah (Si) said; “I have not created jin n
a nd m a n except to w orship M e ”................................................................................. 21
Chapter 2
T h e virtues o f ta w h id a n d the sins it rem oves........................................................ 29
Chapter 3
T h e one w h o fulfds ta w h id enters
P aradise w ith o u t a re ck o n in g .......................................................................................37
Chapter 4
T h e fear o f s h u \ ................................................................................................................ 43
Chapter 5
T h e invitation to testify to la ilaha ilia allah............................................................47
Chapter 6
E x p lain in g ta w h id a n d the testim ony la ilaha ilia allah...................................... 54
Chapter 7
W e a rin g bracelets a n d cords etc., T o remove
Afflictions or to seek protection is a form o fsh irh ..................................................59
Chapter 8
W h a t is Said ab out R nqya and C h a r m s ................................................................... 65
Chapter 9
O n Seeking the Blessings ot T rees, Stones an d o th er th in g s............................ 70
Chapter 10
W h a t is said about S lau gh terin g for O th e r th an A llah ....................................... 75
Chapter 11
N o Sacrificing in a Place where
Sacrifices are Offered to oth er th a n A llah................................................................79
Chapter 12
Vows to O th e r th a n Allah are acts of Shirt{............................................................. 83
Chapter 13
Seeking Refuge in o th e r th an Allah is Shir/(........................................................... 85
Chapter 14
Seeking Refuge in o th er th an Allah, or
C allin g oth er th an H i m is a type o f Shirf(................................................................87
Chapter 15
T h e Saying of Allah (4g); “D o they m ake partners
w ith th at w hich has not created a n y th in g ”............................................................. 92
Chapter 16
Allah (4s) said; “U ntil w h e n terror leaves their hearts”......................................98
Chapter 17
Intercession...................................................................................................................... 103
Chapter 18
A llah’s (Ug) saying, “It is not you w ho
guides w h o m you love...”............................................................................................ 107
Chapter 19
T h a t the cause o f K u fr for the C h ild re n o f
A d am , an d their Leaving their Religion,
is Exaggerating over the R ighteous.......................................................................... 111
Chapter 20
W h a t is said about the D e trim e n t of the o ne w h o w orships
Allah at S o m e o n e ’s Grave, So H o w a b o u t w h e n he
worships its In h a b ita n t? ............................................................................................. 117
Chapter 21
W h a t is said that exaggeration at the graves of the righteous
tu rns them into idols for w orship o th e r th an A llah ............................................122
Chapter 22
W h a t H a s been Reported abo ut al-M ustafa’s (M) P rotection o f
T atvhid a n d H is C losing every W ay th at L eads to Shir!{.................................. 127
Chapter 23
W h a t is said abo ut Som e o f this
U m m ah w orsh ip p in g Idols..........................................................................................131
Chapter 24
W h a t is said a b o u t M agic............................................................................................ 137
Chapter 25
Clarifying som e points abo ut the
different types o f m ag ic.................................................................................................141
Chapter 26
W h a t is said about Fortunetellers an d th eir L ike................................................145
Chapter 27
W h a t is said ab out N ushrah.........................................................................................149
Chapter 28
W h a t is said about O m e n s .......................................................................................... 152
Chapter 29
W h a t is said abo ut A stronom y/A strology............................................................... 157
Chapter 30
Seeking Rain by A n w a ................................................................................................. 160
Chapter 31
Allah (0®) said; “A nd a m o n g people are those
w ho have taken oth er th a n Allah as e q u a ls ”.........................................................164
Chapter 32
T h e saying o f Allah (3£); “It is only shaytan
w h o suggests fearing o f his friends”.........................................................................169
Chapter 33
A llah ’s (Si) saying; “D e p e n d u p o n
Allah, if you are indeed believers.”........................................................................... 173
Chapter 34
A llah ’s (31) saying; “Are they secure from A llah ’s p la n ? ”................................176
Chapter 35
A m o n g F aith in Allah is P atience in w h a t Allah has D e c re e d ...................... 180
Chapter 36
W h a t is said about R i y a .............................................................................................. 184
Chapter 37
In te n d in g D eeds in the W o rld for the
Sake o f H u m a n s is a type o f Shir/(.......................................................................... 186
Chapter 38
W h o e v er Obeys the Scholars an d Leaders in P rohibiting
w h a t Allah Allowed or Allowing w h a t Allah Prohibits, then
H e has taken th e m as Lords besides A llah ...........................................................190
Chapter 39
Allah (31) said; “H a v e you not seen those w h o c laim ”....................................193
Chapter 40
W h o e v e r D enies any o f the N a m e s or A ttributes.............................................. 198
Chapter 41
Allah (31) said; “T h e y recognise A llah ’s
favours, then they reject th e m .”............................................................................... 201
Chapter 42
A llah ’s (3&) saying; “So do no t know ingly m ak e equ als for A llah.” 204
Chapter 43
W h a t is said abo ut o ne w ho is not
Satisfied w ith a n o th e r Sw earing by Allah 208
Chapter 44
Saying “W h a t Allah willed a n d w h a t you willed.”.............................................210
Chapter 45
W h o e v er C urses T im e , H e has O ffend ed A lla h ................................................. 213
Chapter 46
T h e N a m e Judge o f Judges, a n d the like...............................................................215
Chapter 47
T h e Sacredness o f A llah ’s ($g) N a m e s ,
C h a n g in g ones n a m e because o f th a t ......................................................................217
Chapter 48
W h o e v er Jokes abo ut an y th in g th a t Allah
has m en tio n ed , the Q u r ’an, or the M essen ger.....................................................219
Chapter 49
A llah’s ($g) saying; “A n d if W e give h im a taste o f
O u r mercy after to u c h in g h im w ith adversity”....................................................222
Chapter 50
A llah’s (3g) saying, “A nd w h e n good cam e to t h e m ”........................................ 226
Chapter 51
Allah (31) said, “A llah ’s are the m ost beautiful
nam es, so call H i m by t h e m ”.................................................................................... 229
Chapter 52
N o t to Say “A l-S a la m ala A lla h ”............................................................................. 233
Chapter 53
Saying: “O Allah! Forgive m e if You W ill”.......................................................... 235
Chapter 54
N o t to say, “My slave or m y slave girl”................................................................... 237
Chapter 55
D o not T u r n away the one w h o asks for th e sake o f A llah ”............................239
Chapter 56
N o t to ask for the sake o f A llah ’s Face except for P ara d ise............................. 241
Chapter 57
W h a t is Said about “I f ’................................................................................................243
Chapter 58
T h e Prohibition ol C u rsin g the W i n d ....................................................................246
Chapter 59
Allah (3e) said, “T h e y th in k o ther
th an the tru th ab out A llah .......................................................................................... 248
Chapter 60
W h a t is Said about the D eniers ol Qadr................................................................ 251
Chapter 61
W h a t is said about Im a g e m a k e rs ............................................................................. 255
Chapter 62
W h a t is Said A bout Excessive S w earing................................................................258
Chapter 63
W h a t is Said A bout A llah ’s C o v en an t
and H is P ro p h e t’s C o v e n a n t......................................................................................261
Chapter 64
W h a t is Said about m ak in g
an oath on behalf o f A llah .......................................................................................... 265
Chapter 65
A llah’s Intercession may
not be so ugh t for H is creatures................................................................................. 267
Chapter 66
W h a t has been m e n tio n ed about the P ro p h e t’s(5£,)protection
o f T a w h id an d closing the routes to Shir/(............................................................. 269
Chapter 67
A llah’s (3g) saying “A nd they have not surm ised
a status w orthy o f A llah ”............................................................................................. 272
G lossary................................................................................................... 280
Transliteration Table
Consonants,
•
i d d j k
b i dh J* t J 1
o t J r Z
f
m
th z ' 0 n
j e
j S s gh s h
Z. e
h sh vJ f w
z J
t kh j* s J q y
Vowels, diphthongs, etc.
Short: a i u
>
Long: a < r~
i >— u
diphthongs: <S— ay j — aw
Introduction to the translation of
al-Qawl al-Sadid
All praise is due to Allah, and may H e send peace and blessings upon His
Messenger. T his is the beneficial com m entary o f Shaykh Abd al-R ahm an bin
Nasir al-Sa'di on Shaykh M u h a m m a d Ibn Abd al-W ah hab ’s, m on um ental
book, K itab al Tawhid. T his commentary, al-O aw l al-Sadid, is brief but concise,
bringing helpful points to the reader regarding these im portant discussions on
the subject o £ taw hid and shirl{.
H ere it should be noted that all ofthe footnotes are the translator’s. An attempt
was made to provide useful information about the condition and recording ot the
hadiths and reports where possible. F or the additional explanatory com m ents in
the footnotes, the following titles are often referenced: Taysir al- A ziz al-H am ul
f i Shar/i Kitab al-Taw hid by Shaykh Sulyman bin Abdullah bin M u h a m m a d bin
Abd al-W ahhab (Eighth Edition, Beirut 1409). T his is the earlier commentary
whose author was only able to complete up to chapter 49; Fath al-M ajid bi
Sharh Kitab al-T aw hid, by Shaykh Abd al-R ahm an bin H asan bin M u h am m ad
bin Abd al-W ahhab (Third Edition Riyadh 1413). His source for referencing
and editing was the previous m entioned title. Additionally, quotes are often
cited from Abd al-Q adir al-Arna’u t ’s notes on Fath al-M ajid (Third Edition
Damascus-Beirut 1414). O ther references are noted.
15
Allamah al-Sa'di’s introduction
From the pen of Shaykh Abd al-Rahm an bin N asir bin Sa di, being an
abridgement and sum m ary of the pure creed o f A h l al-Sunnah, as derived from
the Book and the Sunnah.
All praise is due to Allah. W e praise H im , we seek His help, we seek His
forgiveness, we turn in repentance to H im .
W e seek refuge in Allah from the evils o f ourselves and the m ischief o f our
deeds. W hom ever Allah guides, none can misguide him, and whom ever H e
allows to stray, there is no guidance for him.
I testify that there is none worthy o f worship but Allah alone without partners,
and I testify that M u h am m ad is His worshipper and Messenger.
We previously published these helpful notes on the subjects o f K itab al-

Taw hid by Shaykh al-Islam M u h a m m a d bin Abd al-W ahhab, may Allah
bless his soul. This resulted in some benefit and help for the average people,
and brought assistance for those in the field o f knowledge, since it contains
beneficial details with some comprehensive explanation. It was published by
the publishing house o f the Im am , then it ran out o f stock due to the many
requests for it. So the urgent need to reprint and distribute it arose, but this time
it occurred to me to preface it with a brief discussion o f some points from the
creed of A h l al-Sunnah, both in its foundations and branches. So I say, while it is
Allah alone whose help we seek;
They believe in Allah, His angels, His books, H is messengers, the Last Day, and
in the Divine Will, its good and its bad.
They bear witness that Allah is the Lord, the worshipped God, the one who
is alone in all perfection. They worship H im alone, practising religion sincerely
for H im .
T h ey say that Allah is the Creator, the Originator the Fashioner, the Provider,
the Giver, the W ithholder, the Arranger o f all matters.
T h a t H e is the one to be deified, the one worshipped, the sole goal. T h at

H e is the First; before w hom there was nothing, the Last; after w hom there is
nothing, the al-Zahir, the al-Batin.
T h a t H e is the Exalted Most H ig h in every m eaning and sense; exalted in

His essence, exalted in His ability, and exalted in His power.
16
Allamah al-Sa'di’s introduction
T h a t H e is ascended above istawa H is T h rone, an istawa befitting His

H on our, His Majesty, His unlimited Exaltedness, and His absolute Aboveness.
His Knowledge encompasses all externals and internals, a Knowledge of the
heights and the lows. H e is with His worshippers in His Knowledge, knowing
their every condition, and H e is the Near, the Respondent.
T h a t H e in His entire self is independent o f the entire creation, all are in

need o f H im in every way, be it in their origination, or in the origination o f what
they are in need of in every circumstance. N o n e is in any sense independent of
H im .
H e is the Generous, the Merciful. T here is no temporal favour, nor religious

blessing nor defence against trouble for the worshippers except by Allah, so H e
is the cause o f all favours, the defence against all woes.
O u t of His Mercy H e descends every night to the lowest heaven to answer the
needs of the worshipper when the last third o f the night remains. H e says, “My
worshippers do not ask from other than Me. W h o is it that calls Me so that I may
respond to him, who is it that asks o f Me so that I may give him, w ho is it that
seeks My forgiveness so that I may forgive him .” Until fa jr begins. H e descends
as H e wills and H e does w hat H e intends, “T h ere is nothing similar to H im ,
and H e is the H earing the Seeing.”{al-Shura 42:11)
They believe that H e is the Wise, the one whose judgem ent in legislating
and decreeing is complete. So H e did not create anything uselessly, nor does H e
institute legislation, except that it is beneficial and wise.
H e is the O ne turned to, the Pardoner, the Forgiving; accepting repentance

from his worshippers, and pardoning their faults, forgiving the grave sins of the
repentant, those seeking forgiveness, and those w ho turn penitently.
H e is the Grateful, the one w ho appreciates the small deed and increases the
thankful by His blessings.
They describe H im as H e describes Himself, and as Allah’s Messenger

described H im . W ith all o f His attributes o f being; like living, perfection,
hearing, seeing, omnipotence, h on o u r and greatness. H e is the Majestic, the
Glorious, the Beautiful, and the Praised absolute.
And [they describe H im ] with the attributes o f action related to His will and
power; like mercy, pleasure, anger, and speech. H e speaks as H e wills, how H e
wills, His words are not alterable, nor perishable. And that the Q u r ’an is Allah’s
words, un-created, originating with H im , and returning to H im .
T h a t H e is unending, and never ceases to be able to do as H e intends,
speaking as H e wills, and ruling by His rules o f decree for H is worshippers,
17
An Explanation of Kitab al-Tawhid
His legislative rules, and rule overall. So H e is the Ruler and the King, any king
other than H im is ruled over hv H im . There is no escape tor the people from His
sovereignty nor from His rule.
They believe in what is mentioned about H im in the Book and what is

reported in well known form in th csunnah\ that the believers will see their Lord
(tJg) with their eyes, and that the favour of seeing H im , and the reward of His
pleasure, are the greatest o f favours and delights.
And that whoever dies upon other than faith and taw hid, then he will be
punished in the fire of juliannam forever, and that those w ho perform the major
sins when they die without repenting - if they have not had their sins erased, nor
are they interceded for - then they enter the Fire. But they will not remain in it
eternally, for no one remains in the Fire whose heart has the weight of a mustard
seed worth of faith, except that he will eventually be removed from it.
And that faith comprises the creed o f the hearts and their actions, as well
as the physical deeds and sayings of the tongues. So whoever abides in these
with the most complete intention, then he is the real believer, the one deserving
rewards and security against punishm ent. Whoever is deficient in these, then
his faith will be proportionately deficient. This is the way in which faith
increases through obedience, and by good deeds, and it is diminished through
disobedience and evil.
A m ong their fundamental beliefs is endeavouring and striving in matters

that benefit in religion and the world, while seeking Allah’s help. So they aspire
to what benefits them, and they seek help from Allah.
By this they achieve sincerity for Allah in all o f their works, and they follow
the Messenger o f Allah, being sincere to the one they worship, sincere in
adherence to the Message, and giving sincere advice to the believers following
their path.
T h ey testify' that M uham m ad is His worshipper and His Messenger, sent

by Allah with guidance and the true religion to guide the entire creation, and
that he is more worthy of the believers than they themselves are. H e is the last
of the Prophets, sent to hum ans and jin n s, w arning and bringing good news,
inviting to Allah by His permission with an illuminating torch, sent by H im to
restore the religion, as well as the world, and so that the creatures could abide in
worshipping Allah, seeking His help from what H e provided for that.
They know that he (sg) is the most knowledgeable o f creatures, the most
truthful of them, the most worthy o f giving advice about them , and the greatest
of them in explaining matters. They love him and hon our him, loving him more
than they love any other creature, and following him in the foundations and
18
Allamah al-Sa di’s introduction
branches of their religion. They rank his sayings and guidance above that o f any
other person.
They believe that Allah embodied in him virtues, special traits, and a
completeness that was not embodied in any other. So he holds the highest of
positions am ong all creatures, he is the most dignified am ong them , and he is
the most perfect of them in every virtue. H e (3^) did not leave behind anv good
without telling his nm m ah about it, nor any evil without w arning them against
it.
Similarly, they believe in all of the Books that Allah revealed, and all of the
Messengers that Allah sent, not m aking a distinction in this regard between any
o f the Messengers.
They believe in all o f the elements o f the Divine Will. T h a t all o f the
worshipper's actions, w hether good or bad, are surrounded by Allah’s knowledge,
aforementioned by His pen, permeated by His will, and are all based upon His
wisdom. And that H e created a will and intent for His worshippers, by which
their sayings and actions occur in accordance with His plan for them , they
are not forced by it, but they are the choosers. T his is particularly so for the
believers, because H e loves faith for them and decorated their hearts with it, and
H e hates disbelief, immorality and disobedience for them due to His justice and
wisdom.
A m ong the foundations o i A h l Sunnah is that they practice their religion

upon nasihah (sinceretv) to Allah, to His Book, to His Messenger, to the imams
and to the body o f Muslims. They com m and the good and forbid the evil in
accordance with the obligations of the s/iari a/i. They com m and righteousness
and m aintaining the ties o f the womb, kindness to neighbours, to rulers, to
average people, honouring the right o f any who has a right, and a kindness to
all creatures.
They invite to the best and most noble conduct, and they prohibit vile and
evil manners. They believe that the most complete am ong the believers in faith
and certainty, is the best am ong them in deeds and manners, the most truthful
am ong them in speech, the most prone to every good and virtue, the one most
remote from every type o f vulgarity.
They com m and m aintaining the rites o f their religion, according to whatever
comes from their Prophet about them, and about their descriptions and
regulations. And they warn against that which would cause harm to them and
decrease their value.
They believe that jihad in the cause o f Allah continues to be valid with every
leader o f theirs, both righteous and sinner. And that it is the highest limb of the
19
An Explanation o fK itab al-Tawhid
religion. A jihad ol knowledge and proofs, as well as jihad with the sword. And
that it is obligatory upon every Muslim to defend the religion with all that he is
able to and capable of.
Am ong their fundamental beliefs is the importance ol uniting the Muslims,

and struggling to draw their hearts together and bring love between them. They
warn from separation, enmity, and hatred between each other, and against all
that draws them closer to this.
A m ong their fundamental beliefs is that they prohibit wronging anyone, be it

in their blood, their wealth, their honour, or any o f their rights. They com m and
justice and lairness, and they encourage beneficence and good virtue in all of
their dealings.
They believe that the best ol nations is the nation o f M u h a m m a d (sg), and
the best of them are the companions o f Allah’s Messenger (si;), particularly the
rightly guided /(halifahs, the ten w ho were promised Paradise, the warriors at
Badr, those who gave the pledge o f Ridw an, the earlier o f those who migrated,
and the Ansar. So they love the com panions as an expression o f their faith in
Allah. They teach about the best o f them and they refrain from any o f the bad
that may be said about any of them.
They express their faith in Allah by honouring the guiding scholars, the just
im am s, and anyone w ho holds a noteworthy position o f religion or virtue am ong
all o f the Muslims. They ask Allah that H e protect them from doubt, from shirty,
from harshness, from hypocrisy, and from evil conduct. They ask Allah to
strengthen them upon their Prophet’s religion until their death.
In all of these fundamentals they have faith, and in them all they believe, and
it is to them that they invite.
In the N a m e of Allah, the Beneficent, the Merciful. All praise is due to

Allah, may H e m ention M u h am m ad , and his family, and grant him greetings
of peace.
20
Kitab al-Tawhid
C h a p te r 1
Ml c l JLL>- a \)I J j i j
Allah (M) said; “I have n o t created jin n an d

m a n except to w orship M e ”
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Allah (S|) said; “I have not created jin n a n d m an except to w orship M e ” (a l-

Dhariyat 51:56) And; “W e sent a m essenger to every n ation [saying]; ‘W o rship
Allah and sh u n the taghut.'"(al-N a/il 16:60) And; “Y our Lord has ordered that
you w orship none bu t H e , a n d th at you behave kindly to your p arents.” (al-Isra’
17:23) And; “W o rsh ip Allah, and do not associate an y th ing w ith H i m . ” (al-
N isa’:36) And; “Say: ‘Come! I will recite w hat your Lord has prohibited for you:
T h a t you do not associate any thing w ith H im ...” (al-An am 6:151)
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21
Ibn Mas ud said, “W hoever wants to have a look at the will that Muhammad (s£,)
placed his seal upon, then let him recite the Most H ig h ’s saying; ‘Say: “Come!
1 will recite what your Lord has prohibited for you: T h a t you do not associate
anything with Him... and surely this is my Straight Path. " (al-An am 6: 151-
153)-
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Aj A—' J J aOJ' : <A‘ aSi ' ^ L a d ' J aA*- La j A ^ L a J ' <Ul' La ^L a- a L »
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3d>r J>-' «' ^b>w3
Mu adh bin [abal, may Allah be pleased with him, said; “W hile 1 was riding
upon a donkey with the Prophet (5^;), he said to me; ‘O Mu adh! D o you know
what Allah’s right is upon His worshippers, and w hat the worshipper's right
upon Allah is?’ 1 replied, ‘Allah and His Messenger know better.’ H e said,
‘Allah’s right upon His worshipper is that they worship H im without associating
anything with H im . T h e worshipper’s right upon Allah is that H e does not
punish anyone who does not associate anything with H im .' I said, ‘Shall 1 tell
this to the people?’ H e (5fe) said, ‘Do not inform them since they may depend
[solely] on it.’” This was recorded in the two S a /ii/is.
- T h e fam ous co m m en tato r on K itab al-T a w h id , S haykh S ulaym an bin A bdu llah bin
M u h am m ad Abd al-W a h h a b (Taysir al- A z iz fi Sharfi K itab a l-T a w h id ) says, “ This
report is recorded by a l-T irm id h i w ho graded it hasan, Ib n a l-M u n d h ir, Ibn Abi H a tim ,
al-T a b aran i sim ilarly, an d A bu U bavd and Abd bin H u m ay d reported sim ilarly from al-
Rabi a bin K h u th ay m ." A l-A rna’u t said, “ Recorded bv a l-T irm id h i no. 3072 in al-Tafsir,
u n d e r Surat al-An am , an d he g raded it hasan, and it is as he said.” (Fath al-M aiid bi
Shar/i K itab a l-T a w h id w ith ad d itio n al h ad ith references an d g rad in g bv A bd a l-Q a d ir
al-A rn a’ut (T h ird E dition D am ascu s-B eiru t 1414).) T h e follow ing points should be
m entioned: 1. A l-T irm id h i’s grade w as hasan gharib 2. T h e w o rd in g w ith al-T irm id h i
differs; “W hoever takes pleasure in looking at the page w hich has the seal o f M u h am m ad
(Sg) on it, th en let these people recite the ayat..2' a n d the rest is the sam e. So it does not
contain the w ord "w ill", alth o u g h it is in terp reted to m ean th a t d u e to the m ea n in g o f
the ayat in q uestio n . See T uh fa t al-A hw adhi by a l-M u b arak p u ri. .3. A l-T ab aran i has the
sam e w ord in g from Ibn M as ud as A l-T irm id h i according to A l-H a v th a m i’s M ajm a al-
Bahrayn. 4. Shaykh M u h a m m a d N a sir al-D in A l-A lbani co m m en ts after the text w ith
A l-T irm id h i, “W eak isn ad". (Da i f Sanaa A l-T irm id h i)
P erhaps Shaykh M u h a m m ad Ibn Abd a l-W ah h a b copied the w o rd in g utilised in K itab

al-T aw hid from Ibn K athir, since it appears th a t way in his Tafsir, an d the part o f th e chain
of narrators that Ibn K ath ir q u o tes is the sam e as th a t w ith A l-T irm id h i. O r it could be
that he copied it w ith this w o rd in g from one o f th e o th er routes th at Shaykh Sulaym an
m entioned. A llah know s best.
22
C h apter 1: Allah (9g) said; “I have not created jinn and m an e x c e p t.
. 4*3 U»y*2L>~\ sSî •~U>* 0^
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23
An Explanation ofK itab al-Tawhid
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I m p o r ta n t P o in ts
1. T h e wisdom behind the creation o f jinns and hum ans.
2. T h a t a/- ibadah refers [in particular] to taw hid, since it is the subject
of the argum ent [above].
3. Whoever does not come with this, then he has not worshipped
Allah. In this vain is the m eaning o f H is saying; “And you will not
worship w hat I worship.” {al-Kafirun 109:3)
4. T h e wisdom behind sending the messengers.
5. T h at the Message [i.e. tawhid] has been delivered to all nations.
6. T h a t the prophets’ religion is one and the same.

7. An issue o f major importance here is that the worship of Allah is
not realized without rejecting the faghut. In this vain is the m eaning
o f His (9g) saying; “And whoever rejects the tag/nit and believes in
.Allah, he has grasped the firm handle that will not break..."{al-
Baqarah 2:256)
24
C h apter 1: Allah (3g) said; “I have not created jinn and m an e x c e p t.
8. T h a t the term taghut applies generally to anything that is

worshipped other than Allah.
9. T h e salaf held the three m uhkam at ayat of Surah al-An am to be o f

trem endous importance. These ayat contain ten issues, the first o f
them being the prohibition o f shirf(.
10. T h e m uhkam at ayat o f Surah al-lsra’ - they contain eighteen issues,

and Allah begins them with H is saying; “D o not make a god with
Allah, lest you sit disgraced, ab andoned.” (al-lsra’ 17:22) And H e
ends them by saying; “D o not make a god with Allah, lest you be
thrown condem ned and vanquished into Jahannam." (al-lsra’ 17:
39) Allah, (3g) has pointed out the trem endous importance of these
issues for us by saying; “T his is some o f the wisdom that your Lord
revealed to you.” (al-lsra' 17:39)
11. T h e ayah o f Surah al-N isa’ hich has been called the ayah o f the ten
obligations - Allah begins them by saying; “W orship Allah, and do
not associate anything with H i m .” (al-N isa’ :36)
12. T h e clarification o f the will o f Allah’s Messenger upon his death.
13. T h e knowledge o f Allah’s right upon us.
14. T h e knowledge of the right o f the worshippers upon H im if they

fulfil His right.
15. T h a t most of the com panions were not aware of this issue.
16. T h e permissibility o f w ithholding knowledge when it is more

beneficial to do so.
17. T h e favourability o f informing the Muslim of w hat facilitates

him.
18. T h e fear o f depending solely upon the ampleness of Allah’s

mercy.
19. T h e saying o f the one questioned w hen he does not know the
answer, “Allah and His Messenger know better.”
20. T h e permissibility o f departing some knowledge specifically to

some people rather than others.
21. T h e humbleness o f the Prophet (S g ), in that he rode a donkey with
a com panion rider.
22. T h e permissibility o f sharing a ride on a riding animal.
25
An Explanation o( Kitab al-Tawhid
23. T h e virtue o f M u adh bin Jabal, may Allah be pleased with him.
24. T h e trem endous importance o f this matter.
Commentary' by Allamah al-Sa di
Kitab al-Taw hid
This preface guides the them e of this book from its beginning to its
end. H ence the absence of additional introduction since this book
only elaborates upon tawhidal-ilaliiyali and al- ibadah (singling out
Allah in all acts of worship) by m entioning its rulings, boundaries
and conditions, its virtues, its evidences, its foundations and
divisions, its means of realization and its fruits, its prerequisites,
what intensifies it and makes it stronger, or what weakens and
enfeebles it. as well as w hat is achieved or perfected bv it.
Know that in the absolute sense taw hid refers to the knowledge
and recognition that the Lord solely possesses the most perfect
attributes, acknowledging H im to be the sole possessor of the
greatest and most majestic attributes, and singling H im out alone
for worship.
T h e T h re e Categories
1. Taw hid al-Asm a' wa l-Sifat
It is the belief that the Lord alone - magnificent is His majesty

- is the sole possessor of ultimate perfection in every sense, by the
magnificent, majestic, and beautiful characteristics, which none
shares with H im in any way whatsoever.
This belief is accomplished by affirming what Allah affirmed

for Himself, or what was affirmed about H im by His Messenger
(s£0, regarding every nam e and attribute, those mentioned in the
Book and the Suntiah befitting His majesty and greatness - without
26
C h apter 1: Allah (■$£) said; “I have not created jinn and m an except
negating anything from them nor denying them , distorting them, or

likening them to the characteristics o f the creation. O ne must also
negate what H e negated from Himself, or whatever His Messenger
(S^) negated of deficiencies and faults and all that would negate
His perfection.
2. Taw hid al-Rububiyah
T h e worshipper is to believe that Allah is the sole Lord o f creating,

providing, originating, the O ne w ho nurtures all creation with
its bounty, and nurtures some of His creation - they being the
prophets and their followers - with correct creed, beautiful morals,
knowledge that provides benefit, and righteous deeds. T his is the
nurturing that gives benefit to the hearts and souls, producing
endless bliss.
3. Tawhid al-Ulfihiyah, also called Taw hid al- Ibadah
It is the knowledge and recognition that Allah is the lone possessor

o f ulithiyah and ubtidiyah over all of His creatures, singling H im
out solely for all worship, m aking the religion for Allah alone.
This last type is required and implied by the first two, since al-
uluhiyah is a characteristic indicative o f the attributes of perfection
and it is derived from the attributes of rububiyah and magnificence,
then it is more deserving an attribute of the one worshipped since
H e is the one described with characteristics of greatness and
majesty, and since H e is the one w ho gives His creatures benefit and
blessings. T h e n singling H im (■}£) out with the perfect attributes
and considering H im alone worthy of rububiyah necessitates that
none deserves worship other than H im . And the objective of the
call of the messengers, from the first of them to the last, is the call
to this tawhid.
So in this preface, the author m entions some texts proving that
Allah created the creation for the sake of worshipping H im , for
sincere faith in H im , and that this right of H is is the most obligator}'
duty upon them. This is the message of all of the revealed books.
27
All of the messengers called to this taw hid, and they forbade
contradicting it by shir/( and rivalry to Allah, particularly
M u ham m ad (3^), and particularly the Noble Q ur’an. By it H e
com m anded, obligated, and established the greatest o f resolutions,
H e gave the greatest clarification, and H e made it known that
there is no salvation, success, nor happiness, except by this tawhid,
and that all arguments - those of reason, revelation, wisdom or
psychology - all provide proof and evidence to co m m and and
require this tawhid.
So taw hid is the right o f Allah most obligatory upon His

worshippers, it is the greatest o f religious com m ands, the most basic
of all fundamentals, and the firmest basis for deeds.
28
C h a p ter 2
JL3I (j-* y & i ^ j (J ys*a ®
T he virtues of tawhid and the sins it removes
^ 1Ui ^ I c l j i ajM 2 ^ 4
Allah (tj&) said; “Those w ho believe and do not mix their faith with zulm ...."
(al-An am 6:82)
a ^.t ‘t-4) • * &Asr Aid <-Lo^ 2 j 2 •2 ^ Aijf .c*4^ >' l "~^ •,j $^L*p ■.p
a J j * aid ,x~p ^~~^p 0^ caJy**>j^ 5,x*p ia_*^ caJ A d ^ aJ| A 2h
■^4 j l i ' L» 4_Jrl dj' aJj>oI jp*- jdd'j ^2?^*“ d-jd'^ caa^» •*- *j* f'S* all bslJLj' ajLaJ5” *
.abpypl .( Uj «J'
U badah bin al-Samit said, “Allah’s Messenger (sg) said; ‘Whoever testifies that
there is no god but Allah, alone w ithout partners, and that M u h a m m a d is His
worshipper and Messenger, and that Isa is a worshipper ol Allah, His Messenger,
His word delivered to Maryam, and a soul trom H im , and that Paradise is true,
and that the Fire is true, Allah will admit him to Paradise whatever his deeds
may bed” (al-Bukhari and Muslim)
It is translated in accordance w ith th e correct in terp re tatio n o f its m ean in g , th a t is, by virtue
o f this, yet he m ay be righteous or c o rru p t, if he is sincere in this it w ill save h im from
eternal d a m n a tio n an d g ran t him P aradise in th e en d . See Fath al-M ajid b i Sharh K itab
al-Taw hid. As for th e term “w o rd ” it m ean s th a t Isa w as created by .Allah's co m m an d ,
“Be”, an d "soul from H im ” m ean s a soul from the souls th a t A llah created. See previous
reference.
29
vilJJu Jh aJ| V : J l i jjk jb J i ^Jls- » Jiit j l j ) : JL jlk j UA_.
.(jit
And they also recorded the hadith o f Itban: “Surely Allah prohibited the Fire
trom whoever said La ilaha ilia Allah (no one deserves to be worshipped but
Allah), seeking His Face by it."
y* ? aJOt ^ y* j •S* AJS' 4jjt I ^jt -,p a
L» 1j U 4-1) ^ 'd ' y* W j i i •'Cj d y&tA t ~ d
^ ja \s ** *-^«Jt Jt J t t ya tj . t-LA O *J *JlJ d ^ d p lT
^ ddtâ -jl (dl' 4)1 \ -^_J oJda t4ji5” 3 dt Y a iAjLS” 3
Abu Sa id al-Khudri, may Allah be pleased with him, reported that Allah’s
Messenger (3g) said; “Musa ( alayhi al-salam) said; ‘O Lord! Teach me
something I can remember you and call upon you with!' H e (3g) said, ‘O Musa!
Say: "La ilaha ilia Allah" (none has the right to be worshipped except Allah).’
H e said, 'But all ot your worshippers say this.' H e (j$g) said, ‘O Musa! If the seven
heavens and what is in them other than Me, and the seven earths were in a pan
(of the Scale) and La ilaha ilia Allah was in another pan, then La ilaha ilia Allah
would outweigh th em .'” Recorded by Ibn H ibban and al-H akim who graded it
sahib*
4 T h is h ad ith w as recorded by Ibn H ib b an , a l-H a k im , a l-N a s a ’i in a l-Y a w m w al-L aylah,

al-T a b aran i in al-D u a an d A l-B ayhaqi in al-Asm a w a l-Sifat. A l-H ak im g raded it sahib,
and a l-D h a h a b i w as silent ab o u t it, usually in d icatin g his approval. Sim ilarly Ibn H aja r
graded it sahih in Fath al-B a ii 11:208, it has a slightly d ifferent ch ain o f narrato rs w ith al-
T a b a ra n i and A bu Ya la a b o u t w hich A l-H a y th a m i said (a l-M a jm d ) “It is recorded by A bu
Ya la an d its m en are trustw orthy, b u t am o n g th em there is som e w eakness.” C o m m e n tin g
on the ch ain ot Ibn H ib b an , A lush (T a sh n if al-Adhan no. 927) says,“Its ch ain is w eak,
D araj A bu S u m ah is w eak in his reports from A bu a l-H a y th a m .” Ibn a l-M u n d h ir listed
D araj A bu S u m ah a m o n g th e narrato rs w ho the h ad ith scholars differ over saying, “A bu
H a tim declared h im w eak, as did a l-D a ra q u tn i an d others, A hm ad said, ‘H is h ad ith s
are rejected’ a l-N a sa ’i said, ’R ejected’” Yet o th ers considered him trustw orthy like Yahya
bin Ma in (it seem s th a t q u o tes from him are w h at a l-H a k im d ep en d ed u p o n according
to A l-M u n d h iri's co m m en ts in al-Targhib) a n d Ali bin a l-M ad in i - a n d particularly al-
T irm id h i in case he reports from A bu a l-H a y th a m (as in this case!). Likew ise he w as
q u o ted tor su p p o rt by Ibn K h u zay m ah . A l-A lbani calls h im the possessor an d a u th o r o f
m anakir (rejected h ad ith s) see al-D a ifah 1:294 & 254. A l-A lbani graded it w eak in D a if
.Ylawarid a l-Z a m a n no. 295, as did M uqbil bin H a d i in al-M u sta d ra k no.1988.
T h e re is how ever a m ore agreed u p o n a u th en tic h a d ith w ith d ifferent w o rd in g th a t gives
m u ch of the desired m ea n in g for the context o t this point. A b d u llah bin A m r bin al- As
narrated th at th e P ro p h et (i^g) said; “W h en d eath visited A llah ’s P ro p h et N u h (5^5), he
30
C h apter 2: T h e virtues of tawhid and the sins it removes
) :■SyH (* -^ j «*>' J :*up <u)i j j f . ic ~ .^ jdJ •
jJjUiSI J 2"tliUaja- j L ,^ 3^ ' >•' •*'5^ j i ' ^ •v.jbu
T h e hadith of Anas - recorded by A l-Tirm idhi w ho graded it hasan, "I heard

.Allah's iVlessenger (sfe) saying, ‘Allah (% ) said; “....() son o f Adam! If vou
came to Me with mistakes filling the bags o f the earth, yet you met Me without
associating anything with Me, I would come to you with those bags full of
C * »»»»»?
forgiveness.
. Uî A ji^ j *
wL*£” yj 3
y j J J viU i k^» 5 ; Aiili]'
. 3 J y st Ajî ' jy~~JLj *A*j'
. 3^l_*P p«lj
:Jji ^ jM jL ip câj>- *u*.’ Afd si...li
. j g j j y d .1 Ua>- A ll ,2> y • (*ih <c!j V )
.wlLgP C—j -C>- ,_£-di -69yJldJ ‘U^cdi ;«uoL-Ji
. aid d i )J L-jls ^ 1^" a..:ii! ,jyprli*^ cl*~Ari OyS*” lacLt.^
said to his son; ‘I shall n arrate to you th e will. I co m m a n d you w ith tw o th in g s a n d I forbid
you from tw o things: Ico m m an d you w ith L a ilaha ilia A llah. Surely if th e seven heavens
an d the seven earths w ere placed o n a pan of a scale, an d L a ilaha ilia A llah w as placed
on the o th er p an o f th e scale, they w o u ld give in to L a ilaha ilia A llah...'" T h is h ad ith
was recorded by al-B u k h ari in al-Adab al-M tifrad, A h m ad , A l-B ayhaqi in al-A sm a ’, and
also A l-T ab aran i according to A l-H av th am i w ho said, “T h is isnad is fa lull." A l-A lbani
included it in al-Sahihah no. 134, and S haykh M u q b il bin H a th inclu d ed A h m a d ’s h ad ith
in Sahih al-M usnad m anm a Laysa _fi al-Sahihayn v. 1 p. 544 an d he said, “T h is h ad ith is
sahih."
’ T h e chain q u o ted by a l-T irm id h i is w eak, bu t the h ad ith w as graded hasan by A l-A lbani
in Sahih a l-ja m i al-Saghir no. 4338, as well as al-Sahihah no. 127. T h e re is a stronger
n arration w ith A hm ad, M uslim an d o th ers from A bu a l-D h a rr. A lth o u g h its w o rd in g is
different it contains the sam e in fo rm atio n ab o u t the bags o f sins an d forgiveness.
31
An Explanation o f Kitab al-Tawhid
^ W Oi ^ l o u
J ir _ . . .
' J ' ^ t . 'A •"

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• ^ S u Uy* ^
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■ ^l ' i 41
1. T h e extent o f Allah’s favours.
2. T h e num erous rewards Allah grants for tawlud.

3. By virtue ol this it removes sins.
4. T h e explanation o f the ayah in Surah al-An am.

5. T h e five points posed in the hadith o f Ubadah.
6. T h a t when you unite these points, the hadith ol Itban, and what
32
C h apter 2: T h e virtues o f tawhid and the sins it removes
follows it, then the m eaning o f the statement La ilaha ilia Allah
becomes clearer for you, as does the misconception o f those who
are confused about it.
7. N oting the condition m entioned in the hadith of Itban.
8. T h e prophets were in need o f having the virtues o f La ilaha ilia

Allah pointed out to them.
9. Explaining how it is im portant for all creatures to say it even

though many who say it do so in a way that diminishes its value.
10. T h e text proving that there are seven earths as there are seven
heavens.
11. T h a t they have inhabitants.
12. Confirm ing the attributes, contrary to th cA sh ariyah.
13. T h a t w hen you are aware o f the hadith o f Anas, then you know
about the saying in the hadith o f Itban “Surely Allah prohibited
the Fire from whoever said La ilaha ilia Allah (none deserves to be
worshipped but Allah), seeking H is Face by it” that it is by avoiding
shir/(, not simply saying it with the tongue.
14. N oting the application o f “worshipper o f Allah and His Messenger”

to both Isa and M uham m ad .
15. Knowing that Isa was particularized as “Allah’s word.”
16. T h a t he is a soul from H im .
17. Knowing the virtue o f faith in Paradise and the Fire.
18. Being aware of his saying, “whatever his deeds may be.”
19. T h e awareness that the Scale has two pans.
20. T h e usage o f the term “F ace”.
C om m entary by Allam ah al-Sa'di

T h e Virtues o f Taw hid and the Sins it Removes
Since the necessity o f taw hid was m entioned previously in the

preface, and the fact that it is the most im portant obligation upon
all servants, so here its virtues, its praiseworthy results, and its
33
An Explanation o i Kitab al-Tawhul
wonderful rewards arc mentioned. There is nothing that produces

such good results nor holds such a variety ot virtues like taw hid,
for tawhid with its virtues is the best produce in this world and the
Hereafter.
So the author, may Allah have mercy upon him, said; “And
the sins that it removes” for the sake ot pointing out the specific
along with the general idea, since the forgiveness ot sins and their
removal is am ong the general virtues and results ot taw hid that this
section bears witness to.
And am ong its virtues is that it is the greatest means of removing

the sorrows of this world and the Hereafter, and warding off
punishm ent in both worlds. It is because ot its virtues that one
is forbidden from eternity in the Eire - provided that his heart
contains a mustard seed’s equivalent am ou nt of it - and if it is
complete in his heart, then it will prevent him from ever entering
the Fire at all.
A m ong its virtues is that it grants guidance and perfection to its

practitioner, complete safety in this world and the Hereafter.
Another ot its virtues is that it is the exclusive reason for being

granted Allah’s pleasure and rewards, and the luckiest of people
- who are granted M u h a m m a d ’s ( ^ ) intercession - are those who
said La ilaha ilia Allah with sincerity in their hearts.
A m ong its most important virtues is that all deeds and savings,
both inner and outer, are dependent upon tawhid for their
acceptability, their completeness, and tor the rewards given tor
them. So all ot this is empowered only with the presence ot tawhid
and sincerity for Allah, then these matters can be perfect and
complete.
And am ong its virtues is that it facilitates the accomplishment

of good deeds for the servant as well as avoiding evil, and it delivers
him from affliction. So when o ne’s faith and taw hid for Allah are
sincere, any burden he feels to act obediently is lifted, since he
hopes for the rewards o f His Lord and His pleasure. Avoiding
the desires of the soul becomes easier for him, since he fears His
displeasure and punishm ent.
A m ong its virtues is that when taw hid is complete in the heart of
its bearer, Allah endears him with faith and adorns his heart with
34
C h apter 2: T h e virtues of: tawhid an d the sins it removes
it. H e would hate \u fr ,fis q and sin, and it places him am ong the
ranks ot the guided.
It lightens the worshipper’s mishaps and weakens his pain. It

is based on the completeness of the worshipper’s taw hid and faith,
that his heart is comfortable with his mishaps and misfortunes, and
his soul is content, subm itting and accepting that Allah has decreed
such trials for him.
A m ong its greatest virtues is that it trees the worshipper from

slavery to created beings, from depending upon them, tearing them,
hoping in them, and doing deeds for their sake, and this wins him
true hon our and respect. By this he will have truly deified Allah and
rendered his worship to him, not hoping in other than H im , nor
fearing except H im , not repenting to any but H im . By this he will
have realized his success and grant himself a happy end.
A m ong its virtues - which nothing besides taw hid can achieve
- is that if it is complete and perfected in the heart, and it is realized
with certain conviction and total sincentv, then it makes even
insignificant deeds increase, multiplying the worth ot his deeds and
sayings beyond limit or enum eration, and the worshippers’ halimdt
al-ihhlas the statement "La ilaha ilia Allah" will tip the Scale such
that the heavens, the earths, and all ot Allah’s creatures that inhabit
them could not come near its weight. As in the hadith ot Abu Sa id
which was mentioned in the discussion, and the hadith m entioning
the card containing the statement "La ilaha ilia Allah" which
outweighs ninety-nine scrolls full ot sins - each scroll reaching as
far as the eyes can see.'’ All o f this is granted from saying it with
" The a u th o r, m ay A llah have mercv u p o n him . is referring to a h ad ith recorded by A hm ad,
a l-T irm id h i an d others (see al-Sahihah no. 135), from A bdullah bin A m r bin al- As th a t
A llah's M essenger (t^g) said; “O n th e D ay ot R esurrection, A llah will d istin g u ish a m an
from my n m m ah before all creation. N in ety -n in e scroll w ill be u n ro lled before him , each
scroll reaching as far as can be seen. T h e n it w ill be said, ‘D o you deny any of this? H ave
My recorders w ronged y o u r' H e will reply, ‘N o my L o rd !' So he will be asked, ‘D o you
have any excuse?’ H e replies, ‘N o my L ord!' T h e n H e says, ‘T h e re is for you a good deed
w ith U s, you will certainly n o t be w ronged today.- T h e n a card w ill be b ro u g h t o u t in it
is “Ashhadu aula ilaha ilia Allah, w a ashhadu anna M uham m adan A bd u h u w a ra su lu h " (I
bear w itness th a t n o n e deserves to be w o rsh ip p ed except .Allah, an d I bear w itness th at
M u h a m m a d is his servant an d M essenger). So H e says, ‘B ring yo u r scale.’ T h e m a n says,
‘W h a t is this card com p ared to these scrolls?’ H e w ill say, ‘Y ou w ill n o t be w ro n g ed .' So
the scrolls will be placed in one pan o f th e scale, an d th e card in th e oth er, so th e scrolls
becom e light and th e card becom es heavy. N o th in g outw eighs th e n am e of A llah."
35
complete sincerity. And how many w ho say it have not reached this
degree because their hearts do not contain taw hid and sincerity like
that present in the heart o f this worshipper, nor even close to it.
Am ong the virtues o f taw hid is that Allah has granted its people
victory, honour, respect, and aid in this life. H e grants them
guidance and makes things easier for them, setting their affairs
right, and strengthening their sayings and actions.
Allah protects the people o f taw hid and faith from the evils of
this world and the Hereafter, and he grants them a good tranquil
life and solace in His remembrance. Testim ony for this is well
known and can be seen often in the Book and the Stmnah. And
Allah knows best.
36
C h a p ter 3
jy x j <Au>-jlil {j ^ >~ i j *
T he one who fulfils tawhid enters paradise

without a reckoning
y> j X> jl j LL^s- <oi Lib aa\ j \S~ y \ j | ) : J U ; <&i J y j
• O j? r ^ - y r*
Allah (®g)said; “Ibrahim was indeed an um m ah, purely devout in obedience
to Allah, he was not one o f the mushrikin (polytheists).” (al-N ahl 16:120) And;
“...and those w ho do not associate partners with their Lord.” (al-M tt’m inun 23:
59)
^ jjl (_glj :J l i i ^ -U*—. -Up cuS"" : JlS ^Jl .Up ^ s-
—*--"'3 L j . J b tu —
paj ca*A-o j ^ 0*1 : u—b ^ tlji *■~■L* aw
Jb oLj-u>- c —
j-u»- :u~b dJT**- :J b .- .a~J •. ~ i»
ja -b : J b . a^ - j\ j s . ja ■yi i j j *)} : J b jj 5-u^j j t - Li-u- : c J i
;J b u! A_ip 4j)l ^ J | j f . ^vLp j j \ Lj-U>- .*p- L. J l
i-t>d <u_4 t j “>U .^lj J j - J>\ t Jaj, J,\ ^J| ^ t^ .y \ p
b b ^ }k y 4<u.yj 'j-* : J, tj~*' (►

tjJ' u _ id ii ip Ja P j l ^ - J *bj jl
^ i<_pI-Lp V j a j L > jJtj <ujL| j^Lu-U LaJ\ j (*-$*-•j J ju d s-L* : J, J - l i ij*-JaP
<&' J ^ - j J j j jl (Vîxb :(*^S-bi~ J U i tAbijt j ^ U l ^ b u * Jjpju
tluu. <0)L j j j fSl—V' j 'j-Uj Jj-dl j^j-bdi '.ffrdaxj J b j t(J L ,J aJp <0)1
J y ju w v J jjji ; J u i tajjoiU <0)1 J j - j jv^-Lp ^ ^ u U d ' j / ’jy
Jt U)l :jL b J , UiiSC r l i i ( j^ ir_ p j J p -J jy jsb u \ J \j

d-dir-0 :J b b , (^ ^ b c p j f <0)1 :J u i J a r j (»b ^ (j^ * c J i ) : J b ^l*<u
. (4_Jb iSdp L^j
37
H usavn bin A bdul-Rahm an said. “I was once with Sa id bin Jubavr when he
said, ‘Did any of you see the shooting star last night?' 1 said, ‘I did.’ T h e n 1 said,
‘I would have been at the prayer, but 1 was stung.’ H e said, ‘So what did you
do.3’ 1 replied, ‘I was treated with ruqya' .’ H e asked, ‘W hat made you do that.3’ 1
said, ‘A hadith that al-Sha bi related to us.’ H e said, ‘W hat hadith.3’ 1 said, ‘H e
reported to us from Buravdah bin al-H usayb that he (the Prophet (5®)) said;
“Ruqya' is not but for the evil eye or for the poisonous sting.”7
H e responded, ‘H e does well, who acts upon what he heard. But Ibn Abbas
reported to us from the Prophet (5^) that he said; “T h e nations were displayed
before me. I saw a prophet, and with him there was a small group of people,
and a prophet with w hom there was only one or two persons, and a prophet
with no one at all. T h e n a great mass appeared before me, I thought that it was
my um m ah. It was said to me, ‘T his is Musa and his people.’ So I looked, there
was another great mass. It was said to me, ‘T his is your um m ah , and seventy
thousand of them will enter Paradise without reckoning or p u nishm ent.’”
T h e n he stood to enter his house. T h e people began w'ondering w ho they

might be, some said, “M aybe they are the co m p an io n s of A llah ’s M essenger
(Sfe),” some said, “Maybe those born in Islam w ho never associated anything
with Allah.” And still others were suggested.
T h e n Allah’s Messenger (sfe) appeared before them to tell them , he said,

“They are those who do not seek ruqya’, not follow omens, nor get themselves
cauterized, and upon their Lord do they trust.” T h e n Ukashah bin Mihsan
stood and said, “Ask Allah to make me am ong th em .”
H e said, “You are one of them .” T h e n another m an stood saying, “Ask Allah to
make me am ong them," he said “ Ukashah has beaten you to it."*
; 3
. - U p - 3 r-'bJ' , J!j* 43
L* ;<u)ldt
' Since it m ay not be clear from th e text, this is an a u th en tic h a d ith recorded h ere by
M uslim , as well as others. T h e m e a n in g o f ruqya’: recitation over an ailm en t as a m eans
o f treatm en t. T h e type con d o n ed by the Sunnah utilises ayat from the Q u r ’an, the last two
surah's for exam ple.
s T h is h ad ith is recorded by M uslim . S im ilar is recorded by a l-B u k h ari an d others.
38
C h a p t e r 3: T h e o n e w h o fulfils ta w h id .
' j S J A JL i y.\ ejLJ : AiiUJ'
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•j-*-*j \ J j J J i » |^ j t ijL>t-yaJ' f+Js- Ji-*-£- ;U>LJl
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39
.p i—j 4-JlP <03' 4_aJl>- 1j J yOiotJl J aJ'C—"
Important Points
1. Knowing that people vary in levels o f tawhid.
2. T h e m eaning o f fulfilling it.
3. Allah praised Ibrahim by describing him as “not one o f the

mushrihjn."
4. H is (iJifl) praise o f the foremost am ong the awliya for their escape
from shii'h-
5. T h a t avoiding ruqya’ and cauterization is am ong the traits ol

tawhid.
6. T h a t tawakfod (dependence upon Allah) includes these traits.
7. T h e depth o f the com panions’ knowledge in that they knew they

would not achieve this state w ithout deeds.
8. T h e ir desire for whatever is good.
9. T h e virtue o f this um m ah in both its quantity and quality.
10. T h e great n u m b er o f M usa’s companions.
11. T h a t the nations were displayed for him (s£>).
12. T h a t each um m ah is gathered individually with its prophet.
13. T h e scarcity o f those who respond to the prophets.
14. T h a t a prophet w ho no one followed will come alone.
15. T h e fruit o f this knowledge; that one should not be mislead by

quantity nor give up due to scarcity.
16. T h e permission for ruqya’ in case o f the evil eye or poisonous

sting.
17. T h e deep understanding o f th e r a / a / as seen by the saying, “H e has

done well who acts upon what he heard, but ...” So know that the
first hadith does not contradict the second.
40
C h a p te r 3: T h e one w ho fulfils tawhid .
18. T h ts a la fs retraining from unnecessarily praising people.
19. His ($g) saying, “You are one of th e m ” is am on g the indications of

prophethood.
20. T h e virtue of Ukashah.
21. T h e usage of indirect speech.
22. T h e model behaviour o f the Prophet ($£).
C om m entary by Allatnah al-Sa'di

T h e one who fulfils taw hid enters paradise w ithout a
reckoning
This chapter follows up and completes the previous chapter. For

the fulfilment o f taw hid removes and cleanses one from major and
m inor shirks from innovated sayings and belief, innovated customs
and deeds, and from disobedience. T his is achieved by complete
sincerity for Allah in sayings, actions and intent, and by escaping
major shirk,, the nullifier o f taw hid, and m ino r shirk, *he negator of
its completeness, and by escaping innovation, and the disobedience
which tarnishes tawhid, prevents its completion and hinders its
results.
A m ong the results o f ones taw hid is that his heart is encouraged
by faith, tawhid, and sincerity. H e does his deeds out o f sincere
faith, because he is guided by the com m ands o f Allah, obeying,
repenting, and seeking refuge in Allah, not dam aging that by
insisting on disobedient matters. T his is the one that enters
Paradise w ithout a reckoning, he is am o ng those forerunners w ho
enter it to inhabit its dwellings.
A m ong the clearest signs o f taw hid’s complete fulfilment is

devotion to Allah and firm dependence upon Allah. Such that
in his heart, he is not looking towards creatures for any of his
needs nor elevating them , nor asking them with the tongue in any
circumstance. Rather he behaves, both outwardly and inwardly,
when speaking and acting, loving and hating, in every case - in
every situation, he is intending Allah’s Face alone, following
Allah’s Messenger.
People vary in degrees in relation to this great position,
41
An Explanation ot Kitab al-Tawhid
"A nd for all is a level according to w h at thev have d o n e.” (al-An am 6:132 &
a l-A h q a f 46:19)
Taw hid is not achieved by simple desire or prayer without

a true sense of meaning, nor by contentm ent without works,
but it depends on the heart’s firmness in the elements of faith,
the realization of ihsan, and its true acceptance o f the beautiful
m anners and beautiful righteous deeds.
So by fulfilling taw hid in this m anner, then all o f the virtues

expounded upon in the previous chapter will result in their
entirety.
42
C h a p ter 4
ii j j J ' J -4
T he fear of shirt\
t_d>-i pLA j ■^ aL B a L a jA * -i * ‘u j ' ^ Lb) ; a ib ^j S *
(» L u d J ^ h - U * j j 1' " r ^ e > J ' “u l f -
Allah (Sg) said; “Indeed Allah does not forgive associating partners with H im ,
and H e forgives other than that as H e wills,” (al-N isa’ 4:48 & 116). And al-
K/ialil (Prophet Ibrahim) said, "And prevent me and my descendants from
worshipping the idols,” (Ibrahim 14:35).
p b ^ J l) :J U L s L« ,_3 ^ 5j
And in the hadith; “T h e thing I fear most for you is the m inor sh ir/•(.'' H e (Sfe)
was asked w hat that was, he replied, “R i y a ' (show).”g
* w jL d ■ >-)Li J *C~Lp djb dib b L f *U£- d ib j 5 ^ a 'A ^ j
. |^ j L > s - J l J*
Ibn M asu d , may Allah be pleased with him, reported that Allah’s Messenger (%£,)
said; “Whoever dies and he is calling upon others along with Allah, he will enter
the Fire.” Recorded by al-Bukhari.
» ajji ) ■J Li d *5? ^ ” ^ ^ ^ ' L j * * j O ' t 0 L u jd dj
g A i-M u n d h iri said, "R ecorded by A h m ad w ith a good ch ain , also by Ibn A bu a l-D u n v a and
A l-B ayhaqi in A l-Z u h d , an d o th ers...” Shaykh A l-A lbani graded the h ad ith sahih in Sahib
al-Targhib w a l-T a rh ib , no. 29 (Riyad ed itio n 1409).
43
Muslim records from Jabir that Allah’s Messenger (#,) said, “Whoever
meets Allah without having associated anything with H im will enter Paradise,
and whoever meets H im having associated som ething with H im will enter the
Fire.”
ja
..li l\j j \ lAJltb
jJiJ\ •rA Aj\ lA illiji
L» s i I a x j Ij \
. j L J 'j A jJ r' ji
. Jj>-^j L>-gj j i Jjj
L J i Aj aJ l! ^V* J . AJj M ^ ^ J /4 ^ ! A*j L ~ J\
.^ U l ^-ja jlS " j J j jU \
d^L*P A-wlJ j aJ ,J^ y s * *A-o^JaxJl a J L J J |A l^ li]\
. ^ jA \ j \ i5^ S ’-’j ) ^ !a x ^ IiJ \
0^ 2 L*«S"^ ^<0t^ ^fl aJ\ jy^J L J \0
. -l]^j*Jl O^4 A_Lws^ 3 IdJ^S' Aj ^L^-1
1. T h e fear o f shirk-
2. That riya is a form o f shirk,.
3. T h a t it is a kind of m inor shirk-
4. T h a t it is the most dangerous thing for the righteous.
5. T h e nearness o f Paradise and the Fire.
44
C h apter 4: T h e fear o f shii\
6. M entioning their nearness in the same hadith.
7. T h a t he who meets H im , w ithout associating anything with H im ,

enters Paradise; and he who meets H im , while having associated
something with H im enters the Fire, even though he may have
been the person most prone to worship.
8. T h e trem endous importance o f this issue, such that al-K halil

(Ibrahim) asked that he and his offspring be protected from
worshipping idols.
9. His concern for the condition o f most people w hen he said, “Lord!
Indeed they (the idols) have misguided m any o f the people.”
{Ibrahim, 14:36)
10. T h e interpretation o f La ilaha ilia A llah, as m entioned by al-

Bukhari.
11. T h e virtue o f the one w ho is free o f shirty.

T h e F ear ol Shirf(
Every instance o f shir\ in taw hid al-ilahiyah and al- ibadah negates
tawhid. And this shirks is o f two types: T h e blatant major shirks and
the subtle m inor shirl{.
M ajor Shirf{
It is to make a rival to Allah that is called upon as Allah is called

upon, or to fear him, or hope in him, or love him, as Allah is loved,
or to render a type o f worship to him. T his is the shir/{ which does
not leave its practitioner with any taw hid at all, this is the mushnf^
that Allah has forbidden from Paradise, and his abode is the Fire.
It doesn’t m atter w hether the worship rendered to other than

Allah is called worship or tawassul (seeking a means o f nearness to
Allah), or even if it is given a nam e other than these. All ol that is
m ajor shirks because w hat is im portant is the reality of the thing and
its implication, not the word or expression used to describe it.
45
M inor Shirf{
This is every saying or action which leads to shirk, like aggrandizing

creatures in a way that does not quite reach the level ot worship.
Like, tor example, m aking an oath bv other than Allah, or behaving
for show, etc.
Since shirk negates taw hid and necessitates eternal dam nation in
the Fire, and when it is the major type it makes Paradise unlawful,
and since bliss cannot be achieved except by escaping from it, then
it is necessary tor the worshipper to duly fear it, to hurrv in escape
from it - its every' path, means and cause - and to ask Allah to
protect him trom it as was the habit ot the prophets, the purified,
and the best ot the creatures.
T h e worshipper must struggle to increase and strengthen the

sincerity in his heart, and this is done by completely devoting oneselt
to Allah - being subjugated, repentant, fearful, hopeful, obedient,
seeking His satisfaction and rewards in all that he does without
neglecting this in any matter, open or hidden. T ru e sincerity
inherently repels both major and m inor shirk, but whenever a type
ot shirk is present it will weaken o n e’s sincerity.
46
C h a p ter 5
4JI ^ j l ib lgj: j l {.IpjJl
T he invitation to testify to La ilaha ilia Allah
.Aj^(I jy+aj ^ l^£Ol 5wLA |Jj) djj\ Aj #i •
Allah (*Jg) said; “Say: ‘T his is my way, 1 invite to my Lord with clarity (,ba$irahy
( Y u s u f 12:108)
^ '.iLc* c j u li * 4*jS' aL' >_5^ ? J y* j ^ cU ;.p aL' ^*0 j ^ L p

jjji ^/t V j' a_jI j p jJ j *1 -j>w3 ^pL^Jl os>i -p L* *3 j b sjL>i) ;aj J l i
âp a6j\ j ' t jJJdJ l ! * j s > j l $ Ail ' 4J j ' Jj\ :aj| «j j « __
A3-U2 a!i j l ^ » j p l i :jJJjJ J^p\i?l jli j> >y iS" j c^l
j j I * c•»»sIjpAI I ^ * j L Ls %jXJ*d — «p I ^ j l i i,+^ 11 ^ p j j^3 >..^-)L_p I •^4 _a_>- 4j
. 3L>r yp-1 ( ^P b?t>- aAJI JjU • Lgj-U |mJ 4jli Cf j.UU 5 iP J
Ibn Abbas, may Allah be pleased with him, said; "W hen Allah’s Messenger (sg)
sent M u adh to Yemen he said; ‘You are going to a people from the People o f the
Book, so let the first thing you invite them to be to testily to La ilaha ilia Allah.'
And in one report; ‘Let the first thing you invite them to be; “T h a t you single
out Allah...” ‘If they obey you in that, then teach them that Allah has obligated
five prayers upon them for even' day and night. It they obey you in that then
teach them that .Allah has obligated that sadaqah (charity) be taken from their
wealth to be distributed am ong their poor. If they obey you in that, then beware
o f taking their prized possessions, and protect yourself from the supplication
1,1A l-B afirah m eans certainty, know ledge a n d clear in sig h t reg ard in g th e m atter.
47
o f the oppressed, for there is no screen between it and Allah.”' Al-Bukhari and
Muslim have recorded it."
I ^y l 1 j *cd_ p XX' J -** J 0 ! t *VLP d jji ' ,J J $ "* ' ,p L ^ jS *
' ' ' * * t

.Aj~\j ^ I p TtJLAj CaJ j * dill A^>^ k caJ j * A\}t j ^J-P Aj ^
k A*lp a\)^ L>^ 4 ^ J j***j ^ l p ^« X P ^ ^ U _b I AI b »i ,+, ^ *1*1 0 lwT*’b ^
^ cA^LP ! Ib b —l i b !y jb b . L^l b xj jl ^ ^ 1^**
J u iJ l) Aj ' al i apl i Aj ^1 J I T caJ L p ^ j CA^J^P J m A J Aj ^ b Ca J |
J s~ J A jv -g J -P v_~^ U f *>'— *V ' J l f J> ^ ' d ji— J ^ J -P
* * ' <
;j ^ •,_* dJ-1 j ^ - t 'u^»-A ">L?rj dJ-; <uh d\ <ui' j j JE ^
. d yX?
They also recorded from Sahl bin Sa d, may Allah be pleased with him, that;
“O n the Day o f Khaybar, Allah’s Messenger (sg?) said, ‘Tom orrow I will give the
flag to a m an who loves Allah and His Messenger, and who is loved by Allah and
His Messenger. Allah will bring victory by his hands.’
T h e people spent the entire night wondering w ho it would be given to. They
appeared before Allah's Messenger the following m orning, each of them hoping
that he would be the one it was given to. T h e Prophet (sfe) said; ‘W here is All
bin Abi T a l i b r ’ They said, ‘H e is suffering from an ailment in his eyes.12’
H e came after they sent word for him. T h e n the Prophet (3^) blew in his eyes1’
and he said a dn a for him and he was cured as if he had not suffered at all. H e
(3g) handed him the flag and said; ‘Proceed slowly until you reach outside the
enemy encam pm ent. T h e n invite them to Islam, inform them o f what rights of
Allah it [Islam] makes obligatory for them. By Allah! If Allah guides one m an by
you, it is better for you then red camels14.”’
11 T h e ad d itio n is from K itab a l-T a w h id in al-B u k h a ri's Sahih. It should be n oted th a t m any
of the narratio n s o f this h a d ith include, “...and th a t M u h a m m a d is A llah's M essenger”
m en tio n in g both parts of th c shahadatayn as the first th in g to be invited to.
12 A ccording to a version recorded by M uslim , it w as ram ad - E ng; o p h th alm ia - an
in flam m atio n of the eyes.
14 T h a t is, he blew a m ist of his blessed saliva in his eyes.
14 A red cam el was a m o n g the m ost valued possession to the A rabs of the tim e.
48
C h a p te r 5: T h e invitation to testify to La ilaha ilia Allah
aA
a J lP 4 jj Aj c J \ j a J* j J b <03^ d jl
. a*~~ju y'-b v3^"^ d l ^j y ^ ^ •*luUj
, j 2j \y sJ' v « d jy ^ a J l j i lA iJliJl
.<L«w*Jj %P <03 L ^ j y J 4 j y f i ~ ^ > - j ^ > - j * i 4 * j j ]\
.<03 <J~~A Aj ^ & jjA \ ^ 3 j a j i i< L w ~ « lii-'
> jJ j j& j ^ i4 -* o L * Jl
.l i ^ i o
. j j \A x j[~ A \
A*y .^ 1 \ J5" |yj 4j ' wL j j i i< U * ljj
.<03^ <*j *V j \ !o ^ l^ -J» j ? * '4 jl) : j^
VJ c L ^ iy ^ j V M-'*' j r 4 ^ * " ^ jC % o ^ j \ id
J-^ i
. r t j j - X j L j*_Jlxlj\ ^ 1 p 4-«JJw^ id j jU P ‘LoL^-^
ds^J-J^ i d A
" -y
.d lS ^ ^ > AiJljJ'
.* J j c 1\ -,p ^1 l * j s^Jj-OuS"" ia
• ’t^- ‘^ 4»w«»w*li^
^ J J ill d f . L a j ^ id4-woL**Jl
. «^j>*_^- ^ i d axj Lw*J'
49
ja frUjSl' o b L - j jO —/ ' Ju- J>r \a j_ ^ aEI ^ ; j^ b p A^bJi
.aOjJA y j>r\ * AjlJlT
.a^gjl ^ I p l ja jt-ip .-Ll ( A j I j j J a P ^ ) :<i_^ la^JUP A*_*L)l
. Lajl l $ ^ p \ ^ a^-p j aJuL“ : j •
. aap dlil j ^-1. .,.?? ; • Aol4a
* j J - * ’ ^-EU' v iiii (P-fT o j A jL > ^jl Lvbi : « a- j UJI
. -rt-LfiJl
j* s* lA ^ i j x lA â> - t j j i J b JLcî : j _ « A i l U J l
•(v—
AL^j (^ -£') Ajtj\
. J-i o^ p j J^
• ' jAj J wA j J J \jS ~ 3 • rX Y • jaSy^» A j \ ! j * j J U x J ' • A ^ o L .- J l
•(f tS: ^ r*-*y^') ca^xA-Lj djkPjJ' i j * • AXjLwJ^
,»bL*V , j aIs' j >: as^*I' : J _• ' _• AP«lt!'
• ^* 'd">rj ‘SI'A ^V* '-p'j-' A*^*llJl
. L bJ' ^Lp olLEi : j ^ b i i
I m p o r t a n t P o in ts
1. I h a t th e in v ita tio n to .Allah is a m o n g th e w ay s o f fo llo w in g A lla h ’s

M e sse n g e r (sg).
2. I h e e m p h a s is o n sin c e rity , sin c e m o s t of th e p e o p le w h o in v ite to

th e tr u th a c tu a lly a re o n ly in v itin g to th e m se lv e s.
3. T h a t “basirah" (cla rity ) is a m o n g th e o b lig a tio n s .
4. K e e p in g o n e s th o u g h ts a b o u t A lla h free o f b la s p h e m y is a m o n g th e
50
C hapter 5: T h e invitation to testify to La ilaha ilia Allah
signs o f healthy tawhid.
5. Blasphemy against Allah is a disgusting trait o ishirf{.
6. A m ong the most im portant points is the M uslim s’ distancing

him self from the m ashrikin, not being in their midst even though
he does not com m it shirk, while with them.
7. T h a t taw hid is the first obligation.
8. T h a t it precedes everything including prayer.
9. T h a t the m eaning o f “T h a t you single out Allah” is the same as the

m eaning ot testifying to La ilaha ilia Allah.
10. T h a t although a person is one ot the People ot the Book, yet he

does not know the m eaning o f this, or he may be aware ot it, but he
does not act upon it.
11. T h e emphasis on teaching in stages.
12. Beginning with the most im portant things then following with the
next most important.
13. T h e distribution ot al-Zaâ/i.
14. T h e knowledgeable removing doubts from the one seeking

knowledge.
15. T h e prohibition o f taking ones most prized possessions.
16. G u ardin g oneself against the supplication of the oppressed.
17. T h e information that it (the supplication o f the oppressed) is not

hindered.
18. A m ong the evidences o f taw hid is that the master ot the messengers
and the foremost am on g the awliya suffered from hardships,
hunger, and infections.
19. His saying, “I will give the flag...” is a sign o f prophethood.
20. His blowing in the eyes is also a sign ot prophethood.
21. T h e virtue o f Ali, may Allah be pleased with him.
22. T h e virtue o f the companions, that they spent the night wondering
about one thing, and they were not concerned with news of the
victory.
23. A reminder about faith in the qadr, since it (i.e., the flag) was given
to one who did not seek it, yet it was not given to those w ho did.
51
24. T h e conduct encompassed by his saying, “Proceed slowly...”
25. T h e invitation to Islam before fighting.
26. T h a t it is permissible to fight those w ho have already been

invited.
27. Inviting with wisdom as he (sfei) said, “Inform them what it makes
obligator}' on them...”
28. Being aware o f the rights of Allah that come with Islam.
29. T h e rewards given to someone w hen even one person is guided by

their hands.
30. Swearing by Allah in conjunction with issuance o f a religious

decree.
Com m entary by Allam ah al-S a d i

T h e Invitation to Testify to La ilaha ilia Allah
T h e author’s arrangement o f these chapters is most appropriate. In

the preceding chapters he m entioned the obligation o f taw hid and
its virtues, its importance and the importance o f its perfection, what
fulfils it both outwardly and inwardly, then the fear o f what would
ruin it. All of this deals with the servant’s perfection o f taw hid in
himself.
T h e n in this chapter he m entions the servant’s perfecting tawhid

for others by inviting to the testimony of La ilaha ilia Allah. F or the
worshipper’s taw hid is not complete until he has perfected every
necessary element of it himself, then rushed to bring fulfilment to
others with it, and this is the way o f all o f the prophets. T h e first
thing they invited their people to was the worship of A llah alone
without any partners, and this is the way o f the master and im am
of the prophets (jig). H e was the greatest enforcer o f this invitation,
he invited to the way o f his Lord with wisdom, good preaching and
arguing with what was best, he was unwavering, he did not give
in until A llah established the religion by him, and guided to the
greatest behaviour by him. H e ($g) spread His religion to the east
and west of the earth by his (jfe) blessed invitation. As he (j§) him self
52
C hapter 5: T h e invitation to testify to La ilaha ilia Allah
invited, he com m anded his envoys, and his followers to invite to

Allah and to taw hid o f H im before everything else, because all
deeds depend, in both their correctness and acceptability, upon
tawhid.
Therefore, just as it is necessary for the worshipper to practice

taw hid o f Allah, then it is also necessary for him to invite others to
Allah with what is best, and for everyone w ho is guided by his hands
he will be given rewards equivalent to theirs w ithout dim inishing
any of their rewards at all.
And since the invitation to Allah, to the testimony of La ilaha

ilia Allah, is obligatory upon everyone, then everyone is responsible
for it based upon his ability. So it is necessary for the one w ho has
such knowledge to explain it, to invite, show the way, and give the
best guidance to anyone else w ho does not possess such knowledge.
It is more of a duty for the one w ho is able, either by his body, his
hand, his wealth, his prestige, or his impressive speech, than for the
one who does not possess any ot these abilities. Allah (t}g) said;
“H ave taqwa of A llah, as m u ch as you are able.” (al-Taghabun 64:16)
May Allah have mercy upon he who makes the religion known,
even if by half o f a word, and destruction in this m atter only befalls
the servant w ho forsakes w hat he is capable ot in inviting to this
religion.
53
C ha pter 6
' £
<ojl *yi aJI ^ jl *-C> " j y ^ 6^
Explaining tawhid and the testimony

La ilaha ilia Allah
i \ j ) ;aJ j i * (' ' ^ S\ ^ a '*j3Jl d - b C ) <uil J j i j
:«J j i j .dj^'l ( ^ 1,Ja* \J? l~\ j j -c«j i j 4 * j\ y \ J l*
jS-„ lil-Aji dill j j i jj* _L>ti jj» j/*j) •‘^ _?*_} •‘k'bl' (<&' A ‘3 V tjbji
. 4j \ 1 (dll' s^_~>xT
Allah ($g) said; “Those w hom they call upon themselves seek a means of
becoming nearer to their Lord.” (al-lsra 17:57) And; “W hen Ibrahim said to
his lather and his people, ‘Surely I am innocent ol w hat you worship, except the
one w ho created me.”’ (a l-Z u k jn u f43:26-27) And: “They have taken their rabbis
and monks as Lords besides Allah.” (al-Tawbah 9:31) And; “A m ong people are
those who have taken others as rivals to Allah, w hom they love as they love
Allah.” (al-Baqarah 2:165)
A*j Ic. y iT j diii V) dJi ^ : Jl* *«>) : Jl* *u' dAt- diii -,p ^ . Ti^ ■
.( jt' *kl' ‘Ol~d>-J t<CO^ dJld j j>- tdi)'
In the Sahih, the Prophet (Sg) said; “W hoever says La ilaha ilia Allah, and
disbelieves in what is worshipped other than Allah, his wealth and blood is
unlawful, and his reckoning is with Allah (Sg).”1’
. d l^ j\l jj* l« ijjb
j y *\J Ij-A_* j (.X*?- _ d ' j lljjd1 ' j j S~\ “A
ls M uslim .
54
Chapter 6 : Explaining tawhid and the testimony
This topic, containing the greatest and most im portant o f issues - that is the
explanation of taw hid and the explanation o f the shahadah - is detailed further
with clear examples in subsequent chapters.
. j S ' ^ i)
A m ong such examples;
-T h e ayah o f al-Isra\ containing a clear refutation o f the mushrikin w ho call

upon the righteous, in this is the proof that such behaviour is major sh ii\.
J j u j id !)' j j i ^ jA b b j! J j C ijfc -' j ' l$ _ i 'jZ i tS f l j j d A
C -L djd^ d p l b Id A 0^ td j C -U aj j l j 1J j A ^ ^ ^ i'
c a . . . ^ jti^ J
-T h e ayah o f Bara'ah (al-Tawbah) explaining that the People ot the Book took
their rabbis and monks as lords other than Allah. And it explains that they were
com m anded to only worship one God, so it clearly refers, with no doubts, to
obeying their learned and pious in sin, it does not refer to their calling upon
them.
j b^ \ j 0 j - U a j I jf dTcq J ^
1 d jj 0 ^ ^ s i q ■- y . . ...d.J I 3_\JS • 3w\_A 0 ^ jS * 2 * t d j j **A
. ( 0 y - ^ j i i q 1*^ d O ip J ? 'Cdb dLlS*” j) ,a ) 0
- By al-Khalil’s ( ^ ) saying to the disbelievers; “Surely I am innocent ot what

you worship, except for the one w ho created m e.”
H e made an exception for his Lord am ong those w ho are worshipped.
And Allah (4€) m entioned this disavowal and this allegiance as the m eaning
o f the testimony to La ilaha ilia A llah, H e (4c) said; “And he made it a
c o m m and m en t remaining am o ng his offspring that perhaps they may return
to.” { a l-Z u k ln u f43:28)
55
j ( j U' s>j>r j\jr **»Q'* <U)i J l i -,jjJ' ^ ■‘O'*^

4*SA*^ ,J ^ j 1>~-tj 1 J i I a .b C- La>- Jit d yfb J-ti t<Ul' w—
âS"”
. !?<od >—*; »_• t)JL>-j ~lJ' \ t > -J. !?Ji' ,__>- -t~' >_
-T h e ayah ot al-Baqarah where Allah said about the disbelievers; “And they will
not come out ot the Fire.” {al-Baqarah 2:167)
H e (-Jg) m entioned that they loved the rivals as they loved Allah, showing that
they had a great love tor Allah, yet they did not enter into Islam, so w hat about
one who loves the rival more than he loves Allah? And how about the one who
loves the rivals but not Allah?
a!L« »y>- jo' j o -U*j Ic. jz £ * J)' aJ) \ :J li v») a_1p jo' **"'A
L^J h aE h \jtir: * A) l i (J i' d | \ ) d ? JC4 t pi j ^ J }1 A jL ~ ^ - J tA jO J
\ 4j^5*” ^ » b tdd)jj j ' ^ ^ iLg-d-d AJ UsLjaj A3^ja* )j t d l l 'j *jJJ L>—

jsLp
Lc. y-< j' A d, JS ^ *, 2>* aJL« T ^ |j CaJ ^JujZt \ 3Ja>- j <0jl
4Jljj J L^-o-Llp' L« U l j .4*0j 4JL4 ^ s » J l 3 j' jLj t<0^ jÔ ■

,Y jLuJJ U ds>xs>- *
-T h e saying o f the Prophet (Sg); “W hoever says La ilaha ilia Allah, and
disbelieves in what is worshipped other than Allah, his wealth and blood is
unlawful, and his reckoning is with Allah (Sg).”
This is am ong the greatest explanations o f the m eaning o f La ilaha ilia Allah.
F or he did not make the mere utterance o f it shelter for on e’s blood and wealth,
not even knowing its m eaning and its utterance, nor its acknowledgment, nor
even that he does not call upon any but Allah alone w ithout partners. No, but he
did not declare his wealth and his blood unlawful until he attached to that the
disbelief in what is worshipped other than Allah. So if he doubts this or hesitates,
his blood and wealth are not unlawful. So what a tremendously im portant issue
it is, and what a clear explanation and proof it is, such that it ends all debate.
C om m entary by Allam ah al-Sa di

Explaining Taw hid and the Testim ony ol La ilaha ilia
Allah
56
Chapter 6 : Explaining tawhid and the testimony .
These both have the same m eaning, so here only their synonymous
nature is clarified. And this issue is the greatest and most im portant
of issues as the auth or said, may Allah have mercy upon him. T h e
true m eaning of taw hid is the knowledge and awareness that the
Lord is alone in all of His perfect attributes and to render worship
sincerely to H im alone. This depends upon two matters;
1. Negating all divinity from other than Allah, such that it

is known and believed that neither divinity, nor any element o f
worship is due to any creature, nor a prophet w ho was sent, nor a
angel holding an honoured station, nor anyone else, and believing
that not one part or parcel of this is due to any creature.
2. C onfirm ing divinity to Allah the most H ig h alone, without

any partners, singling H im out with all implications of divinity,
including all the perfect attributes. T his belief alone is not sufficient
until the servant accompanies it by sincerely rendering religion to
Allah, abiding in Islam, faith and ihsan, m aintaining the rights ot
Allah and the rights of the creatures with the sole intent ot Allah’s
Face, seeking His reward and acceptance.
This teaches that the disavowal o f worshipping other than Allah

completes the expression and fulfilment o f tawhid. T h a t taking
rivals that are loved as Allah is loved or obeyed as Allah is obeyed,
or when deeds are done for them as they are done for Allah, then
this is the severest negation ot the m ean ing of La ilaha ilia Allah.
T h e author, may Allah have mercy upon him, explains that one
o f the greatest clarifications of the m eaning of La ilaha ilia Allah is
the Proph et’s (sg) saying,
"W hoever savs La ilaha ilia A llah, an d disbelieves in w h a t is w o rship p ed o th er
th an A llah, his w ealth an d blood is u n law fu l, an d his reckoning is w ith A llah
efe).”
H e (2^) did not make the mere statement a shelter for his blood
and wealth, not even knowing its m eaning and its utterance, nor its
acknowledgment, nor even that he does not call upon any but Allah
alone without partners. No, but he did not declare his wealth and
his blood unlawful until he attached to that the disbelief in what is
worshipped other than Allah. So if he doubts this or hesitates, his
blood and wealth are not unlawful.
57
An Explanation ol Kitab al-Tawhid
So this necessitates believing that it is obligatory to worship

Allah alone without partners, and to accept that with both creed
and utterance, and to worship Allah alone in obedience and
submission to H im , and to disavow whatever belief, saying, or
action negates that. Yet this is not complete except with the love
of those who uphold taw hid of Allah and allegiance and assistance
for them , and by hating the people o f disbelief, and shir/(, and
having enmity for them. Mere utterance of an expression or slogans
without real m eaning are not enough for this. Rather it is essential
that this includes knowledge, creed, sayings and actions. So these
things are interdependent, such that if one o f them is contradicted
then the rest o f them are contradicted. And Allah knows best.
58
C h a p ter 7
koM J
4*3.3 j l £-®jJ C ® ^ - J
W earing bracelets and cords etc., to remove

afflictions or to seek protection is a form of
shir\
IS” L>s 3^0 ^ 7 ^-CJ b* ;Îaj <ui'
•V ^
Allah (M) said; “Say: ‘H ave you seen those that they call on besides Allah? It
Allah decreed harm for me, w ould they be able to prevent the h a rm ’” (al -Zumar
39:38)
a J lL > - s O j ^5 J J *cA p - o h ^ 1 —^ ^ tAJLP aA)' ^*0j y ..-? > - o ' y S '
A bb iLa_. V) SlOjjj \ :,jLa3 .AOsi^J' ^jA i j b V(aO_A L.) T b b ; 7 ^v«
. 4j ,.lj OmO -Ca**' ( ljb' 01— L> cAblp 1* O—4
Im ran bin H u sayn, may Allah be pleased w ith him , reported that; “T h e Prophet
(Jig) saw a m an w ith a brass bracelet on his | upper] arm. H e said; ‘W hat is this.’
H e said, ‘It is for [protection] against t v a h i n a h H e said, ‘T ake it ott, it will
only increase your weakness, for if you died w hile it was on you, you w ould
16 “It is a disease th a t afflicts the sh o u ld ers or the en tire arm , ruqya is used ag ain st it. A nd
they say th a t it is an illness th a t afflicts the biceps. S om etim es so m eth in g like pearls are
w orn aro u n d i t ... it afflicts m en b u t n o t w o m en ....” A l-N ihayah by Ibn al-A thir. See Taysir
al- A ziz.
59
An Explanation ot ' Kitab al-Tawhid
never have success.’” T his was recorded by A hm ad whose chain ot narrators is

w ithout a problem .17
4^ 0 j 3 ^ 'r* * A' f \ ‘V*rjr br4) ' ^ ^ j * ^ ■) j 3-
.(•fi.xiti jjJuu ' ^ ^
And he also has a marfii report from U qbah bin Amir; “W hoever wears a
c h arm ls, may Allah not protect him , and w hoever wears a shell, may Allah not
protect him .”1"
A nd in one narration; "W hoever wears a charm , he has com m itted sliiif."1"
;<d j i *AjJ i 4 • b 44 ^ * 3 -1 4 b .>- 3-b 3 b'“ *r J 3 J ^ 3 ' 'f* *
. (j f V] Ab j £ \ J jtji
Ibn Abu H atim records that H udhayfah; “Saw a m an w ith a cord for (protection
against] fever on his arm , so he cut it up and recited A llah’s (4g) saying; ‘And
most ot them do not believe in Allah w ithout com m itting s / i i i f . '" ( Y u s u f 12:
106)-'
; (j L**^4 4»a
. gj-ta * b . i 'j *cLLU ^2 3 b d«4i
,jl ' 4 1i •»,./? 1' ajsLi 4_j L4 a J S s - f ^0 . gjl ,ji
JA
S im ilar is recorded by Ibn H ib b a n , Ibn M ajah, an d A l-T ab a ra n i, etc. A l-A rn a u t labeled it

sahih. A l-A lbani graded it w eak d u e to tw o detects in its transm ission. See al-D a ifah no.
1029 and Ghayat al-M aram no.296.
"'T am im ah, A bu al-Sa ad at (Ibn al-A thir; al-Nihayah) said, "... beads th a t th e A rabs attached
to th eir children believing th a t they w ould protect them from the evil eye....” See Fath al-
M ajid.
|g R ecorded by A h m ad , Abu Ya la, a l-T ah aw i, A l-T ab aran i, a l-H a k im an d others. A l-H ak im
graded it sahih, an d a l-D h a h ab i agreed. A l-A lbani graded it as w eak in A l-D a ifah no.
1266, Da i f al-Jamt al-Saghir no. 5703, d ue to one ot its narrators. H ow ever, in al-Sahihah
no. 492 he brings it after th e follow ing w o rd in g th at m en tio n s shirf(, also n arrated from
Uqbah. So it seem s th a t the second w o rd in g q u o te d is the m ore correct.
" R ecorded by A hm ad an d a l-H a k im . A l-H ay th a m i said th at the reporters in A h m ad 's chain
are trustw orthy, an d a l-H a k im an d A l-A lbani graded it sahih. See al-Sahihah no. 492.
71 It seem s from the ch ain q u o ted by Ibn K ath ir th at this report is hasan.
60
C h apter 7: W earin g bracelets and cords etc.,
.aJL^Jt-Ij jJjij 1 * j\ lAilliJl
.(Lj&j |aJy > ] c \j a!>-1*J' 3 *jLJ V Lgj' |A*j\
bt a/ s ,Jt j ' ^1p J-J^ aj^' 4_a_jj_>-
. 5 j^-3Âj^ 3 '*? ^ Lo-5^ t —3 J ~ »
^ jA ^jyd^ r ^jJ' JuIaj j i !d^J*lx3'
CA-£Oj îixj ^V*J taJ pJL) 4jj' j i c4_

^_JT ^1p ; 3 y~~-P <Lpl3 -l
. aJ aI)1 iJy V âJ <

U)1
1. T h e danger o f w earing bracelets and cords and sim ilar items.
2. T h a t if the w earer dies w ith it on he will not succeed. T h is supports

the statem ent o f the com panions, that m inor s/iirf( is worse than
m ajor sins.
3. T h a t ignorance is not an excuse for this.
4. T h a t it will not bring any benefit in this life, only harm, since he (sg)
said, “It will only increase your w eakness.”
5. T h e harsh rebuke of w hoever does som ething like this.
6. It explains that w hen som eone wears one of these things he

becomes entrusted to it.
7. T h e explanation that som eone w ho wears a charm has com m itted

shirf{.
8. T h e explanation that w earing a cord for fever is the same.
61
An Explanation o iK itab al-Tawhid
9. H u d h a y fah ’s recitation o f the ayah proves that the com panions

used to quote ayat about m ajor shirl{ as proof against m inor shir/(, as
Ibn Abbas did with the ayah ot al-Baqarah.
10. T h a t w earing a shell tor protection against the evil eye falls into the
same category.
11. Supplicating against the one w ho wears a charm , that Allah does
not give him protection, and for the one who wears a shell, “may
Allah not protect him ", this m eans “may Allah abandon him ."

W earing Bracelets and Cords etc., to Remove Afflictions
or to Seek Protection is a form of'Shirk
T h e u n derstanding ot this chapter depends upon awareness ot the

rules tor understanding m eans | i.e., antidotes or treatm ents etc |.
In order to clarity this point, it is necessary tor the w orshipper to be
aware ot three regulations regarding means;
1. T h at he does not assign abilities to them except those

confirm ed legislatively or those that they are potentially capable
of.
2. T h a t the w orshipper does not depend upon them , rather he

depends upon the one who gives them their abilities and makes
them work, using only the lawful types o f m eans w ith the objective
of benefiting from them .
3. T h a t he knows that no m atter w hat the strengths or abilities

of the m eans are, they still depend upon A llah’s decree and His
will, there is no escape for them from that.
So Allah ($g) makes them effective as H e wills. If H e wills. H e

sustains their effectiveness so the w orshippers can use them . By
this, they are aware o f the com pleteness o f H is wisdom since it is
H e that regulates the cause and the effects, and they know n that if
H e wills otherw ise then it will be as H e wills. So the w orshippers
have not depended upon the m eans, since they are aware o f H is
com plete control, and that the unrestricted right o f disposal and
the unrestricted right o f effectiveness is solely A llah’s. T his is w hat
62
C h apter 7: W earing bracelets and cords etc..
is obligatory upon the w orshipper in his thinking and behaviour

regarding every type o f means.
W hen this is know n, then it is realised that if som eone wears

a bracelet or a cord or anything else w ith the aim o f rem oving
afflictions after they occur, or as a defence against them , then
he has com m itted shirk- If he thinks that this is the thing that
defends and the thing that relieves, then this is m ajor shirk,. And
if he believes that it has some share with Allah in creating and
originating, then it is shirk, in rtibubiyah. And it is shirk in ubiidiyah
as m uch as he subm its him self to that and his heart depends upon
it, hoping and expecting it to bring him benefit. If he believes that
Allah alone is the reliever and protector, but that the m eans does
possess the ability to protect against ailm ents, then he has given
it abilities beyond the abilities that legislation perm its, or those
that are possible for it. In this case w hat he has done is unlaw ful
and delusional from the perspective ot the shari ah, as well as the
perspective o f possibility.
As tor the shari ah, it has in tact issued a severe prohibition

against these things, and that w hich it prohibits cannot be
beneficial.
As for possibility, then these things are not am ong those

conventional m eans, nor the non conventional m eans, that lead to
the result intended. N or are they am ong the perm issible beneficial
antidotes.
It is for this reason that it falls into the category of a m eans

leading to shirk, especially if the heart relies upon it for such results.
Such reliance is a type o(shirk and a road leading to it.
So w hen these things are not am ong the m eans of the shari ah
that have been legislated upon the tongue of H is P rophet w hich
earn A llah’s pleasure and rewards, nor am ong those potential
m eans - those that are know n or considered to give some benefit
- then because the heart has such dependence upon it, hoping
for its benefit, then it is necessary for the believer to avoid them
to com plete his faith and tawhid. W hen his taw hid is com plete,
his heart will not depend upon it to give him benefit. T h is also
contradicts reason since he w ould have relied upon som ething that
was not w orthy o f dependence nor capable o f providing any benefit
whatsoever, rather it only causes harm .
63
T h e shari ah is built upon perfecting the religion of the creatures

by elim inating the idols and dependence upon creatures, and upon
perfecting their reason by elim inating fallacies and superstitions,
and endeavouring in m atters that prom ote healthy reason, to
purify the souls, strengthening them on all fronts, w hether in their
religion or in their worldly life. And Allah knows best.
64
C h a p ter 8
W hat is said about ruqya and charms
4^ J J 4->^ 4J_£- djjl ^+0 j '"** 3

* t* t t
ji y j ^jA 4-^j 3 ^ 3 ^ 3^“J U^jts tajLiLA y^-*-! 3 ;3-w''3
It is reported in the Sahih, trom Abu B ashir al-Ansari, may Allah be pleased with
him ; “T h a t he was with A llah’s M essenger (s^) during some o f his travels. So he
dispatched som eone w ith the directive that he should not leave any cam el’s neck
w ith a charm ed necklace - or - any necklace, w ithout breaking it.””
y ^1) •^ '3-** y *cTp Aii^ ajol y-*j •~-* *up aiii .y ^ ' ^ y*~~A ’3 ^3
. y \ j X?-' 3'j j ] (~^3 “ ^ 3

Ibn Mas ud, may Allah be pleased w ith him said; “I h e a rd A lla h ’s M essen g e r
(s£i) say in g , 'R u q ya , c h a rm s, a n d tiw a la h are shirf(-"' Recorded by A hm ad
and Abu D aw udA
. .(aJi \ f * 3 ^ _A) • ^ yfs* 3 ^ - ■^ ajjl u-p ■,p *
And from A bdullah bin U kaym is the marfu report, “W hoever depends upon
som ething, he is entrusted to it.” Recorded by A hm ad and A l-T irm id h i.’4
” A l-B ukhari, M uslim an d others.

It is also recorded by Ibn M ajah, Ibn H ib b a n and a l-H a k im w ho g rad ed it fahih an d al-
D h ah ab i agreed. See al-Sahihah no. 331.
-’4 R ecorded also by a l-H a k im . T h e re is som e discussion a b o u t its au th en ticity . A l-A lbani
graded it hasan in Ghayat al-M aram no. 297 d u e to a fahih mttrsal report from a l-H a sa n , as
well as a w eak m arfu report via a l-H a sa n th ro u g h A bu H u ra y rah .
65
An Explanation ot Kitdb al-Tawhid
a i j<* X— ..i« >' j l T ijl t:(»JL » u.H )
5 y * -~ ~ A ,«8 •* l 4-4^ ^ j «!>' J r 4 “djUP _• l “Ui r3J>- y A < 3 .,’■?«->J “'-A
.•UP <011
Tama im (charm s) are things that were put on children to ward off the evil
eye. Some ot the salaf m ade an exception tor it if it contained som ething from
the O ur’an, while others did not, they still considered it am ong the prohibited,
am ong the latter was Ibn Mas ud, may Allah be pleased with him.
J a-a j <ui jJ b i d L * jd -d ' „a> - y J j j ' *
,<Ukd-A Oy*d • rA p O -A * *uip <0)1
Ruqya is that w hich is know n as azd’im [incantation], if it is proven to be free

ot shirk, then A llah’s M essenger (sg) perm itted it in the case o f the evil eye and
tor poisonous stings.
• 4j\ j a \ diyd j ^x-Pjj 4j £ Ja ; ( < ! y
Tiwalah is som ething that they did w ith the claim that it makes a w om an more
loved by her husband, or vice-versa.
LxJ ! n J i j y j b ) *CUP aid <Jy * J fS k ju •j ■.P .Li*-' ^ y jy
y-»ll?P y\ 4jE jj ^ t 'y y -LL&j y\ tASy>- U_aP j' y>-\j td-b O
.(•u.< s - i ^ y wii
A hm ad reported from R uw ayff; “A llah’s M essenger (s£s) said to me; ‘O R uw ayff!

Perhaps you will live a long life. So tell the people; W hoever ties his beard, or
wears a necklace, or cleans him selfw ith the droppings o f anim als, or bones, then
surely M uham m ad is innocent o f him .’”2’
(LJj j l f j L - J I Jj A *iai t-UP <5)1 j-y r y -Lju* ■J - <
y y y jly d ' y» j I ^ [ T l^ ir y .\ *d * . y
Also recorded by A bu D aw u d , a b o u t w hose ch ain Shaykh S ulaym an bin A b d u llah bin

M u h a m m a d bin Abd al-W a h h ab said, “T h is chain is g o o d ”, as well as a l-N a sa ’i, w hose
ch ain w as labeled hasan by al-N aw aw i a n d fahi/i by o thers in clu d in g al-A lbani in Sahih
al-Jam i no. 7910.
66
C hap ter 8: W h a t is said about ruqya and charms
Sa id bin fubayr said; “W hoever destroys people’s charm s, he is like one w ho has
freed a slave.” Recorded by W ak i'.’6
And with him from Ibrahim w ho said; “T hey objected to all types o f charm s,
w hether they contained the Q u r’an or no t”’7
, Lib,—q
. 4J 3
jS' jjA 1^15"
. 'jA 4^>-' J •r* ,3'*“^ 4*3 j ) \ sji !4jo\J )\
j a â p* * 1 * 1 3 o i i jT y jji j a o J lS " b j ji ;;L~*UU
•!
.' 3 41 iijcJ ■ J-^p *jl ; aju1*3
. jl~ o J • A>k_jr *J^3 rA y ; ' y U<2$
0^1j A j \ Jj A * J J L ) L« V j ' I4 * ^ * 3
1 .T h e explanation o iruqya and tam a’im.
2. T h e explanation ot tiwalah.
'-" “W aki is Ibn al-Jarrah bin W aki al-K ufi, a tru stw o rth y im a m an d a u th o r o f am o n g others
al-Jam i . Im am A hm ad an d o thers from his tim e reported from him . H e d ied in th e year
197 H ." (Taysir al- A ziz)
T h e n arrato r is Ibrah im a l-N a k h a i. H e is sp eak in g ab o u t the c o m p an io n s ot Ib n M as ud
like A lqam ah and others. Ibid.
67
3. T h a t these three, w ithout exception are shir\.
4. T h a t ruqya w ith the T ru e W ords for the evil eye and poisonous
sting is not shir/[.
5. T h a t w hen charm s consist o f the Q ur’an then the scholars have

differed over it; is it from this category or not?
6. T h a t p u tting necklaces on anim als for the evil eye is sh ii\.
7. T h e severe w arning for anyone w ho wears these types o f

necklaces.
8. T h e virtuous rewards for the one who destroys people’s charm s.
9. T h a t the statem ent o f Ibrahim does not contradict the previous

m entioned difference o f opinion, because he was talking about the
com panions o f A bdullah [Ibn M as'ud].

W h at is said about Ruqya and C harm s
C harm s are necklaces relied upon by the hearts o f the people who
w ear them . T h e discussion about them is the sam e as was w ith
bracelets and cords as preceded.
A m ong them is that w hich constitutes m ajor shir/(, like that w hich
includes statem ents that seek help from the shayafin or other
creatures. Seeking help from other than A llah- w hen none but
Allah has the power to help- is shirf{ as is discussed later, if Allah
wills.
A m ong them is that w hich is unlaw ful like w hatever contains

words whose m eanings are not com prehensible, this is because it
may lead to shirty.
As for the signets w hich contain Q ur’an or Prophetic hadiths, or

recom m ended sacred supplications, then it is preferred to avoid
them due to the absence o f m ention about them by the shari ah.
A dditionally, they m ay cause one to com m it other unlaw ful acts.
Especially since m ost people w ho w ear them do not h o n o u r their
sacredness, and they enter filthy places w ith them on.
68
C h a p te r 8: W h a t is said about ruqya and charms
T h e details o f ruqya’ are as follows;
If it is done w ith the Q ur’an or sunnah or good words, then it is

recom m ended for the one adm inistering it because it falls into the
category o f doing good for som eone, because o f the benefits that
it contains. T h en , for the one it is adm inistered to, it is simply
allowed, as long as he does not seek it to be done. F or part o f the
w orshipper’s reliance upon Allah and strengthening his certainty
in H im is th at he does not ask help from any creature, not for ruqya,
nor otherw ise. R ather if he asks som eone to supplicate for him he
m ust keep in m ind that the one supplicating is perform ing w orship
th at he h im self benefits from, and its results may also benefit the one
he supplicates for. T his is one o f the m ost fascinating im plications
and m ost m arvellous realities o f taw hid that is not understood or
acted upon except by the m ost com plete o f w orshippers.
If the ruqya includes supplicating to other than Allah and seeking

cures from other than H im , then this is m ajor shir\, because he is
calling upon and asking for help from other th an Allah.
So take heed to this point, and bew are th at the rulings for the
causes and effects o f ruqya’ are the sam e as the rulings in th at regard
m entioned earlier.
69
C ha pter 9
* - \
La® °J
O n seeking the blessings of trees, stones and

other things
- * { ( '
.ob'V ' ( k o * > L ) ' ji^) J_ a j
Allah (Jg) said; H ave you not seen al-L at and al-T Jzza...” (al-Najm 53: 19-20)
‘ kSs - y_jh^s am' J *-* ba*rj*~ ■

’Jt* t J i ' j jd
; La J L a j jT ' l$ j L ^ JaP j jaO o u 5 jJ-* w j ^ -^5^"
Ail' j JL& a J?' 4J' j j ' j .*»a d?'^t' U ajj' J y**j Ij : LLLa3 ojj_«o Lij
j-J C -J li L aT ” — sJ-u L^-ij ! ' aA)') j A _dp Aii'
jf T ^v* j_J—
* lr^T^~) (J ^ o ^ ^ ajLI j^jS Lij LJ ^1
Abu W aqid al-Laythi said “W e w ent with A llah’s M essenger to H u n ay n while

we had just recently left disbelief. T h e mushri/(in had a lote tree w hich they used
to frequent and hang their swords upon. T hey called it dhat al-anwat (possessor
of the m edals ot honour). W e said, ‘O M essenger o f Allah, can you m ake a dhat
al-anwat for us like their dhat al-anwat?'
A llah’s M essenger (ste;) said, ‘Allahu akhar\ T his way that you have m entioned,
by the O ne in whose H a n d my soul is, is just like w hat the children o f Isra’il
asked M usa; ‘“M ake a god for us like their god.’ H e said, ‘Surely you are an
ignorant people. (al-A r a fl\ 138) You will follow the way o f those before you.’”
Recorded by A l-T irm idhi who declared it fahih.1*
A l-T irm id h i graded it hasan sahih. It is also recorded by others. A l-A lbani graded it sahih
in Sahih al-Jam i no. 3601.
70
C h a p te r 9: O n the blessings o f trees, stones ...
4^3
4 -J
'\ y X t e ^ J J l jA * i\ d j 4 3 j*J> Ia J Ijjl
a IA iJ ljJ '
. 4 jl -> g ' l^1] Cj J J - U <0>)1 ^ 1 < Jy £ ^ \ 1 f \A j u \^ jl
• 1-La 1 ^ (*-$-* 14—~ * li i- l
j ~ .J L« d y i i t l l j U P j J l j o L w ^ i - ' v 4 ,^-ij j ' !4»*oL%*Jl
j> 5 ^ ' 4 jjl) IAJy u ^ ^Jp 3 j ^Jj jl ^-L w -j a J _ P 4^1 * -9 ^ I 4 ju L —J l
. d-L^J J a l * 3 ( j^ x I - 3 j l S " C J ^ L -J l Lgjl
| - J 1 4 JuU 5^ y. $ : A 'b j l j> > - ' 4-J '.2 j y g f l i l > * _ / 1<U*ljJl
. ( lA j LJ ^ ^
.j J j J j l ^5^” ^jbjjPj 4133 *-* t ( 4 j j l 4-51 V) jj*-4 ^5^ JJ l4 jc-* > lJl
. OxLsaL v—aJ-^: V tlu jJ l v—A ^ ^ Id ^ > l* J l
j J - g j Ij J J ^ j 1 c y u ? 'j ^ ^ jju J l j l Id
.jJ J i V y ,< s * jl <ui ( y i S y -L$_p j.ljwL>- j) y \ly s - 4 -J ljJ l
. aj * ^ -X \i y ^ > - i . ^ p x j c i \ - U p Id ^ Ju p u lliil
. A j l j J J l -U * la
.4 —La L ^ -1 jkl_) 4—U jJ l • ,P -ll Id j-J U P 4—*»^lj^-l
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•r L—J l l ^ j l ^ 4 J c 4 - J ^ J l d -tp L flJl ) a ^ J U P 4 x jL —J l
71
U S' * jj fb lp ! J A p l f . tJufc j \ ;;^ ^ p io .lill
.U Ail j L$J[âJ\j ) j j J \ aj &\ u JS ' j t ^jup u - U i
A _ dl V j\ * i J — a S1\ J s - Ia U o b U Jl j? ^ . u p aJ? : j , J j u^ \
tb it a jU ^ I j d t ?(d JU J * ) U lj ^ ? (d i> j J A ) u! p i ... « ^ ] p
•^ 1 ( t i l U J * * - ') ? (d U :> U) u ! j t v _ jJ l
• j OdjS A,'.—S' \ a yjj> *Q Jj j AoL4-I
A S yi S *C*b a i b p l ^ d j l ^JiÛll j a pijdkl ,jl I .-- * '1^ d . ll rll
• aiUi' J jij ^v* U i aJS
1. T h e explanation o f the ayah in Surah al-Najm.
2. Being aware o f the gist o f the m atter that they sought.
3. W h at they requested was not provided.
4. T hey sought nearness to Allah by such request, thinking that H e

w ould like that.
5. T h a t if they were ignorant o f this point, then others w ould be m ore

ignorant about it.
6. T h a t they had o f good [rewards] and had the prom ise o f forgiveness,
w hat others do not have o f this.
7. T h a t the P rophet (jg) did not excuse them for this, rather he
rebuked them by saying, “Allahu akbar\ T his way... T h is is the way
followed by those before you.” So by these three statements, he (jig)
em phasized the gravity o f the m atter.
8. T h e m ost im portant m atter, and it is the point here; that he (?g)

told them that they were seeking w hat the children o f Isra’il sought
w hen they asked M usa, “M ake a god for us.”
9. T h a t such request is negated by the m eaning o f La ilaha ilia A llah,
yet it was overlooked by them .
10. Sw earing w hen stating a ruling, and he (jg) did not swear except
72
C h apter 9: O n the blessings ot trees, stones
for good reason.
11. T h a t shirks can be o f the m inor as well as m ajor type; they were not
apostates because o f this.
12. T h e ir saying, “W e had just recently left disbelief...” im plies that

others am ong them were not ignorant o f that.
13. Saying the ta fy ir w hen astonished, contrary to those w ho object to

this.
14. C losing the m eans.
15. T h e prohibition from im itating the people o f ignorance.
16. T eaching w hile angry.
17. T h e encom passing principle im plied by his saying, “T h is is the

way \sunan\..."
18. T h a t this is a sign o f P rophethood, because it has occurred as he

inform ed it would.
19. T h a t w hat Allah censured the Jews and the C hristians for in the
Q ur’an, is w ith us too.
20. T h a t according to them , acts o f w orship were built upon com m ands,
to the point that w hen questioned in the grave, “W ho is you Lord .”
th at w ould be clear, as for “W ho is your prophet.” T h a t is whoever
brought them the revelation o f the unseen, but as far as “W hat is
your religion?” then it is as they said, “M ake for us...” to the end.
21. T h a t the blam ew orthy stinnah o f the People o f the Book is the
sam e as the stmnah o f the mushrikin.
22. T h a t w hen one leaves falsehoods that he believes in his heart,

there is no guarantee that his heart does not still hold some o f those
ideas. T h is is due to their saying, “W hile we had just recently left
disbelief.”

O n Seeking Blessings from Trees, Stones and other
things
73
M eaning that this is sh ir^ and the behaviour o f the m ushrikjn.

T h e scholars agree that the shaft ah has not assigned any blessings
to be derived from trees or stones or spots or tombs. F or this type
of seeking blessings becomes excessive until the thing becomes
supplicated to and worshipped. And this is m ajor shirks according to
the guidelines that were discussed before. T his generally applies to
everything, even the Station of Ibrahim , the tom b of the Frophet (sfe),
and the rock at Bayt al-M aqdis or any other virtuous place.
As for touching the Black stone and facing it, and touching the
southern corner of the honoured Ka bah, then this is prescribed
w orship of Allah, exalting Allah, and subjection to H is majesty, H e
is the one that is w orshipped by doing that. So this is honouring
the C reator and service to H im , and th at is honouring the creatures
and deifying them . T h e difference between the two is like the
difference between the supplication w hich is done out o f sincerity
and tawhid to Allah, and the supplication to the creatures w hich is
shirk, and m aking equals to H im .
74
C h a p ter 10
djM J£*} TtJ J J l h»
W hat is said about slaughtering for other

than Allah
l A j ' - r ’j v3^ j 0^ j
■( A ' j ^ ) >»*) ^ y j
Allah (^g) said; “Say: ‘Surely my prayer, my sacrificing, my living and dying are
for Allah the Lord ot the worlds, there is no partner tor H im .’” (al-An am 6:162-
163) And; “So pray to your Lord and sacrifice [to H im ].” (al-Kawthar 108:2)
■,jd) :^jLwLS^ A-JjLj ,+»,mj A^Lp aJJ^ aA)' J y-st j *CLP Ai;1 ^ j
jLc* yS- ■yA Ail' -,*J ^ j l -k* dd v*J .Aj-lJlj *^d ■a* *Ul' *pd v <oii
.[ f L . >\,j]
Ali, may Allah be pleased w ith him , said; “A llah’s M essenger (sfe) narrated four
statem ents to me: ‘A llah’s curse be upon the one w ho sacrifices to other than
Allah, A llah’s curse be upon the one w ho curses his parents, A llah’s curse be
upon the one who shelters an innovator, A llah’s curse be upon one w ho alters
the borders o f the land.’” Recorded by M uslim .
t, Ai J ^)>-j <od l>o) ’•Jla aAp aA^ A ^

»i> aji ^1p j*>Lrj :Jii !VaSiI J_j~“j 0 Alii a_aA""j d^Jls j
%
s,^ : Jli ji '^JUi a} oj ^
ijliii Cs—
-’^3 ; yjJlij cjLJ^ |j>-jj ' ji>*_3 t bio s j yi3 t bbi >
—■>^ ’.a]
.| ©1J j j <CLp \y t J^r j j ^3^ sJL^S' L®
75
T ariq bin Shihab said, that A llah’s M essenger (Sfe) said; “A m an entered
Paradise because ot flies, and a m an entered the Fire because o f flies.” T hey [the
com panions] asked; “H ow is that O M essenger o f A llah?” H e said, “T w o m en
entered upon some people w ho had an idol. T hey w ould not allow anyone to
pass through until they ottered it som ething. So they said to one o f them , ‘Make
your offer.’ H e said, ‘I do not have anything w ith m e to offer.’ T hey said, ‘Offer
som ething, even it it is just some flies.’ So he offered some flies, then they let
him go about his way. So he entered the Fire. T hey told the other one, ‘Make
an offer.’ H e said, ‘I will not otter anything to anyone other than Allah ($g).’ So
they slashed his neck, and he entered Paradise.’” Recorded by A hm ad.29
I Lj Lww* <U3
jl) ;j / y i
.<0^ jJti
j tAjjJlj j y j ^jA jytl !Axj!
^ <J~*~ *2* V ^ \J~Sj O J ^ J >r J>\ j Aj L'jjSi i S ^ J/ 4
J* J* J !
s^ j ^ y j ^J| J^"4 J/4

t t
. L> jl J
• r r ^ ' J tr- ^ J*'
U t U <d*i j , t 4j ^ ^ ^jj| ^ j j | j L J| ^
• r 8’^ or*
A ccording to al-A rna u t, this w as recorded by A hm ad in A l-Z u h d as a fahih m a w q u f report

to a m an al-F arsi (ife). It is n o t in A h m a d ’s M usnad as noted by Shaykh S ulaym an in
Taysir a/- A ziz.
76
C h apter 10: W h a t is said about slaughtering for other than Allah
h 0 ^ ' J * ^ C jJj jji A3yc* Id
. ÛaJl jl *_•
J ^ - 5) :J - L- (* 0 ^ ^ 1^1— jU l J^ O g jiJ l j '
.( ^ lp j jUl
—
J^ C— Jjsl_A *cj !a «c*jlill
.(AJJi ^JJL* j U l j tdLxj
.2)12^^ sa_*p a_^c- ^ „.Â\ yjtt . Iah ^ j*-* P ^ d L i l ^
1. T h e explanation o f “Surely my prayer, my sacrifice...”
2. T h e explanation o f “So pray to your Lord and m ake sacrifice [to

H im ].”
3. In stituting a curse on the one w ho sacrifices to other than Allah.
4. C ursing the one w ho curses his parents, this includes w hen you
curse a persons parents so he returns the curse upon your parents.
5. C ursing the one w ho shelters an innovator. T h a t is a person who

innovates som ething that Allah alone has the right over, so he seeks
refuge o f one w ho will help him in that.
6. C ursing the one who alters the land’s borders, that is the boundaries
w hich distinguish betw een your property and your neighbours, so
he alters it by increasing or decreasing it.
7. D istinguishing between the curse and the one w ho is cursed,

cursing the people of disobedience is a general application.
8. T h e story o f the flies and its significance.
9. A m an entered the Fire on account o f the flies w hich he had no

intention o f offering, but he did it simply out o f escaping the harm
o f those people.
10. K now ing the effect o f shirks in the hearts o f the believers. T h e one
had patience even until he was killed. H e did not give in to w hat
they sought from him , even though they were only asking him to
do a physical deed.
77
11. T h a t the one who entered the tire was a M uslim , for if he was
a disbeliever, then he ( ^ ) w ould not have said, “entered the Fire
because ot flies.”
12. It testifies to the authentic hadith, “Paradise is nearer to one ot you

than the straps ot his sandals, as to the F ire.”
13. K now ing that the heart will make the best intention, even w hen
w orshipping idols.

W hat is said about Sacrificing to O th er than Allah
M eaning that it is sliirl{. F or indeed the texts ot the Book and the
Sttnnah are clear in the com m and to sacrifice to Allah, and doing
that sincerely tor H is Face. Just as they are clear in that regard with
the case o f prayer. Allah has accom panied sacrifice w ith prayer in a
n um ber o f places in H is Book.
So w hen it is confirm ed that sacrifice is for Allah, for the sake

o f w orship and out o f the greatest obedience, then sacrifice to other
than Allah is am ong the greatest shirty, rem oving one from the
sanctity o f Islam.
M ajo rshir% has a sim ple rule or a definition w hich encompasses

both its categories and its elem ents. It is w hen the w orshipper
devotes a category or elem ent o f w orship to other than Allah. So
every beliet, saying or action, w hich is confirm ed to be ordered bv
the shari ah, then it is devoted solely to Allah, w ith faith, tawhid
and sincerity, and devoting it to other than H im is shirk, and kitfr.
So you m ust adhere to this principle o f m ajor shirk, w hich will not
leave any doubt.
Similarly m inor shirk, has a sim ple rule; it is defined as everything

that is not considered worship, w hich is a m eans, a path, or a way to
m ajor shirks - be it in intentions, sayings, or actions.
So you m ust adhere to these two guidelines regarding m ajor

and m inor shir/(. By doing this you will be able to understand the
chapters that preceded, and those that follow in this book, and by
w hich you will be able to distinguish between the m atters w hich
m any are confused over. And Allah is the O ne w hom we seek
from.
78
C h a p ter 11
N o sacrificing in a place where sacrifices are

offered to other than Allah
.Aj ^/1 4*3 J V) sJ
Allah ($§) said; “D o not ever stand in it, ” (al-Tawbah 9:108)
aJLvw3 caj' 4-0 y>x~^- s-) jd j ; Jl5 caap
J15" LgJ) : J l i .V J li V(-Lxj jliy j P*) ; aÎp
£IS « ^ Aj 13 -A-Js—^ ^1^ I y 4*lp \ aA) ^ ^*x j \Ji£ . ^ 0 IS V^ ^ 1-*P1 ^N-4 AA"
.C- ^5^"b o b —»! « o' *jJ (•*-f' dJclr V Uk-J tdi' Awajca J-SC
T h ab it bin al-D ahhak, may Allah be pleased w ith him , said; “A m an vowed to
sacrifice a camel at Buw anah. So he asked the Prophet (sfe;) about it. T h e Prophet
(5S) said, ‘Are there now, or were there betore idols like those ot ja/iiliyyah in it?’
H e said, ‘N o .'H e said, ‘Are any o f their celebrations held th ere?’ H e said, ‘N o .’
A llah’s M essenger ( ^ ) said; ‘Fulfil your vow, but there is to be no fulfilling; a
vow for disobedience to Allah, nor for w hat the son ot Adam is incapable ot.”’
Recorded by Abu D aw ud, and its chain meets their criteria i.e. the criteria ot [al-
Bukharl and M u slim !iM
Shavkh M uqbil bin H iidi al-W ad i i has agreed w ith this g rad in g o f the ch ain in al-Sahih
al-M usnad m anm a laysa f i al-Sahlhayn.
79
. Jj A-3
. a-3 *Ji— J V) !aJ^3 y **-6-3 * J j ^
.APliaJ' jjUjlTJ t 3 j y> Ar ,<a*L j l lAJlii'
J J j j t t J l aJLA» J i aJl J j ^ ifcJliK
J i ^L>-\ î (jLâjil— !a*j\)\
. K)\jJj ^>~ î ^*>L V jJuJb AaA-J^

Aj v r/2**&£- 0^ !A>*âLL1
.aJ^jJ Jju A-1aLL\ sjlj y J i j A

-3 C )\£ ~ î A
-La |A—oL*Ji
.aJ»j j wL*j |*JOLpl ^j A J^P A-3 L| A

JL^ *_ill |A*jl—Ji
. A^sOJC* j j j Aj V cAjulJ' ^JJJj J$ j j j Lc. j ^ !A_LaLJ\
.fi~L-2_Aj > 3 0 ^ * J^*4 lAx—<LJl
. A--u2» J5 V îUJl
.diic *y La-3 ^T V !fl^-Lp AjÛ-1
1. T h e explanation of the H is (3g) saying, “D o not ever stand in it.”
2. T h a t disobedience has a lasting effect in the world, as does

obedience.
3. Referring a vague question to a clear one, to elim inate the

am biguity.
4. T h e m u fti asking about details w hen their is a need to do that.
5. T h a t there is no harm in specifying a particular place w hen m aking

a vow, provided that it is free o f other preventive factors.
80
C h apter 11: N o sacrificing in a place w here sacrifices are offered to
6. It is prohibited w hen there are idols o f jahiliyyah present, or if there

were such idols, although they no longer rem ain.31
7. T h e prohibition o f vows at a place w here celebrations o f the

mushrikin are held even if they are not celebrated at that place any
more.
8. T h a t it is not allowed to fulfil a vow at such place because such a

vow involves disobedience.
9. T h e w arning against resem bling the mushrikin in their celebrations,

even unintentionally.
10. N o vows containing disobedience.
11. N o vows for the son o f A dam containing w hat he is incapable of.

N o Sacrificing in a Place where Sacrifices are Offered
to other than Allah
W h at is better than following the previous chapter w ith this one!

W hereas the earlier deals w ith w hat is intended, this deals w ith
w hat leads to such intentions. T h a t being a category of m ajor shirk,
and this, a m eans to shirk-
If it is a place in w hich the mushrikfin perform ed sacrifices to
become nearer to their gods, and associating partners w ith Allah,
then this is a place o f the rituals o f shirk- ^ a M uslim slaughters
an anim al at that place, even if he only intends Allah by it, then he
has resem bled the mushrikin in their shirk at th at shrine. O utw ard
consent invites to inner consent and draws one to it. It is for this
reason that the shari ah prohibits im itating the ktlffi*r >n their
rituals, celebrations, m anners, and their dress, and it gathers the
1 F o r this an d the follow ing poin t, th e read er m ay speculate ab o u t holy places such as the
Ka bah, w here the m ushrikin o f the past perform ed acts o f shirk- T h e principle w hich
governs this topic, i.e., w hatever A llah legislated th ro u g h H is P ro p h e t (3S) is p art ot the
correct religion, regardless o f w h e th er it w as practiced by anyone else before h im (3^), may
be reviewed in Ibn T a y m i y a h ’s Iqtida al-Sirat al-M ustaqim . A revised tran slatio n of it is
available, entitled, "The R ight Way" (P ub: M aktabah Darussalam).
81
An Explanation o t'Kitab al-Tawhid
things th at are particular to them , distancing the M uslim s from

conform ing to them on the outside w hich is a m eans leading to
inclination and dependence upon them . Such that it is prohibited
to offer optional prayers at a tim e w hen the mushrikin prostrate to
other th an Allah, out of the fear o f appearing to do that w hich was
w arned against.
82
C h a p ter 12
N
dAll J jjjjt iJ j-jJ l
Vows to other than Allah are acts o {shirks
( AaJju a})' j l i j j j ■a C j Jj Aji.aj p J J L a j\ ( j-U l; j j i J i ) <Ult
Allah (•jg) said; “T hey fulfil their vows and fear a day whose distress abounds.”
(al-Insan 76:7) And; “And w hatever spending you do, or vows you m ake, surely
.Allah knows it.” (al-Baqarah 2:270)
j*\J ' * AAp aD^ aW' } di CI^ ip Ai)^ J AÛjLp ^ ^ ^^ J

. (a*a*j Ailt ^ v 2 ju j-Cj tAjda-h Ai)l 2)1
In the Sahih, it is recorded that A ’ishah, may Allah be pleased w ith, her said;
“W hoever vows to obey Allah, let him obey H im . W hoever vows to disobey
.Allah, he m ust not disobey H im .”'2
:J j L~4 A_i
.jjJb
• ilj- i ajyf- aL SjLp a J c u J 'ij lA-iti!'
. Aj {.lijjl J lAjjLtJ^
,2A1-Bukhari.
83
Important Points
1. T h e fulfilm ent o f vows is obligatory.
2. If it is confirm ed that a thing is w orship o f Allah, than rendering it

to other than H im is shir\.
3. T h at it is not allowed to fulfil the vow involving disobedience.
Allam ah Sa'di m ade no com m ents here
84
C h a p ter 13
j Jkj i ] j J lJ i
Seeking refuge in other than Allah is shirt\
. (tiftj ^,Jr' J* J b r ^ j j i y u j * JL*-j j\S~ Ajl_j)
Allah (9g) said; “T here were some people am ong the hum ans w ho sought refuge
with some people am ong the jin n . So they increased their m isguidance.” (al-Jinn
72:6)
: jaj aAp ah' au' J j o j o t 1 ;^ J I j aij^ >i .:>aJ^j*- j^p *
\>-ji a s j. * cjLLp- La .ji^LaLJ^ aU^ oaLa-L^j i^p^ ;,Jl2L3 3 ^ O'*)
. l(*d-wA a'J j I (OJ-ta ^ j~* 0**

K haw lah bint H akim said; “I heard A llah’s M essenger (S£,) saying; ‘W hoever
enters his hom e and says, “I seek refuge in the com plete words ol Allah from the
evil o f w hat H e created.” N o th in g will harm him until he leaves from his hom e.”
Recorded by M uslim .
aO
.Â-' AjI
..lijOjl Aj^
oL aIT LM aj aLaIaJ' Ofta ^ S ' :AjJliJ'

. .i) Ji_jLaJ.L; d^JLi tAj^lsr ^xil
•\ j \ . h ji jlpjJl IJla a L .> ?a ;a*0 ) \
85
— *_ij Jf\ j Z * ^JaS' y * A j4j>tlva-4 4j 5. j j '
. jS > yj» 4->' ^5^" J Aj
Important Points
1. T h e explanation of the ayah in Surah al-Jinn.
2. Seeking refuge in other than Allah is shir!{.
3. T his is supported by the hadith, because the scholars use it to prove

that A llah’s words are not created, they say, ‘Because seeking refuge
in creatures is shir/(."
4. T h e m erit of this supplication even though it is brief.
5. Despite the fact that a thing may lead to some worldly benefit, by
hindering evil or obtaining benefit, that does not prove that it is not
shirf(.
Allcunah Sa'di m ade no com m ents here
86
C ha p ter 14
^^11- -±9 A*A*) j l iJ^JuJl ^y»
Seeking refuge in other than Allah, or calling

other than H im is a type of shirt
l i j eJ-iLi c J ji S jli j V L* iilt j f Jj j) ; d _)
( s j - L p l J j j ^ J l jjjt J j p 1y C J l i ) ; 4Jj i j , 4j T (y-* ‘d <_JclS>\S' *>Lj ^ ; Aiit
. jL o ^ t (iL^LJLh »^j T ) 4J ,:»uu~j nit j j j t^p-U -a? T*"^ 0 " * j) Td ■

k T
. ^.—Jt jt atP i t^l 1 v d ) : nj j i t
Allah (-fc) said; “D o not call upon other than Allah, that w hich cannot bring
you benefit, nor cause you any harm . If you do so, then you will be am ong the
great wrongdoers. If Allah afflicts you w ith harm , none can remove it except for
H im .” (Yunus 10:106-107) And H e (3£) said; “So seek sustenance from Allah,
and w orship H im , and be thankful to H im , to H im is the retu rn .” (al- Anl{abiit
17:29) “And who is m ore deviant than the one w ho calls upon other than Allah
who will not answ er him until the Day of resurrection.” (al-A hqaf 46:5-6) And;
“W ho is it th at answers the suffering w hen he calls H im , and removes the
pain?!” (al-Nahl 27:62)
J lii j “u lp asrX d r D s j ‘‘-4 a a L - A } j}
^ 4 ' j ! A j . ^ L l l lJus -j* j’ -X -'j <lJp 4jjl ^ - ~ /S dll J y * y . C ~ jeu ~ j La Iy> j t :■

» $ ..?«j
.( jp djjb Ja b ea -o L c lj \ 4JI) a*1p <ail
A l-T abarani reports a chain o f narration that; “D u rin g the tim e o f the P rophet
(Sfe) there was a hypocrite troubling the believers. Som eone said; ‘C om e with us
to seek help from A llah’s M essenger (5^) against this hypocrite.’ So the Prophet
(3^) said; ‘T h ere is no seeking help from me, only seeking help from A llah.’”"
" S im ila r is record ed by A h m a d . It is a w e a k n arra tio n d u e to the p resen ce o f Ibn L a h iy ah.
87
I <ui
^S- ^L*Jl ^fljgp y» 4j\JtLw^Vl ^Lp-jl jl *^jVl
( Vj V L* A\)l jj-^ ^ Vj) I^j^ jwJ^ lAJliil
.y 5 "V ' ^ J ' y> 'J u j l :Aiili)l
.J^ lliiJl ^y* jL ^2 a!*JL> jJ ^yLJl ^jL Î j l iAxjl^Jl
. LaJ»*j /yll ajV!
.tyiS"" aJ^ kj» L jjJi 3 *-a«J V jJJi j ^ I<LoL*Jl
. Aiilt]' AjÎ jy~~JL) |A*jLw*J|
. Al* V' llgT \ AiA-l jl Lk5^ tdjjl y» VI y^ cr i y <5j ^ jl lA^lill
. 4_*j!^Jl AjV' j>^-Aj I Ax_^111!
.a\)Ij S* Lp^ jy? ^ ^ ^ L jJ l
. y P lilp aJI :3^J lp ajÛ-I
. aJ Aj Îw\_P^« ^ P ljJ J ^-PwLL! ^ > v»_^w*w d^Pwjl j j f j j l Id ^J up A^liil
.^PwUi! 3^Lp 3^ p jJ i jJJj a~*~~j :3 ^^p Aiili)'
. d^L*Jl jjijj yPjll ^j^-P ^*j !jJl
. ^yLJl |-j^l Aj ^S^ J y*Vl j! Id^JUP ‘Lwvs-^liL-!
,a_^**ÎjL-1 ajV! ^Lw*»JI
Vi yZ-Jal' V <j' jL jjV ' aA-_P j l y l y A j <_^y>oJ! ^yV ' la^-L^P a*j L J |
. y j - j l aJ Jjw 2 -L^- JjIwLjjl AjyP-L) lj_A |^r VJ 4 A)j!
aÎ woUlJ ~Lj>-y j y-j*>j A-J-P <0Jl .^?ll ajL«^“ Is^Jup- Ai^lill
a-
88
C h apter 14: Seeking refuge in other than Allah,
1. T h e relationship between “calling u p o n ” (dn a) and “seeking help”

(istaghathah) is as sim ple as the relationship betw een a general
thing and a specific o n e T
2. T h e explanation o f the saying, “D o not call upon others such that

will not bring you any benefit nor h arm .”
3. T h a t this is m ajor shir/(.
4. T h a t in the case o f the m ost righteous person, it he intentionally

does this w ith other than Allah, then he becomes one of the great
wrongdoers.
5. T h e explanation o f the ayah afterwards.
6. T his will bring no benefit in this world since it is kiifr.
7. T h e explanation o f the third ayah.
8. T h a t one is not to seek his sustenance except from Allah, just as

Paradise is not to be sought except from H im .
9. T h e explanation o f the fourth ayah.
10. T h a t none is m ore deviant than the one w ho calls upon other than
Allah.
11. T h a t the one being called upon is heedless o f the caller’s call, he is
not aw are of it at all.
12. T h a t this is a type of insult from the one calling to the one being
called, causing enm ity between them .
13. T h a t call to the one being called upon is nam ed, “w orship.”
14. T h e disbelief o f the one w ho calls because ot that worship.
15. It is for these reasons that he is the m ost deviant of people.
16. T h e explanation o f the fifth ayah.
17. T h e w onder o f accepting the w orship of idols, w hen none but

Allah is able to answ er the one suffering, and because o f this fact
!4 T h a t is, seeking h elp is a type ot da a. T h is p o in t w as m en tio n ed because m any defend

asking the dead for h elp w ith th e claim th at d o in g so is not the sam e as th e “calling u p o n ”
forbidden by the ayat th a t th e a u th o r m en tio n ed .
89
they call upon H im , m aking the entire religion sincerely for H im ,

w hen they are in severe distress.
18. T h e C hosen o n e’s (j&) defence o f tawhid, and the m anners with
Allah.

Seeking Refuge in other than Allah, or Calling other
than H im is a type of Shirf{.
W hen the preceding guideline for the rule o f shir% is understood,

that is - one w ho renders any act o f w orship to other than Allah is
co m m ittin gshir/( - then these three chapters, w hich the au th o r cites
to clarify this point, will be clearly understood.
An oath is an act o f w orship that Allah praised those w ho fulfil,

and the Prophet (SS) com m anded fulfilling the oaths that involve
obedience. C ertainly every m atter that the shari ah praised, or every
m atter that praise is m entioned for the one who fulfils it, or every
m atter that the shari ah com m ands, is worship.
And since w orship is a nam e that encom passes everything that

Allah loves and is pleased with, being deeds, or statem ents, w hether
apparent or internal, then oaths certainly fall into this category.
Similarly, Allah com m anded seeking protection against all evil

from H im alone, and H e com m anded seeking assistance for every
kind o f trouble and m ishap from H im alone. So sincerity for Allah
in these acts is a form of faith and taw hid, and rendering them to
o ther than Allah is a form oishir^ and m aking equals to H im .
T h e difference between da a [calling or supplicating] and

istaghathah [seeking aid or succor], is that the da a is m ore general,
applying to all circum stances, w here istaghathah is the da a to Allah
in dire circum stances. So in both cases it is necessary to render it
sincerely to Allah alone. H e (jjg) is the answ erer of the da a o f the
supplicant, H e is the reliever of the distress of those in dismay.
W hoever calls upon other than H im , be it a prophet, an angel, a
wait etc., or whoever seeks the aid o f other than Allah in a m atter
that none has the power over but Allah - then he is a disbelieving
inashri/(. Just as he has left the religion, so too has he defied his own
90
C h apter 14: Seeking refuge in other than A ll a h , ...
reason. F o r not one o f the creatures is solely capable o f the slightest

speck o f benefit or defence for him self or anyone else, but all are in
need o f Allah in every troubling circum stance that effects them .
91
C ha pter 15
j ^ j^ » j\ <u)t J j i
T he Saying o f Allah ($g); “Do they make

partners with that which has not created
anything”
. p J—
2) xj ^J j jjiL&z Lt«*x ^ b* xj^ x-'
. ^ XXI?^ ^ J»„ La 4 j xj ^ P -U j :d «
T h e Saying ot Allah (iig); “D o they m ake partners w ith that w hich has not
created anything, and they are them selves created, and they are unable to aid
th em ?” (al-A r a f l \ 191-192). And H is (t$g) saying; “A nd those w hom you call
upon other than Allah, they have not the least bit ot pow er.” (Fatir 35:13)
jj o j \ A- J *cd_p aJxJ^ :Jli ,*0 ■,p ^ «

( i x^JJ i_r~J ) l e u ! j . . i i x _ j i _ S " ) : J l i i
In the Sa/ii/i, it is reported from Anas; “O n the day o f W ind, the P rophet (ife)
suffered a w ound that broke one o f his molars. H e said, ‘H ow can a people who
w ound their prophet succeed?’” So the ayah was revealed; “It is not for you to
control things.” (A l Imran 3:128)
xC-dj *3j J jjc; j adp J j-** j ajI aJd j*s- -,jl j^p <ca »
ji •Jj-sj L>-Uv (LSbsj LiSli j/dl ,_r* S j^ A ' a*S” 3 ££ ^>■*
xÂ' ( « ■ j * Ad ojj' J^Ls_O ____ xkJ-i dJJ_* O j ts-Ca^
92
C hapter 15: T h e Saying o f Allah ($g); “D o they make .
And similarly from Ibn U m ar, may Allah be pleased w ith them , that he heard
A llah’s M essenger (sg) saying w hen raising his head from rii^ti in the last raka ah
o ffajr, after saying “Allah listens to those w ho praise H im ”; “O Allah! C urse so
and so...” So Allah revealed the ayah\ “It is not for you to control things.” (Al
Imran 3:128)"
y. ‘ * y t 4~*i j j j o ' y^ A *A ^ y j A *
j ' ^
And in one report; “H e supplicated against Safwan bin U m ayyah and Suhayl
bin Am r, and al-H arith bin H isham , so it was revealed; “It is not for you to
control things.” (Al Imran 3:128)”’''
'.‘A t - J y d ‘A t - auI Aiil J_y~“j j*!-® • J f * <'->p aji' syy& - j - 4_i •
^ \j — L ^ yA ‘-jA A y^ — ji *Jf® ( 2.^4 . * 11j - c- ,.Xji
4 4^jj^2 1J t IjLO- Aid ■ *lA-t- Of*) ^ . - 1b I\ A * t- Ij

' *J t 1:. .1 Ajjl , X ; C-
w O’ w _r ■ V S?
^;4 - 4 bLi Wy ^1 .. .»> Ai)' * .yJoP- ‘- t -' 1.v • 4_d£- a)0' aW^ ,J \--* .
. ( L i A <&! j y . A U p \ ooui U J l .
Sim ilarly from Abu H urayrah, may Allah be pleased w ith him , who said;
“A llah’s M essenger (sfe;) was standing w ith us w hen the ayah was revealed; ‘And
w arn your family and your relatives’ (Al-Sha'ra 26:214)
So he said, ‘O people ot Q uraysh’ - or som ething sim ilar - ‘Purchase yourselves,

I cannot guarantee you anything w ith Allah! O Abbas bin Abd al-M uttalib!
I cannot guarantee anything for you w ith Allah! O Safiyah, au n t o f A llah’s
M essenger (5^)! I cannot guarantee you anything w ith Allah! And O F atim ah
d aughter o f M uham m ad! Ask me ot my w ealth as you wish, but I cannot
guarantee you anything trom A llah!’”5'
4^3
/j--— I^ yM
. 3*AA2]i 3 2) 4jiL>-^ j j * . ^li J»w, 0 4 y 43 iSiJlih
” A l-B u k h a r i a n d a l- N a s a ’i.
A l-B u k h a r i.
5/ A l-B u k h a r i.
93
An Explanation oi'Kitab al-Tawhid
y » • » ^--j ■»^ . i ^ ■a - JU \ ^1*^ L> '^1x3 a ^1' Ia_«-w*Lî—

t
• .-> t ^ p > J p -g -i' * -* 1_ S E ^ ' - ! J ~ « -d '
(«•^ ^ S 1' j > Al! w,-J ) Alii j “ulp dS>t J y \ :S_oLJi
.'îaIs ^ q*1p wjIis (L)^lLb [A-g-'ti -a-^j-Xxj j i a-£~1p yA yd J ) y^
. j OjJLl' i ^ aLl)'
Â-jjL' -A^Jif'L o^La2Ji j «-$JLp jp~d' i-A>—j
.c - j 3 Oy*^ ;3y-A>L*J^
^Li_i j2_Ju_f- j U_4â) 14 .1 P Jj-4 ti. ^g-i-^3 4JLa3lS !a ^..iL.P 4j ^L>“1
•(^
4~~~j L» ^L*i t l-ip> 3 (^~“J a'*Jr A j J up 4_iLi!'
. a-E*wA jJ tj o i
9) :JlS ^ (h ~ - *»' j-* ATp j~p' \ ) y t y j -UjSU <dy :«T^ idLd'

jA-i-A-J <cjS' <U)1 ^1_*0 ^ liLi ^ I ■..,A aJO^ ^_A ^Jj^p V ‘~ ■1 AAUl A
*tj 1 jL ~ jY ^pA t1_ÂL*J^ ; L j L/^” 1Sai-ia ^ <0L ^T*a îi lL^ y*^j
^r*4Jl £>\y>- ‘—Jyii j *i_* L«_J ^îaj ^ lJ>j-I 'il |A-i~AJ 4_Jp a5)I
Ajj£-y A^*“ ^ ^yS
1. T h e explanation o f the two ayat.
2. T h e narration o f Uhud.
3. T h e qiinut ot the m aster o f the Messengers, and behind him the

foremost am ong the awliya saying amin during the prayer.
4. T h a t those being supplicated against were disbelievers.
5. T hey were doing things that m ost o f the disbelievers did not do;
94
C hapter 15: T h e Saying o f Allah ($g); “D o they make .
they assaulted their prophet and attem pted to kill him , and they
were killing and m utilating, even though their victims were their
relatives.
6. Allah revealed to him (Sfe) about that, “It is not lor you to control
things.”
7. H is saying, “O r H e changes them or H e punishes th em .” So H e

changed them so that they believed.
8. T h e qunut during catastrophes.
9. N am in g those supplicated against in prayer by their nam es and

th eir fathers nam es.
10. Invoking the curse during the qunut.
11. T h a t w hen the revelation occurred; “And w arn your family and
relatives.” H e did that.
12. H is (3gjj) seriousness in this m atter, to the extent that he w ould do

som ething for w hich he w ould be insulted w ith the claim that he
was crazy. As w ould happen if a M uslim were to do this today.
13. H e (Sfe) said to both his near and distant relatives; “I cannot
guarantee you anything w ith A llah.” Even saying, “O F atim ah
dau g h ter o f M uham m ad, I cannot guarantee you anything from
A llah.”
So w hen it is clear that he is the m aster o f the M essengers and that

he cannot guarantee anything for the leader o f w om en o f the worlds
- and the people believe that he (Sg) does not say except for w hat is
true - then look at w hat has occurred in people’s hearts, especially
these days. T his makes the m eaning o f taw hid, and the rareness o f
religion clear.

Allah’s (iSg) saying; “D o they make partners with that
which has not created anything...”
T h is begins the dem onstration o f the argum ents and evidences for
tawhid. T h e argum ents for tawhid, both those textually reported,
and those o f reason, are unequalled.
95
E arlier it was m entioned that the two types o f taw hid - tawhid
al-Rububiyah, and taw hid al-Asma wa al-Sifat have the greatest
and m ost ab u ndant evidences, proving that the one w ho is alone
in creating and originating, the one w ho is considered absolutely
perfect am ong all existence, is the only one who deserves worship.
Similarly, know ing the creatures attributes is am ong the proofs

ot taw hid, as well as know ing the attributes o f those w orshipped
besides Allah. So all o f those w ho are w orshipped besides Allah - be
they angels, hum ans, trees, stones or otherw ise - they all are in need
o f Allah. T hey are all incapable, holding not in their hands even the
benefit equal to a grain, they have not created anything, they are
them selves created, having no control over harm , benefit, death,
life, or resurrection. Allah (tJg) is the creator o f every creature, and
H e is the provider of all things provided, the initiator of all m atters,
the harm ing, the benefiting, the giving, the w ithholding, the one
in whose H a n d is the authority over everything, to H im everything
returns, H e is the final goal, the final end, and the one everything
is subjected to.
W h at is a greater proof than this one, the one that Allah repeated
and declared in m any places o f H is Book and upon the tongue of
H is M essenger. It proves instinctually, as well as by reason, just as
it proves by revealed texts that taw hid o f Allah is the truth and a
necessity. In the same way it proves the falsehood o fshirf{-
If the m ost noble o f all creatures (j§;) does not have any power to
help the nearest related creatures to him , nor to bring them mercy,
than w hat about others besides him ? It is clear that w hoever makes
shii'h w ith Allah and equates w ith H im any of the creatures, then
he has spoiled his ability to reason, aside from having spoiled his
religion.
So the attributes of Allah (tJg), H is m agnificent qualities and

H is uniqueness in absolute perfection, these are am ong the greatest
proofs that there is none w'ho deserves w orship except for H im .
Sim ilarly the attribute o f the entire creation, that it is in need

and dependant upon its Lord in its every m atter, and that there is
nothing perfect in it except for the greatest o f evidences that its Lord
gave it, falsifying the divinity o f anything in it.
So whoever knows Allah and knows the creation, then such

knowledge requires him to w orship Allah alone, practising his
96
C hapter 15: T h e Saying o f Allah (3g); “D o they make .
religion sincerely for H im . H e depends upon H im , praises H im ,

and thanks H im , w ith his tongue, his heart and his limbs. H e
forsakes en trusting his fear, hope and obedience to creatures. And
Allah knows best.
97
C ha pter 16
> >
Allah ($g) said; “Until when terror leaves

their hearts”
v_gD' j* • jJ-l '_j-'li r C , Jli liU '_jJli _jis js- lil ^ ~ ) : Jy
Allah (;$g) said; "U ntil w hen terror leaves their hearts, and they are asked; ‘W hat
did your Lord say?’ T hey respond, ‘T h e truth! And H e is the most H igh, the
m ost G reat.’” (Saba 34:23)
^ ■,‘A L J 1*"’^’'"“ d ' yS' J O^J ^"** 1 1J ^ J

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ijSC J _* «.«. J' jjjJ''-wvs«4
Jjyj 5Juj
j l J_i laLill Lc.j_j ilfJiL j ' J_i aT jjl Lr.î _^L~J' j L J j t - l^JiL
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.( 5.L - J 1 jJ l eJla
In the Sahih from Abu H urayrah, may Allah be pleased with him , that the
P rophet (Sg) said, “W hen Allah decrees a m atter in the heavens, the angels
beat their wings in hum ility to His saying, as il it were a chain striking a stone,
it effects them like that. W hen the terror leaves their hearts, it is said, ‘W hat
has your Lord said?’ T hey say, ‘T h e truth! And H e is the m ost H igh the most
98
C hapter 16: Allah ($f) said; “Until w he n terror leav es.
G reat.’ So this is heard by those w ho try to steal a listen, they try to steal a listen
like this, one on top ot an o th er” - so Sutyan dem onstrated this w ith his hand, he
held up his hand, and separated its fingers “he hears the w ord, then he conveys it
to the one below him , then the other one conveys it to the one below him until it
is conveyed upon the tongue o f the m agician or the fortuneteller. Som etim es it is
struck by a shooting star before it reaches them , and som etim es it reaches them
w ithout being struck. T h en they add a hundred lies to it. So it is said, ‘D id n ’t
he say such and such w ould happen to us today?’ In this way they believe him
because ot the word that was heard from the heavens.”’<s
j' J 'i|) dd J j J l i : J l i <up <&' y a ^ j l * ^ y . j* i

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yP dd a y \ J,J y ~ y ^ . J j >*■ . J j j o r J l i L> J i * |*-flS” jy J y i - i
A l-N aw as bin Sam a an, may Allah be pleased w ith him , said th a t th e P ro p h e t
(3S) said; “W h e n A llah (^g) in te n d s to reveal a m a tte r, H e speaks the
revelation. W hen H e has spoken, the heavens are struck w ith severe trem bling -
or he said - severe thundering, out o f fear o f Allah (M)- So w hen the inhabitants
ot the heavens hear that, they are stunned and fall down prostrating to Allah.
T h e first to raise his head is Jibril. Allah tells him the revelation that H e has
willed, then Jibril passes by the angels through each heaven w ith the angels
asking him , ‘O Jibril! W hat has our Lord said?’ Jibril says, ‘T h e truth, and H e
is the m ost H igh the m ost G reat.' T h e n all o f them say as Jibril said. T h en Jibril
delivers the revelation w here Allah (iJg) com m anded him to....” 59
ty.'U -Lad y l~2 y ^ > - Jt JU ad L* lA Jlii'
. v_~LaJ' y iljd J i 3 3 _ * *JaA LjjJ : l-i j d '
^ljdi y^ y 3^~^ ^ : d ^ i
,s A l-B ukhari.
,9 T h is h ad ith is recorded by Ib n Jarir, Ibn K h u za y m ah , Ibn A bu H a tim an d A l-T ab aran i.
(See T aysiral- y4z/z)It was graded w eak by al-A lbani in his notes on Ibn A bu A sim ’s d / -
Sunnah.
99
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100
C hap ter 16: Allah (3g) said; “Until w hen terror leaves.
1. T h e explanation o f the ayah.
2. W hat it contains o f proof o f the futility o f shirt{. Specifically,

depending upon the righteous, and they call this ayah the one that
rips the roots o f shirks tree from the heart.
3. E xplanation o f the ayah “T hey say, ‘T h e truth! And H e is the m ost

H ig h the m ost G reat.’”
4. T h e reason for their being asked about that.
5. T h a t after that, fibril answers by saying, “H e said such and such.”
6. M entioning that the first to raise his head is Jibril.
7. T h a t he says this to all of the inhabitants of the heavens because

they ask him .
8. T h a t the shock effects all o f the inhabitants o f the heavens.
9. T h e heavens shaking from A llah’s words.
10. T h a t Jibril is the one w ho delivers the revelation to w here Allah

com m ands.
11. M ention o f the shayatin eavesdropping.
12. T h e ir m o unting one above another.
13. S ending the shooting stars.
14. T h a t som etim es the shooting star strikes before it is conveyed, and
som etim es it is conveyed to the ear o f his friend am ong hum ans
before it strikes him.
15. T h a t the fortuneteller som etim es tells the truth.
16. T h a t he tells one h undred lies w ith that.
17. T h a t his lies w ould never contain any tru th w ithout the words he
heard from the heavens.
18. T h e souls’ acceptance o f false statem ents. H ow they will depend

upon one, and not consider the other hundred.
19. T h a t they pass the w ord dow n from one to the other, each retaining
it and augm enting it.
20. C onfirm ation o f the attributes, contrary to the denials o f the
101
Ash artyah.
21. T h a t the th u n d erin g and shaking are due to fear o f .Allah ($£).
22. T h at they fall, prostrating to Allah.
C om m entary'by Allamah al-Sa'di

Allah ($g) said; “Until w hen terror leaves their hearts,
and they are asked; ‘W h at did your Lord say?’ They
respond, ‘T h e truth! And H e is the most H igh, the
most Great.’” {Saba’ 34:23)
T his is another m agnificent proof of the obligation o f tawhid and

the futility o f shirl{. It is a rem inder o f the texts that dem onstrate
the Lords m ight and greatness w hich vanquishes and melts away
the h o n o u r of the m ost im portant creatures, it hum iliates the
angels and the entire universe both high and low. T hey are utterly
incapable w hen they hear H is words or w hen H e reveals some
of H is greatness and majesty. T h e entire creation is subdued by
H is m ight, acknow ledging H is greatness and majesty, practising
hum ility for H im , in awe o f H im . So whoever is this impressive,
then H e is the Lord w hom none deserves worship, praise,
exaltation, gratitude, honouring, and deification except H im . Any
other than H im deserves none o f this. Just as absolute perfection,
m ight, greatness, and sheerly majestic attributes and absolute
w onder - all of it belongs to Allah - then it is not possible that other
than H e be attributed w ith any of it. So in this way - apparent and
inw ard w orship - all o f it is H is exclusive right, a right that none is
partner to in any sense at all.
102
C h a p ter 17
Intercession
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pS' : aJji» (aoL d'| 3~up 'j jr*) apLaJu!' di )i) ;a.'^8^
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Allah (iJg) said; “And w arn w ith it those who fear being gathered before their
Lord; there is no guardian or intercessor tor them other than H e .” (al-An am 6:
51) And; “Say: ‘All intercession is A llah's.’” (al-Zum ar 39:44) And; “W ho is it
that intercedes with H im w ithout H is perm ission?” (al-Baqarah 2:255) And His
($£) saying; “A nd how m any angels are there in the heavens, nothing guarantees
me o f their intercession, except w hom Allah gives perm ission to as H e wills, and
accepts.” (al-Najm 53:26) And; “Say: ‘Call those other than Allah w hom you
claim! T hey do not have even a g ra in ’s w orth ot authority in the heavens and the
E arth .” (al-Saba 34:22-23)
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Abu al- Abbas [Ibn Taym iyyah] said; “Allah negated everything other than
H im that the mushrikin relied upon. H e negated authority and pow er trom
103
other than H im , nor are there any assistants to Allah. O nly the possibility ot
their intercession rem ains. T h en H e clarified that it w ould not be ot any benefit
except for w hom the Lord perm itted it. As H e said; “And none intercedes except
for w hom H e allows.” (al-Anbiya’ 21:28) T h e intercession w hich the mushrikin
believed in is the one that is denied on th e D ay o f R e s u rre c tio n , ju s t as it is
n e g a te d by th e Onr ' an. T h e P ro p h e t (3tS) inform ed that he, ‘...comes and
prostrates to H is Lord, and praises H im ’ - not first beginning w ith intercession
- then it will be said o f him , ‘Raise your head. Speak and be heard, ask and be
given, intercede and it will be granted.’
4jd \ J U ■r*') : , J U J ys* j L a .t. 1 •yA ; s j i y b <d J l i *
,<aib .i) ^1 j j jib ^baJa)' jJiLs (aAs LaaIIp
And Abu H u rayrah asked him (3^); ‘W ho is the luckiest person to receive your
intercession?’ H e said, ‘W hoever says La ilaha ilia Allah sincerely in his heart.’
T his is the intercession for the people o f sincerity by A llah’s perm ission, it is not
for the one who associates w ith Allah.
ji' ■
r * ÎpO <
*b ...' y jji juS \~ 2 Alj y b Ajbtwi j' 4J J L J & - J
. j y * ^ -\ Ûll Jba t <

0* tAjLJL; j l 4J
T h e reality is that Allah (3g) is the one w ho grants forgiveness for the people
o f sincerity, so H e forgives them by m eans of the supplication of the one who
H e grants perm ission to intercede, as an h o n o u r to him , and granting him the
m ost praiseworthy status.
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. ^'t J ^ - y!lI V) jjSvi V L^J' *vjp all' ^5^'
So the intercession w hich the O ur’an negates in som e places is that o f shir/(,
and similarly it confirm ed the intercession w ith H is perm ission in some places.
And the P rophet (3fg) explained that this w ould not be issued except for the
people ot tawhid and sincerity.”
.o b ^ '
. c ia ' A p b j j J ' Aj L a ? ! A » j l i! '
,AI*xl' ApbbJuJ' lAiJliii
104
C h a p te r 17: Intercession
(•'-ail iPbLiJl yCi

* t c t '
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o '—Jl
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1. The explanation o f the ayat.
2. The description o f the type o f intercession that has been denied.
3. The description o f the confirm ed type o f intercession.
4. M entioning the great intercession, that isthe m ost praised status

(al-maqam al-mahmttd).
5. T h e description of w hat he (S£;) will do, in that he does not begin

simply w ith interceding, rather he prostrates, then he is perm itted
to intercede.
6. W ho is the luckiest person to receive it?
7. T h a t it is not done for those w ho associate w ith Allah.
8. T h e explanation o f its reality.

Intercession
T h e au th o r only m entions intercession am ong these chapters

because the mushrikin defended their shirk, and their calling upon
the angels, prophets and awliya by saying,
“W e know that they are just creatures w ithout authority, but since
they are honoured for their sake by Allah, and granted a high
105
position, we call on them to bring us nearer to Allah, and so that

they will intercede for us with H im . lust like one w ould do with
the advisors of the kings or sultans, requesting them to m ediate in
order that their needs be taken care of and their problem s solved.”
T his is the greatest of falsehoods. T h e great K ing o f kings, the

one who is feared by everyone, the one w hom the entire creation is
hum iliated before - they have likened H im (fj£) to the needy kings,
w ho depend upon their advisors and m inisters to m aintain their
rule and support their power.
Allah falsified this claim. H e explained that all intercession

is H is, just like all authority is H is. N one intercedes w ith H im
w ithout H is perm ission, and H e does not perm it intercession
except tor him whose saying and actions H e is pleased with, and
H e will not be pleased w ith anyone unless he practices taw hid, and
perform s his deeds sincerely for H im .
H e explained that the mushn'h gets no part or parcel o f

intercession. H e (iJjg) clarified that the confirm ed intercession,
w hich occurs only by H is perm ission - is reserved specifically for
intercession on behalf of the people of sincerity, and that all of it
comes from H im , from H is mercy, as an h o n o u r for the intercessor,
it is H is mercy and pardon for the one interceded for. T his is the
type of intercession that in reality is praiseworthy, and this is the
one w hich H e perm its for M uham m ad (#5), thereby honouring
him with the m ost praiseworthy status.
T his is w hat both the Book and the Siin/iah have explained
about the details of intercession. And the author, m ay Allah have
mercy upon him , m entioned the statem ent o f Shaykh T aq i al-D in
(Ibn Taym iyyah) for this topic, and it is clear enough.
So the goal of this chapter is to m ention the texts proving the

futility of every m eans and cause that the mushrikin depended upon
their gods for, and that they in fact have no authority at all, not the
least portion, nor share, nor assistance, nor m aintenance o f it, nor
the ability to intercede for anything at all. All o f that belongs to Allah
alone, so that necessitates that H e alone be the one worshipped.
106
C h a p ter 18
Allah’s (it) saying, “It is not you who guides

whom you love...”
. 4 j\' ( UU—9-' _v* \ <U)' J j i
Allah s (tJg) saying, “It is not you w ho guides w hom you love...” (al-Qasas 28:
56)
j «iUr Sliyi ^_JU? Lj' ij.) : J li <uj' jt- ..j!1) j_j

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• ( ^1*^: ,v* * - > ^^ * *—■■■>•l ^
In the Sahih, it is recorded from Ibn al-M usayyab from his father saying;
“W hen death cam e to Abu T alib, A llah’s M essenger (sfe) cam e to visit him , and
Abdullah bin U m ayyah and Abu Jahl were present. H e (3^) said, ‘O Uncle,
say La ilaha ilia A llah, a statem ent by w hich I will plead for you before A llah.’
T hey said, ‘H ave you left the religion o f Abd a l-M u tta lib r’ So the P rophet (Sfe)
repeated w hat he said. T h e last thing he said was, ‘“I rem ain upon the religion of
Abd al-M u ttalib , and I refuse to say La ilaha ilia Allah.' T h e P rophet (3g) said,
‘T h en I will seek forgiveness for you as long as I am not forbidden from doing
so.’ So Allah revealed the ayah; ‘It is not for the P rophet and those w ho believe
107
to seek forgiveness for the mushrikjn, even if they be their closest relatives.’” (al-
Tawbah 9: 113) And .Allah revealed about Abu Talib; ‘“ It is not for you to guide
w hom you love, but .Allah guides w hom H e w i l l s (al-Qasas 28:56)4"
• ( tLjh! j * Sf - H i j* V ) :-d y :J / y i
( j S Li j j l lyM i_ylJ j l T I* ) :<dy jy-Ju :
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•bylp \ j tjÂJjP L â-yajj
4,1A l-B ukhari an d M uslim .
108
C h apter 18: Allah’s ($g) saying, “It is not you who guides w ho m ...”
1. Explanation o f the ayah “It is not for you to guide w hom you love,
but Allah guides w hom H e wills...”
2. Explanation o f H is (jjg) saying, “It is not for the P rophet and the
believers to seek forgiveness for the mushrikin even if they are their
closest relatives, after it has become clear to them that they are the
inhabitants of the F ire.”
3. T h e great issue o f the explanation o f his saying, “Say; ‘La illaha

ilia A llah”' In that it contradicts the claim s o f some about its
knowledge (is that know ing its m eaning is enough).
4. T h a t Abu Jahl and those w ith him were aw are of w hat it m eant
w hen the P rophet (sd) said to som eone, “Say; ‘La illaha ilia A llah”’
May Allah disgrace anyone w ho is less know ledgeable about the
foundation o f Islam than Abu Jahl.
5. H is (#,) seriousness and sense o f responsibility to have his uncle

subm it.
6. T h e refutation o f anyone w ho claims that Abd al-M u ttalib and his

ancestors were M uslims.
7. T h a t the P rophet (#,) prayed for his (uncle’s) forgiveness, but he

was not forgiven, and that was forbidden.
8. T h e harm ful effects that the evil ones have over people.
9. T h e harm ful effects o f exalting o n e’s ancestors and elders.
10. T h a t the custom o f jahiliyyah was to use the way of the ancestors as
an argum ent unto itself.
11. Support for the fact that o n e’s deeds depend upon their endings,
because if he had said it, then it w ould have benefited him.
12. T h e im portant role that pride for ancestors in the hearts o f the
deviant plays in this problem , because the story indicates that
this was the only thing they used as their argum ent, while he (^,)
continued coaxing him and repeating it, yet for the sake o f their
great h o n o ur for their ancestors, and their respect for them , they
considered it sufficient enough to lim it their argum ent to that.
109
Com m entary by Allam ah ai-Sa'di

Allah’s (m ) saying; “It is not for you to guide w hom you
love, but Allah guides w hom H e wills...”
T his chapter corresponds to the previous one. Even though he (jfe) is

as he is; the absolute best creature and the m ost honoured by Allah
and the nearest to H im , yet he is not able to guide w hom he loves
to the correct way. But all guidance is in the H a n d o f Allah, H e is
the sole guide for the hearts, just as H e is the sole C reator o f the
creatures, clarifying that H e is the true God.
As for his saying; “Surely you (M uham m ad) guide to the straight
path." (Al-Shiira 52) T h e m eaning o f guidance here is clarification,
and that he ($£,) is the one who conveys the revelation from Allah
w hich guides the creatures.
110
C h a p t e r 19
J ij ôT j ! * U - L»
L*aJl J j j J j J t jJ&
T h e cause o fJûfr for the children o f

A dam , an d th eir leaving their religion, is
exaggerating over the righteous
. ( V» ps' L ) ; !>-y yp *u)' ,J yi y
A llah (Jg) said; “O people of the hook! D o n o t exaggerate in y o u r re lig io n .” (al-

Nisa 4: 171)
j j j j \ 'y ^ y ) ^ *Jy 3 :p ■) -^l') J5j

tLc"' sJus) ;J li ( ' j~~*5 ^ y^-i '—Jy*-i ^ ‘ tp'y—
* V_j '^j jj-ij V_*
0 ^ Lyd' ^ 'y .,.?i' O' y~y*y 0LLz**iJ' '^,^1-a L«-Lj <,^yj *jd
.(,j^~lp tg*J' ^*~j * AhD' t-UxJ jl _• 0 Lay ^ y LUâO
It is reported in the Sa/ji/i from Ibn Abbas, m ay A llah be pleased w ith them ,
regarding th e saying o f A llah (3g); “T h ey say: ‘D o not forsake your gods! D o not
forsake W add n o r Suwa n o r Y aghuth n o r N a sr.’” (Ntth 71:23) H e said, “...These
are nam es o f som e o f the righteous am o n g the people of N u h . W hen they passed
away, shaytan inspired th eir people to erect im ages ot them at the places w here
they used to sit w ith them , and to place th eir nam es on them . So they did that,
but they did not w orship them until these people passed away. T h e n know ledge
was lost and people began to w orship th e m .”41
41 Al-Bukhari.
Ill
t|, g1ALc ' f ^ 'y ^ “ ^ :ÂLJ' ja j Jz Jli j>) Jli j

.^_A_aJ-*i JU» f
Ibn al-Q ayyim said; “O thers am ong the salaf said, ‘W hen they died, they w ould
spend m uch o f their tim e staying at their grave sites, then they m ade images ot
them . After a long period o f tim e passed they began w orshipping th em .”
tje.j* ^j>\ o C5” >Jisj V) ; Jli a-1p aujl J 0' ^3

, [Jl^r 3**J 3 -is- ‘-^3- y^s t a p \Ji Lei
U m ar said, that A llah’s M essenger (jgg) said; “D o not aggrandize m e as the

C hristians did with the son ot M aryam . I am only a w orshipper, so say, ‘A llah’s
w orshipper and M essenger.’” T hey (al-B ukhari and M uslim ) recorded it.
p-£JLj jlS ” j a aL D ' U li t _ j <t-Jp 2ui J y~“j Jf* •J'-*3
H e (jg) said; “Beware ot exaggeration! F or it was only exaggeration that

destroyed those before you.”4-’
• lili .<0 ,—LLa) .Jli aJp a)J1 aUil J 20 3 •,p , 1... 1«
And w ith M uslim from Ibn Mas ud, that A llah’s M essenger (m,) said; “T hose
w ho go to extremes are ruined.” H e said it three times.
1w Ul Ijjs (Vî j a j ! ;
. “u ii; a ail
. jJ-Lalll *4^0 4i» ^ J j. ^
.(H L-ji 4)1 j ! ^ ~ ^ ^ ^ au > J ji
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Ijatjl ^ 1 ^ ^ jti ^ ^ {J ^ ^ ^ ^
•® ^-}
4’ R ecorded bv A hm ad, a l-N a sa ’i, Ibn 1U.v l ■ i ■ „

l- i in Sahih
c l -i al-la
/ r- m i- no. 2680,
ia;Qn and nl ,ah
c / and others Vla Ibn Abbas ' It w as geradcd
ra a e a
,u ai-Sa/n/ia/i no. 1283.
112
C h a p te r 19: T h e cause o f lyifr
, £ y aj y * j j j l lO O L j'
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. Jli'_} ûJJ at—1'
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113
1. W hoever understands this chapter, and the two after it, then the
uniqueness o f Islam will become clear to him . H e will see some o f
A llah’s ability, and the am azing way that H e changes hearts.
2. K now ing that the first shirks to appear on E arth resulted from
confusion about the righteous.
3. T h e first thing to change the religion ot the prophets, and w hat

caused it, even though it was know n that it was Allah w ho sent
them .
4. T h e acceptance o f innovation even though legislation and instinct

w ould reject it.
5. T h a t the cause o f all o f this is m ixing the truth w ith falsehood.

T h e first was love tor the righteous, and the second was w hat some
people am ong the knowledgeable did intending only good by it.
But those after them thought they intended som ething else.
6. T h e explanation ot the ayah in Surah Niih.
7. T h e nature ot m an; the truth dim inishes in his heart, while

falsehood increases.
8. In this is testim ony for reports from the salaf that innovation is the
cause ot f(ufr. A nd that it is m ore beloved to I bits than disobedience,
because disobedience is repented from, w hile innovation is not.
9. Shaytan’s knowledge o f w hat innovation leads to even w hen the

intention is good.
10. L earning the general principle, and that is the prohibition o f

exaggeration and know ing w hat it leads to.
11. T h e harm ot devoting one’s tim e by graves for the sake o f righteous
deeds.
12. T h e prohibition o f images and the w isdom behind eradicating

them .
13. Being aware ot the im portance o f this story, and em phasising the
need for it since it is overlooked.
14. It is the m ost rem arkable w onder, they read it in the books o f tafsir
and hadith, and they understand the m eanings o f the words, but
Allah has put a screen between this and their hearts. T hey believe
114
C h apter 19: T h e cause o t~/{ufr
that w hat the people o f N u h did was the best kind o f w orship, and
they believe that only the type o f disbelief that m akes blood and
w ealth lawful was prohibited by Allah and H is M essenger.
15. T h e clarification that they only intended intercession by their acts.
16. T h ey believed that the people o f know ledge who m ade the images
had the sam e intent.
17. T h e great clarification o f his saying; “D o not aggrandize me as the

C hristians did w ith the son o f M aryam .” So may Allah m ention
and grant peace to he w ho conveyed the message clearly.
18. H is w arning to us about the destruction o f the excessive.
19. T h e clarification that they did not begin their w orship of the
images until after knowledge had vanished. T his indicates the
necessity o f an awareness o f the im portance o f its presence, and the
harm s o f its absence.
20. T h a t the cause o f knowledge vanishing is the death o f the

scholars.

T h e cause o f disbelief for the children o f Adam and
their leaving their religion is exaggeration over the
righteous.
Exaggeration is to exceed the boundaries by rendering some part

o f a right due to Allah alone to the righteous. N one has any share
at all in A llah’s rights, H e is the absolutely perfect, the absolutely
independent, and the absolute authority in every sense. H e is the
one w ho none is w orthy o f the right o f w orship or deification other
than H im . So w hoever exaggerates w ith any creature, such that he
makes an im age o f it, then he is equating these things to the Lord
o f the worlds, and that is the m ost dangerous shir^.
K now that rights are o f three types:
1. Rights particularly for Allah, there being no equal w ith H im

in them . Like deifying H im and w orshipping H im alone w ith no
partners, longing and tu rn in g to H im w ith fear, hope, and love.
2. Rights particular to H is m essengers. T h a t is, h o n ouring them ,

respecting them , and upholding their particular rights.
115
3. Shared rights, that is faith in Allah and in H is M essenger,

obedience to Allah and to H is M essenger, love o f Allah and o f H is
Messenger. H ere the right is A llah’s in its foundation, and for H is
M essenger in accordance w ith the right o f Allah.
So the people o f truth recognize the distinction betw een these

three types o f rights, they establish w orship o f Allah sincerely
m aking the religion for H im , and they m aintain the rights o f the
H is m essengers and the awliya based upon their different stations
and ranks. And Allah knows best.
116
C h a p ter 20
J - 1P Aiil •XsS' -la-JjilSl •y» £.l^r I*
OwL*P C j j
T he detriment of the one who worships

Allah at someone’s grave, So how about
when he worships its inhabitant?
y 1•* * *Up ^1 Aid ^ ^ ^ ^ A^Jl*.“ ^ sl)l I ^ Aid V_5^J AAjLp ■y&
i LaJl ( j t ■ t - f c i o l < 'ij IJ l i i . j j~aS\ ^ 1^-4 L*_« aJaJ-I f a j \ j f$ j'j A~~aS""
(Aid -Cap jjlA l j\j.Si ^ j ddij a*5 ^3 J af i f & 1^jj ^LwsJl Audi ji
. AAI3j t j ^-Jaj' AAA3 l^rC.AA.ll J^\j ^\j ^
In the Saluli, itis recorded from A’ishah, that U m m Salam ah told A llah’s
M essenger (2^ ) about a church she saw in the land o f al-H abashah, and about
the images that in contained. So he said, “T hese are the kind o f people, that
w hen a righteous m an am ong them died, or - a righteous w orshipper - they built
a masjid over his grave, and they m ade those images in it. T hose are the m ost evil
creatures to A llah.”4'
[Ibn Taym iyyah com m ents:J “So these people com bined two fitnahs, the fitn a h
o f the graves, and the fitnah o f im ages .” 44
c*c^>- % d 4' ^ ~ ( 4— * aJp AilI Ail^ J y^1,/t 2 ^0 ■A ^ 1-aAj
jyi \ <.y; j i _y^2 ' Aid “cad)) •___ ,TUaS~ _y*_j J l i i t 1j a.i.T Ljj 'ib
. iajh_~â a>*jij ajI jS j y dJ-lj S B^*aa? L* ^ a ^ (. A~_a , ^:L_ji
.[s U r ^ l]
4! A l-B ukhari, M uslim an d others.

44 T h is is a q u o te from Ibn T ay m iy ah .
117
They also recorded that she said, “W hen [death] came to Allah’s Messenger (sg)
he draped part ot his kfiamisah over his face. W hen he had trouble breathing
he removed it saying: ‘A llah’s curse be upon the Jews and the C hristians, they
took their prophets’ graves as masjids,' w arning against w hat they did. If not for
that, then his grave w ould be outside. But he feared that it w ould be taken as a
masjid." Recorded by al-B ukhari and M uslim .
I—AV, yS^ j ' I—

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jf- L^J1 j l i t-t>-l—« j yjd\ Ij-ljdi Yi Y' i_U>rl—» Jy j 1yj\S~ y£l^S
.( d l'i
Jundab bin A bdullah said, “Five days before he died, I heard the P rophet (s£,)
saying; ‘Surely I am innocent before Allah o f having taken a kjialil from am ong
you. F or surely Allah has taken me as H is khalil, just as H e took Ibrahim as H is
kjialil. Yet if I were to have taken a kjialil from am ong my um m ah, then I w ould
take Abu Bakr as a ^/w/;7. T ruly those before you w ould take their prophets
graves as masjids. So do not take the graves as masjids. I have certainly forbidden
you from th a t’” (M uslim ).
sY-—a J 'j caJ-x_® d ' j yJ*y _____ aJ]c caJC>- J$ a_^ ^ ^ ■ jJLi
I 4jL>»—
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H e (sg) forbade that on other occasions. T h en , he cursed those who do that,

as reported. T his includes prayer at their sites even if they are not inside masjids.
T h is is the m eaning of the saying, “H e feared that it w ould be taken as a masjid."
So the com panions w ould not build a masjid over his grave. And every place
intended for prayer is a place that is “taken as a masjid." Rather, any place prayed
in is called a masjid. As he (sfel) said, “...T he E arth has been m ade a masjid for me
and a purifier..
J-* j'y *'*' j^) I I p j i j A 4 JP ^ w L L ^ j ^
. j W*L>- y \ ^ j j * $■
^ A-M-Bukhari a n d Muslim.
118
C hapter 20: T h e detrim ent o f the one ...
And w ith A hm ad is a good m aifu chain from Ibn Mas ud, (4fe); “O f the
evilest people are those w ho m eet the [Final] H o u r living, and those w ho take
the graves as masjids. It is recorded by Abu H a tim [ i.e. Ibn H ib b an ] in his
Sa/iih."'
Jap «cj I aJlp J / J I* : J y s£\
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4,1 T h is h a d ith ’s ch ain is (tasan. It w as also recorded by Ibn K h u zay m ah , A hm ad an d others.

A l-B ukhari has q u o ted a m u allaq form ot the first h alt o t it in the Book o f Fitn of his
Sahih. See Sahih Ibn K huzaym ah (no. 789 notes by al- A zam i w ith A l-A lbani consulting),
and T a sh n if al-Adhan no. 1085.
119
jo
. »■y}\ s-Li ^ "sj ~' ^ CiliJl
.*Li-l j , 4j » £ \ L.
• J-f-' Lfilj ~ \ l J^c- Ajol J\
JLa!' 0 1j T t j !3^Jup
. aij^'oo J i ; j L i \ ' ; j i ^ o L J t
1. T h e M essenger’s (3g) w arning about the construction o f masjids

to w orship Allah at the graves o f righteous people, even if the one
doing so has a good intention.
2. T h e prohibition o f images, and the intensity o f the com m and in

that regard.
3. H is (sfe;) elucidation w hen conveying this, in that he first explained

it to them , then five days before he died he said as he did. T h en
later, he was still not content that w hat he had said earlier was
sufficient.
4. H e forbade from doing such at his grave, before he had a grave.
5. T h a t this is am ong the sanan o f the Jews and C hristians regarding

their prophets graves.
6. H e cursed them because of that.
7. H is intentional w arning for us about his grave.
8. T h e reason for his grave not being in the open.
9. T h e m eaning of “taking as a masjid."
10. T h a t those w ho take them as such, and those w ho m eet the H o u r

were m entioned together. So he m entioned the m eans o f shirf(
before its occurrence, while he was dying.
11. H e m entioned this five days before his death. In this is a refutation
of two parties w hom am ount to the m ost evil o f the people of
innovation. R ather some scholars have even considered them to be
120
C hapter 20: T h e detrim ent o f the one
removed from the seventy-two sects. T hese are the Rafidah, and
the Jahimiyyah. Because it was the Rafidah that began the shirk of
w orshipping at the graves. And they were the first w ho built masjids
upon them .
12. W hat he was tried w ith during the pain of death.
13. T h a t he was distinguished w ith the status of fyudlah. (i.e., being

A llah’s phalli)
14. T h e clarification that this is an h o nour greater than love.
15. T h e clarification that al-Siddlq was the m ost virtuous of the

C om panions.
16. Indicating his f{hilafah.
For Allam ah al-Sa'di’s C om m entary See Next

C hapter
121
C h a p ter 21
J L M f-L?r L*
<Ujl ( J ^ j A J u ju L jU jl [jb jy^2 J
Exaggeration at the graves of the righteous

turns them into idols for worship besides
Allah.
L jj < S V iL i a_Ap- <u)' ^ ^ ^ * ( ^ j - ^ ) 3 dJ-5L» e £ j j
^wL^rLwm«^ ^ i L o' j ^ ^^ 4^ - .. .o C- «AJdv1 i wL^*j
M alik records in al-M uw atta' that A llah’s M essenger (3fe) said; “O Allah! Do not
let my grave become an idol that is w orshipped. A llah’s w rath is intensified upon
people taking their prophets graves as tnasjids.” 47
01^”” ! IS d»*^Jl A ) J* j J «A ddJLwvO ji j>? j
d»dj \^\^S- 'A j ^ (.djyi ^ d^bk.2 ^_*d^ d-dj
J j J~jt
F rom Ibn Jarir w ith a chain to Sulyan, from M ansur, from M ujahid, “H ave you
seen al-Lat and al- U zza...” (al-Najm 53:20) H e said; “H e used to prepare sawiq
lor them . T h en he died. So they devoted their tim e by his grave.”4* And Abu al-
Jaw za’ said similarly from Ibn Abbas, “H e prepared sawiq during H ajj.”4"
4' Also recorded by A h m ad , al-B a z za r an d others. A l-A lbani graded it sahih in T ahdhir al-
Sajid no. 11.
4* S im ilar is recorded by Sa id bin M ansur.
44 R ecorded by al-B ukhari.
122
C h apter 21: W h a t is said that exaggeration at the graves
'JLJ^ j ^ 1«*>* 4-JLp <0^^ J y+s*j ' rxJ . l_i I.o. ^ aP aA)^ J ',J^ ‘,-P^*
. a ljjj IÎp
Ibn Abbas, may Allah be pleased w ith them , said, “A llah’s M essenger (sfe)
cursed the w om en visitors o f the graves, and those who take them as masjids and
illum inate th em .” Recorded by the Sunan com pilers/"
4_*3
.j '-S n ^
jy^JSj : A-jliil
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1R ecorded by A l-T irm id h i, A bu Davvud, a n d a l-N a sa 'i an d o thers a n d it is w eak w ith this
w ording. The first p art (expressing th e curse u p o n w o m en w ho visit graves) is au th en tic,
recorded by Ibn, M ajah, A l-T irm id h i an d others. Salilli Sunan A l-T irm id h i no. 843, Sahih
al-Jam i no. 5109, Silsilat al-Ahadith al-D a ifah no. 225. See Taysir al- A z iz al-H a m id ,
and Fath al-M ajid tor im p o rta n t q u o te s from scholars a b o u t th e evil of illu m in a tin g
the buildings over graves. Shaykh al-A lbani has p ointed o u t th a t a lth o u g h there is no
au th en tic h ad ith m en tio n in g the curse tor it, it rem ain s an in n o v atio n nevertheless (al-
Da ifah). As for th e curse u p o n th e w o m en w ho visit the graves, this is to be und ersto o d
as a curse u p o n those w om en w ho freq u en tly visit the graves, n o t as a p ro h ib itio n of them
visiting the graves at all. T h is is th e view th a t rectifies the d ifferent h ad ith s, and it is in
accordance w ith the u n d e rsta n d in g of A 'ish ah C-&). She w as q u estio n e d in this regard
w hen she visited h er b ro th e r’s grave. She said th a t th e P ro p h e t (Sife) “forbade us from
visiting th e graves, th e n he c o m m an d ed it." See A h ka ,n al-Jana’iz by A l-A lbani for the
com plete discussion of this m atter.
123
Important Points
1. T h e explanation o f the m eaning o f word awthan (idols)
2. T h e explanation ot the m eaning ot worship.
3. T h a t he (Sfe) was w arning against w hat he feared w ould actually

occur.
4. H e coupled this w ith taking the prophets graves as masjids.
5. M entioning the intensity o f A llah’s wrath.
6. O t the m ost im portant points is learning the origin ot L at’s worship,

and that this was one o f the most im portant idols.
7. K now ing that it’s origin is the grave ot a righteous person.
8. T h a t it is the nam e o f a person in a grave, and m entioning the

origin ot its nam e | that is latta - to mix],
9. C ursing the w om en w ho visit graves.
10. C ursing those w ho illum inate them .
C om m entary by ' Allam ah al-Sa di

W h at is said about the detrim ent o f the one who
worships Allah at som eone’s grave, so how about
w hen he worships its inhabitant? W h a t is said that
exaggeration at the graves ol the righteous turns them
into idols for worship other than Allah.
W hat the au th o r m entions in these two chapters becomes clear

w ith the details ot w hat is done at the graves ot the righteous and
others. Such behaviour tails into two categories; the allowed and
the prohibited.
T h e allowed is w hatever is m entioned as lawful by the shari ah

about visiting graves. T his is governed by the rule that one does
not take up travelling to do so, and that he is visiting the graves
ot M uslim s who followed the sunnah. So by his supplications for
these people - his uncles, his relatives, and those w hom he knew
personally - he is doing some good for them in particular, by
124
C h apter 21: W h a t is said that exaggeration at the graves
supplications that seek pardon for them , forgiveness and mercy.

And he accom plishes good for him self by following th esnnnah and
being rem inded o f the H ereafter and contem plating such m atters.
T h e prohibited type consists o f two categories;
1. T h e prohibited avenues that lead to shirk like touching the

grave and seeking a m eans to be closer to Allah because o f the
grave’s inhabitant. P erform ing salah at the grave, decorating it and
ensh rin in g it w ith a structure, and any such exaggeration w ith it or
its inhabitant, that does not quite reach the level o f worship.
2. M ajor shirk, like supplicating to the inhabitants o f the grave, or

seeking their help and m aking som e requests from them regarding
this life or the H ereafter. T h is is m ajor shirk, and it is this that the
worshippers o f the idols do w ith their idols.
T h ere is no difference here w hether the one w ho does that

believes that those in the grave are able to bring about the outcom e
he seeks, or w hether they are used as interm ediaries w ith Allah. It
was indeed the mushrikin w ho said,
“W e do not w orship th e m except to b rin g us n earer to A llah." {al-Z um ar 43:
3)
And;
“T h e y say, ‘T h ese people in tercede tor us w ith A llah. " (Y unus 10:18)
W hoever claims that one has not com m itted kuf r by calling
upon the inhabitants o f the grave unless and until he thinks that
they control the benefit and can protect him from harm - and that (a
person has not com m itted k llf r if he) believes that Allah is the one
who does this, but that the graves’ inhabitants are simply a m eans
betw een them and Allah w hom they call upon and seek from - then
he has also com m itted k}ifr.
H e w ho makes such a claim has certainly lied against w hat
comes in the Book and the Sunnah, and w hat the um m ah has
agreed upon, w hich is that w hoever calls on other than Allah then
he is a mnshrik disbeliever in either o f the two cases m entioned.
W h eth er he believes that those called upon are in control or simply
interm ediaries. And this is well know n by necessity in the religion
o f Islam.
125
So it is necessary for you to recognise this categorisation in order

to discern the im portance o f this chapter, to see the harm s and
fitn a h s that result from this, and none is saved from its fitnah except
tor the one who is aware o f the tru th and adheres to it.
126
C h a p ter 22
<CLp . / j ll AjLs**- 5-h>r- L»
iijJ lJ I y_ J j j ^ 1 ? OwLw»j
W h at has been reported about al-Mustafas

(W) protection o t Tawhid and his closing
every way that leads to shir\
. 4j 1 ^ ■~ ‘' j £ L?r- ~Ca J ) I 2» l* J Ai) t 2
Allah (3g) said; “A M essenger has com e to you from am ong yourselves.” (al-
Tawbah 9:128)
\ ^ . t 1 ■. « 4_U_P Aii^ 2 y * * j 2 ^ * 2 ^ *U_f- aa' j .r^ wd ^
J j'j a' j j ( f J j j d j jli ^ ^ s' t 'U—£• 2 j »J
.o > U L t
Abu H u ray rah (<4&) said; “A llah’s M essenger (5^) said; ‘D o not m ake your homes
into graves, and do not m ake my grave a place o f celebration. And say send salah
upon me, for surely your salah will reach me from w herever you are.’” Recorded
by Abu D aw ud with a hasan chain, whose narrators are trustw orthy.M
\ * t t
4-ip <0^ -^2P A^r f ^
J y ^ j J J * ASj UT1 V' IJ li J tdl^-L3 t
jli ^ Ip ' t ' wL p < £ j ^ a J - p < i' ^ ^
T h e h ad ith w as graded sahih in Sahih al-Jatni no. 7226.
127
From Ali bin al-H usayn; “T h a t he saw a m an come to the opening at the
grave of the P rophet (sg), he entered through it to supplicate. So he stopped him
and said, ‘Shall I narrate to you a hadith that I heard from my father, from my
grandfather, from the M essenger o f Allah (Sg), he said, “D o not take my grave as
a place o f celebration, nor your houses as graves. Say $alat upon me, surely your
greeting will reach me w herever you are." Recorded in al-MakJitarah A
.3 * 'j l A j'
.J jc J l Aj 1_P 1JUfc> • A la' ! A J l i) '
.j j A i i 'j j L ip lA illiJ l
j A s *' A j jl_ j J j l t J 5 ^ S-Q ' !A_ft_jl ^Jl
.jU pSf'
.O jb jJ l jli^ ^ l *-P ! A ^ w * l j i“ l
.c ~ J lj A l i t J l ^ ! p a i >- : a ~o L J '
^ ^Lm 2j V A jl j Aj 1 l A x j L ^ J l
^j,l Aj>rl_>- (.Ajlj j l j AjcLj A~lp Aâ^L^-j ^jl 3*]>Ls^ jL jjUi aLIxj iAlalijl
. ^ j yiJl jl jl ■y* A a ^ j ^ j La
d^LsjaJl ^ AjLal ^ Lo -p l L5 j *- > ^ j * A-j_P <U)1 a J^ ; a_*_~-Ll)1
.A jp j» *> L J lJ
1. T h e explanation o f the ayah o (Surah al-Bara’ah.
2. H is (sg) severe w arning for his um m ah against this.
3. It rem inds us of his concern, his kindness, and mercy for us.
1J Sahih. Sec Fadl al-Salat alal-N abi (sSg) nos. 20 &30.
128
Chapter 22: W hat has been reported about al-Mustafa’s ..
4. H is prohibition o f visiting his grave u n d er the conditions

m entioned, even though visiting it is am ong the best deeds.
5. H is prohibition o f visiting it often.
6. H is em phasis o f perform ing optional prayers in the home.
7. H e em phasized to them not to pray in graveyards.
8. H e gave the reason for this, that even if a person is far away, his
salah upon him will be conveyed to him . So there is no reason for
one to believe he m ust be close.
9. H e (sfe) is in al-Barzafyi, and is presented w ith w hatever his um m ah

says of salah and salam upon him .

W h at has been Reported about al-M ustafas (sg)
Protection o f Taw hid and H is Closing every W ay that
Leads to Shirf{
If one were to look for the texts of the Book and the Sunnah
regarding this topic, then he w ould find m any texts em phasizing all
that strengthens, supports, and nourishes tawhid. T hey em phasis
tu rn in g to Allah, and strengthening the h eart’s dependence upon
Allah, hoping and fearing in H im alone. T hey encourage things
that strengthen the aspiration for the virtues and blessings of
taw hid, and the desire to hasten to bring this about. T hey encourage
that w hich will liberate the w orshipper from being enslaved to
creatures, freeing him from dependence upon them in any way,
w ithout exaggerating over any o f them . T hey teach perfection in
both in n er and outw ard deeds, m aking them com plete and sincere,
texts urging for the true spirit o f ttbitdiyah out o f perfect sincerity
for Allah alone.
T his is followed by prohibiting sayings and actions of
exaggeration for created beings. And the prohibition from im itating
the m ushrikin, because it leads to preferring them . And prohibiting
sayings and actions that it is feared will lead to shirk, ^ i s t0
protect tawhid. P rohibiting all m eans leading to shirk *s a mercy
for the believers, so that they are able to continue in w hat they
were created for, w orshipping Allah outw ardly and inwardly, and
129
perfecting this, so that their happiness and success will be complete.

T h ere are m any well know texts bearing witness to these m atters.
130
C h a p ter 23
* * c
J r 4-* J ^ 0 j l £.l?r L«
W hat is said about some of this ummah

worshipping idols
^ ^z j >j j ' l i s J l j s" - • 11 0 * ■ ■

> ■y-*
V v * *
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^ ^ j ( ^ j ■»^
•( '■x>x—^
Allah ([Jg) said; “H ave you not seen those w ho have been given a portion o f the
Book, believing in jib t and the taghut." (al-Nisa :51) And; “Say: ‘Shall I give
you ot w hat is worse than that in requital w ith Allah? T hose who Allah has
cursed and w hom H is anger is upon, m aking them into m onkeys and pigs, who
w orshipped the taghut...'' (al-M a’idah 5:60) “T hose w ho [came later] said, ‘Let
us build a masjid over th em .’” (al-K ahf 18:21)
OLS*” ■yA • .: .* : J Li * <L L p Aid ^bâ Aid ^ y * j bd caa^- Aid ^ ■,£■
S j q -ii tAid J y * j b 0 y J l i ( a ^ a Y L a - jJ . Ja ' y la -.a y> ^ y > - t a j j i J b a-baJl j d a - ^-SsJLi
t a U ry S -\ ;J li
Abu Sa id al-K hudri (a^>) reported that A llah’s M essenger (sfe) said, “You will
follow the way o f those before you precisely, so m uch so that it they entered the
hole o f a lizard, then you too w ould enter it.” T h ey said, “O M essenger ot Allah!
Is th at the Jews and C hristians?” H e said, “W ho else?” Recorded by al-B ukhari
and M uslim .
Aid 0 [ ) * J k a ,* ! -a * A—d _P Aid Aid 3 y * * J bd A_AP Aid j j b ^ J y S ' ■, I . .. L y
O - b i f d y lbg-C* J , i j y j b» b ^ S L L * - L —- jly ib g jjb i^ y b j ij L i ~ * C - d ^ IJ o jY ' J ,
131
-lai-- j V j'_ j *)! J ' J ,j o J L - j J j j
lU li b | J-^£ U : J l i jl j ~p — iil eS_y- ja ' j Jip ^^JLp
i_£^— J * \jX f- ^ j .lp JalM *y'J <-*'-*-! «—~J V' ytkjapl ^ ^jli
bA*j J j l f i it j ^ v j _ ^ s ^ jU a ib ja ^ .I p ^ ^ ...H
?
t(Ua*j
Collected by M uslim , from T haw ban (4s>), that A llah’s M essenger (3^) said,
"Indeed Allah gathered the E arth for m e so that I saw its east and its west. And
surely my u m m a h ’s authority shall reach to all that was shown to me o f it. And
H e granted the two treasures; the red and the white. I asked my Lord that my
iimmah not be destroyed by drought, and that it not be overcome by enem ies
outside ot them . My Lord said; ‘O M uham m ad! W hen I issue a decree it is
not reversed. I have granted for your um m ah that they will not be destroyed by
universal drought. A nd that they not be overcome by enem ies outside them selves
even it they gather against them in droves, but some o f them will destroy others,
and some will capture others.”
p-fJ-f- 'i j j ^1p L rL ) j »1 j J.b»jJl sU j t
‘ C v ./-bill j a ^s> - 4Pl~Ji ^ jjS V_J toLftJl j»_jj J,l y_ jl
r l > li'y <u' j»-f-jj ‘j j j j A j l j t jU j'V ' ju*J
Jo- j ôj_ St aj j ..? :* ^ lp ^ .1 i^jUs> J'j7 -iJ-Lx-! ^
-tijbj <5)' Jb
It is also recorded by al-B arqani, in his Sahih, with the addition; “...But w hat
I fear for my um m ah is deviant leaders, and w hen the sword occurs between
them , it will not be removed until the Day o f Resurrection. And the H o u r will
not occur until a tribe from my um m ah unites w ith the m ushrikiri and until a
large group ol my um m ah w orships the idols. T here will be thirty liars in my
um m ah, each of them claim ing that he is a prophet. I am the finality o f the
prophets, there is no prophet after me. And a party o f my um m ah shall rem ain
victorious upon the truth, they will not be harm ed by those w ho abandon them
until A llah’s (i$g) decree comes to th em .”^
. &L*■■■■!' *Ld jy—au
. aJjlLl lobJt
” R ecorded by M uslim as noted, an d A l-T irm id h i. T h e ad d itio n is included in versions w ith

A hm ad, Ibn M ajah, m ost of the rest of it is w ith A bu D aw u d . It w as graded fahih in Sahih
al-Jam i no. 1773, an d al-Sahihah no. 2.
132
C h a p te r 23: W h a t is said about some o f this ummah .
J a '. I * j o ^ r b jU r^ l ^ b. Ji
isbj-b aij *_* L^jb>«-45l i a i l y y j\ t^_Ji j l i l A l
, ^ U 4 j ll y ,_£JAl y yj5" jjiyj jba^vJl j l j»-i
b*5~ t 5 -* v s-i-A j -b>r^j j l J j \ I j j i j l - i ^ j k J b Jj.,.-?all ^ A J : i_ o L _ J l
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. <uJlls>
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—i_yji-l yZ>- ’
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133
1. T h e explanation o f the ayah o (Surah al-N isa.
2. T h e explanation o f the ayah ol Surah al-M a’idah.
3. T h e explanation o f the ayah o i Surah al-Kahf.
4. O f utm ost im portance here is the m eaning ol iman in al-jibt and al-
taghut\ is it belief in the heart, or is it the approval of its practitioner
while he hates it and is aware o f its falsehood ?
5. T h e ir saying (i.e., the Jews) that the disbelievers, w hile aw are of

their disbelief, are m ore guided than the believers / 4
6. T h e goal o f this topic, that this will definitely happen to this

u m m a h, as acknowledged by the hadith o f Abu Sa id.
7. T h e declaration of its occurrence, that is that m any groups of this

um m ah will w orship idols.
8.The m ost am azing point, the appearance ofclaim ants to prophethood

- like al-M ukhtar - while he utters th e shahadatayn and declares that
he is a m em ber of this um m ah, and he declares that the M essenger
and the Q u r’an are the truth, and that M uham m ad is the finality
o f the prophets, and yet clearly contradicting all o f this while
acknow ledging its truthfulness. A l-M u^htar appeared at the end o f
the com panions’ tim e, and he was followed by m any groups.
44 T h is is in reference to the rem a in d e r o f the first ayah q u o ted in this chap ter; “...T hey
w ho say about those w ho disbelieve th a t they are m ore g u id ed to the right way th a n the
believers.” (A l-N isa’:51-2) It has been n arrated from Ibn Abbas (<&>) th at w hen Ka b bin
A shraf cam e to M akkah, the Q u ray sh said to him , "You are the best o f th e people o f al-
M adinah and th eir chief." H e replied, “Yes.” T h e y said, " H a v e n 't you seen this person
w ho is deprived of m ale off-spring, ou tcast from his people, claim in g th a t he is better
th an us. W hile we are the caretakers of H a jj, th e cu sto d ian s of the Ka bah, those w ho
provide d rin k for the pilgrim s.5!” H e said, “You are b etter th a n h im .” So the follow ing was
revealed; “Surely the one w ho defam es you, he is the one w h o is cut-off.” (al-K aw thar 108:
3) A nd; “...T hey w ho say a b o u t those w ho disbelieve th at they are m ore g u id ed to the right
way th an the believers. It is they w hom A llah has cu rsed ...” (Al-Nisa :51-2) T h is report
was recorded by A hm ad an d a l-T a b ari. Ibn K ath ir m en tio n ed it, an d a sim ilar n arratio n
was reported by Ibn Abi H a tim and al-B azzar. Shaykh M uq bil bin H a d i graded it sahih in
Sahih al-M usnad m in Asbab a l-N u zu l (pp. 77 & 274). H o w ev er he classified it as a mursal
n arratio n , referring the reader to his discussion o f th at in his notes on Ibn K a th ir’s Tafsir.
134
C hap ter 23: W h a t is said about some ot this ummah .
9. T h e good news that the truth will not com pletely vanish as it did
in the past, but that there is a party that will never lose it.
10. T h e m agnificent sign that though fought, they will not be harm ed
by those w ho abandon or oppose them .
11. T h a t this condition rem ains until the H o u r is established.
12. T h e m agnificent signs that these texts contain;
• H is (sfe) inform ing that Allah displayed the east and the west and he
told o f w hat that m eans. It occurred as he inform ed, but on the contrary,
not the south and the north.
• H e inform ed that he w ould be granted the two treasures.
• H e inform ed that two o f his supplications were answ ered
• H e inform ed that the third supplication was w ithheld.
• H e inform ed of the com ing o f the sword, and that there w ould be no
relief from it once it began.
• H e inform ed o f the appearance o f claim ants to prophethood in this

um m ah.
• H e inform ed of the survival o f the victorious party.
All o f this has occurred as he inform ed, even though each defies
reason.
13. Restricting the fear for his um m ah to m isguided leaders.
14. H is em phasis of the m eaning o f w orshipping idols.

W h at is said about Some o f this Ummah worshipping
Idols
T h e goal o f this discussion is to w arn o f shirks and to bew are of

it, and that it is a m atter that will occur in this um m ah w ithout a
doubt, and the refutation o f those who claim that whoever says La
ilaha ilia Allah, and is labeled w ith Islam , then he rem ains w ith his
Islam , even if he were to do w hat negates that. Like seeking help
135
from the inhabitants o f graves and supplicating to them , referring

to such acts as “tawassul” rather than worship. T his indeed is
falsehood.
So “w athin” [idol] is a nam e encom passing all that is w orshipped

other than Allah, it m akes no difference w hether it is a tree a stone
or statues, it m akes no differences w hether those w orshipped are
prophets, the righteous or the wicked in this m atter because this is a
form o f w orship, and w orship is a right o f Allah alone. So whoever
calls upon other than Allah or w orships other than H im , then he
has taken him as an idol, and by doing so he has left the religion,
and he does not retain any benefit o f the epithet o f Islam. H ow
m any mushril(s, atheists and disbelieving hypocrites use the term
Islam! O f consequence is the spirit o f the religion and its fulfilm ent,
not the m ere appellation or expressions w hich do not fulfil it . 55
” T h e follow ing qu o tes from Shaykh M u h a m m ad bin A bd a l-W ah h ab , m ay A llah have

m ercy u p o n him , will benefit the reader for the correct in terp re tatio n o f the co m m en ts o f
Shaykh al-Sa di, m ay A llah have m ercy u p o n him ; “As for w h at has been stated a b o u t m e
by my o p ponents; th at I m ake takfir based on my o p in io n s an d allegiances, or th a t I m ake
takfir ol the ig n o ran t one w h o m the p ro o f has n o t been established u p o n , this is sim ply
d angerous sland er by w hich they desire to prevent th e people from the religion o f A llah
a n d H is M e s s e n g e r (i8S).” A n d ; “W e only m ake takfir o f one w ho m akes shirk w k h
A llah in H is uluhiyah, after we have clearly proven the falsehood o f his shirk to h im .”
M ajm ti ah M uallafat a l-lm a m M u h a m m a d bin A b d al-W ahhab (5:25 & 60)
136
C h a p ter 24
W hat is said about magic
c..4rlj j ( cJbU- o a slju-l 'j^-Lp jJLIj ) : ^ 1*j 4ii' J_4 j
.( O ’yt-UaJ'j
Allah (St) said, “T hey knew that those w ho bought it w ould have no share [of
good] in the H ereafter.” (al-Baqarah 2:102) “T hey believed in the jib t and the
taghut." (al-Nisa’ :51)
^ f i jlS” y\d\ * ( ^ t 2^
. A>-lj J5” j jlla —Lil , j dc-
U m ar said, “Al-Jibt is magic, and the taghut is the shayfan." %Jabir said, “T h e
tawaghit [plural o f taghut\ are the fortunetellers, every village has one that the
shaytan inspires.” 57
,6 Ibn K ath ir said, “A bu a l-Q asim al-B aghaw i said, ‘A bu R uh al-B aladi inform ed us, A bu
al-A hw as Salam bin Salim inform ed us from A bu Ish aq , from H a sa n - th a t is Ibn F a id al-
Abbasi w ho said, U m a r bin a l-K h a tta b (<$b) said th a t j i b t is m agic an d taghut is shaytan...
[and th e q u o te is longer th an n o te d ]’ A nd this is reported by Ib n Jarir, an d Ibn A bu H a tim
via a h ad ith o f al-T h a w ri from A bu Ish aq from H a sa n ...” Ibn K a th ir says afterw ards, “A nd
the opin io n th at th e faghiit m ean s the shaytan is very stro n g ..."(Tafsir a l-Q u r’an al- A zim ;
Surah al-Baqarah 2: 256)
57 A ccording to Shaykh S ulaym an, this is p a rt o f a longer n arratio n from W a h b bin
M u n n a b ih w ho is asking Jabir >). It is recorded by Ibn A bu H a tim . Ibn K a th ir m en tio n s
part of it in his Tafsir.
137
J^ ^ ,J 15 ^11.m %Âp <udf-*-1 w y***y 4^p Aid . y ®y J ^ *
, j J - L "V'l aIs' »y ^r-jEJ' L U iyx—*J 'j i<U)L ii_/~“^ ) • J ^ \lr * •‘^)' J_y—i L ;l JlS
0'bl5l*J' o U a ^ l J l. U ibj' 15”' .
Abu H urayrah (4fc) said that A llah’s M essenger (sg) said; “Stay clear o f the
seven destroyers.” T hey asked, “O A llah’s M essenger, w hat are they.3” H e said,
" S h iif with Allah; magic; taking a life w hich Allah has m ade unlaw ful except
as is required; consum ing interest, consum ing the wealth o f an orphan, fleeing
from the battlefield, and slandering the innocent believing w om en .” 51
aj\ ._2 J' : J l j j ( '_ a . ~" ^ j - ^ “1—d' “*■■*") • y^ y* 1. 1 ’l ,
And a marfti report from Jundab, “T h e punishm ent tor the m agician is striking
him w ith the sw ord.” Recorded by A l-T irm idhi w ho said, “T h at it is m a w q u f is
w hat is correct.”5”
_y>-U* IS” 'j i i ' j ' :Û ajH j i y>j. ; J ls 5_up jJbp ^,P j >
.y- ^ w ’SIj ; J 15 t oy - U* *
In Saluli al-B ukhan from Bajalah bin Abdah who said, “ U m ar bin al-
K h attab wrote, ‘Kill every' m agician and sorceress.’ H e said, ‘So we killed three
m agicians.”1’"
5,1 A l-B ukhari and M uslim .

vl See Da i f Stinan A l-T irm id h i no. 1501.
Shaykh S ulaym an says, “T h is report is recorded by a l-B u k h a n as the a u th o r m en tio n ed .
B ut it does not m en tio n killing the m agicians in it. It’s w o rd in g follows; “F ro m B ajalah
bin A bdah w ho said, 'I was a secretary tor Ju z a ’ bin M u aw ivah, a l-A h n a fs uncle. A letter
cam e to us from U m a r bin a l-K h a tta b one year before he died. [It said]; “C ancel every
dhul-m ahram m arriage contracted am o n g the Z o ro astria n s.’ A nd U m a r did no t take the
jizyah from the Z o ro astrian s until A b d u l-R ah m an bin ‘Awf had testified th a t A llah ’s
M essenger (3g) took it from the Z oro astrian s of H a ja r.” So the a u th o r a ttrib u ted it to
al-B u k h a n in te n d in g only the basis ot the saying n o t its exact w ording. It is recorded in
sum m ary by a l-T irm id h i an d al-N a sa 'i, and A b d u l-R azzaq , A h m ad , A bu D aw u d , and al-
B ayhaqi recorded th e longer version. A nd a l-Q a ti i recorded it in the second volum e of his
F a w a id w ith the addition. H e said [w ith isnad to B ajalah]; “ U m a r bin a l-K h a tta b w rote
to us: ‘A n n o u n ce to the Z o ro astrian s n e a r you th a t they ab a n d o n perfo rm in g m arriages
betw een th eir m others, dau g h ters, a n d brothers, th e n th eir food will be as w e have been
accustom ed w ith the People o f the Book. T h e n kill every fo rtu n eteller and m ag ician .’” I
say, its chain is hasan.” (Taysir al- A ziz)
138
C h a p te r 24: W ha t is said about magic
'u ! • i C —h a * t L j J y ’ '-"-' hs A jjL ? t U i O I f i i ikgUP “U)' ^ ’ ' ~a *
* oLp (U^ ^1 ./3 *— 4j^\j ->-Upr -,p
And it is correct from H afsah (<^fc) that she ordered the killing ot a female servant
of hers th at was a sorceress. So she was killed ."1 A nd that is also correct from
Jundab."-’
A hm ad said. “From three of the com panions o f the P rophet (3^).” [the three
above m entioned]
; [JV • kS
. 3 4j ^ J *,^5 jb
. f L - J l 4j 1 j w o i j : 5_ j UJ'
.C 3 j 3^ U a J ' ^ 0 - ^ j w o l J lA iJliJ '
. - J \ fl - t ij t - ti O '^ £-U aJ' j l !*Ut4
o l o o l i L * - ~ J l is j* J >
. Oi i o o l —J i
., > l o j \ * c l 4ji
\ iUju , A.^3 . Jd 5y>r %.
1. T h e explanation of the ayah o f Surah al-Baqarah.
2. T h e explanation of the ayah o f Surah al-Nisa .
61 R ecorded in by M alik in al-M uw a((a’, and its chain is disco n n ected (al-A rn a’u t).
T h e Ju n d ab here is Ju n d ab al-K h av r al-A zadi, i.e., Ibn Ka b bin A b d u llah w ho killed a
m agician according to A bu H a tim . Som e say he was the sam e as Ju n d ab bin Z u h ay r, others
say contrarily. T h e re is a n arra tio n w ith al-B u k h ari in al-Taril{h m e n tio n in g "al-A zadi
killing the m agician, as well w ith as al-B ayhaqi in a l-D a la ’il. (See Taysir al- A ziz)
139
3. T h e explanation o f jib t and taghut, and the difference between

them .
4. T h a t the taghut can be from the jinns, as well as hum ans.
5. L earning the seven destroyers specifically prohibited.
6. T h a t the m agician com m its disbelief.
7. T h at he is killed w ithout seeking his repentance.
8. T his existed am ong the M uslim s during the tim e o f U m ar, so how
about now?
Allam ah Sa'di m ade no com m ents here
140
C h a p ter 25
Clarifying some points about the different

types of magic
-.p a ■ ^ -^25 Lj-u>- jy jLs- -rP ^p UJj b- ty**-^ y Lu-l>- Jli
, ( C — 4rl 3j\iajU J 17^ ^ J j[) ^
A hm ad said, M u ham m ad bin Ja far reported to us, that A w f reported to us, from
H ayyan bin al- Ala’, that Q a ta n bin Q abisah reported to us from his father, that
he heard the Prophet (5fe) saying, “ Iyafah [augury], tarq, and om ens are from
jibt.""'
*j j l ^ j - s l J U t C —J r ' j : J yiaJl j t j daJ l y>^j '.^ J yS- J l i
J :.—h i < x > u ) j j U> - j y ^ j -y •J i b . . - ! '
A w f said, “ Iyafah [augury] is predictions based on birds, and tarq is the lines
etched in the earth .'14
(,i T h is h ad ith w as also recorded by A bu D a w u d , Ibn H ib b a n , a n d a l-N a sa ’i in al-Snnan

al-Kitbra. A l-N aw aw i g raded the ch ain w ith A bu D aw u d as hasan. T h ro u g h its routes
there is co ntusion over one o t its narrators. Som e say H a y a n bin al- A la’, som e H ib b an
(or H ay an ) bin M u k h a riq A bu Ya la, som e say H a y an bin U m ayr. If it w ere H a y an bin
U m ayr A bu al- A la’ al-B asri al-Q aysi, he w as considered tru stw o rth y by a l-N a sa ’i an d Ibn
H ib b an . B ut Ishaq bin M ansU r reported trom A h m ad an d Yahya th a t th e rep o rter ot this
h ad ith is not Ibn U m ayr. It m ay be th a t a l-N aw aw i (in R iya d a l-S a lih in ) th o u g h t th a t the
H ayan bin al- A la’ in A bu D aw U d’s (and A h m a d ’s) ch ain w as the tru stw o rth y one, b u t
this w as den ied by A hm ad. See Ghayat al-M aram , no. 301 a n d D a if M aw arid al-Z a m a n
no. 171 w here A l-A lbani labeled the h ad ith w eak.
64 Stated after the above h a d ith by A bu D aw u d . A w f is Ibn Abi Jam ilah o fa l-B a sra h , better
know n as A w f al- A rabi. H e died in th e year 46 o r 47 H (Path al-M ajid). T h e problem of
the ch ain discussed above, is over w ho he w as n a rra tin g from , b u t no t over w h a t he said.
141
A l-H asan said that jib t is “the scream ing o f shayfan" w ith a good isnad. T h e
musnad | hadith above| is w ith Abu D aw ud, al-N asa’i, and Ibn H ibban in his
Sahih."’'
^ AjcJt 'P-) ♦ • A*LP Ai)i Ail^ \ 1A a!J( f-S' yd y p *
. ila jj \ 5^ tjj (^ 'j b* jA L ■pA A^jcJt ....gd -CAS
Ibn Abbas said that A llah’s M essenger (sfe) said, “W hoever learns a portion
ot knowledge about the stars, he has learned a portion ot magic: the m ore ot one
the more ot the other." Recorded by Abu D aw ud and its chain is sahih.""
• 1 Nis Lj-i i f i-Lip jJLp v*) :aap Ai' j ayys y i c~>-u>- y> j
. (ajI |5"j j-aj
And w ith al-Nasa’i is a hadith ot Abu H urayrah ( ^ ) ; “W hoever ties a knot

then blows into, he has perform ed magic, and whoever perform s magic he has
com m itted sh iif, and whoever depends upon som ething he is entrusted to it .” '’7
D ;J l i a_Tp <ud Aid J y*a ^ J ^ ’A

. [JL~. A jj] ( aJLaJI cAaâjJI JS Vaa2*J(
H e explained, “Tarq is lines etched in th e ea rth .” T h is is explained in al-N ihayah\ “T h e

etch in g th a t w om en do w ith pebbles.” T h e re is an E nglish w ord tor it; geom ancy. It is
also know n as llm a l-R a m l\ “D iv in atio n by m ean s o t figures o r lines draw n in th e sa n d .”
(H an s W eh r D ictionary o f M o dern W ritten A rabic, 3rd E d. 1976) A sim ilar explanation
follows trom Ibn T aym iyyah w here he defines th e w ord a r d f an d he includes th e w ord
ram al, or the one w ho practices this form ot prediction.
<,s Shaykh S ulaym an notes th a t the report trom a l-H a sa n is no t fo u n d w ith th e com pilers
m en tio n ed , A bu D aw u d in particular. H o w ev er th e h ad ith is q u o te d by Ibn K a th ir w ith
the sam e qu o tes after it. B ut he says, “.And like this has been reported by Abu D aw u d in his
Sunan , a l-N a sa ’i, an d Ibn A bu H a tim in his tafsir..." R egarding the “saying" o f a l-H a sa n ,
Shaykh A bd u l-R ah m an bin H asa n notes a report trom Ibn M uflih ab o u t the scream of
Iblis in B aqiy bin M u k h lid ’s tafsir, a report from S a id bin Jubayr ab o u t th e scream ing o f
Iblis, recorded by Ibn A bu H a tim , an d a report from Ibn A bbas a b o u t the scream o f Iblis
in al-Mul{htdrah by a I - D i \ ' d See Fath al-M ajid.
"" It w as also recorded by A h m ad an d Ibn M ajah. A l-A lbani labeled th e h a d ith ’s ch ain as
good \jayyid\. See al-Sahihah no. 793. See also Sahih a l-Ja m i ; no. 6074.
Shaykh S ulaym an says, 'T h e a u th o r m en tio n ed this h a d ith o f A bo H u ra y ra h , attrib u tin g
it to al-N a sa ’i b u t he did no t clarity if it is m a w q u f o r m arfti . A l-N asa’i recorded it as
m arfu . A nd the a u th o r m en tio n ed from a l-D h a h a b i th a t he said, ‘N o t a u th e n tic .’ and
Ibn M utlih g raded it hasan.' T h is is w h at he said. Al-Albani has g rad ed it w eak in Da i f
al-Jam i ; no. 5703, an d Ghayat al-M aram no. 288.
142
C hapter 25: Clarifying some points about the different
And from Ibn M as od that A llah’s M essenger (s^) said, “Shall I not inform
you about al-ghadah: It is slander; gossiping am ong the people.” Recorded by
M uslim .
Ibn U m ar (4fe) narrates that A llah’s M essenger (3£,) said, “Surely some
eloquence is but m agic.”"’'
->r' SjJaJlj 1aJlj iiL*Jl J '
43L*Jl ~ cu lo tJ l
. Jl r y * 2)1
.A d i • j* JL - a d ' -C&jdl 2)1 ; 4 a j ' J l
. J*J L ■*4 4*0.**. J l ,_)! .
j J J i V J 1 ;iL o L J i
1. T h a t iyafah, tarq and om ens are from jib t.
2. T h e explanation o f iyafah and tarq.
3. T h a t knowledge o f the stars is a type o f magic.
4. Blowing into knots is also from that.
5. T h a t slander is also from that.

6. T h a t some eloquence is also from that.
“ R ecorded by al-B u k h ari, M alik, A h m ad an d others.
143
Com m entary by Allam ah al-Sa'di

Clarifying some Points about the different types o f
magic
Magic is included am ong the topics o f taw hid because in m ost cases
the m agician relies upon some form o fshirks or tawassid w ith satanic
spirits. So the w orshipper’s tawhid will not be com plete until he
avoids all types ot magic, w hether a little or a lot. F or such reasons
the shari ah has m entioned it in accom panim ent w ith shir\.
It tails under the category ot sh ii\ trom the view o f seeking the
service o f the shayatin and depending upon them . Additionally,
the one requesting the service o f the shayatin may be ensnared
into doing w hat they w ant him to do. Such behaviour claims a
knowledge ot the unseen and a partner w ith Allah in w hat H e
knows, or beliefs that result in that. All o f this is a branch o f shirh
and hitjr.
It also results in other prohibited or repulsive behaviour such

as m urder, separating loved ones, recalcitrance or unlaw ful
com passion, em ploying tactics that confuse ones ability to properly
reason. Such behaviour falls under the category o f detestable
prohibited m atters, w hereas the previous category falls under shi)\
and w hat leads to it. It is lor these reasons - because o f the detrim ent
and harm that he causes - that the m agician is to be killed.
A m ong the types of magic popularly em ployed am ong people

is slander, by w hich they share a com m on trait w ith the evil o f
the m agician, because in both cases they are separating people,
changing the hearts of loved ones, and sowing the seeds o f evil.
So there are different categories and levels o f magic, some o f them
m ore base and vile than others.
144
C h a p ter 26
W hat is said about fortunetellers

and their like
4-lp aill jS . jJ - v j aA s - <&l jS - j j J —^
Jy t;jl <d J* i" ji t4i-Uai 4^ j P d L J li'*P ^"1 j ^ » : J l i
In his Sahih, M uslim records from some ot the wives ot the P rophet ( ^ ) who
said, “W hoever comes to a psychic to ask about som ething, believing in w hat he
says, his salah is not accepted from him for forty days.”6''
Lc. i ..'>*1 0 ^” J ay~j** *

*cdp A*i ^_Ip J d*1 b». -La3 ^jli
d Ac L**J j
Abu H u ray rah (<^>) reports that the P rophet (s^) said, “W hoever comes to a
fortuneteller, believing in w hat he says, then he has disbelieved in w hat was
revealed to M uham m ad (Sfe).” Recorded by Abu D aw ud.7" And from the four
69 “Believing in w h at he says” is n o t w ith M uslim , b u t w ith A hm ad.

70 A bu D aw u d 's S haykh w as not sure a b o u t the w ording. Shaykh S u lay m an says, “R ecorded
also by al-T irm id h i, a l-N a sa ’i, an d Ibn M ajah sim ilarly. ... A l-B aghaw i said its ch ain is
w eak, and a l-D h a h a b i said, ‘Its ch ain is n o t estab lish ed .’” A l-T irm id h i said, “M u h am m a d
(al-B ukhari) graded it w eak d u e to its c h a in .” In Ghayat al-M aram , after discussing the
h a d ith ’s ch ain as noted by a l-M u n d h iri, al-A lbani says, “T h e h ad ith is sahih. It has been
tran sm itted from A bu H u ra y ra h via three routes w hich I have sh o w n in al-Irw a no.
2006." H e also inclu d ed it in Sahih al-Jam i , an d Sahih Sanaa A l-T irm id h i.
145
as well as al-H akim , who said, “It is sahih according to their conditions [al-
Bukharte and M uslim ];
J y l LC. JLai t J j j j Lc. <JJUai L*15” j ' lil jS- ^J\ >j i y s ^ 1) j f -
. l i j i ^jl -Cor ^L*j J,')! • .«(J—j <ulp <5)1
“W hoever comes to a psychic or a fortuneteller believing in w hat he says, then

he has disbelieved in w hat has been revealed to M u h am m ad ]# ,).” 71Abu Ya la
reports sim ilar as a saying of Ibn M as'ud w ith a good chain.72
jl jl <d jdaj jl jdaj Lc* • fp"j-®jj* CP <5)1 ,<g>■ Lr! 5>l^p-

-Uoi Îc- J y l Lc. yiff _Lai t Lc. cs-Uî LclS" j - 4j t<d y*rL jl
v4 ^
■'t} LP-P* ^ dL~i^
From Im ran bin H usayn (4fc) [from the P rophet ( # ) ] ; “H e is not one o f us who
interprets an om en or has one interpreted for him . N o r he w ho tells a fortune
or has one told for him , or w ho perform s magic or has it done for him . And
whoever goes to a fortuneteller believing in w hat he says, then he has disbelieved
in w hat was revealed to M uham m ad ( # ) . ” Recorded by al-B azzar w ith a good
chain. And al-T abarani recorded it in al-Awsat, w ith a hasan chain from Ibn
Abbas w ithout the words, “W hoever goes...” to the end.7’
jlSL* j j j J.I Lgj J-Xc-o oL«u_a_c. j ci <y5Jl ; >_£l I y»_Jl
.^]yj Let—1.1 A oL-.ii.ll ■y£* jÂl^sJlj âL^Ji ;^*3j AlL j 4JLL2J1
. j \«./? il ^5 L-p j£ . t^djl
Al-Baghawi explained, “T h e a r a f is the one w ho claims to know m atters o f the

past w hich are used to know about som ething that was stolen, or w here to find
som ething th at is lost, etc.” And they say that this is the kahin. And the /{ahin is
the one who tells the hidden m atters o f the future. And they say he is the one
w ho reads m inds.
71 T h is is a variant version o f the sam e h ad ith above, this w o rd in g recorded by A hm ad.

72 S haykh Sulaym an says th a t this report is also recorded by al-B a z z a r w ith a chain th at
m eets the criteria o f M uslim .
/! T h e g rad in g m en tio n ed in the text seem s to com e from al-M u n d h iri. A l-A lbani g rad ed the
h ad ith o f Im ran bin H u sa y n (up to b u t n o t in clu d in g “w hoever goes to...”) fahih in Sahih
al-Jam i no. 5435, n o tin g al-Sahihah 2195 for its discussion.
146
C h apter 26: W h a t is said about fortunetellers
43j * a j |* i S o j £ J t * (*— 4 :V * -; jg t ,_ y W d ' y '
.Jj JaJ' ad ^ j
Abu al- Abbas Ibn Taym iyah said; “A ra f is the nam e for the kahin, the m unajim ,
the ramal and any other w ho is said to know a m atter through such m eans.”
d j J J i J * i j a L» j Q t* - b l) j - j ^ j j \ J l i j
. ^jA wLP
Regarding the people w ho practice num erology and utilise the zodiac, “O ne
who does th at will find no good for him self w ith A llah.”74
4 -3
. jly iJ l> jL C y ' a^ a jy s lS v J l x ^ j f z V
.y i f 4j\j
. 4J ^ 5 " i:4 i)L d '
. 4J jd a j ■-* ^ 5 ^ i ! 4 x j ^
. 4J j > a~a j a |4 - ~ * U J - I
,^L>r 111 JA f f J !4—o C —

jl
, ^—i ' J jJ i)\ £ z ;4 * jL -J l
Important Points
1. Believing a fortuneteller and faith in the Q u r’an will not coexist in
som eone.
2. T h e clarification that this is fytfr.
3. T h e m ention o f the one w ho has his fortune told.
4. T h e m ention o f the one w ho has an om en read.
74 S haykh S ulaym an says, “It is recorded by a l-T a b a ra n i from Ibn A bbas m arfu , an d its
chain is w eak...”A l-H a y th a m i said, “In its ch a in is K h alid bin Y azid al-'A m ri an d he lies.”
(M ajma al-Z a w a 'id 5:118). A l-A lbani g raded it w eak in Da i f al-Jam i , an d he indicated
th a t it m ay be fabricated in al-D a ifah no. 417.
147
5. T h e m ention o f the one w ho has some spell perform ed for him .
6. T h e m ention o f the one w ho learns num erology.
7. T h e m ention o f the difference between the fortuneteller [tâhin} and

the psychic [a raf\.
Commentary by A lla tn a h al-Sa'di

What is said about Fortunetellers and their Like
T h a t is anyone who claims to know the unseen regardless o f the

m ethod, for Allah ($g) is the sole know er o f the unseen. So whoever
claims a share in any m atter o f that, w hether by telling fortunes,
being a psychic, etc., or w hoever believes one w ho m akes such
claims, then he has associated som ething that is solely for Allah,
and he has lied against Allah and H is M essenger.
Most fortunetelling utilises the shayatin, believing them to

have a share w ith Allah in know ing the unseen, or using them
as m ediators w ith H im . So this is shirty from the view o f claim ing
partners with Allah in an area o f knowledge w hich is H is alone, as
well as from the view o f seeking nearness to other than Allah. T h e
shari ah came to cleanse the religion o f futile superstitions and to
remove their harm from the reasoning o f the creatures.
148
C h a p ter 27
0j j u ill (3 ha
W hat is said about nushrah
.J* *2 3j .X.. 1' -p i••^ .>.1—1y aTp jj.' ^1../? aX)' J j 2)' ajp aU' yr*~^ J ^
2 j^ jl ; J t a i t^L C - - L i ' - ' 3 ~ “ t J j 'i _ > d j • - '^ > - - A " ~ J A a ''' a' j J « j lla — iJ ' b»_P
. aI S " ' a * a
From Jabir, “A llah’s M essenger (3^;) was asked about nushrah. H e said, ‘It is
from the works o f shaytan.'" Recorded by A hm ad w ith a good chain as well
as Abu D aw ud, and he said, “I asked A hm ad about it. H e said, ‘Ibn Mas ud
disliked all o f it.’”75
-UP p A tA J'y \ j £ - A j P J j f Aj J s r j :^ ~ A \ A _ li l a j l i J t - j t
. ___ * . ' ,<UP A J J^ is DJLj I a I a I s A) j j A j ^ j LC[ lA j ^L) V ij la ?j-A J
And w ith al-B ukhari from Q atadah, “I said to Ibn M usayyab, ‘If a m an
is u n d er a spell, or he is cold [sexually] to his wile, can he undo this, or use
nushrah?’ H e said, ‘T here is no harm in it, they are only intending some good by
it, there is no prohibition for w hat there is benefit in.’”7"
. j > - L a “ill J j4 y ; J l i Aj' j ~ J - ' j s - i J j j j
75 “R ecorded by A hm ad , an d A bu D aw u d records it from h im in his Sunan. an d al-F a d l bin

Ziyad in al-M asa’il \isnad\ from Jabir...Ibn M uflih said, ‘Its ch ain is good ja yyid ].' A nd
al-H afiz graded its chain hasan, an d this g rade w as en d o rsed by al-A rn a’u t. It w as also
recorded by Ibn A bu S haybah and A bu D aw u d has a m arfu report for it from al-hasan in
al-M arasll; “N ushurah is the w o rk o f Shaytan." A l-A lbani in clu d ed it in Sahih Sunan A b u
D aw ud no. 3277.
76 M entioned in m u allaq form by a l-B u k h ari. It w as connected by A bu B akr al-A thram in

his Sunan [via tw o routes] from Q a ta d a h w ith sim ilar m ean in g . (Taystr a l- A ziz)
149
It is reported from al-H asan that he said, “N one can undo magic except the
m agician.”77
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Ibn al-Q ayyim said, “Nushrah is to undo a magic spell. T here are two types;
the first is undoing the magic w ith w hat is sim ilar to it, and this is the w ork o f
shaytan w hich the saying ot al-Hasan refers to. So the one seeking the nashir and
the one perform ing it go to a shaytan giving him w hat he w ants in exchange for
w hat will remove the spell.
T h e second is nushrah through ru q ya h ja aw udhat, m edicine, and permissible

supplication. T his is allow ed.”
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Important Points
1. T h e prohibition o f nushrah.
2. T h e distinction between w hat is prohibited o f it, and that w hich

removes harm that an exception has been m ade for.
I his is not a statem en t of approval, h u t it it is correct from him it m eans th at only a

m agician w ould deal w ith magic. Shaykh S ulaym an says; “T h is report is m en tio n ed by
Ibn al-Jaw zi in Janii al-M usanid w ith o u t a ch ain , w ith the w o rd in g ‘N o n e breaks the
m agic [spell] except th e m ag ician .’ Ibn Jarir recorded it in al-T ahdhib by w ay o f Y azid bin
Z u ray from Q a ta d a h from Sa id bin al-M usayab th a t he did not see any h arm in a m an
u n d e r a spell to go to one w ho can b reak it for him . H e said, ‘T h is is d o in g g o o d .’ Q atad ah
said, "A nd al-H a sa n rejected th a t saying, ‘ I his is only k now n by the m ag ician .’ H e said,
‘Sa id bin M usayyib said, “A llah only forbade from w h at harm s, he did n o t forbid w hat
benefits.” (Taysiral- A ziz)
150
C h a p te r 27: W h a t is said about mishrah
Commentary by A lla m a h sA-Sa &\
What is said about n u sh ra h
T h a t is removal o f the spell from the spellbound. T h e passage from

Ibn al-Q ayyim that the au th o r m entioned is sufficient in explaining
the difference between w hat is allowed o f it and w hat is not.
151
C h a p ter 28
jj,jfilJl (3 h»
W hat is said about omens
*S"yll? \
Allah (3g) said; “...Rather, their (evil beliefs based on their) om ens are about
Allah, but m ost o f them do not know .” (al-A r a f 7:131) And; “T hey (the
messengers) said, ‘Your om ens are for you.’” (Ya Sin 36:19)7S
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Abu H u ray rah (<^>) said that A llah’s M essenger (3S) said, “T here is no adwa,
nor tiyarah, nor hamah, nor safar." Recorded by al-B ukhari and M uslim . M uslim
adds, “N o n a w ’a, n o rghiil.”79
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Anas relates that A llah’s M essenger (*&;) said, “T h ere is no adwa, nor tiyarah,
b u tfa ’l [optim ism ] is m ore a marvel to m e.” T hey said, “W hat is f a ’l?” H e said,
“A good w ord.” Collected by al-B ukhari and M uslim .
' s As if they w ere saying, “T h e evil h esitation th a t you have derived from these om ens,
causing you to reject A llah ’s m essengers, is only an in d icatio n o f ju st how evil you actually
are.”
79 See “T h e G hul" an ad ap ta tio n o (M ashhur Hasan S a lm a n ’s book, in H ttda v.5 no.3.
152
C h a p te r 28: W h a t is said about omens
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.(dJ-> Y] 5 Y j J_p- Y j t c —h Yj o>ls~Jl *j-b Y j Y| o L - i - L V ^ 3 111
And from Abu D aw ud w ith a ra/n7; chain from U q b a h 8" bin A m ir w ho said,
“Tiyarah was m entioned to A llah’s M essenger, he said, ‘T h e best of it is f a ’I. It
does not harm a M uslim . So w hen one o f you sees w hat he dislikes then let him
say, “O Allah none brings good but You! N one defends from evil but You! T here
is no m ight or power except by You.!”
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Ibn Mas ud reported [that the P rophet (3fe) said]; “Tiyarah is shirf{, tiyarah is
shirf(, it will not be am ong us but Allah w ould remove it through ta w a p iti."
Recorded by A bu D aw ud and al-Tirm idhi w ho said it was sahih, but he quoted
the end o f it from Ibn Mas u d .HI
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And w ith A hm ad is a hadith from Ibn Am r, “W hoever is prevented from w hat

he is in need of because of an om en [tiyarah | he has com m itted shiif." T hey said,
“W hat is the atonem ent for it?” H e said, T o say, ‘O Allah there is no good except
for Your good, there is no om en except your om en, and none w orthy of w orship
other th an You.’”82
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811 T h a t is U rw ah. It is not clear if he w as a co m p an io n . A nd its ch ain w as labeled w eak by

Abd al-Q a d ir al-A rn a’u t in his notes on Fath al-M ajid, as well as al-A lbani; no. 843 ot
Da i f Sunan A b u D aw ud.
81 It w as also recorded by Ibn M ajah, a l-N a s a ’i, A h m ad an d others. A l-T irm id h i n oted th a t
he heard al-B u k h ari saying th a t his Shaykh S u lay m an bin H a rb said th a t the ad d itio n is
from Ibn M as Ud. A l-A lbani graded it sahih no. 1314 Sahih Sunan A l-T irm id h i.
82 R ecorded by A hm ad a n d a l-'I'ab aran i from A b d u llah bin A m r m arfu . Its ch ain contains
Ibn L u h i ah w ho a l-H a y th a m i n oted is w eak. A l-A lbani in clu d ed it u p to “he has
com m itted shir/f", in Sahih a l-ja m i no. 6264, see its discussion in al-Saliihali no. 1065.
153
An Explanation o (K itab al-Tawhid
Also collected by A hm ad is a hadith trom al-Fadl bin Abbas (4®), “Tiyara/i is

only if you proceed or refrain [because o f it].”*’
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Important Points
1. E xplaining the saying o f Allah, “...Rather, their (evil beliefs based

on their) om ens are about Allah, but m ost o f them do not know ”
with “Your om ens are for you.”
2. T h e negation ot adwa.
3. T h e negation o f tiyarah.
4. T h e negation o f hamah.
*’ A l-M usnad. It's chain is w eak an d disconnected according to al-A rn a’u t.
154
C hapter 28: W h a t is said about omens
5. T h e negation o f safar.
6. T h a t f a ’l is not included, rather it is recom m ended.
7. T h e explanation ot fa 7.
8. Any hesitation that occurs in the hearts [due to om ens] will not
actually cause harm , rather Allah w ould remove it if taw ahful is
present.
9. M entioning w hat should be said by one in such case.
10. T h e clarification that tiyarah is shirty.
11. T h e explanation o f the blam ew orthy tiyarah.
Commentary by A lla m a h al-Sa'di

What is said about omens
T h a t is pessim ism due to om ens, or nam es or expressions or

locations etc. T h z shari ah has prohibited pessim ism due to om ens
and it censures the om en readers, w hereas f a ’l is recom m ended and
om ens are rejected.
T h e difference between them ; the good f a ’l does not effect

people’s creed nor reasoning, nor does it require the heart to
depend upon other than Allah. R ather it encourages beneficial
activity and happiness, and it encourages the soul in the pursuit o f
w hat is beneficial.
An exam ple is w hen the w orshipper has decided to travel, or

marry, or to agree to a contract, or such im portant circum stance.
T h en he sees som ething w hich encourages him to do it, or he
hears words that encourage him , like som eone saying to him , “O
Rashid [one w ho was guided aright], or O Salim [unobstructed] or
Ghanim [successful].” So he is encouraged, and his desire to see the
m atter through that he has already decided to do will intensify. All
o f this is good and results in good things, there being nothing of
precaution in that.
As for the om en, that is w hen one decides to do som e beneficial

religious or worldly m atter, but he sees or hears som ething that
155
causes him to hesitate over that. T his results in one ot two cases,
one o f w hich is worse than the other;
1. H e gives in to that prem onition, avoiding w hat he had

decided to do, or vice versa. So he becomes pessimistic because ot
it, retreating from som ething that he already decided on. So, as can
be seen by this, his heart becomes utterly dependant and acts upon
this bad feeling. T his bad feeling, in turn, changed his intention, his
decision, and his action. T here is no doubt that in such a case there
is an effect on his faith, dam aging his taw hid and taw a/ûl. N ot to
m ention the weakness ot the heart and the fear o f creatures that has
arisen in it his heart. All o f this causes him to depend upon m atters
th at there is no reason for, cutting off his h eart’s dependence upon
Allah. T h is is a sign of the weaknesses o f taw hid and tawaf{ktd, and
it is one of the paths o f shirl{ and the routes leading to it, as well as
being am ong the superstitions abhorrent to reason.
2. T h a t he does not accept that prem onition, yet it fills his

heart w ith stress, sadness and grief. So even though this is not
the same as the first, it is still evil and harm ful for the w orshipper,
w eakening the heart and dim inishing tawah){id. Som etim es his bad
feelings prove true, so thinking that it was because of that om en, it
intensifies his pessim ism, and som etim es it will reach the level o f
the first case.
So this is an elaboration to explain why the shari ah shows

an abhorrence for pessim ism , why it censures it, and how such
pessim ism negates taw hid and tawahkid. It is necessary for anyone
who senses som ething like this, fearing that he may be overcome
and follow the prem onition, that he struggle to defend himself
and seek help from Allah for this, and not depend upon such
prem onitions, thinking that they will protect him from evil.
156
C h a p ter 29
(3 f - b - L»
W hat is said about astronomy/astrology
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In his Sahih, al-B ukhari said, “Q atadah said, ‘Allah created these stars for three
[things]; decorating the heavens, stoning the shayafin, and signs for navigation.
W hoever interprets other than that about them is m istaken and m issed his share,
and m entioned w hat he has no know ledge of.’”84
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a **-' J j L J a ^JLxj
Q atadah disliked learning about the m oon’s orbit, Ibn U yaynah did not m ake
a concession for it, H arb m entioned this from them . A hm ad and Ishaq m ade
exception for it.84
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84 T h is w as m en tio n ed in m u allaq form by al-B u k h ari. Ihn H a ja r (Fath al-Bari) said th a t it

was connected by A bd bin H u m a y d via Shayban. It w as also recorded by A b d u l-R azzaq ,
Ibn Jarir, Ibn a l-M u n d h ir a n d others.
84 H a rb bin Ism a il, A bu M u h a m m a d al-K arm an i a co m p an io n o f A h m ad an d Ish aq bin
R ahuyah.
157
From Abu M usa w ho said that A llah’s M essenger said, “T hree will not enter
Paradise, the one addicted to tyiamr, one w ho cuts the relations o f kinship, and
the believer in m agic.” Recorded by A hm ad and Ibn H ibban in his Sahih.""
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Important Points
1. T h e wisdom in creating the stars.
2. T h e refutation o f w hoever claims contrary to that.
3. T h e m ention o f the difference over learning about orbits.
4. T h e threat for w hoever finds truth in any kind o f magic even if he

knows that it is false.
Commentary by A lla m a h al-Sa di

What is said about astronomy/astrology
T h ere are two types o f astronom y;
1. T h e type called knowledge o f the effects [i.e., astrology]. T h at

is deducing universal occurrences from astronom ical conditions.
T h is is falsehood, and it is a claim o f sharing w ith Allah in know ing
the unseen, a knowledge o f w hich H e is alone in. O r, it am ounts to
having faith in the one w ho m akes such claims. T h is negates taw hid
because o f the falsehood that such claim s am ount to, and since the
“ T h is h ad ith is also recorded by a l-T a b a ra n i an d al-b fak im . D u e to its routes all g o in g

th ro u g h A bu H arir, A bdullah bin a l-H u sa y n al-A zadi, it is w eak. See Da i f J a m i al-
Saghir no. 2598., an d Da ifM a w a rid a l-Z a m a n no. 171 no. 163
158
C h a p te r 29: W h a t is said about astronomy
heart depends on other than Allah, and since it contains that w hich
contradicts reason. Such claims traverse the paths o f falsehood,
giving credence to them , corrupting reason and religion.
2. F acilitating knowledge; th at is determ ining the qiblah, the

tim e, or the direction due to the sun, m oon or the stars. T his type
contains no harm . R ather m ost o f it is beneficial. T h e shari ah laid
some em phasis on it since it is a way to know the tim e for acts of
w orship, or a m eans to follow proper directions.
So it is necessary to distinguish betw een w hat the shari ah

prohibits and deem s unlaw ful, and th at w hich it allows,
recom m ends and obliges. T h e first category is the kind that negates
taw hid, not the second.
159
C h a p t e r 30
VI J *U L.
W hat is said about seeking rain by anwa
( <U)I Jy S j
A llah (*fc) said; “R ath er th a n (th a n k in g A llah) for th e provision H e gives you,
you den y ( H im ) ? ” (al-W aqi'ah 56:82)
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A bu M alik a l-A sh a ri (4®) reported th at the M essenger of A llah (3g) said; “T h e re
are four m atters of jahiliyyah in m y w n m a h th a t they will no t leave; pride o f
ancestry, ab u sin g lineage, seeking rain by the stars, a n d w ailin g .”
A nd he said; “W h e n the w ailing w o m an does not repent before h er death, she

will be raised on the D ay of R esurrection w ith a coat of tar a n d skin o fle p ro sy .”
R ecorded by M uslim .
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Zayd bin K halid (4®) reports; “T h e P rophet (sg) lead us in the m orn in g prayer
at al-H udaybiyah after a night o f rain. W hen he finished, he faced the people
and said;
160
C h apter 30: W h a t is said about seeking rain by anwa
‘D o you know w hat your Lord has said?’ T hey said, ‘Allah an d H is M essenger
(3^0 know b e tte r.’ H e said, ‘H e said; “T h is m orning some o f my servants have
believed in Me and others have disbelieved. As for the believer he said, ‘W e
received rain from A llah’s bounty.’ T h a t is the believer in Me and the disbeliever
in the stars. As for the one w ho said, ‘W e received rain because the position o f
the stars was like this and this’ that is the disbeliever in Me and the believer in
the stars.” (Al-Bukhari and M uslim ).
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And for th em s7is a hadith from Ibn Abbas (*&>) w ith this m eaning. In it; “Some
said, ‘Such and such positioning proved right.’” So Allah revealed these ayat\
“But no! I swear by the setting star, and it is a trem endous oath if you but knew,
that it is a honoured Q u r’an, in a protected book, none touches it but the pure,
revealed from the Lord o f the worlds. Is this the news that you deny and rather
than (thanking Allah) for the provision H e gives you, you deny (H im )? ” (al-
Waqi'ah 56:75-82)
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161
Important Points
1. Explanation o f the ayah o f al-W aqi'ah.
2. M ention o f four m atters of jahiliyyah.
3. M entioning disbelief in the case o f some o f them .
4. T h a t am ong disbelief is that w hich does not remove one from the
millah.
5. H is saying, “T his m orning some o f my servants believed in Me and

others disbelieved” because o f the favours [that Allah alone] sent
down.
6. T h e im portance o f faith in this context.
7. T h e im portance o f disbelief in this context.
8. T h e im portance o f saying, “Such and such positioning proved

true.”
9. T h e knowledgeable teaching the seeker o f knowledge by asking,

“D o you know w hat your Lord has said?”
10. T h e threat o f punishm ent for wailing.

Seeking rain by a n w a
Since it is part o f taw hid to recognise that Allah is the sole provider
o f favours and protector against affliction, and sayings and beliefs
related to this are attributed to H im out o f obedience to H im , then
the saying, “W e received rain because the positions were like this
and this” negates this objective via the severest negation because it
attributes the rain to the position [of planets or stars].
T h e obligation is to attribute the rain and other such favours to

Allah, for H e is the one w ho dispenses this to H is w orshippers. As
for the anwa , this is by no m eans the reason that rain comes down.
T h e reasons are only related to the love and mercy from Allah,
due to H is w orshippers being in need and their requesting it from
their Lord, either because o f their conditions, or their requests for
162
C h apter 30: W h a t is said about seeking rain by anwa’
it. So H e sends the rains dow n on them in H is w isdom and mercy

d epending upon their needs and necessities.
So the w orshipper’s taw hid is not com plete until he recognises

the external and internal favours that Allah grants to him and all
creatures, attributing these favours to H im , seeking them while
w orshipping H im , rem em bering H im , and being grateful to H im .
T h is is a case o f the fulfilm ent o f tawhid, and w ith this, w hat

com pletes faith and w hat nullifies it will be known.
163
C h a p ter 31
Allah (j$g) said; “and among people are those

who have taken other than Allah as equals”
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Allah ($£) said; “And am ong people are those w ho have taken other than Allah
as equals w hom they love as they love A llah.” (al-Baqarah 2:102). And H e (3f)
said; “Say; ‘If your fathers, and your children, and your brothers, and your wives
and your relatives, and the w ealth that you have acquired, and the businesses
you fear decline in, and your pleasant dwellings are m ore loved to you than
Allah, H is M essenger, and jihad in H is cause - then wait until Allah brings H is
com m and."{al-Tawbah 9:24)
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Anas ( ^ ) reported that A llah’s M essenger (5fe) said, “N one o f you believes until
I am m ore loved to him than his children his parents and all o f hum anity.” T hey
have [al-Bukhari and M uslim ] recorded it.
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A nd Irom al-B ukhari and M uslim , “A lla h ’s M essen g e r (^ s)said , ‘T h e re

are th ree things that for w hom ever they are present, he has the delight o f faith;
164
C hapter 31: Allah (i$g) said; “And am ong people are those ...
T h a t Allah and H is M essenger are m ore loved to him than anyone else, that he
loves a person - not loving him for other than Allah, and that he hates to return
to disbelief after Allah has saved him from it, just as he w ould hate to be throw n
into the F ire.”
In one narration88; “N one shall have the delight o f faith until...” until the
end.
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And from Ibn Abbas (<&,); “W hoever loves for Allah, hates for Allah,
befriends for Allah, shows enm ity for A llah’s sake - this is the only way for
A llah’s friendship. T here will not be a person tasting faith even though he
increases his prayer, his fasting, until he is like that. In general, the case is that
people are brothers in m atters o f the world, and that will not bring anything for
its people.” Recorded by Ibn Jarir .89And explaining the saying o f Allah (3£) “And
their ties o f kinship are cut.” (al-Baqarah 2:166) he [Ibn Abbas] said, “Love .” 90
»cj
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88 A l-B ukhari in the Bool{ o f A dab from A nas.

89 Also recorded by A hm ad. A l-A rna’u t labeled it w eak. T h e first p art is also recorded by Ibn
A bu Shaybah an d Ibn A bu H atim .
901 “T h is report w as recorded by A bd bin H u m a y d , Ib n Jarir, Ib n a l-M u n d h ir, an d Ibn A bu
H a tim and a l-H a k im , w h o graded it fahih" (Fath al-M ajid). “A nd a l-D h ah a b i agreed, and
it is as he said” A l-A rna’u t. Yet in o th e r books, a l-D h a h a b i g rad ed one o f its n arrato rs - Isa
bin Abi Isa- beeble o f even w orse, as did m any o thers in c lu d in g S haykh M u q b il in his
notes on al-Mustadral( (no. 3135) an d al-A lbani in m an y places.
165
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Important Points
1. Explanation of the flya/t o f Surah al-Baqarah.
2. Explanation o f the ayah of Surah al-Bara’ah (al-Taw bah)
3. T h e obligation of loving him (jg) m ore than the self, o n e’s family
and wealth.
4. T h e negation of faith is not p roof o f the removal from Islam.
5. T h a t there is a delightful taste to faith, for som e it is present, and

for others it is not.
6. F o u r deeds o f the heart for w hich there will not occur friendship
of Allah w ithout them , nor will there be one w ho has tasted faith
w ithout them .
7. T h e u nderstanding of the com panion that in general, people form

bonds of brotherhood based on m atters o f the world.
8. T h e explanation of; “And their ties o f relationship are cut.”
9. T h a t am ong the mushrikin are those w ho have a strong love for

Allah.
10. T h e threat o f punishm ent for anyone w ho loves the eight things
m entioned m ore than his religion.
11. T h a t to take a rival, loving him equally as one loves Allah, is m ajor
shirk-
166
Chapter 31: Allah (tfe) said; “And am ong people are those .

The Saying of Allah; “And among people are those
who have taken other than Allah as equals whom they
love as they love Allah.” (a l-B a q a r a h 2:102)
T h e foundation and essence o f taw hid is rendering o n e’s love

sincerely to Allah alone, and this is the basis o f deifying H im and
servitude to H im . R ather it is the reality o f worship. Taw hid is not
com plete until the w orshipper’s love for his Lord is com plete, and
until his love for H im surpasses and overcomes that o f all w hom he
loves, and that all of those that he loves are loved only in proportion
to the extent of their love for Allah. F or this is how strength and
happiness may be obtained.
A m ong the branches and signs o f com pletion o f love for A llah’s
sake, is th at the w orshipper loves the deeds and qualities that Allah
loves, and he hates the deeds and qualities that Allah hates, and he
befriends H is (3jg) friends and is an enem y of H is (®g) enem ies. By
this the w orshipper perfects his faith and tawhid.
As for taking equals w ho are loved as Allah is loved, and

choosing their obedience over obedience to Allah, and dedicating
oneself to their rem em brance and calling upon them , this is m ajor
shirk, the kind that Allah does not pardon for. T h e heart of the
one w ho practices this shirk, is devoid of love for Allah (3g) and
d ependant upon others besides H im w ho have no control over
anything. T his is the sam e useless dependence that occurs am ong
the m ushrikin, for w hich, on the Day o f Resurrection, they will
be cut o ff com pletely from w hat they w orshipped. T h is love and
friendship will have turned into hatred and enm ity.
K now th at love is divided into three categories;

1. Love o f Allah w hich is the foundation of faith and tawhid.
2. Love for A llah’s sake; loving A llah’s prophets, H is messengers,

and following them , and loving the deeds that Allah loves, and the
times and places, etc., and this follows the love o f Allah and perfects
it.
3. Love w ith Allah. T h is is the love o f the mushrikin for their

gods and their equals am ong trees, stones, hum ans, angels, etc.,
and it is the foundation o f shirk anc^ *ts ro°t-
167
H ere there is also a fourth category o f love, that is the natural love
w hich depends upon w hat a person likes and dislikes o f food, drink,
m arrying, clothes, com radary etc., and this, w hen it is allowed, then
it falls u n d er the larger category o f loving Allah and obedience to
H im , and it enters into the category o f w orship. B ut if it departs
from this, and leads one to w hat Allah does not love, then it will
either cross over into the prohibited things, or rem ain am ong the
lawful. And Allah knows best.
168
C h a p ter 32
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T he saying of Allah ($g); “It is only Shaytan

who suggests fearing o f his friends”
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T h e saying o f Allah ($f); “It is only shaytan w ho suggests fearing of his friends,
do not fear them , but fear Me if you are indeed believers.” (A l Imran 3:175)
And H e (M) said; “T h e masjids o f Allah are only to be m aintained by those w ho
believe in Allah and the Last Day, establish prayer, pay zaâh, and do not fear
except Allah, it is only those that can be am ong the guided.” (al-Tawbah 9:18)
And; “A m ong people are those w ho say, ‘W e believe in A llah.’ B ut w hen they
are tested by Allah, they equate the trials o f m an to A llah’s p u n ish m en t.” (al-
Ankabiit 29:10)
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.( « jlf / az)Jj
From Abu Sa id al-K hudri («&) marfii ; “A m ong the w eakening o f certainty is
to please the people by displeasing Allah, and to praise them for w hat Allah
provided, and to blam e them for w hat Allah did not give you, A llah’s providing
169
An Explanation ol Kitab al-Tawlud
is not due to wishful desires nor is it w ithheld by the loathing o f one w ho hates
it.”1’1
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From A’ishah (4*.) that A llah’s M essenger (sg) said, “W hoever seeks A llah’s
pleasure at the expense o f the displeasure o f people, then Allah will be pleased
with him and the people will be pleased w ith him . A nd w hoever seeks the
pleasure o f the people at the expense o f the displeasure o f Allah, Allah will be
displeased w ith him and the people will be displeased w ith him .” Recorded by
Ibn H ibban in his Sahih A
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1,1 “T h is h ad ith w as recorded by A bu N u aym in al-H ilyah, an d al-B ayhaqi in Shu b

al-Im an w ho saw it as deficient d u e to M u h a m m a d bin M arw an al-S u d d i, he said,
‘W eak. ...’’(Taysir) there are also problem s w ith o th e r n arrators in its chain . A l-A rna’u t
said, “It is a w eak h a d ith .” A l-A lbani graded it w eak in Da i f al-Jam i no. 2009, an d there
is a reference there for it in al-D a ifah (no. 482) b u t th e n u m b e r is incorrect.
It is recorded by A bu N u aym , an d a l-T irm id h i, an d it w as graded fahih by A l-A lbani (no.

1967) Sahih Sunan A l-T irm id h i.
170
C h apter 32: T h e saying o f Allah (tJg); “It is only shaytan .
Important Points
1. T h e explanation o f the ayah o f Surah A l Imran.
2. T h e explanation ol the ayah o f Surah al-Bara’ah.
3. T h e explanation o f the ayah o f Surah al- Ankabiit.
4. T h a t certainty weakens and strengthens.
5. Signs o f its w eakening, and these three are am ong them .
6. T h a t sincere fear for Allah is am ong the obligations.
7. M entioning the reward o f he who achieves it.
8. M entioning the pun ish m en t of he w ho avoids it.

The saying of Allah ($g);“It is only sh a y ta n who suggests
fearing of his friends, do not fear them, but fear Me if
you are indeed believers.” (A l I m r a n 3: 175)
By this chapter the author, may Allah have mercy upon him , is
rem inding o f the obligation o f one to rely w ith his fear on Allah
alone, the prohibition o f directing th at to creatures, and clarifying
th at taw hid is not com plete otherw ise.
Some details are necessary here for clarification and to remove

any confusion. K now that fear and dread som etim es occurs out of
w orship, and som etim es naturally and habitually, and that depends
upon the causes and related conditions.
So if the fear and dread causes deification, w orship and seeking

to be nearer to the one feared, and it inw ardly encourages obedience
and fearing him secretly, such that it prevents him from disobeying
the one feared, then directing it to A llah is am ong the greatest o f the
obligations o f faith, and directing it to other than Allah is the m ajor
shirks that Allah does not forgive. Because this is an act associating
this w orship - w hich is am ong the greatest obligations of the heart
- to other than Allah along w ith Allah, and som etim es it increases
his fear o f the others m ore than his fear of Allah.
171
Also, w hoever fears Allah alone, in this way, he is sincere in his

taw hid, and whoever fears other than H im , then he has m ade an
equal to Allah in his fearing, just like one w ho m akes an equal to
Allah in love. T h is is like a person who fears earning the anger
or displeasure o f som eone in a grave. So he cancels the favour or
w hatever occurs by his w orshipping the grave.
If the fear is natural, like one w ho fears his enem y or a predator

or a snake etc., then w hat he fears is the obvious harm . So this type
is not worship, it will happen to m any o f the believers, and it does
not negate their faith. W hen he is fearing that w hich w arrants
such fear - depending upon the cause - then this fear is not the
blam ew orthy type.
If his fear and hesitation is due to one w hom there is no

reason to fear at all, or there is a poor reason for it, then this is the
blam ew orthy type w hich leads its doer to cowardice. T h e Prophet
( ^ ) sought refuge in Allah from cowardice because it is am ong the
evil qualities. C om plete faith, tawakfoil, and courage all defend
against cowardice, m aking the believers sincere, strengthening
them , tu rn in g their fear to the O ne w ho can give them security
and tranquility, strengthening their faith and the courage in their
hearts, perfecting their reliance upon H im (31). And this topic is
discussed in the next chapter.
172
C h a p ter 33
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Allah’s ( j ig ) saying; “D epend upon Allah, if

you are indeed believers.”
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A llah’s (^g) saying; “D epend upon Allah, if you are indeed believers.” (al-
M a ’idah 5:23) And; “T h e believers are only those w ho w hen Allah is m entioned,
their hearts shudder with fear.” (al-Anfal 18:2) And; “O Prophet! Sufficient for
you is Allah and [for] those w ho follow you am ong the believers.” (al-Anfal 8:
64) And; “And w hoever dependeds upon Allah, then H e is sufficient for him .”
(al-Talaq 65:3)
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Ibn Abbas (^>) said, ‘“ Sufficient unto us is Allah and H e is the best to
depend u p o n .’ T his was said by Ibrahim (# ,) w hen he faced the fire, and
M u h am m ad ($g) said it w hen they said to him ; ‘T h e people have gathered
against you, so fear th em .’ T h e ir faith only increased and they said, ‘Allah is
sufficient for us and the best to depend u p o n .’” Recorded by al-B ukhari and
al-N asa’i.9’
93 R ecorded by al-B u k h ari in the Boo!{ o f Tafsir in his Sahih.
173
An Explanation o i'Kitab al-Tawhid
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Important Points
1. T h a t tawa!{htil is am ong the obligations.
2. T h a t it is am ong the conditions o f faith.
3. T h e explanation of the ayah o f Surah al-Anfal.
4. T h e explanation o f the ayah that comes later after it.
5. T h e explanation o f the ayah o f Surah al-Talaq.
6. T h e great im portance o f this saying, that it was said by Ibrahim and

M uham m ad (3£,) during their hardest times.

Allah’s ($g) saying; “Depend upon Allah, if you are
indeed believers.” (a l- M a id a h 5:23)
Tawahjqtl upon Allah is one of the m ost im portant obligations

o f taw hid and faith. T h e w orshipper’s faith strengthens and his
taw hid is com pleted, according to the degree o f the strength o f his
dependence upon Allah. T h e w orshipper is com pelled to depend
174
C h ap ter 33: A llah’s (36) saying; "D epend upon A llah, if.
upon Allah and seek H is aid in all that he intends to do or avoid

doing in his worldly or religious affairs.
T h e reality o f tawakfoil upon Allah is that the w orshipper

knows every m atter is from Allah. And that w hatever Allah wills
will certainly be, and w hat H e does not will cannot be. And that
H e is the benefactor, the m alefactor, the giver, the w ithholder,
and th at there is no pow er nor m ight but by Allah. So after having
this knowledge, his heart depends upon his Lord to bring him the
benefit in his religious and worldly affairs, and to protect him from
harm . T h en he has the utm ost trust in his Lord to bring about w hat
he seeks. By this he has m ade every possible effort for those m eans
that bring benefit.
So w hen the w orshipper m aintains this knowledge, this reliance,

and trust, then he is depending upon A llah in reality, and for him
is good news and the prom ises o f A llah for the people o f taw affail.
A nd w hen he depends in this way on other than Allah, then he is
a mushrif(, and whoever depends or relies upon other than A llah,
then he is entrusted to that, and he has lost his way.
175
C h a p ter 34
Allah’s ($g) saying; “Are they secure from
Allah's (3g) saying; “Are they secure from A llah’s plan? N one feels safe from
A llah’s p lanning but the doom ed.” (al-A r d f 7:99) And; “And who despairs o f
his Lords mercy but the m isguided?” (al-H ijr 15:56)
tAih tAiiL i l l ; J h *
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Ibn Abbas (4fc) said, “A llah’s M essenger (3*3 ) was asked about the m ajor sins.
H e said, ‘Shirk w ith Allah, despair o f hope in Allah and feeling secure from
A llah’s p lanning.”'''1 Ibn Mas ud («&>) said, “ T h e greatest o f m ajor sins are shirk,
w ith Allah, feeling secure [from H im ], teeling despair o f H is mercy, and giving
up hope in A llah.” Recorded by A bdul-R azzaq.''4
1,4 ’’T h is h ad ith w as recorded by al-B azzar, a n d Ibn A bu H a tim by way of S habib bin
B ishr, from Ikrim ah from Ibn Abbas. Its n arrators are tru stw o rth y except for S habib
bin B ishr...” (Fath al-M ajid) “A l-H ay th am i m en tio n ed it in M ajm a a l-Z a w a id (1/104)
from the h ad ith o f Ibn A bbas (*^>), saying at th e en d o f it, ‘Recorded by al-B a z z a r and
a l-T a b aran i and th eir n arrators are tru stw o rth y .” A l-A rna u t.
“It w as recorded by Ibn Jarir w ith a correct ch ain from Ibn M a s u d (< ^).” (Fath al-M ajid)
“A nd A l-H ay th am i m en tio n ed it in M ajm a a l-Z a w a id (1:104) rep o rtin g it from al-
T a b a ra n i in al-K abir. H e said, ‘Its ch ain is sahih.'" (A l-A rna’u t)
176
Chapter 34: Allah’s @g) saying; “Are they secure from Allah’s plan?”
aA jW jD
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Important Points
1. T h e explanation o f the ayah ot Surah al-A raf.
2. T h e explanation o f the ayah o f Surah al-Hijr.
3. T h e severity o f the threat for w hoever feels secure from A llah’s

planning.
4. T h e severity of the threat for despair.

Allah’s (®g) saying; “Are they secure from Allah’s plan?
None feels safe from Allah’s planning but the doomed.”
(a l-A r a f 7:99)
T h e intent o f this discussion is that it is necessary for the

w orshipper to fear Allah, as well as hope in H im w ith desire and
fear. If he looks at his sins and A llah's justice, and H is severity in
p u nishm ent, then he becomes frightened and is in a state of anxiety
over his Lord. If he looks at H is favours both general and specific,
and H is encom passing forgiveness, then he hopes in H im . If he
was obedient he hopes from his Lord to com plete that favour and
accept his acts o f obedience from him , fearing H is rejection of it
because he may not have fulfilled all o f its requirem ents. A nd if
he falls into disobedience, he hopes that his Lord will accepts his
repentance and erases his faults, and he fears the deficiency ot his
repentance and repeating the sins that he w ould be punished for.
177
An E xplanation o f Kitab al-Tawhid
W henever he is blessed and facilitated he hopes that Allah will

continue this and increase him in this way, and he hopes that
he has properly dem onstrated his gratitude for it, and he fears a
deficiency in his gratitude that w ould ruin it. W hen he is upset and
distressed, he hopes that Allah will protect him , and he awaits relief
from that situation.
W hen he confronts a situation, he hopes that A llah will strengthen

his patience, he fears the effect o f trials th at will cause him to miss
the desired rewards, m aking the situation even worse because it was
not undertaken w ith the necessary patience.
So it is necessary for the believer, the one o f taw hid, th at he has fear
and hope in every situation. T his is w hat is obligatory as well as
w hat is beneficial, and w ith this, happiness results.
H ere, there are two grave dangers for the w orshipper;
1. T h a t his fear overcomes him to the degree that he despairs o f

A llah’s mercy and care.
2. T h a t he becomes too liberal w ith hope, such that he feels a

sense o f security from A llah’s planning and H is punishing.
So w hen the situation reaches such proportions, then one

loses the obligatory fear and hope w hich are am ong the greatest
foundations o f taw hid and the greatest obligations o f faith.
As for despairing o f A llah’s mercy and losing hope o f H is

concern, there are two cases to beware of;
1. T h a t the w orshipper transgresses against him self, and he

engages in the prohibited, becom ing resolved in it, subm ersed in
acts o f disobedience, cutting off all o f his hope in A llah’s mercy
because he knows that he has engaged in things that prevent H is
mercy. T h en he continues in such behaviour until this description
becomes his reality. T his is the prim e objective o f shaytan for the
w orshipper, and w hen it reaches this level then there is no way o f
return to w hat is good for him except by sincere repentance w ith a
strong sense o f will to tu rn away from it.
2. T h a t the w orshipper’s fear is overpowering due to the crimes

that he has com m itted, and due to his w eak knowledge about
A llah’s encom passing mercy and forgiveness to the extent that
he thinks - in his ignorance - that Allah w ould not forgive him
n or have mercy on him even if he repented and turned away from
178
Chapter 34: Allah’s (9g) saying; “Are they secure from Allah’s plan?”
these acts. H is will weakens him to despair o f A llah’s mercy. T his

is one o f the gravely dangerous effects o f his poor knowledge about
H is Lord and H is ($jg) true w orth, as well as a sign o f a w eak and
paralyzed soul. If he really knew about H is Lord, and he did not
linger in negligence about such know ledge, then he w ould know to
rush to H is Lord, to H is mercy, H is gentleness and kindness.
T h ere are also two destructive ends that result from feeling
secure o f A llah’s displeasure:
1. T h e w orshipper neglects his religion, he is heedless o f

know ing H is Lord and H is w orth, rem aining remiss in that. H is
negligence and heedlessness continues to m ake him decrease in
perform ing his obligations, increasing him in the unlaw ful, until
fear o f Allah is removed from his heart, and nothing rem ains o f it,
for faith is supported by fear o f Allah and fear of H is punishm ent
in this life and the H ereafter.
2. T h a t the w orshipper is an ignorant servant w ho is astonished

by, and deluded w ith his ow n deeds. H e will not cease in his
ignorance until he becomes proud o f his deeds, until fear o f Allah
is removed from his heart, and he thinks that he has a special status
w ith Allah. So he feels secure from A llah’s displeasure, leaning on
his w eak despicable soul. A nyone w ho has reached this point, then
he has forsaken the way to guidance since he is the one w hom he
depends upon.
So these are the details o f how these m atters negate tawhid.
179
C h ap ter 35
ifcl j U i f J ^ \ ih d \s $ \ ^
Among faith in Allah is patience in what

Allah has decreed.
. ( <uii .x^j aAjL
Allah (tMD said, “And w hoever believes in Allah, H e guides his heart.” (al-
Taghabttn 64:11)
A lqam ah said; “H e is the m an w ho is stricken by an affliction, but he knows

that it is Irom Allah, so he accepts it and subm its.”''"
!^JL? • 4_J_P djO djO ^ j Ol 14-Lf- Aiii ^*^2j 3jj jA ^1 ■,_P .-1 d 3 *
.(ui—d (_jie- 3 '• ^ j*1^ ' 3 j l —a')
In Sahih M uslim , from Abu H urayrah (*&), “A llah’s M essenger (sfe) said,
‘T here are two things that indicate disbelief w hen present in people; A busing
lineage and wailing over the dead.”’
^ j AXj Lpo^ jXp • ^ Lu. ,-3) ; L r - y* x J *,p Ld-a>^«
. (4_Jjsl3r'
% R eported in m u allaq form by a l-B u k h ari u p to Ibn M as ud w ith this m ean in g . Ibn H a ja r
says it w as connected u p to A lq am ah by A b d u l-R azzaq (Path al-B a ri), via th at route it
is w ith Ibn Jarir, as well as a sim ilar statem en t from Ibn Abbas, an d Ibn H a ja r m en tio n s
th at al-B arq an i recorded sim ilar w ith a d ifferent ch ain to Ibn M as od. See Path al-M ajld
w ith notes by al-A rn a’u t.
180
C h a p te r 35: A m ong faith in A llah is patience in w hat Allah has decreed
And for them from Ibn Mas ud m aifti ; “H e is not from us w ho strikes his
cheek, tears his garm ent, and calls w ith the call o f jahiliyyah.”97
a-Lo*j Aih ' J ! -® J c d p adIaU1 j *lh cajp *j*' j j
* jj aj y, ‘U P j J u ] \ a -t~ * j j l j i I3 [j tL J jJ i 3 j a J ta * P
From Anas («£>); “A llah’s M essenger (sfe) said, ‘W hen Allah w ants good
for H is servant H e hastens his p u n ish m en t in this world, and w hen H e
intends bad tor H is servant, H e delays H is sins until he faces it on the Day o f
Resurrection.’”1'"
L* j i lij 4i)' j [ ^ ^ b p j[) a J p a)JI J f* _ j
And he (sfe) said, “T h e greater reward is w ith the greater trial. W hen Allah
(■Jl) loves a people H e tries them , so whoever is pleased, then for him is the
pleasure [ot Allah], and whoever is displeased, then for him is the displeasure
[of A llah].” A l-T irm idhi graded it hasan™
a*3
Aj T
.aIiL jlcA ’i y . \_Ls, j i
J ' j lA iJ lill
. A_JpLkl (^^P-U Ipa^ ya j yJ -UP jjl \ 1 ;Ajt)i ^]i
.jjjk' a-U*j <&' ajijl a^*>Lp iaâUU
•j ~ ^ “U Ai)^ ail j\ :3_oL Jl
.U-*JJ aLi '_p- ;l»*>\p :a*jL J'
•-b>«— Si ; a^*UJ'
, j\ y ;A jL « -llJ i
9/ A l-B ukhari in the Booh o f Funerals.

9* R ecorded by a l-T irm id h i an d others. It was graded hasan sahih by A l-A lbani in Sahih
Sunan al-T irm idhi no. 1953.
99 It is in Sahih Sunan a l-T irm id h i no. 1954.
181
Important Points
1. T h e explanation o f the ayah o f Surah al-Taghabun.
2. T h a t this is part o f faith in Allah.
3. A busing lineage.
4. M aking a severe w arning for w hoever strikes his cheeks, tears his
clothes, and calls w ith the calling o f jahiliyyah.
5. Signs th at Allah intends good for H is servant.
6. And w hen Allah intends bad for him.
7. Indicating love ol Allah for H is worshipper.
8. T h e prohibition o f displeasure.
9. T h e gift o f the pleasure w ith the trial.
Commentary by A lla m a h al-Sa di

Among faith in Allah is patience in what Allah has
decreed
As for patience in obedience to Allah, and patience in the face o f

disobedience to H im , it is clear to everyone that these are elem ents
o f faith, even that they are am ong its foundations and branches.
Because faith, all o f it, is being patient w ith w hat A llah loves and is
pleased with, and w ith w hat brings one closer to H im , and being
patient in staying away from w hat Allah has prohibited.
C ertainly, the religion is built upon three foundations; trusting

the inform ation from Allah and H is M essenger (s^), im plem enting
the com m ands o f Allah and H is M essenger (3^), and staying away
from w hat Allah and H is M essenger forbade.
Patience with w hat Allah has decreed falls u n d er these general

categories, but in specific cases the need to be aware o f it and act
upon it is stronger.
So w hen the w orshipper knows that an affliction occurs by

A llah’s leave, and that A llah’s w isdom is com plete in having
decreed it, and that H e gives am ple favours to H is servants w hen
182
C h ap ter 35: A m ong faith in A llah is patience in w hat Allah has decreed
decreeing it, then H e is pleased w ith w hat Allah has decreed for
him and he subm its to H is com m and, being patient w ith w hat
troubles him , draw ing nearer to A llah, and hoping for H is rewards,
and fearing H is punishm ent. H e has em braced the best o f conduct,
so his heart is tranquil and his faith and taw hid are strong.
183
C h ap ter 36
s . \ j J \ i j j.L?r b»
W hat is said about riya
.4 j\' ( d) Lc' y • j~~>. Lh Let \i ) J
Allah (tig) said, “Say: ‘I am but a hu m an like you, it has been revealed to me that
your god is one.’” (al-K uhf 18:110)
2) t S—
«-p 1-^-p ■ 12) Jt ■,p t LT ^ p t Lj t : <ojt 3 L®) : Lpy y sy •-p
atjj ,(y£jJ* t <v2Tj tSjyf- “US
F rom Abu H u rayrah ( ^ ) that the P rophet (%£,) said; “Allah said, ‘I am most
independant and tree trom needing partners. W hoever does a deed associating
som ething in it w ith Me, he and his shirty are forsaken.” Recorded by M uslim .
. l^jLi (^3 L>rUjt ■*«_— ■rA ^-UP .—5y -1 y> Lc. y->~t ^ i) : Lp^3y U-jl—
u ^j
JA \S /, LL <■“uSLrf? J y .y ? 1 y j* y u t -1 -JL* J y—'j k
•-u ^' 4,JJ - ( J ^ J
From Abu Sa id al-K hudri that the P rophet (?£,) said; “Shall I not inform
you ot w hat I tear m ore for you than al-Masih al-DajjalV' T hey said, “Yes O
M essenger ot Allah!” H e said, “H id d en shir/(. A m ans stands to pray, so he
beautifies his prayer w hen he notices som eone looking at h im .” Recorded by
A h m ad .1""
11,11 It is a hasan h ad ith . Also recorded by Ibn M ajah, an d sim ilar was recorded by al-B ayhaqi.
See Sahih al-Jam i no. 2607.
184
C h ap ter 36: W h at is said about riya
—a^ jw jjj : ^
,<U^ j JkJ 5. <tL>0 j*S}\
.jod\ Jl^S" CÛJlJ >rjit ^ 3 lAiJliji
. 5 . 1 5 " jpi- ^J,bJ 4j \ Cv— ^j-4 |Axj\
. , b > V* «jL>w5i îe- ^t-Cj <uLc- <u)l v_s,C ’ ,^ 4^ 1 ®T*- •
^ ? rj j£2-i ^v* ^ ^./^ '*'■ dJ-i-S j~~^ !A~oLJ|

,<d|
Important Points
1. T h e explanation o f the ayah o i Surah a l-K a h f
2. T h e im portance o f the case o f rejecting the righteous deeds w hen

they are done for other than Allah.
3. M entioning the reason necessitating that i.e., perfect independence.
4. T h a t am ong the reasons is that H e is exalted above the best ot

partners.
5. T h e P ro p h et’s (sg) fear o f riya’ for his com panions.
6. H e explained it, that a m an prays to Allah, but he beautifies his

prayer w hen he sees som eone looking at him .
For A lla m a h al-Sa di’s Commentary Refer to the Next

Chapter
185
C h a p ter 37
LJjjl aJLojij j L J ^ I jJujl
Intending deeds in the world for the sake of

hum ans is a type o {shir\
y LjjJi aLJ-1 jlS"" J jij
ijjLS^ L* [_L?Lj l^-*3 jU l ^1 a j ^J> j J Jjj-!' dLdji j y-~
Allah (Sg) said, “W hoever seeks the life o f this world and its glitter, W e will
confer upon them their deeds w ithout dim inishing them . These are those for
w hom there is nothing in the H ereafter but the Fire, and w hat they did for that
is disgraced, and w hat they were doing was in vain.” (H u d 11:15-16)
<jl ^ A-^r ^ J ®j i 3 ^ 3 j
C, J d) C‘d— —aj cA./3■*»T I , ■>—J .Jti'' r^ju tjh j—
lJl J
A A>-l -C**J 3 .?^ ‘ ^ ^ ~** *j ^

jlS " iiL «Jl 3 o W j l j i<u*l^Tl 3 dlS”" *cA ^d-l 3 OIS"” j ) tsL « Ji a j J l* i< cA j c ~ x -il tAiil
.( xJUui jl £ jL i j |j id j i j j |i jiL ^ .1 jl iS iL d l 3
In the Sahih (al-Bukhari,) from Abu H urayrah (<&>), that he said, “Allah’s
Messenger ( S S ) said; “Ruin for the worshipper o f the dinar' Ruin for the w orshipper
ol the dirham\ Ruin for the w orshipper o f the k)iamisah\ Ruin for the w orshipper
of xhe !{hamilah\ If he is given, he is pleased, and if he is not given he is displeased.
R uin and hum iliation! H e can not even find relief from the slightest prick!
But tuba is for the w orshipper taking the reins o f his horse in the cause o f
Allah; his hair flying, his feet dusty. If he is assigned the watch, then he rem ains
on watch. If he is assigned the rear guard, he guards the rear. Yet if he asks
186
C h ap ter 37: In ten d in g deeds in the w orld for the sake o f hu m an s .
perm ission, he is not perm itted, and if he intercedes, his intercession is not
g ran ted .”101
:JjL~*
.0
.^ Aj T j w *jU : ‘LpltJl
ji j l j t L5*s^?J Ji ^
Mi JjLj' 'ijj) :<LoLJl
.oljJ-âJl JJ-Lj *—
3 -IaL?x11
Important Points
1. People do deeds of the H ereafter while intending only the world.
2. E xplanation o f the ayah o f Surah H ud.
3. C alling a M uslim , “W orshipper o f the dinar, or dirham or

kjiamisah".
4. T h e explanation o f that, th at if he is given he is pleased, and if he is

not given he is displeased.
5. H is saying, “R uin and h um iliation!”
6. Saying, “H e can not even find relief from the slightest prick!.”
7. Praising the kind o f m ujahid described.
1111 A l-B ukhari and a sh o rter version w ith Ibn M aajah. T h e exam ples given in this h ad eeth
are in ten d ed to be clear opposites; th e first person can only be pleased by things, an d he
is never satisfied. T h e second rem ain s in th e u tm o st sincerity for A llaah, w ith o u t any
com plaint, alth o u g h he is the k in d o f person w hose requests are n o t co m m o n ly g ran ted
by people, n o r his intercession. In this way, he is the opposite o f th e person w ho is always
used to g ettin g his way, d o in g all th a t he does w ith th a t goal in m in d .
187
An E xplanation o t Kitab al-Tawhid

What is said about riya and- intending deeds in the
world for the sake of humans is a type ol s h i ) \
Know that sincerity for Allah is the foundation o f the religion,

and the essence of taw hid and w orship. It is w hen the w orshipper
intends all o f his deeds for the Face o f Allah, for H is rewards, and
H is favours. So he m aintains the six foundations of faith, the five
signs o f Islam, and the fulfilm ent o f faith - ihsan - as well as the
rights of Allah and the rights of H is w orshippers. In this way his
intention is perfected for the Face of Allah and for the abode of the
H ereafter. H e does not intend by this to be seen, nor to be heard of,
nor does he do it for position, or for worldly m atters. By this he will
have com pleted his faith and tawhid.
Am ong the worst behaviours that dim inish sincerity is to

perform deeds just to be seen by people, for their praise, or to
hon o u r them , or doing deeds for the sake of worldly m atters. T his
degrades sincerity and tawhid.
T h ere are some details about riya :
If a w orshipper does a deed w ith the goal of having people see it,
and he rem ains w ith this evil intention, then his deed is disgraced,
and he com m its m inor shirty, and he runs the risk o f it leading him
to m ajor shirf(.
If the w orshipper does a deed intending the Face o f Allah and

w ith that, he is also intending it for the sight o f people - if he does
not remove the riya from his deed - then the texts are clear that this
deed is also false.
W hen the w orshipper does a deed for the Face o f A llah alone,
but riya’ surfaces for an instant during his deed, if he w ards it off
and purifies his sincerity for A llah, then there is no harm in that
deed. But if he settles for that - becom ing tranquil with it - then the
value of the deed dim inishes, resulting in a w eakening o f his faith
in proportion to the am ount o f riya that survived in his heart. Still,
the deed rem ains for A llah , but w hatever portion o f it he mixed up
and was confused about is riya.
188
C h ap ter 37: In ten d in g deeds in the w orld for the sake of hu m an s ...
R iya ’ is a dangerous disease w hich requires the soul to hasten

to disciplining itself in sincerity, to wage w ar in defence against the
destruction caused by riya , to oppose its assault, seeking A llah’s
help to defend against it, so that perhaps Allah will purify the
w orshipper’s faith and com plete his tawlud.
As for deeds done merely for worldly reasons or for the

attain m en t of things in the world: if the w orshipper’s intent is
always for this goal, w ithout having the objective o f doing things
for the Face of Allah and the abode of the H ereafter, then there will
be no reward for him in the H ereafter for these acts.
Acts characterised in this m an n er will not be found in the hearts

o f the believer, for the believer - even if his faith is w eak - will
certainly bring the goal o f Allah and the abode o f the H ereafter to
m ind.
As far as the one w ho does such acts for A llah’s Face, as

well as for the sake o f the world, these objectives being equal or
approxim ately so, then these will - if he is a believer - dim inish his
faith, taw hid and sincerity. H is deeds will be dim inished because he
has forsaken com plete sincerity in them .
O ne w ho does a deed for Allah alone and he is m ost sincere in his

deed - having com plete sincerity in it - but for that deed he receives
wages designated to help in w ork for the religion, wages that are to
be spent on good deeds - such as the m ujahid w ho deserves some
spoils o f w ar or provisions for his struggling, or like in the case of an
endow m ent that is responsible for paying the salaries of those w ho
w ork in the masjids, schools and other religious positions - then
there is no harm on the w orshipper’s faith and taw hid to accept
such wages, since it is not being used for worldly work, it is only
intended for the religion, and the objective is that the individual
w ho receives it does w ork in the religion.
F or this reason Allah designated a great portion of the shari ah

w ealth, like zal{ah and the spoils o f war, for those w ho w ork for
religious endow m ents, as well as helping to benefit in the world.
T his topic is well known.
T h e previous examples help to m ake the rulings for these m any
im portant issues clearer for you, it is up to you to judge sim ilar
cases in their proper light. And Allah knows best.
189
C h a p ter 38
U (J $ . 1 f - LJ j J l ^ l l ? l jj »
4))l 1)1j j l J j b 4i)l ^ L »
Whoever obeys the scholars and leaders in

prohibiting what Allah allowed or allowing
w hat Allah prohibits, then he has taken them
as lords besides Allah.
djd i _ j j J t£ \ J J ^ - j jl y jjJ J^ U
! ? y ) <Jbi !
Ibn Abbas ( ^ ) said, “Stones are about to rain dow n upon you from the heavens!
I tell you, ‘A llah’s M essenger ($£,) said’ and you people say, ‘Abu Bakr said and
U m ar said.’”
<Uilj cJLjLw iS ^ j d j-yS>wXj 1y ^ jJd C -..;^P I-Ls^l J li j
U jwbl <«_^l Ap ^ ^ j l *U23 ^ ^ i ijl dj-^l j ^ j j d J l ^ ; J^fl j
< jj' j *t <uii J$ j*ab j l <d_^ f aju- "‘J !i! j-iJl

Im am A hm ad said, “I am am azed at the people w ho are aw are o f the correctness
o f an isnad, yet they w ould go to Sufyan’s opinion. Allah (®g) said, ‘W arn those
w ho oppose his com m and that they will be stricken w ith a fitn a h or they will
suffer a lasting pun ish m en t.’(a/-M ?r 24:63) D o n ’t you know w hat this fitnah
is? T h e fitn a h is shirty. Perhaps w hen one rejects some o f his sayings ($£) there
occurs in his heart som ething o f a desire to be destroyed.”102
102 T h e previous statem en t o f Ibn A bbas was n arrated w ith slightly different w o rd in g in
M usnad A hm ad (1:337). Shaykh A h m ad S h ak ir said it is sahih. T h is statem en t o f
A hm ad or sim ilar, w as reported by al-F ad l bin Z iyad and A bu T a lib according to Ibn
T aym iyah. See Taysir al- A z iz or Fath al-M ajid.
190
C h a p te r 38: W hoever obeys the scholars and leaders ..
»-L» ^jM fi-L—■_) *yJ.p 25)1 <L’'
^>-1 [a j ^ * j£ . **J^ C**J Ijl i 4J C..lflt ,4jY1 (ailt jj-3 ^jA b b jl ^ jj '11. k j j
a lj j ( j^^Jo L p viJLLa J l i .^jL :c~ L ii (?4j^L»«ja i *dI ^^j>- L* <ci^p»vis <5)1
From Adi bin H atim , “T h a t he heard the P rophet (sjg) reciting this <zya/z; ‘T hey
have taken their priests and m onks as Lords besides A llah.’ [al-Tawbah 9:11]
So I said to him , ‘W e did not w orship th em .’ H e said, ‘D id they not prohibit

w hat A llah allowed so you prohibited it, and did they not allow w hat A llah
prohibited so you allowed it.’ I said, ‘Yes.’ H e said, ‘T h a t was your w orship o f
th em .’” Recorded by A hm ad and al-T irm id h i w ho graded it hasan.m
<cj
ji 4jl j y ~Jij lAjliJl
• oiLadi ^ Ip 4...:,til :4tl\iJi
. jLui—u ~L^-1 ^ J £ j t y^S>j^ \j !4jl3jJl
j l * A » j Lp ut p j L f t4jl*Ji oT a !4»*âUA-l
J 3 -1 O jou" ^ 4jiiJlj Jk a iL p j i4jY ^ iJLapYI Lhil
jr* y * 3 '- ^ ' j? * ^ tjy L C a J l J A j-J ) J A <&l j j j J A J _ P j i J ,l
.jd jk b U
Important Points
1. T h e explanation o f the ayah o f Surah al-Nur.
2. T h e explanation o f the ayah o f Surah al-Bara’ah.
3. A bout the m eaning o f w orship, w hich Adi had rejected.
I0i It is recorded by al-Tirm idhi, Ibn Jarir. Al-Suy uti m entioned it in al-D u r al-M anthiir and
he also attributed it to Ibn Sa d al-Tabarani and a number of others. Ibn Kathir attributed
it also to Ahmad. Al-Albani graded it hasan in Sahih Sunan a l-T irm id h i no. 2471.
191
4. T h e exam ple of Ibn Abbas w ith Abu Bakr and U m ar, and the
example o f A hm ad w ith Sufyan.
5. T hese conditions changed such that m ost o f the w orship o f the priests
was considered the best o f deeds, but it was term ed ‘al-wilayah’, and
they referred to w orshipping the m onks as “know ledge” and “fiqh".
T h en the situation changed so that the those that were w orshipped
besides Allah were not even am ong the righteous. A nd w ith the
second m eaning, even the ignorant are worshipped.
For A lla m a h al-Sa'di’s Commentary Refer to the Next

Chapter
192
C h a p t e r 39
Jl j ^ I :JU; aajI J Jj
A llah (it) said; “H av e you n o t seen those

w h o claim ...”
j ji jJJ-i J jj' L«j d»LJ) J ji' Lc.' j^*'f j^ p jj JJl y 1 1 ) ' 3 ^ 4^'
* t x « c e
( 'U—
*J SLLjs ^ g' ~T j ' *9 L)' 'J j-'4 -'-®J O jpliaJl ^1 I L>*Ij j '
*^lj) !<d ( j j ■». 1..-»< Lcl Ijjli ' j-a— V Li '3j j ) j J j i j . w*LiV'
.ijS1' ( j aJL»lJr' ) laJîj ( Ljj-'M^jJ -by a
A llah (-Jg) said; “H av e you not seen those w ho claim th at they believe in w h at
has been revealed to you a n d w h a t was revealed before you, they in ten d to judge
according to th e taghut, yet they w ere ordered to disbelieve in him . A nd shaytan
in ten d s to lead th em far astray.” (a l-N isa ’ 4:60) A nd H e (Jg) said, “A nd w hen
it is said to th em , ‘D o not spread co rru p tio n in the la n d ’, they say, ‘W e are only
those w ho b rin g about good. ” (al-Baqarah 2:11) A nd; “A nd do not spread
co rru p tio n in the land after it has been set in o rd e r.” (al-A raf7:56) A nd; “Is it
th e jahiliyyah rule th at you seek?” (al-M a’idah 5:50)
^ ^ •J L * a—d . j *CwLf- a i i ' a il' J j O ' l ' -a. g : P a il' . c**^ J j 0 * -C ^ P *^P
, j\s S “ j o L j *j " '^ S * JL * Li L *-J o ' j J> O jJ J j
, x j i v 5 , iL ~ - L > « a » J - '»
c_" *■
A bdullah bin A m r (4&0 reported th at A llah’s M essenger (Sfe) said, “N one of

you is a believer until his desires follow th at w hich I have been sent w ith .” Al-
N aw aw i said, “T h is hadith is sahih, it was reported to us in K itab al-H ujjah
193
with a sahih chain.”1"4
'.^£3y4-~'1 J l i i s y * v J > -j jy. j U ” ‘
, £ '' 4^1*J 3 j (j -1' J j m_TL>o J l s _* __ 3 yj*J l Ju^b 'y 4jl ,_3^P 4j^f Jj
■fjjJl J l y ^ I ) IC-Jyti U T U*JU3 *u*^_3r J 5 Lj&lT LjL j l LajiJlj —3yJt>Jl 0 ^-X>-Ij
( j y-s-y
A l-Sha bi said, “T here was a disagreem ent betw een a m an am ong the
hypocrites and a m an from the Jews. The Jew said, ‘W e will have M uham m ad
judge.’ Because he knew that he w ould not take a bribe. T h e hypocrite said,
‘W e should have a Jew judge.’ Because he knew that they w ould take a bribe. So
finally they agreed to go to a fortuneteller in Juhaynah to have him judge. So the
following ayah was revealed; “H ave not you seen those w ho claim ...”(4:60)
J li * * y js - ajd ^ J l * jly J iIA a ^ - I JUL? cI^
y s y * i^d JJ J b a i .4.,■;<)' ! • y - J '
.tlsii 0 4 —db y aJp <U)I ^ ~ p “id J y y

T hey also say it was revealed about two disputing m en, one o f w hom said,
‘Let us go to the P rophet (3^).’ T h e other said, ‘But to Ka b bin al-A shraf.’ T h en
finally the case w ent to U m ar. So one o f them narrated the incident to him . So
he said to the one who did not accept going to A llah’s M essenger (3^), ‘Is this
so?’ H e said, ‘Yes.’ So he struck him , killing him with his sw ord.”1"5
km “-phjj h a jjth w as recorded by Shaykh A bu a l-F a ta h N a sr bin Ibrah im al-M aq d isi al

Shafi i in his book "al-H ujjah alal-M uhajjah’\ w ith an au th e n tic ch ain as the au th o r,
may A llah have m ercy u p o n him stated from al-N aw aw i. It w as also recorded by Al-
T ab a ra n i a n d ...” (Taysir) T h is is h ad ith n u m b e r 41 in Ja m i al- U lum wa al-Hik,am by
Ibn Rajab, and he indicates it w eakness. It w as also graded w eak by Salim a l-H ilali in
his al-M untaqa m an Jam i al- U lum wa a l-U iJa m , an d A l-A lbani in Zalalil-Junnah fi
Tahjirijal-Sunnah no. 15, and a l-A rn a'u t in his notes on Fath al-M ajid. Yet, as the a u th o r
ot Taysir al- ,4z;z has pointed o u t, the m ean in g o f the h ad ith is well testified to th ro u g h
the Q u r'a n .
1115 T h ese w ere recorded by al-K ulabi in his Tafsir, an d th e ir chains arc deem ed w eak by Ibn
H a ja r in Fath al-Bari. Ibn K ath ir q u o tes a chain from a l-T a b a ra n i to Ibn A bbas saying,
“A bu B arzah al-A slam i w as a fo rtu n eteller w h o arb itrated for th e d isputes am o n g the
Jews, so som e p eo p le a m o n g th e m u sh rikin w e n t to h im for a rb itra tio n . T h e n A llah
(fH) revealed th e ayah..." T h is h ad ith w as m en tio n ed by al-W ah id i in his book Asbab
al-N uzftl. A bout its chain a l-H a y th a m i said (M ajm a A l-Z a w a id 7:6). Recorded by al-
T a b a ra n i and its m en are sahih." Shaykh M u q b il bin H a d i said, “I could n o t find a
biography o f a l-T a b a ra n i’s Shaykh [in this n a rra tio n |, h u t according to al-W ah id i he is
194
C h ap ter 39: A llah ($£) said; “H ave you not seen those w ho claim ”
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Important Points
1. T h e explanation o f the ayah o i Surah al-N isa’ and w hat it contains

indicating the m eaning ot al-taghut.
2. T h e explanation o f the ayah o f Surah al-Baqarah, “And w hen it is

said to them , ‘D o not spread corruption in the land...’”
3. T h e explanation o f the ayah o f Surah al-A raf, “And do not spread

corruption in the land after it has been set in order..."
4. T h e explanation of, “Is it the judgem ent ot jahiliyyah that you

seek?”
5. W hat al-Sha bi said about the circum stances o f the revelation ot the
first ayah.
followed u p by Ib rah im bin Sa id a l-Jaw h ari.” (Sahih al-M usnad m itt Asbab a l-N u z u l p.
79) T h is al-faw hari is a n a rra to r o f the six h a d ith com pilers except tor al-B u k h ari. So it
seem s according to the statem en t o f S haykh M u q b il th a t its grade is at least hasan. A nd
Allah know s best. T h is n arratio n , it should be in dicated, does n o t contain the story of
U m ar killing the hypocrite.
195
6. T h e explanation o f the true faith and the false kind.
7. T h e story o f U m ar and the hypocrite.
8. Faith will not be achieved until o n e’s desires are in accord w ith w hat
the M essenger (jg) cam e with.

W hoever Obeys the Scholars and Leaders in Prohibiting
w hat Allah Allowed or Allowing w hat Allah Prohibits,
then H e has taken them as Lords besides Allah.“Have
you not seen those who claim that they believe in w hat
has been revealed to y o u (al-Nisa’ 4:60)
T h e point that the au th o r m entioned is clear. T h e Lord, the G od,

is the only one worthy o f judgem ent, o f legislative rule, and penal
rule. H e is the one deified and w orshipped alone, there is no
partner for H im . H e is to be obeyed w ith absolute obedience, so
the absence ol disobedience depends upon the degree to which
obedience is defined as obedience to H im .
W hen the w orshipper views scholars or leaders in this way,

considering obedience to them the prim ary obedience, and
obedience to Allah and H is M essenger (3g) comes next, then he
has taken them as lords besides Allah, deifying them , rendering
judgem ent to them , and putting their rule ahead o f the rule o f
Allah and H is M essenger. T his is the epitom e o f kiifr. All rule is for
Allah, just as all w orship is for Allah.
So it is obligatory upon everyone to not take other that Allah as

the ruler, and that he refers every m atter o f division am ong people
to Allah and H is Messenger. In this way all o f the w orshipper’s
religion will be for Allah, and his taw hid will be sincerely for Allah's
Face.
Anyone who judges with other than the judgem ent o f Allah and
H is M essenger, then he has rendered his judgem ent to the taghut,
and if he claims that he is a believer then he is a liar.
196
C h ap ter 39: A llah ($£) said; “H ave you not seen those w ho claim ”
F aith is not correct nor com plete except according to the

judgem ents o f Allah and H is M essenger, both in the foundations
o f religion and its branches, regarding all cases, as the au th o r
m entions in the following chapter.
So w hoever has judged according to the rule of other than Allah

and H is M essenger, then he has taken th at one as a lord, and he has
judged according to the taghut.
197
C h a p ter 40
Whoever denies any of the Names or

Attributes
jjy ^ t ***' J y ‘
Allah ($g) said, “T hey are rejecting 'A l-R a h m a n .”(al-Ra d 13:30)
All' * J-LSn_> j l (.j jA jJLJ Lc.1 i ^_1_p JL& jL>c—a—
1^ Tt a >r a/?
From &?/»/; al-Bukhari, All said, “Speak to the people about w hat they know.
Do you w ant Allah and H is M essenger to be rejected?”1"'’
— ^ aA drd a?'
'A y t 4) •J|-a® — j aTp Aid ba-c>- aj?41 LL

. -J1 U_LP 0 ^71 (j.1. t A^^C^ U-LP A®j
A bdul-R azzaq reported from Ma m ar from Ibn T aw us from his father from
Ibn Abbas, “T h a t he saw a m an objecting and show ing his displeasure w hen
he heard a hadith from the P rophet (sg) about the attributes. H e said, “W hat
is the problem w ith these people? T hey are agreeable w hen it comes to w hat is
muhkam ah, and they perish w hen it comes to the mutashabihah.” E nd q u o te.107
aLI J jJ li . A lii ' j ( O ^ 4' ) •A A i J J_j-“j jA iy c —xje" l i j
■ CyA r * j ) :r$ 4
lni’ R ecorded by al-B u k h ari in the B ook o f K now ledge o f his Sahih. H ow ever it does not
co ntain th e second half o f the q uote.
107 “T h is ch ain is sahih." A l-A rn a’ut.
198
C hapter 40: W hoever denies any of the N am es or Attributes
And w hen the Qttraysh heard A llah’s M essenger m entioning ‘A l-R ahm an'
they rejected that. So it was about them th at Allah revealed, “And they reject,
1al-Rahman .’”loa
.o l .,,-aS'j jy* (. j
. U P 1 ^woa.i
. U_*jCj i ji * la] yst j J tUj’ , .jU^J jdjJl / 2 : 4jQ
. Afbs *c4j cAlA ^v* liu- jSsuu*' ^*bp *^4 :ûw»Ui“i
Important Points
1. T h e absence o f faith w hen denying any o f the N am es or attributes.
2. T h e explanation o f the ayah of Surah al-Ra d.
3. T o avoid speaking about w hat the listener will not understand.
4. G iving the reason for that; it leads to rejecting Allah and H is

M essenger, even if such rejection is not done on purpose.
5. T h e saying o flb n Abbas about w hoever rejects any of this, and that
he is the m ost ruined.

W hoever Denies any o f the N am es or Attributes
T h e basis o f faith and its foundational guidelines are belief in

Allah, in H is N am es, and H is attributes.
T h e stronger one’s knowledge o f these w hile w orshipping

Allah, the stronger his tawhid. So w hen he knows that Allah is
",s Ibn K athir says, “T h is w as said by Q ata d a h a n d the h ad ith is recorded by al-B u k h a ri.”
199
An E xplanation ot Kitab al-Tawhid
singled out by the perfect attributes, alone in H is m agnificence,

majesty and splendor, there being no com parison to H im in H is
perfection, then it becomes m ore realistic that by this m eans he will
know and fulfil his belief that H e is the true G od, and divinity other
than H is is false.
So whoever denies any o f A llah’s N am es or attributes, he

initiates w hat contradicts and nullifies taw hid, and this is a branch
of disbelief.
200
C h a p ter 41
^ aWI c -w o ju ( j aJJI J ji
Allah ($g) said; “They recognise Allah’s

favours, then they reject them .”
. ( jc A il' j J*j*i ) A il' J ^ i
Allah (9 |) said; “T hey recognise A llah’s favours, then they reject th em .” al-Na/il
16:83)
yz* *sj j j 'a_A J y^ :®Lâ L*
A bout the m eaning, M ujahid said, “It is the statem ent o f a person, ‘T his is my
m oney, I inherited it from my forefathers.’”
.'33** ^ 'jS'j *)]y :aw' xx- y J ts j
Awn bin A bdullah said, “T hey say, ‘If not for so and so, it w ould not be like
this.’”109
.Ldd apUJaj IJl» : j_p_pjj '.Xyxi y>\ J l i j
Ibn Q utaybah said, “T hey say, ‘T h is is due to the intercession o f our

gods.’”
^ jL p y Ail j) ) :A-i jJL>- y J jj Jx-ix>- x *j — ^L*J' y ) Jt*_j

y* ^X) tAl~d'j ^ XS * ( . . y\S"J y yA yA
.Aj A^*l*jl ^_jLy+2J
109 T h e report from A w n is recorded by al-T a b ari.
201
jl >r l_£ jJLE } t L53L>- *-bfllj ‘rt-i^ 0->tS*” Ijt-bsyh£ y£> :_a!~J' .Jti
. j y ^ 4J—-Ji
After the hadith o f Zayd bin K halid, m entioning that Allah (3g) said, “T his
m orning some o f My servants have believed in Me and others have disbelieved.
As for the believer he said, ‘W e received rain trom A llah’s bounty.’ T h a t is the
believer in Me and the disbeliever in the stars. As for the one w ho said, ‘W e
received rain because the position of the stars was like this and this’ that is the
disbeliever in Me and the believer in the stars.” (Al-Bukhari and M uslim ).” Abu
al- Abbas [Ibn Taym iyah] said, “T his occurs often in the Book and the S unnah.
H e (*}£) rebukes anyone w ho attributes H is favours to other than H im , m aking
partners for H im .
Some of the salaf said that he is like those who say, ‘T h e w ind was good’,
‘T h e navigator was proficient’ and other such sayings are com m on on the
tongues o f m any.”
. 43j** jy—JtH : d
.jjiT 4i~Jl p jl>- l_u> jl
, i_C£> i ajdbji
Important Points
1. T h e explanation o f recognising the favours and rejecting them .

2. Recognising that this is com m on upon m any tongues.
3. Referring to this type o f speech as, “Rejecting the favours.”

4. T h e coexistence o f two opposites in the heart.
C om m entary by Allam ah al-S a d i

Allah ($g) said; “They recognise Allah’s favours, then
they reject them. Most o f them are disbelievers.” (al-
N ahl 16:83)
202
C h ap ter 41: A llah (3g) said; “T hey recognise A llah’s .
It is obligatory for the creatures to attribute the favours to Allah,

in both saying and recognition as preceded, and w ith this tawhid
can be com pleted. So w hoever rejects A llah’s favour by his heart or
tongue, that is a disbeliever, nothing of the religion rem ains w ith
him .
W hoever acknowledges in his heart that all favours come

from Allah alone, but som etim es he attributes a favour to Allah,
and som etim es he attributes it to h im self and his work, or to the
w ork o f som eone else - as is com m only done upon the tongue of
m any people - then in such case it is obligator}’ for the w orshipper
to repent and to stop claim ing that the favours com e from others
besides the O ne w orthy o f it, and to struggle w ith him self in this
struggle. H is faith will not be fulfilled w ithout realising th at the
favours are from Allah, both by saying and recognition.
G ratitude, w hich is the head o f faith, is built upon three pillars;
1 T h e soul’s recognition o f the favours that Allah granted it as

well as those H e granted for others.
2. T o recall this fact, and to praise Allah for it.
3. U tilising the favours to help in the obedience and w orship of

the O n e who granted them . And Allah knows best.
203
C h a p ter 42
£ ^ ^ ^
0 l i l J J l <»AS *^3 a\sl J ip .
Allah’s (fg) saying; “So do not knowingly

make equals for Allah.”
( j H l J J i dX i J i*
A llah’s (3g) saying; “So do not knowingly m ake equals for A llah.” (al-Baqarah
2 :22 )
t j./alll lilj^l IwL* \ y :J yi>j jMi b iaD'j :J pH jl -44^

1Jd>rp J jij tC^Li j <ui' tLi L« :4*>-UaJ J^rp J p ^ t y*al]\ \j\j^ jljJl j JaJl Vyj
.^■t>- ( - i ^ t s ”” 'A* ad' vy
Ibn Abbas (4fc) said about this aya/t; “A ndad [equals]: T h a t is shirty. It is more
inconspicuous than a craw ling ant on a black rock in the darkness o f night. It is
the saying, ‘By Allah and by your life O so and so,’ and ‘By my life.’ And to say,
‘If it was not for this dog then the thieves w ould have com e...’ or ‘If it was not
for the duck in the yard then the th ie f w ould have com e...’ And a m an saying
to his com panion, ‘As Allah and you have w illed.’ And a m an saying, ‘If not for
Allah and so and so’ D o not include ‘so and so’ in it, all o f this contains shirf{."
Recorded by Ibn Abu H atim .
110 A ccording to the ch ain cited from Ibn A bu H a tim by Ibn K athir, this report is hasan.
204
C h ap ter 42: A llah’s (Ug) saying; “So do not know ingly .
j >*-! <w4h>- .J b dAil dill J j 2)1 ! *cjp dill j '^ j
.p S ~bU 4 « w ) _ j i<u—o - J j_£JldjfJl a l j j ( i l ^ i l j l yi5" -Lib <U)1
U m ar bin a l-K h a tta b " 1 (4&) reported th at A llah’s M essenger (Sfe) said,
“W hoever swears by other than Allah than he has com m itted disbelief, o r s/iir/^."
Recorded by A l-T irm idhi w ho graded it hasan, and al-H akim graded it fa/ii/i."2
. b-sL^? s j x i ^JlL>-1 Ol ~>-i lolS*” 2bL O’y • vi J b j
Ibn M as'ud said, “Sw earing falsely by Allah is m ore beloved to me than to
have sworn by o th er than H im truthfully.”
tL ij t L i L» ;ly y T i T ) ; J b f*-U'_j *-ds- adI “bbJb- }
JL—o j j b y \ ( jS b abi dill f L i b |l ^ ] y 0 ^ - 1 t j ^ b
And Irom H u dhayfah (4k) from the P rophet (s£;) w ho said, “D o not say, ‘As
Allah has willed and as so and so w illed.’ R ather say, ‘As Allah has willed, then
so and so w illed.’” Recorded by Abu D aw ud w ith a sahih ch a in .11!
.A f £ diif : 2)i td T j <o)\j ^ 2)1 dji t^*>lJi y.\ f br-j

. 2)bb^ dill I I^J^jsj t 2)^b 2" dll 1 aj5j * • b b
It is report from Ibrahim al-N akha i; “T h a t he dislikes for one to say, ‘I seek
refuge with Allah and with you.’ H e perm itted one to say, ‘W ith Allah, then with
you.’ And he said, “Say; ‘If not for A llah, then so and so.’ But do not say, ‘It not
for Allah and so and so.’”
'I—
, I— ■A —
—i
LjJL J5 ‘d jb J l a j\1 , q• <uil j jjb»T..g l' j l ; g-_»\jJt
. yivs')/' - ju
111 T h e statem ent o f U m ar, as well as the three q u o te s in clu d in g th e h ad ith after it, w ere left
o u t o f al-Q aw l al-Sadid. T h e y have been added since they are p art ot K itab al-T aw hid.
112 T h e h ad ith w ith a l-T irm d h i w as n arrated by Ibn U m a r, it w as g rad ed sahih by al-A lbani
no. 1241, Sahih Sunan al-T irm idhi. T h e re are tw o n arratio n s before it from U m a r ab o u t
the prohibition o f sw earing by o th e r th a n A llah, an d after this p articu lar one, a l-T irm id h i
quotes one ot them again tor explanation.
I|! R ecorded also by A hm ad an d others. Its ch ain is sahih.
205
An E xplanation o f Kitab al-Taivhid
■ ^r“ j^> . vJUi-i j l
J* p>\ yî I ISjLs Ail' jUj ÂU- tjt ^ \ | 5j«j\^Jt
.JaiU l J f j 3 \J>\ J y ii,
Important Points
1. T h e explanation o f the ayah ot Surah al-Baqarah about al-andad.
2. T h a t the com panions used an ayah revealed about m ajor shirks to

explain m inor shirk-
3. T h a t swearing by other than Allah is shirk-
4. T h a t swearing truthfully by other than Allah is worse than perjury.
5. T h e distinction between using the expression “a n d ” versus “th e n ”.
Com m entary by Allam ah al-Sa di
Allah’s (m) saying; “So do not knowingly make equals

for Allah.” (al-Baqarah 2:22)
A discussion preceded over A llah’s (jjg) saying;
"A nd am o n g people are those w ho have taken others as eq u als to A llah .”

(al-B aq arah 2:165)
And that it deals w ith m ajor shirks because o f m aking an equal

to Allah in w orship, w hether love, fear, hope, or other types o f
worship.
T his discussion m entions it about m inor shirks like the shirk,

via utterances, as in the case o f sw earing by other than Allah,
com bining Allah with one o f H is creatures in expressions such
as, “If not for Allah and so and so”, and, “T his, by Allah and by
you...”, and like attributing the occurrence o f som ething to other
than Allah, as in, “If not for the guard then the thieves w ould have
com e...” “If not for so and so’s m edicine I w ould have perished”, “If
206
C h ap ter 42: A llah’s ($§) saying; “So do not know ingly .
not for the proficiency o f so and so in his w ork then this w o u ld n ’t

have...” All o f this negates tawhid.
T h e obligation is to attribute all m atters - their occurrence, and

their beneficial results - to A llah’s decree and initiation, and to
rem em ber w ith this, the im portance o f the effect and its benefits.
So by saying, “If not for A llah...” then it is know n that the effects
result from A llah’s decree and H is will.
So the w orshipper’s taw hid will not be com plete until he does
not m ake any equals for Allah in his heart, his sayings, or his
actions.
207
C h ap ter 43
a\jIj o sJ jA -Ij ^
W hat is said about one who is not satisfied

with another swearing by Allah.
\ *) J ^ ^ Y* J ^ tLo-^-LP- J 0"*^ U*
-j) t(<0^ ^y* jl ^ O'4.} * ^ ^Ja-L>- y * t J -U 2O <Ui\j ^_jdj>- y»
. ' J-Lw%o 4_>r 0
Ibn U m ar (*&) reported that A llah’s M essenger (gg) said; “D o not swear by
your forefathers, whoever swears by Allah, then trust him , and w hoever swears
by Allah then accept it from him . And w hoever does not accept it then he is not
from A llah.” Recorded by Ibn M ajah with a hasan ch ain .114
;wLfL~. 4O
.fbS'lj olU-i j f -
.^ 0ji j i <u)L) <d ^ t-*aj
ji ji ; SiJtii'
1. T h e prohibition of swearing by ones forefathers.
2. T h e com m and for one to accept one w ho swears to him by Allah.
114 It was graded (a/ii/i by al-A lbani in Sahih al-Jam i ; no. 7247, see also al-Irw a no. 2698.
208
C h ap ter 43: W h a t is said about one w ho is not satisfied ...
3. T h e th re a t to r w h o ev er does n o t accep t it.
C om m entary by Allam ah al-Sa'df

W hat is said about one who is not Satisfied with
another Swearing by Allah.
T h is reters to w hen you are faced w ith an oath by your opponent

and his overall truthfulness is know n, or his good nature and
trustw orthiness is apparent. T h en it is necessary tor you to accept
it and he content w ith his oath. T his is so, because there is no
definitive reason w hich w ould w arrant rejecting his apparent
truthfulness. In any case w here the M uslim s feel required to swear
by Allah, the h o nour o f their Lord, and His majesty, then it is
required upon you to accept their oath.
If he is given an oath by Allah, but he does not accept it w ithout

m aking conditions for his opponent, like m aking him swear by a
divorce, or requiring his opponent to m ake a du a for him self to be
punished if he were untrue, then this falls u n d er the threat, because
that is evil conduct, dishonouring Allah and a refusal to follow the
ruling o f Allah and H is M essenger.
In the case o f one w ho is know n to be an open sinner or liar, and

he is m aking an oath in a m atter that one is certain he is lying about,
then rejecting such oath does not fall under the threat m entioned,
due to the knowledge o f his lying and because his heart does not
contain the h o nour o f Allah that w ould m ake the people feel safe
in accepting his oath. In this case, the threat is removed due to the
impossibility of determ ining his accuracy. And Allah knows best.
209
C h a p ter 44
d —l .*j au I L«
Saying “W hat Allah willed and what you

willed.”
dJOl L 0 yOJ Lj^S*”j SS-j ’Jt&i ^-L»J aAS' aiil k^-^> dl C*cLl5 ^j£'
;1jJjjlj j ' j l Ijd j\ 131 a-Jl^- dll (*"*.Z4^-®c4~*SdL !j y t C - i ^ j

,4j>xj>x^2J ^jL«Jl ol ( w !■'« ^ d)l tU- I-4 ll 3)1J C4-*^Jl > JJ j )
From Q utaylah; “A Jew cam e to the P rophet ($fe) saying, ‘You [people] have
m ade shirf{. You say, “As Allah has willed and you have w illed.” And they say,
“By the K a b a h !”’ So the P rophet (sfe) ordered that w hen intending to swear you
say, ‘By the K a b a h ’s L ord’ A nd , ‘As Allah willed, then you w illed.” Recorded by
al-N asa’i w ho graded it fahi/i."^
<U)1 oLj L . jL-** * 4J0I ^dJ Jhs SLrj j l ‘I— <ool c---*j jr1^ jr^" I -î 1
,(o-U>-j <OOl I-4 ?lUj do I) ijLai tC-S.:.j
H e also recorded from Ibn Abbas {&>) saying, “A m an came to the P rophet
(Sfe) saying, ‘As Allah has willed and you have w illed.’ H e (3g) said, ‘Are you
m aking me an equal to H im ? As Allah has willed alone.”"6
115 Also recorded by A h m ad , a l-H a k im an d others. It was g raded sahih by al-A lbani in Sahih
Sunan al-N asa’i no. 3533, an d al-Sahihah no. 136.
116 R ecorded by al-B u k h ari in al-Adab al-M ufrad, a l-N a sa ’i in A m a l a l-Y a w m w al-Laylah
w ith sim ilar w ording. As well w ith A h m ad , Ib n M ajah an d others. See al-Sahihah no.
139 w here al-A lbani grades it hasan.
210
C h a p te r 44: Saying “W h at Allah willed and
o y y j i_j1p 3^"" *“ •"i J • ^ a - L J I p ^ ^ J — ja U i ^jp orL* y . ^ l j
p £ j \ } l j ] f y ii\ y j ' ) / .<U)I y l j i j f - ' . j j i y j j^S-Jl Y_jl (* ^ 1 : ^ —hii
^ j i i f y i \ jr—jV loJ-A J i^gjl.<a.:l' y yJj O j ^ .Oâ£ { L i j aJJ' { L i L» I j ^ J y j
{.Li • Alii { L i L* . i) y} yAj -yiC ' ^ ^ ■■■1A .l^ lU i. aU'■ ^r,j **. LI . j^J^JU ^
!,Jl3 . A j y - \ i ^.l..,^ i a*1p Aid ^La? ~ J^ p* t*oaô-I Lr4 -.aaI L d i
bCol? jL i IO*j L*l) : J l i v" t d p Ail : J l i 't*"*7 (?^-Ia>-I L^j o ^ jp -I [a )
. L^-tP ,^5'L^jl L)l las'_j la s ' jj* a r OIS' A d s ' âli j*aL lj tj^SaA -a ^vS-1 t L J j d ' j
auI { L i L* ;l a*y ■t^-1 j {Li_. Ail { L i L* :I^J^jjj *jhs
W ith Ibn M ajah; from al-Tufayl, the brother o f A’ishah through her m other,
he said, “I dream t that I cam e upon a group of Jews, I said to them , ‘You would
be the people [you claim j if you h a d n ’t said that U zair was the son o f A llah.’
T hey replied, ‘You w ould be the people [you claim j if you d id n ’t say, ‘as Allah
willed and as M uham m ad w illed.’ T h e n I passed a group o f C hristians so I said,
‘You w ould be the people [you claim] if you h a d n ’t said that al-Maslh was the
son o f A llah.’ T hey replied, ‘You w ould be the people [you claim] if you d id n ’t
say, ‘as Allah willed and as M uham m ad w illed.’
T h e following m orning I inform ed the incident to some others. T h e n I came

to the P rophet (jg) and told him . H e said, ‘H ave you inform ed this to anyone?’
I said, ‘Yes.’ T h en he praised Allah and glorified H im and said, “T o proceed;
Tufayl had a dream , and he has narrated to some of you w hat he saw in it.
You have been saying a statem ent that I have been prevented from prohibiting
because o f this and that. D o not say “as A llah willed and as M uham m ad w illed.”
But say, “As Allah w illed” alone.’”"7
• i l f t .JL A3y
. i j y aJ LIS' lil jL -JÎ :aJLJI
: J li y . (?iai ah ^Ji*j>ri) <j a-1p .oil aJ^3 lAilltJi
117 T h is n arratio n is recorded by Ibn M ajah, A h m ad an d others. It w as graded sahih by al-

A lbani, see al-Sahihah no. 137 & 138.
211
. ... illy* v U j l i - ' »^S”I \j
. ( U S 'j 'h T J ^ S .) t jjS 'V ' ^ y A \ J * ^ '-iA j i :a*jIjJI
,^>-jJ' »L—
ji Ij j ' :2L~«Uki
,âj v j u i L^j ' ;«woL-Jl
Important Points
1. T h e Jews awareness o f m inor s/iir/(.
2. T h e condition ot people’s understanding w hen their desire effects

an issue.
3. H is saying, "Arc you m aking me an equal to H im ? ” So how about

the one who says, “I have none to recourse to but him (i.e. the
P rophet (-tag,))■■■■" and the rest o f the verses o f that poem.
4. T h a t this is not from m ajor s/iirf( due to his saying, “I have been
prevented by this or that..."
5. T h at true dream s are a type o f revelation.
6. T h a t it was the m eans tor explaining some legislation.
For Allamah al-Sa di’s C om m entary Refer to the Next

C hapter
212
C h a p ter 45
<d)l < ^51 J j i i y * j J ' %* y »
W hoever curses tim e, he has offended

Allah
• V' ( Ljj LJjJ' LjL>- U 'yi\i _• ) ; *J <oil J j i j
Allah (*Jg) said, “T hey say, ‘T h ere is hut o u r life in the world. W e die and we live.
N o th in g causes us to perish except for tim e.” (al-Jdthiyah 45:24)
■a yi • <uit Jf®) a ^ -'**' ” '' a

)JJ' ^ J j ! i ysjJ' l i l j i ysjJl a - a
In the Sahlli, from Abu H urayrah, the P rophet ( ^ ) said, “Allah (t$g) said, ‘T he
son o f Adam has offended Me, he curses tim e, but I am the time; I tu rn the night
and the day.”
.(ysjJl j_* <od j l i iysoJl \ Jj
And in one narration, “D o not curse tim e, for Allah is surely the tim e.”11*
jp :J >
.<01 :o lii'
lls T h e first is w ith a l-B u k h ari an d M u slim , an d th e second w ith M uslim an d A hm ad.
“A l-Shafi'i, A bu U bayd a n d o thers am o n g th e Im am s ex plained th e m ean in g ot ‘D o
not curse tim e for surely A llah is tim e .’ th at w h en th e A rabs d u rin g jahiliyyah suffered
adversity, trials or troubles, they w ould say, ‘O fru stratin g tim e!’ So they w ould lin k this
occurrence to tim e an d curse it, w hen in fact it w as really A llah w h o caused the event,
so they w ere actually cursing H im ...” (Fath al-M ajid) T h is is su p p o rted by a sim ilar
n arration recorded by al-B u k h ari in al-Adab al-M ufrad.
213
y s All j l i ) : * ] j i j
. 4_A_oj a-L^2_aj > LC* j / d _ -ti
1. T h e prohibition ot cursing time.
2. C alling this “offending A llah.”
3. N o tin g his saying, “F or Allah is surely the tim e.”
4. T h a t cursing can occur even if it is not intended in the heart.
Com m entary by Allam ah al-Sa' di

W hoever Curses T im e, H e has Offended Allah
T his occurred often dunngjahiliyyah, and m any o f the evil people,

the libertines, and the foolish followed them w hen they engaged
it changing tim e and altering the seasons. C ontrary to w hat they
intended, they were insulting tim e and som etim es cursing it. T his
behaviour arose from a weakness in religion, from foolishness and
from trem endous ignorance.
T im e is not a m atter that they have any control over. F or surely

the arrangem ent and organisation o fthe events oftim e is m aintained
by Allah al- A ziz al-Ha/(i>n, so in reality, their philandering and
insults are directed at the O ne w ho truly controls it.
fust as this behaviour erodes away at religion, it also contradicts

reason, since by it calam ities are increased, their scale becomes
larger, and the door to the necessary patience is closed. And this
negates tawhid.
As for the believer, he knows that the events of tim e occur by

the decree, power, and wisdom o f Allah, so he w ould not toy with
som ething that Allah or H is M essenger never asked him to be
responsible for, rather he accepts w hat Allah arranges, and subm its
to H is com m ands, and by that he com pletes his taw hid and his
sense of tranquility.
214
C h a p ter 46
o j t \ ^ a ] \ ^s^L aj
T he N am e Judge of Judges, and the like
kl) iji® 4_kp a)JI ^ 4 ' 0^" ^ J 3S- ^r**-^ ' a

.(ill VI AUk ^ iih tA 'i All* I_r— r J ^ j : au'
In the Sahih, from Abu H urayrah, the P rophet ( ^ ) said, “T h e m ost despicable
nam e to Allah is a m an called K ing ot Kings. T here is no K ing but A llah.”
,pL^ 4** .OkA* Jl®
Sufyan said, “Sim ilar is Shah of S hahs.”11"
s A*kaJl *y_ ai)' ^ k j Ji-pi)
And in one narration, “T h e m ost infuriating m an to Allah on the Day o f

Resurrection, and the m ost filthy to H im ...”12'1
g j*I ( ^ - ' ) <dy
H is saying, “Akjina a [despicablej” m eans the m ost despicable.
: lk~* *cj
. *1 A ik . ^ 3 j* :jjS l'
.JL jA Ji® k k ” ckiL* skc* j k ,jl iAJliJl
,»ki* a .,- ? » ,_JjiJl jL ^laail *_* Ik* 3 kk*kj ■,UH i ;ikljjl
<Ull J S k A 1 l-C* j l jJxAjl lajul Jl
"" Recorded by al-B u k h ari, iMuslim, A bu D aw u d , and a l-T irm id h i an d others.

1211 Recorded by M uslim an d A hm ad.
215
Important Points
1. T h e prohibition ot the title king ot kings.
2. As well as w hat has a sim ilar m eaning as Sufyan said.
3. Realising the em phasis on this m atter and its like, even in the
abstract sense w hen the heart does not intend such m eaning.
4. Realising that this is for Allah (“$g) only.
F or Alldm ah al-Sa'di’s C om m entary Refer to the Next

C hapter
216
C h a p ter 47
d JU i ^ s.Lc’*'!
T he Sacredness of Allah’s ($g) Names,

changing ones name because of that.
«js Aid j|) I-v-Ca • a_Jlp Aid *-»La.? ^ ^ ^-1 L ' \*^ —' w'tS^ aJI ,jd
y S ' i j y i t A, j iu k s - i lil ^ J j j : J l i i (^<^-1 a J a tp ^ L i
;J l i .«ud j i .-»1- ~ a . t -nj Li jPJbkj ' u_£ -.—^*-1 L«) ;JULj j y ij ^jjJl
*^.C t ( * * j v i - J l i ) I<Jts Isjibb (Va-a ^ S i **kJ)
From Abu Shurayh, “T h a t his !{unya was A bul-H akam , so the P rophet (sg) said
to him , ‘Allah is al-Hakatn |the Judge], and to H im is the judgem ent.’ H e said,
‘But w hen my people d ihcr over som ething they have me judge betw een them ,
and each group accepts.’ H e (jg) said, ‘W hat is better than this, w hat children
do you have?’ H e said, ‘Shurayh, M uslim and A bdullah.’ H e asked, ‘W ho is the
eldest?’ I said, ‘S hurayh’, he said, ‘So you are Abu S hurayh.’” Recorded by Abu
D aw ud and others.1-’1
.oLjÂ JUajj A j ] • Ajbb^Â Aiil
.AJJa J>Af libjbJi
. A-^Sdj I jbl>-l lAilliSl
IJ1 Also a l-N a sa ’i, al-H a k im an d Ibn H ib b a n . Shaykh S u lay m an said, “Ibn M u llih said, ‘Its
chain is good \ja y d \" an d al-A lbani g rad ed it sahih in Sahih al-Jam i no. 1845.
217
Important Points
1. T h e sanctity of A llah’s N am es and attributes, even if one does not

intend their m eanings.
2. C h an g in g the nam e for the sake o f that.
3. C hoosing the eldest o f sons for the kiinya.

T h e N am e Judge o f Judges, and the like & T h e
Sacredness o f Allah’s N am es, and C hang ing a N am e
because o f that
T hese two discussions are branches of the preceding chapters. T h at

is, it is obligatory that no equals be m ade for Allah in intention,
saying, or deed. So one is not to be called w ith a nam e that implies
some type of partnership w ith one of A llah’s N am es or attributes,
like the judge of judges, the king o f kings etc. Or, the R uler o f
rulers, or Abu al-H akam [the father o f rule] etc. All o f this is
out of precaution for taw hid and A llah’s nam es and attributes,
and defending against w hat leads to shir/(, to the extent o f even
refraining from expressions w hich it is feared may bring about
the thought that they im ply a partnership w ith Allah in any o f H is
rights or w hat is specific to H im .
218
C h a p ter 48
£ ^ £
jl j T j l d_j ^ ( ^ 5 ^ J j - *
Whoever jokes about anything that Allah has

mentioned, the Q u r’an, or the Messenger.
,4jV ( ^ jd j ) : <&' J y >
Allah (S|) said, “But if you were to ask them they w ould say, ‘W e were only
joking and playing.” (al-Tawbah 9: 65)
• - j ^ j •'-?«; t^ L .' jj A jj _j t -^1 -,p
Yj tL-Jl I Yj t i l t t Y j ^ L51y JjL* bjtj L< :il^j ijji- Q Ja*-j Jl* “I'
>—* aJ J L a £ — d y j i j ! ajI>x_.- d y *^4^" Aid Ailt J y ^ j 3 -*-1 f t S i l t a _ tp ^ t ^ r l
y »— a Ap A l auI ^ y * j 0^ a> -Y t^**lc« d J - ^ A to~ )d 5^ ~. * 1it a ■'
A ll' Jy t j J ,) ^Jl d4l . aJ u ^ j J j id jJ L il -U *r y O jt> tJ jJ k * J A -lp A lll A ijl J y~* J
^ y y - LT Lc) !ad1 ' Sy^j I . J l3 tAÛ , y j * (djl a3p <uii ^1 -^
A il! a * LfiJjee* a*J) 3 ^ 4 '• y ^ y} J l< l* ,jlj j d I \_^p 4_, « U a > t L y ^ ll . - . . . 1
^_d> _ ^ d bS^ le t ;J jd j _p^_j — a J l > t j ,_ 3 J j j i j a~ Ip a iiI ^ J - v 5 J j - -1 •
0 J f- j !■ ■ •' < y ~ ^ ^ T ^ J i 3 Ail h i ) l(« d — “ J A _ L p a!|1 A il' Jy* j Aj Jy u i —
. aA p a U jjj l* j aJ ) I* (
From Ibn U m ar, M uham m ad bin Ka b, Zayd bin Aslam, and Q atadah - each
o f them narrated sim ilar - that d u rin g the battle o f Tabti!{ a m an said, “W e have
not seen o f o u r reciters sim ilar to these people, none m ore greedy in appetite,
nor false in speech, nor cowardly in battle.” H e was referring to the reciting o f
the com panions of A llah’s M essenger ($S). Awf bin M alik said to him , “You
have lied. Rather, you are a m tm afiq. W e will tell A llah’s M essenger (3S).” So
219
'Awf w ent to tell A llah's M essenger (sg), but som e Q u r’an [revealed about this
incident itj preceded him . T h a t m an cam e to A llah’s M essenger (5g), while
he (sg) was m ounted upon his cam el. H e said, “O M essenger o f Allah! we
were only joking and we were saying things to pass the tim e for us on the
road.” Ibn U m ar said, "It is as if I am looking at him ; clinging to the saddle
ot the M essenger ot A llah’s camel, stones battering his feet, saying, ‘W e were
only joking and playing!’ So A llah’s M essenger (sg) said, ‘Is it w ith Allah, His
ayat, and H is M essenger that you are am used? T hey are not excused, they have
disbelieved after their faith.’
H e did not say any more nor any less to h im .”
. w j ' •*!,. ^
. U15” Afli bd jy-*-*-’ y-* '-os
.d j i * aM .. -i'lU ^nj J y d i I
. ^ J j \j * <0^ A-+>z J* jJi}\ <KXJ^ ^
. \Ju j ' ^ J'
I m p o r t a n t Issues
1. An extremely im portant point, that w hoever jokes like this, then he

is a disbeliever.
2. T h at this is the explanation of the ayah, so whoever does it then it

applies.
3. T h e difference between gossip, and between nasihah to Allah and

H is Messenger.
4. T h e difference between pardoning w hich Allah loves, and between

being severe with A llah’s enemies.
5. T h at it is not necessary' to accept some excuses.
R ecorded by Ibn A bu H a tim , Ibn Jarir al-T a b a ri an d sim ilar w ith others. S haykh M u q b il
bin H ad i included it in Sahih al-M usnad m in Asbab a l-N n ziil (p .122), g ra d in g it hasan.
220
C hapter 48: W hoever jokes about anything that Allah has ..

W hoever Jokes about anything that Allah has
m entioned, the Q u r ’an, or the Messenger.
M eaning that this is som ething that entirely negates faith, and
removes one from the religion, because the bases of the religion is
faith in Allah, H is Books, and H is Messengers.
A nd faith requires honouring this, and it is well know n that

m ocking and joking about som ething ot these m atters is am ong
the worst kinds of sheer disbelief. Because this disbelief increases
disdain and contem pt.
T h e disbelievers are o f two types; passive and antagonistic.

The antagonistic is the one at w ar w ith Allah and H is M essenger,
attacking Allah, H is religion, and H is M essenger with the sternest
rejection and the worst falsehood. And mockery is a tactic from this
category.
221
C h a p ter 49
J jt) l i * Ajs^ j o L iil ^ e l <3 $-h>r L«
£■' J+P
Allah’s (jgg) saying; “And if We give him a

taste of O u r mercy after touching him with
adversity”
. ( j IA* ^jJL) tSj^p Jju j* L/» aLiil <J_>^ 3 *t=>r U
A llah’s ($g) saying; “And il W e give him a taste o f O u r mercy after touching him
w ith adversity, then he says, ‘T his is from m e...’” (Fussilat 41:50)
,^ -u p ' Jl-o • 3
M ujahid said, “(M eaning,) this is from my deeds and I deserve it.” Ibn Abbas
said, “M eaning, that w hich is with m e.”
( (*-3' ^3" ^ :aj *

And H e (t)£) said, “H e says, ‘It only cam e to me because o f the knowledge with
m e.” (al-Qasas 28:78)
'3*j -J-*' j ' <&' j-* j*ip Î p J lij a ^ j*1p v

_s1p :ajti Jli
Q atadah said, “From my knowledge o f profiting.” And others said, “From

A llah’s knowledge, I am the best w ho knows it.”
And this is the m eaning o f M ujahid’s statem ent, “It came to me out o f
h o n o u r.”
222
C hapter 49. Allah s (fjg) saying; And if W e give him a taste
^ 01 ) .JyL a_U &\ J ** J i ^ J ^
U c -* J t(^ of ial , l / u ^ ^ ;j j W
0 3 cSO jt ^ ^ ^ ;J u ^ ^ ^ ^
* ' ^ J ^ i tsJ-^ *-*■ •— *-ii ^ — »i;J l i aj J jl

“i 1 J L • li- « ’
J U -T * — d M Jd -i _ y i J ) j \ J _ _ , y \ ; j L j <?jJ.Jj ^ (
^ ^ ^ :Jl» dJJ; f^ j J u i 4* ^ j\± :j u ^ ^

' , "‘ ^ 9s ' •J '-* * lytj, J a p lj sajp ^ o i < .a j> ^ J ^ ^yUl j j i i J i
^ :JUi ^ -lî iU i t iljb :JVi tk .U syL tJj>yi jf tyUl ;Jli
i s ^ a J I aS)I j y t<^ — ^ t ^ - U l A; j ^ o j l i ‘ c 5 r ^ J l a1)I j y j ! ;J l i ? jJ J | ^
»oA jl£ i cLu Jj^j JLu ^sili jfoJij SLi ^ p J i ^ ;J U j ai
*°'J - ^ ’ ^ ^ ^ f '■J 1-* ‘r ^ 1jr* '- ^ j I r M J * tJLiJ IJjVI ja jl_)

M J r^bb bli t^SyC* J JU L l ^ c-xiaiJl j i i j S L ^ , ;J U i j - ‘_?. 1
n fj* ~ . j aj g i j f f ^ tj i i j tC rj - i j l m , t J _ j . i j y j i j u ^ i j ^ j L i tj j j {
iJlk tU J j j i i t^ u i J a i j ^ y i J & jl f t j j j jS-\ j t r ;aJ J U i .SjjiT J ^ j L i ; J u i
ii^ U ir c -T j i : j u i t J l \ ? j s - 1y i r j m ija l i t ;j u i ? ju i y ? ) ^ &\
Lj* JiA a-1p Sj j j d i J l i L. J i . aJ J l i i ^ J r ^> j ^ ;Jl i .c —S' L. J l iiil

•JU i tAj'j_^ j ^ p \ l ^j-J, ,o_S ' L. J l a3)I i l t i l s ' j u i ' j l ; J l ii jJm, a-U- 5 j
^ Alllj VI j»^Jl J y^jj *>li yL- j J U - I ^ C-Jiii
J l <il 5y ^*-f-' ojS' :Jlii t<_gyL- j l^j iljt oLi j jjjp ^jJL jJjL-i .jjj
vji—J»l : J l i i .<0) Ajj^-l f^jjsJ j*y jl Jj^J>rl V <J)l_ji tyULi l> r J j . - .f.i U J>«i ',iS j-'”
•»lj>ry>-l (jJ~>-Ltf> ^jip t j jj p oil ^_yj5j J i i J»jjjjl Icli tjJJl*
From Abu H u rayrah that he heard A llah’s M essenger (jg) saying, “O nce there
were three m en from the children o f Isra’il, a leper, a blind m an and a bald m an;
w hom Allah w anted to test, so H e sent an angel to them . T h e angel asked the
leper, ‘W h at w ould you m ost like to have?’ T h e leper said, ‘G ood com plexion
and good skin, because the people consider me to be filthy.’ T h e n the angel
touched him and he was cured. H e was given a good com plexion and good skin.
T h en the angel said, ‘W hich property w ould you m ost like to have?’ T h e leper
said, ‘C am els.’ So he was given a pregnant cam el, and the angel said, ‘May Allah
bless you w ith it.’ T h en the angel cam e to the bald m an and said, ‘W hat w ould
you m ost like to have?’ H e said, ‘N ice hair, and I wish to be cured from this
223
disease because people find me repulsive.’ T h e angel touched him , and he was
given nice hair. T h en the angel said, ‘W hich property w ould you m ost like to
h av e r’ H e said, ‘C ow s.’ so the angel gave him a pregnant cow that had plenty o f
milk. T h e angel said to h im ,‘May Allah bless you with it.’ T h e angel cam e to the
blind m an and said, ‘W h at would you most like to h av e r’ H e said, ‘I wish Allah
would restore my sight so I can see the people.' H e touched his eyes and Allah
gave him his sight back. T h e angel said, ‘W hich property w ould you most like to
hav er’ H e said, ‘Sheep.’ So the angel gave him a pregnant sheep. Later, all three
pregnant anim als gave birth to their young. T hey m ultiplied and brought forth
so m any (anim als) that one ol the m en had a herd o f camels filling a valley, one
had a herd o f cows tilling a valley, and the other one had a Hock o f sheep filling a
valley. T h en the angel, disguised to appear as a leper, visited the leper and said,
‘I am a poor m an, w ho has lost all m eans ot livelihood while on a journey. So
none will satisfy my need except Allah and then you. In the N am e o f H im W ho
has given you such nice com plexion, such beautiful skin, and so m uch property,
I ask you to give me a camel so that I may reach my destination.’ T h e m an
replied, ‘I have m any obligations (so I cannot give any to you).’ T h e angel said,
‘I think I know you, were you not a leper w ho the people sh u n n ed r W eren't
you a poor m an and then Allah gave this to y o u r’ H e replied, ‘I inherited this
trom my family.’ T h e angel said, ‘It you are lying, then let Allah m ake you as
you were before.’ T h en the angel, disguised as a bald m an, w ent to the bald m an
and said the sam e as he had to the leper. H e too answ ered the sam e way. T he
angel told him , ‘If you are lying, then let Allah m ake you as you were before.’
T h en the angel, disguised as a blind m an, visited the blind m an and said, ‘I am
a poor m an and a traveller, whose m eans o f livelihood have been exhausted
while on a journey. I have nobody to help me except Allah, and after H im , you
yourself. I ask you in the nam e ot H im who has given you back your eyesight
to give me a sheep, so that with its help, I may com plete my journey.’ T h e m an
said, 'I was once blind, and Allah returned my sight to me, I was once poor and
Allah m ade me rich. So take anything you like from w hat I have. By Allah, I
will not praise you tor leaving anything (you need) o f my property w hich you
may take tor A llah’s sake.’ T h e angel replied, ‘Keep your property. You (three
m en) have been tested. Allah is pleased w ith you, but H e is angry with your two
com panions.”’ T hey (al-B ukhari and M uslim ), recorded it.
. 4j ^ ^ . i.4 i
224
C hapter 49: A llah’s ($g) saying; “And il W e give him a taste .
.( plf- <uJj\ ) :<dji I*
d.. 'j* C :*ul4 Jl
1. T h e explanation o f the ayah.
2. T h e m eaning o f ‘“T h is is Irom m e...’” (Fussilat 41:50)
3. T h e m eaning o f “It only came to me because o f the knowledge with

m e.” (al-Oasas 28:78)
4. T h e num erous im portant lessons from this story.
C om m entary by Allam ah a l-S a d i

Allah’s (*5g) saying; “And if W e give him a taste ot O u r
mercy after touching him with adversity, then he says,
‘T his is from me...’” (Fussilat 41:50)
T h e objective o f this discussion, is that all one claims he receives

o f favours and provisions by his ow n hand, skill, or intellect, or
because he deserves that, thin k in g that he has some right over Allah
for it, then this negates tawhid. Because the believer is obliged to
recognise internally and externally that the favours com e from
Allah and that the praise is due to Allah for that, and to recognise
that these are from H is favours and beneficence, to utilise these
favours in acts o f obedience to Allah, not to think that he has some
right for these things over Allah. R ather Allah alone has the right
over them , he is simply a servant in every sense. So by this he fulfils
his faith and tawhid. If the opposite occurs, then he achieves only
ingratitude for the favour, and am asem ent w ith the self, displaying
th at w hich is am ong the m ost evil of traits.
225
C h a p ter 50
L ^-L /3 Lo®\jT LoAa i J h J J ip
Allah’s (fg) saying, “And when good came to

them ”
,4 j ^ i ^ f.LS^jZ * 4J LTL^> U * l;T L J j ) : J l * j <uji J p
A llah’s (4c) saying, “And w hen good cam e to them they m ade shirks in w hat they
received.” (al-A ra f 7:190)
4—3 L*J t ‘U*Sd' -UP j c y i S ' -U aT S jo d -U*-« JS' p~ ' jJL 0j \ Jl®
_Ih'U -Up L il> - tjjji
Ibn H azm said, “T h e prohibition o f every nam e o f servitude to other than Allah
is agreed upon, like Abd A m r for example, or Abd al-K a bah, and the like, with
the exception o f Abd al-M u ttalib .”
:J lii l»*ljU tu u l **- j»jT U l UJu l i : J l i j -UP jill jjI j S- j
jJ-Jaj LJ J 3 A ^ i <uAl l^SCr y>-\ ^g-dl L>3C-L<a

c t li-* ^ J ta l* J a j j l L ili t O j l i - ' -UP aL «_j __ La-gJÛ tu L i-j
L3> tU * ljli tu -l* " - ^ tk u * ^ y 5'-® ta l* J a j j l L-jli c d p J l i i tl*®Uli
(U *dT U _ i j l T j - i d “>l*>- ) ’ ^ l * j d j J J - i i O j l J - t -Up s L«—-j t-U y i v ~ >_ ' * ( C j '*'*
-l' 3*1 40 j
A bout the <zya/;, Ibn Abbas ( ^ ) said; “W hen Adam [learned o f his wife’s
pregnancy] Iblis came to them . H e said, ‘I am your com panion w ho had you
removed from Paradise. Obey me or I will m ake him have two horns like a deer
w hich will rip your insides w hen it comes out. I will, I will [etc.|’ in order to
226
C h ap ter 50: A llah’s (4e) saying, “A nd w hen good cam e to th e m ”
frighten them into calling the child Abd al-H arith . B ut they refused to obey
him . T h en the child was still-born. T h e n she becam e pregnant again, so he cam e
saying as he had before. T hey still did not obey him , and the child was still-born
again. T h en she was pregnant again, so he cam e to talk to them again. T h is tim e
out o f th eir sense o f love for their child, they called him Abd al-H arith . T h a t is
why Allah said, “they m ade shirks in w hat they received.” R ecorded by Ibn Abu
H a tim .l2i
.aJ.sLp 3 jfkj jl _} jj •jf* s i l i ^s- -U—o aJj
A nd also [from Ibn Abu H a tim | w ith a sahih chain from Q a ta d ah w ho said,
“S h ii\ in obeying H im , not in w o rsh ip p in g H im .”
tUL-Jl V' LiLLi' : J l i ( LkUs> Lu-fi ) :<dyi j -Labi _u—u aJ j
. 1 X*- *j aLjo £ ' i t
A nd [from Ib n A bu H a tim ] w ith a sahih c h a in from M u ja h id a b o u t A lla h ’s

(i$g) say in g , “A n d w h e n g o o d ca m e to th e m ...” he said , “G ive us o f g o o d ” he
said, “T h ey w ere afraid th at it w ould not be a h u m a n .” A nd this m ean in g was
m en tio n ed by a l-H a sa n , Sa id, an d others.
• A il' ^ ' JS~ e.j£-
.Aj Î !A-jltll
. 1 -Uai ; 1 a~*~j j y i j i l j j .Jl iJl* j l : AjJliJi
■ ■ 11 »** Aj I . ■■-11 jJOI A_oSj I I AjajIf I
,siL*Jl j tiPlkJi Jj jS J ' j y J y iji o lL J i :a^»U1-I
I m p o r t a n t P o i n ts
1. P ro h ib itio n o f every n am e d e n o tin g servitude to o th e r th a n A llah.
2. T h e ex p lan a tio n o f th e ayah.
L! R ecorded by A h m a d , a l- T irm id h i, a l- H a k im a n d o th e rs. Ib n K a th ir c o n sid e re d it a m o n g

th e d isp a ra g e d re p o rts fro m th e p e o p le o f th e B o o k , a n d a l-A rn a ’u t g ra d e d it w e a k in his
n o tes o n P ath a l-M a jid , a n d a l-A lb a n i g ra d e d it w e a k , n o . 4769 D a i f a l- J a m i ; a n d no.
342 Silsilat a l-A h a d ith a l-D a ifah.
227
An E xplanation of Kitab al-Tawhid
3. T h a t this shirks was simply by the nam e, not the objective in reality.
4. T h a t A llah’s gift to m an o f a healthy child is am ong H is favours.
5. T h e salaf m entioned the distinction between shir/( in obedience and

shirks in worship.
C om m entary by A llam ah al-Sa'di

Allah’s (te) saying, “And w hen good came to them they
m ade shir/( in w hat they received. Allah is exalted above
w hat they associate with H im .” (al-A ra f 7:190)
T h e objective here is that children were am ong A llah’s favours for

them , and Allah com pleted the favour for them by m aking them
have healthy bodies.
T herefore they m ust be healthy in their religion. T his requires

them to be grateful to Allah for the favour H e granted them , and
that requires that their children not be servants o f other than Allah,
nor are they to attribute the favour to other than Allah. T his is a
rejection o f the favours that w ould negate tawhid.
228
C h a p ter 51
£ \ N
oj ^ o l i <OJj cJ
Allah ( f t ) said, “Allah’s are the most

beautiful Names, so call H im by them ”
!4j^[! (ajLc*! 3 jg d J l o^ P o li $.Lc*Nl *iiy ) i ^ I a j <uh J ji
Allah ($1) said, “A llah’s are the m ost beautiful N am es, so call H im by them , and
avoid those w ho are heretical w ith H is N am es.” (al-A raf7: 180)
.j £ j j jj^ J b ) U ^ p ^ y *j j>) j * f b - j '
Ibn Abu H a tim m entioned from Ibn Abbas, “those w ho are heretical w ith H is
nam es,” are those w ho m aker/nr^ [with th em ].124
. jjyxJl y y o b t ll !“U P j
A nd from him ; “A l-L a t is from al-Ilah, and al- Uzza from is al- A ziz." 'ls
And from al-A 'm ash; “T hey give it m eanings th at are not included in th em .”
124 Shaykh Sulaym an said, “Ibn A bu H a tim did n o t record this report from Ibn Abbas,
rath er only from Q a ta d a h .” (Taysir al- A ziz ) S im ilar is q u o te d by Ibn K athir.
124 T h a t is from Ibn A bbas, recorded by Ibn A bu H atim . H ow ever, Ib n K a th ir has this
statem ent, “F rom Ibn Jurayj, from M u ja h id .”
229
o L jl : J j t y
. L^J 4jL£ J j
J^PuLaL^t^ ^JpjIp Jj ^\
.i* j >\±y\
.jJ-\ >• xs* * : < L o L J i
1. C onfirm ing the N am es.
2. T hey are beautiful.
3. T h e com m and to call H im by them .
4. Avoiding the ignorant heretics w ho oppose them .
5. T h e explanation o f ilhad [heresy].
6. T h e threat against heresy.

Allah ($g) said, “Allah’s are the most beautiful Nam es,
so call H im by them and avoid those who are heretical
with H is N am es.” (al-A r a f 7: 180)
T aw hid is founded upon confirm ing w hat Allah has affirm ed for
H im self, or w hat H is M essenger (jig) affirm ed o f H is beautiful
N am es. It is to have the beautifying awareness o f the majestic
m eanings that are inclusive o f the N am es, to w orship Allah by
them , and call upon H im w ith them .
230
C hapter 51: Allah (Hg) said, “Allah’s are the most beautiful
So every m atter that the w orshipper seeks from H is Lord

- w hether related to this life or religion - then he seeks it by the
beautiful N am es o f Allah related to that.
So whoever calls upon H im to bring him sustenance, he

asks H im by H is N am e al-Razzaq. F or the result ot mercy and
forgiveness, then by H is nam e al-Rahim , al-Rahman, al-Barr, al-
Karitn, al-' A fu, al-Ghafiir, al-Tawab or others.
W h at is even better than this, is th at calling upon H im by H is

N am es and attributes is a form o f w orship if the m eanings o f H is
beautiful N am es are realised, and their effect is in the heart, such
that the heart is effected by the understanding and im plications o f
these nam es, and it is m otivated by that awareness.
Sim ilar is the case w ith the N am es o f greatness, and pride,

majesty and granduer and the N am es that inspire fear, m otivating
the heart to h o nour Allah and recognise H is majesty.
T h e N am es w ith the m eanings o f beauty, righteousness,

beneficence, mercy and kindness - all o f these m otivate the heart
to love Allah, longing for H im , praising H im and feeling grateful
to H im .
T h e N am es o f m ight, wisdom , knowledge and pow er m otivate

the hearts to subm it in awe and fear before H im .
T h e N am es o f knowledge, inform ing, om nipresence,

w atchfulness, w itnessing - all ot these m otivate the heart to be
aw are that A llah is w atching every m otion and m om ent of stillness,
m aking one guard against evil thoughts and harm ful intentions.
T h e N am es al-Ghani, and a l-L a tif m ake the hearts realise their

need and dependence upon H im , m aking them rely upon H im all
o f the tim e and in every situation.
T h is awareness results in the hearts due to the servant’s
awareness o f the N am es and attributes. By the servant w orshipping
A llah w ith them , he is not seeking the outcom e o f the world, nor
to m aster it or perfect it. It is the best form o f obedience to w orship
H im w ith, and it is the essence o i taw hid and worship. By opening
this door, he has opened the door o f the ultim ate tawhid, and the
perfect faith that is not realised except by the perfection achieved
by the people o f tawhid. A ffirm ing the N am es and attributes is the
foundation o f this m ost exalted goal.
231
As for ilhad [heresy] in A llah’s N am es and attributes, it is the

utm ost negation o f this grand goal.
T here are different kinds o f Ilhad:
If the heretic negates the m eanings o f the N am es or attributes, as is

done by the Jahimiyah and their successors. O r by resem bling them
to the attributes o f creatures, as the mushabihah am ong the R aw aftd
and others do.
O r by calling the creatures by H is N am es as the mushrikin did

w ith the nam e al-Lat from al-Illah, al- Uzza from al- A ziz, and
al-M anat from al-Manan, deriving them from the beautiful N am es
of Allah. So they likened them to Allah then they sanctioned
w orshipping them , w hich is solely A llah’s right alone.
So the reality of heresy in A llah’s N am es is altering them ,

either in expression or m eaning, explanation or interpretation, or
changing them . All o f this negates taw hid and faith.
232
C h a p te r 52
ill! J e — )! :J l i y
N ot to say “Al-Salam aid Allah”
j A- ^ ' i^4 \S ^ y "*J****** j d J^" — ^'l j

ijJ—'j <y±p Jil ^jJl J la i t j*>ls ^Js- y>LJl tojLp Jjl ^Lp y>LJl :Lli iSUd'
,(y>LJl ys ail j l i tJi! ^1p (»*>LJl ly ^ l; *^)
In the Sahih from Ibn M a s u d (4k), w ho said, “W hen we were w ith the P rophet
(3^) in p ra y e r we were saying, ‘A l-Salam u ala Allah {Al- Salam be upon Allah)
from H is w o rsh ippers, al-salam u ala so a n d so .;” So the P ro p h e t ) said,
‘D o n o t say “A l-salam u ala A lla h ", for A llah is a l-S a la m .'"'26
;JjL~« <ui
yS L Jl
.xJ- <ol
.Ji ~ U ; S Lgjt lAillth
.Alii J J J l :SjJJ\
.Jl ■»»•1 "Jl , a~ -1*~
126 R e c o r d e d b y a l - B u k h a r i , M u s l i m , A l - T i r m i d h i a n d a l - N a s a ’i.
233
An E xplanation o t'Kitab al-Tawhid
Important Issues
1. T h e explanation o f al-Salam.
2. T h a t it is a greeting.
3. T h at it is not a befitting greeting for Allah.
4. T h e reason for this.
5. H is (3^) teaching them the greeting that befits Allah.

N o t to Say “Al-Salam aid Allah"
H e (3^) has explained this m eaning by his saying, “F or Allah is

al-Salam .” So H e (&g) is al-Salam , the one secure from every defect
and shortcom ing, secure from any o f H is creatures resem bling
H im . H e is the one utterly secure from H is servants. So the servant
will never be capable o f causing any harm to H im , nor can they
ever bring H im any benefit, rather they are all in dire need o f H im ,
dependant upon H im in all o f their circum stances, and H e is the
Free, the one w orthy o f praise.
234
C h a p ter 53
J :J y
Saying: “O Allah! Forgive me if You W ill.”
fio .. !■» j 4-wLp AlJ 3 y ~ *J lAJ^f- Ail' j S jjjA ^ j£ * *0 1'
, ( aJ a * y A\j' J l i t i J L j j ^ j x J t j | j ^ ' j ' j*-^ti' tvJU Li j | ^ y ip l
In the Sa/rf/i from Abu H u rayrah that A llah’s M essenger (S^) said, “N one o f you
may say, ‘O Allah forgive me if you w ill.’ O Allah have mercy on me if you will.’
But be resolved on the issue, for there is no difficulty for A llah.”127
.( a l U p i t a^JsIiC j \ a1)I j l i ia » p
And w ith M uslim , “B ut let your hope be great, for nothing is too great for
Allah to give it.”
<ui
.tlpjJl j tLiu-'yi j t - :J j V '
.J jlli 3 JLj liJ liJ '
.( S J L J , ' ^ y * J ) :<d_ji :iiJ liJ '
. A*P- »' hC -1 |A aj'
'djf y jjd l i«e^.lji-l
127 A l - B u k h a r i a n d M uslim .
235
Important Points
1. T h e prohibition o f this kind o f condition in supplications.
2. Explaining the reason tor that.
3. H is saying, “But be resolved on the issue.”
4. H eig h tening o n e’s hopes.
5. T h e reasoning for this order.

Saying: “O Allah! Forgive me ifY ou W ill.”
Every occurrence is by A llah’s will and intent. So w hen seeking

a religious m atter, like asking for mercy or forgiveness, or w hen
seeking som ething related to this life, like good health, provisions,
and the like, then the w orshipper is ordered to ask for it from his
Lord in a m anner im ploring H im o f its urgency, and being certain
about it. T his kind o f seeking is the core and m arrow o f ubudiyah.
T his will not be com plete unless the request is a certain one,
w ithout conditioning it by “if you w ill”, and the m atter m ust be
som ething that is good, having no harm in it. Allah (3£) is not one
w hom som ething is too grand for.
H ere there is a clear distinction between this general request,

and cases of asking for som ething specific. Like asking for things
that may not bring about any benefit or good, or its result is not a
positive good for the w orshipper. So the w orshipper asks his Lord,
and he relies upon his Lord to chose the best m atter for him , like in
the case o f the du a\ “O Allah cause m e to live w hile living is good
for me, and take me w hen You know that death is better for m e.”
O r like the du a o f istifyiarah.
So understand this difference, the subtle im portance o f the

distinction between seeking good things that are well know n for
their benefit, being free o f any harm , and the supplicant is resolved
w hen seeking it, not being uncertain about it - and seeking a m atter
w hich the w orshipper is not sure if there may be a punishm ent
for it, nor can he be sure o f the benefit over the harm o f it. So the
supplicant leaves the choice to his Lord, the one who encom passes
everything in H is knowledge, control, mercy and beneficence.
236
C h a p ter 54
:J jij V
N ot to say, “My slave or my slave girl.”
\Ju V) • 4_J_P All' ^L**3 Aid J j**i j 1A_L£- Ai.' j 3jJ JX ^1 -,£• ~w-*>»..*?h ^
:J iij i e S A ^ :J-«j V_j '•'S^y*5 * S - ^ -J-Arh ‘-dJ-jj «■ ‘d L j :.*5Lb-'
In S«/n7t al-Bukhari from Abu H u rayrah (4&), that A llah’s M essenger (s&) said,
“Let one o f you not say, ‘Feed your lord’ ‘C lean your lord’ Let him call you ‘my
m aster’, ‘my p atro n ’, and let none ol you say, ‘My slave or my slave girl’ let him
say, ‘My young m a n ’, ‘my young w o m an ’ or ‘my boy.’”1^
■Is*'' 3 c£Ap j*-
•AL j ;aJ J l i 7 j t j j V r a i lilt
.^ S lc -y i_sli : J ji :iilLd'
-t i 7 j* j :J j l a-Jaj lAjtd
.Js>UiS/' j J s ^ 1 J I-5'
l2" A l - B u k h a r i , M u s l i m a n d A h m a d .
237
Important Points
1. T h e prohibition o f saying, “My slave and my slave-girl.”
2. T h a t the servant does not say, “My lord.” and he is not to be told,
“Feed your lord.”
3. T each in g the first to say, “My young m an, my young w om an, my

young boy”
4. T eaching the second to say, “My m aster, my patron.”
5. Clarifying the reason for this, that is, realising taw hid even in
expressions.

N o t to say, “My slave or my slave girl.”
T his is from the view that it is recom m ended for the w orshipper
ol Allah to change sayings like “my slave”, and “my slave-girl”
to “my young m a n ” and “my young w om an”. T his is a m eans
ot protecting oneself from deceptive and dangerous expressions,
even if the objective is innocent o f that. So this is not because it is
unlaw ful, rather it is to perfect ones etiquette, and to protect his
expressions from anything that appears deceptive and dangerous.
T h e m anner o f expressing oneself is a sign o f the perfection o f his
sincerity, particularly in the case of this kind o f expression w hich
has recently been com m only employed.
238
C h a p ter 55
JL *
Do not turn away the one who asks for the

sake of Allah.”
, p A s* * *c~Lp a\)^ , J y * * j J l i . J l i U - f - P Aid c—

^ j " ^ jr^"
14_ jiilS j l » J C 4 _ y —4rl i p_S"lp.5 y j 14_Js2p t i Aillj Jl~ * y J 14j j - p l j
^ ‘L - j J 'j i j b y ) 4' j j .( 4 y j l i l S ” J i (*5C j j y <d Ij P o l i a j j j i l S J I* Ij x A f jli
F rom Ibn U m ar («£>) that A llah’s M essenger (sis) said, “W hoever asks for
A llah’s sake, then give him , whoever seeks your aid for the sake o f Allah then
give him , and whoever calls you then answ er him , and w hoever does good for
you then do sim ilar for him . If you cannot do sim ilar for him , then say a du a for
him , until you see that you have.” Recorded by Abu D aw ud and al-N asa’i with
a sahih ch ain .1"'
iJJU^* <ui
.aJoIj . a b e u j y 4j l p l i * J y ^
.J ib JU * y tU a p i ;A * jliJl
.4 ^ P jJ ^ A jlp i * A iJltji
. Aj> .i ,.4 li sliUsli lAXji j]\
129 Recorded also by A h m ad , al-B u k h ari in al-Adab al-M ufrad, Ibn H ib b a n , a l-H a k im and
others. It w as graded sahih by al-A lbani in A l-Sahihah no. 254.
239
. aA s - jJJL jl j i alilSL* {.If-jJ' j '
.(oyrlilS" Ji j t y JrD A :<GoL~!'
Important Points
1. G iving refuge to one who seeks your help for the sake o f Allah.
2. G iving one w ho asks you for the sake o f Allah.
3. Answ ering the call.
4. Reciprocating the good that one does for you.
5. T h at the du a is a way o f reciprocating in the case one is not able to

do otherwise.
6. H is saying, “U ntil you see that you have reciprocated.”
Com m entary by Allatnah al-Sa'di

Do not T u r n away the one w ho asks for the sake of
Allah
T his chapter about asking deals with an address to the one

being asked. T h a t is w hen one presents him self before people,
asking them to fulfil a need via the m ost honoured m eans, that
is asking “for A llah’s sake.” H e is to be responded to out o f the
sacredness and h o nour that is A llah’s right, and fulfilling the right
of his brother since he has laid claim via this the m ost honoured o f
possible means.
240
C h a p ter 56
-* J r \ ^ ^ r jj jL o V
N ot to ask for the sake of Allah’s Face except

for Paradise
<0^ jJ jL w % 0 V ) ‘C-J-P y+s> j I \_3 4 -LP A ^ ^ ^ J J J^ ^ r ^
F rom Jabir, A llah’s M essenger (sg) said, “D o not ask for the sake o f A llah’s Face
except for Paradise.” Recorded by Abu D a w u d .130
<U3
. s - J lia i' 4jI_P A^\ <Or 0^ ’*P
. Aj>rj j l AJL^P sJ l^ L A
1. T h e prohibition from asking for the sake o f A llah's face except for
the m ost im portant thing sought.
2. Affirm ing the attribute o f the Face.
I!" T h is h ad ith w as graded w eak by al-A rn a’u t in his notes on hath al-M ajid, an d also by al-
A lbani no. 6351 Da i f j a m i al-Sag/iir. H ow ever, th e w eakness o t this p articu lar h ad ith
does not effect the correctness o f th e second p o in t m en tio n e d by th e a u th o r.
241
An E xplanation of Kitab al-Tawhid

T his chapter about asking deals w ith an address to the one w ho
asks. It is required that the w orshipper hold A llah’s N am es and
attributes sacred, and that he not ask for anything that he seeks o f
worldly m atters for the sake o f A llah’s Face, rather he does not ask
via the sake o f A llah’s Face except for the m ost im portant thing
th at can be sought, the greatest goal, and that is Paradise because o f
w hat it contains o f favours and everlasting life, the pleasure o f the
L ord, gazing at H is m ost splendid Face and relishing H is public
address. T his is the shining goal w hich is asked for by the sake o f
A llah’s Face.
As far as seeking other m atters o f o n e’s religious and worldly

life, w here the w orshipper is not asking for it except from his Lord
alone, then he is not to ask H im for it for the sake o f H is Face.
242
C h a p ter 57
j i i l <j
W hat is said about “I f ’
'j ] \ i ) :*dj i j . ( L a I a LlLj L» ( . jy LJ jlS ~ j] j y>y i ) J .PJ

J I* \Jj£-\]p\ j] IjUji3j ^ gi'y*''^
Allah (4g) said, “T hey say, ‘If we had anything to do w ith this m atter, then
we w o u ld n ’t have even been fighting here.’ (Al Imran 3:154) A nd, “those who
stayed behind and said about their brothers, ‘If they had listened to us they
w o u ld n ’t have been killed.’” (Al Imran 3:169)
I* p T v j A~lp aL' ^ Jy J ^ ®j i j** ^ A
^j^Jj \j£~ jl^J ids'" oJji* jjl jJ Jjij bij ^Si j)j ijyxjii 'Ij adL y d * \j
. ^ Iaj Aili jJS :J i
In the Sahih from Abu H u rayrah (-4®), A llah’s M essenger (j£;) said, “Persist
in w hat benefits you, seek A llah’s help and do not behave helplessly. A nd if
som ething happens to you do not say, ‘If I had done this, then th at w ould be.’
But say, ‘Allah has decreed, and H e has done as H e w illed.” [Qadar Allaha wa
ma sha fa la] because ‘i f opens a way for the w ork o f shaytan."n'
<cj
.j \y*£- Jl J5
•£ 1 3 1 t^l :Jî j y :*ujldl
1,1 M uslim
243
. I-o-P j Ij lA jJljJl
f ^ S \ JI :W )\
. <Ullj 4jljeu*V' *-• ^ ^ !*u*^»Ukl
. y * t jJ J i ^0 Ij £ - I* ~ o L Jl
1. T h e explanation o f the two ayat o f Siirah A l Imran.
2. T h e clear prohibition from saying “i f ’ w hen som ething has

happened.
3. T h e reasoning for this issue, that it opens the way for the w ork o f
shayfan.
4. G uidance to a good saying [instead].
5. T h e com m and to pursue w hat benefits, w hile seeking A llah’s

help.
6. T h e prohibition of the opposite o f that, that is behaving helplessly.

W h at is Said about “If.”
Know that the w orshipper’s usage o f the statem ent “i f ’ falls into
two categories, the censured and the praised.
As for that usage w hich has been censured, it is when he experiences

a m atter or does som ething that he does not like so he says, “If I did
this then such and such w ould have happened instead.” T h is is
from the works ot shaytan, because it contains two dangers;
1. It opens the door to regret, discontentm ent, and grief, all o f

w hich m ust be removed, since there is no benefit in it.
2. T his is bad conduct w ith Allah concerning H is decree, because

every m atter that comes up - the im portant and unim portant - is
by the decree of Allah and H is will. So w hatever occurs, no doubt
occurs by H is planning, reversing it is not possible. So if one says,
244
C h ap te r 57: W hat is said about “If.”
“It it was like this, or if I had done this, then this w ould be...” this
is a type o f resistance and weakness in his faith in A llah’s decree
and will.
T h ere is no doubt about the danger o f these two m atters, and

that the w orshipper’s faith and taw hid will not be com plete w ithout
staying away from them .
As for the praiseworthy type, it is w hen the w orshipper says “i f ’
w ishing for only good. Like w hen he (-fe) said, “If I had known
beforehand w hat I came to know afterwards, I w ould not have
brought the sacrifice and w ould have said the talbiyah for ttmrah."
[M uslim] And his saying about a m an w hen he expressed his desire
to do good, “If I had w ealth sim ilar to so and so then I w ould do
sim ilar to w hat so and so did w ith it." And “If my brother M usa
had been patient, then Allah w ould have narrated m ore to us about
their story'.” T his was about his story w ith al-Khidr.
So the word “i f ’, w hen it is said expressing the desire for

som ething good, then it is praiseworthy. W hen it is said in a
m an n er expressing evil than it is censured.
So the usage o f “if” depends upon how and w hat it is used for.
If its im plication is discontentm ent, regret and w eak faith in the
decree and the will of Allah, or out of desire for som ething evil,
then it is blam eworthy.
If the im plication is out o f the desire for good, guidance, and

teaching then it is praiseworthy. T h is is the case although the
au th o r has w ritten the discussion in a way that seems to include
both usages.
245
C h a p ter 58
£ l)\ ^ j*
T he prohibition of cursing the wind
'ili J l Iyr**1 \ ) !J li ^ ^ ^ ^ ^ -) *T 'a ^1 ■,£•

o _^l I* t* j>>-j J ' o-i-* j^>- kliiL-J Ul |»^11' :l J j i t j jA J*3 U ~jj Ij
o j»\ L« j £* * d-$A I* j** j t^ j J \ a-La jZt ^Jj 3jxj j t4j
From Ubayy bin Ka b (4®) that A llah’s M essenger (2g) said, “D o not curse the
wind. W hen you see w hat you do not like then say, ‘O Allah we ask you for
the good of this w ind and the good o f w hat is in it, and the good that you have
com m anded with it, and we seek refuge in you from the evil o f this w ind and
the evil of w hat it contains, and the bad that you have com m anded it [to do.]”
A l-T irm idhi graded it sahih."2
■cj
,ru_)\ jt- : JjSfl
.a£+ U j L - ^ i J \ j lil £»Ul J ] jL ijV ' :5 jd i
- e t
• y*y j y*y j i !axj' y\
T h is grade w as endorsed by al-A lbani in Sahih Sunan A l-T irm id h i no. 1836.
246
C h ap ter 58: T h e prohibition o f cursing the w ind
1. T h e prohibition o f cursing the wind.
2. G uidance to a beneficial saying w hen people see w hat they do not

like ot it.
3. T h e understanding that it is fulfilling com m ands.
4. T h a t it has been com m anded w ith good and it has been com m anded
w ith evil.

T h e Prohibition o f C ursing the W ind
T his is a parallel to w hat preceded about cursing tim e, except that

was a general chapter about cursing the events ot tim e, and this is
specific to the wind. W hile this is prohibited, it is surely done only
out o f o n e’s w eak logic and w eak m ind. Because the w ind only
follows a course plotted by Allah and arranged by H im , so cursing
it am ounts to cursing H im for the course that H e gave it.
In m ost cases the one w ho utters the curse upon the w ind does
not have this m eaning in his heart, w hereas if that was the case,
his situation w ould be m ore horrendous than that. But this w ould
scarcely occur in the heart o f a M uslim .
247
C h a p ter 59
J j T l j S - aA)1j j J ji
Allah ($g) said, “They think other than the

truth about Allah”
j | li c 'j* ' ** tJ |j3 j y! y6-i_ *cJjsl>rl -la 0 y'a-. ) ; ^ l*j jjl J ^
. 4j^' (3 yA \ 0 3 ^~~Jl ■la Alik ûliijl ^ (A ) 4-15"
Allah (3g) said, “T hey think other than the truth about Allah, w ith the jahiliyyah
thinking, saying, ‘W ere we to have had anything to do with the m atter' Say; ‘T he
entire m atter is up to A llah.’” (Al Imran 3:154) And; “T hose who think about
Allah w ith evil ideas, it is them that the evil encircles.” (al-Fath 48:6)
3 j^ » \ j I . t < j 'J j -.3 1 : ^ Aj L>r - A_jl_j • b ^ lj_ A A_A ' ^ [» ; a ^ jA J k®
j l ^ j l J tA ^S b-l jLSsjL j —A.i tC U JJo- * ji l J~tjL '.So a AjL*A>I L* jl_) r~~^ 9 *• I A ^
g jjJ l t _^Ji ^]aJi ^ '-ka • .aIS" j j - d ' J p ajjI 9 1gj j ' j CaJ *-!> J ' (. jwLl!'
Aj j j j L« ^rvP 4 j\ ^ •Js> 'JJS J I T l£ |J j / V J J j j ^ i i L i ' <ui?

Jb*-' wb 4j' ■^ 3 cJf^Lâh dJS*»* AJb»-X>: JwJj L®j C4-i
3j-ti j_»^d j i ^Sjf y s *JJj a‘I ■'3S\ *S d* J jl ^ b*"* i 3 u j j 3yi~.-A

yiS' jjA !' Jz> jJ J J j Ll i j Z iiysA jJ J i j i J j t-L*J-i L^JLp jp«ju~j ajJL a^SLp
. jbJi i j •j jjj
Explaining the first ayah, Ibn al-Q ayyim said about this thinking of theirs that
"It was that H e (4g) w ould not help H is M essenger, and that his success w ould
fade, and that the adversity they experienced was not from A llah’s decree and
248
C h ap ter 59: A llah (Je) said, “T hey th in k other than the
wisdom . T hey rejected the wisdom and the decree, they rejected the idea that H e
would com plete the m ission o f H is M essenger and m anifest H is entire religion.
T his is the evil th inking o f the hypocrites and the mushrikin m entioned in Surah
al-Fath. T h is kind o f thinking was evil because it was the kind ot thin k in g about
Allah (3f) th at does not suit H im , nor H is wisdom , H is praise, and H is truthful
promise.
So whoever thinks that H e w ould grant victory to falsehood over truth,

causing it to rem ain while truth dissipates, or to deny that events occur by H is
decree and will, or to reject that w hat H e willed was out o f a w isdom that is
befitting H is praise - he rather claim s that this just simply happens to occur
- then th at is the kind o f thinking of those w ho disbelieve, so let those w ho
disbelieve beware of the Fire.
Afli ' *j S j dutjsj U...t * t dob j ySsi ,-bJ' *

,3 -U a ^ j J ** t 4 jIjA a 3 • d ^ b ? " ' J A il' y-S S ' • J*
Most people think evil thoughts about Allah regarding w hat happens to them
specifically, or w hat H e does to others besides them . N one is safe from that
except by know ing Allah, H is N am es, H is attributes, and accepting H is w isdom
and praising H im .
i t j —J ' ’J ? 4j j i 4-L^ ■yA 3 y U L L - J J d )' A.. Ib
i-tT j' wbT aJA ; aJ CaSbaj C~*j 3J_lp uuA j J uu-uuj
Vra Aj . ~-i' wUs :AC~jSJ a I>

-j j
a j LZ.~yy~.yy* t 'JU >a
aa.lac AtA jb Asr-li AdL>-j V j,li
So let the intelligent one w ho has fallen victim to this take note, and let him
repent to Allah and seek H is forgiveness from thinking about his Lord with
evil thoughts. If you were to look around, you w ould find everyone you see
annoyed by the qadr, blam ing it, and that “it should have been like this or th a t”,
seeking less or more. So look at yourself. Are you free of this? If you are, then
you have been honoured by being saved from it. If not, then you will surely not
be saved."
i^ J j A w a
.0' J"' aA
Aj ' j — A; l A j A i '
249
V 9 ' / dU i j l M A
,*~Ju -_iy-j o L L aJ'j Vj d lE J* V “j '
1. T h e explanation o f the ayah o f Surah A l Imran.
2. T h e explanation o f the ayah o f Surah al-Fath.
3. T h e inform ation that this can be o f m any types.
4. T h a t one is not safe from that w ithout know ing the nam es and
attributes and know ing himself.

Allah (Sg) said, “They th in k other than the truth about
Allah, with the jahiltyyah thinking...” {Al Imran 3:
154)
T h e w orshipper’s faith and taw hid will not be com plete until
he believes in all that Allah and H is M essenger inform ed about
regarding A llah’s N am es, H is attributes, and H is perfection. T his
includes trusting all o f w hat H e inform ed about H im self - all
that H e did, and all that H e prom ised about aiding the religion,
fulfilling the truth, and invalidating falsehood. So believing in this
is part o f faith, and tranquility o f the heart with th at is part o f faith
also.
Any kind o f thoughts that negate this are from the thinking
o[jahiltyyah that negate tawhid. Such thoughts are tantam ount
to thinking evil thoughts about Allah, negating H is perfection,
rejecting H is inform ation, and doubting H is prom ise. A nd Allah
knows best.
250
C h a p ter 60
jJ J lS l ( _ £ (j L»
W hat is said about the deniers of qadr
3 £ l bA ^ O lT j ! -y \ J \ i j
;o b c \') t-As- ah' Joo-0 f . jj-iiL) ^j*y. *-'-* adi aLj b* ah'
a' j J . ( 0 j*Z tJ 0 j± 2 - jO -S lb ^V*_py Cja>-Y' A ^ J ' j l4_L*»jj t A * l T j 4A I^j*>b*J CaA)L O'
• J L~~ »
Ibn U m ar said, “By the one in whose H a n d is Ibn U m ar’s soul! If one o f them
had sim ilar to Uhud in gold, then he spent it in the cause o f Allah, Allah w ould
not accept it from him until he believed in the qadr.” T h e n he m entioned the
saying o f the P rophet (3Efe), “F aith is to believe in Allah, H is angels, his books,
H is m essengers, the H ereafter, and in the qadr - its good and bad.” Recorded by
M uslim .
b» O ' f* d ju O U _V ' ^ ^ 7 ^ jj w U b ) lA A j^ i J l i A j' j jj a iL p
: J j aJo- Ol' l_jUa Ol' J y * J O-ajT" jl b»j l A l i k > t J jl
^pbL :T ' ; J l i 'i b « j ijb ii : aJ J b i i t^-La.!' <ui' jd > - b« J j ' J J )
Cob# ^V*) 1Jj-AJ All' ^ U 25 All' 3 Aja*’ ^ J b (Apb«J' f >_ri

. f, ,*.■h '0_a
F rom U badah bin al-Sam it, that he said to his sons, “O my sons! You will
never experience the taste o f faith until you know that w hat happens to you
w ould never have missed you, and w hat m issed you w ould never have hit you.
I heard A llah’s M essenger (sfe) saying, ‘T h e first thing that Allah created was
the pen. H e said to it; “W rite.” It said, “Lord, w hat do I w rite?” H e said, “W rite
251
An E xplanation o (K itab al-Tawhid
w hat has been willed for everything until the H o u r.’” O my sons! I heard Allah's
M essenger (3fe) saying, ‘W hoever dies upon other than this [belief] he is not ot
m e.’” 1"
a IIj 3 j*'-® JlAi b* J j ' Si'j j 3_*

3 ] ■J i f ^ Lc.
And in the narration o f A hm ad; “'I'he first thing that Allah (*}g) created was
the pen. H e said, ‘W rite.’ So all that will be until the Day ot Judgem ent was
m entioned at that tim e.”
$ jjjaJb ■rAjj > !a-1—- *aJ_c- <uh a) j ^13 ;* * jj*)l LL ‘j
.(jLjb Ail' aSÂ>-'
In a narration with Ibn W a h b m, A llah’s M essenger (M) said, “W hoever does

not believe in the qadr, its good and bad, Allah will incinerate him in the F ire.”
a * 3 ~l."• 1 c*- . ii t^jLi -3 -,p ■ j.

Ajj aLj La Ljsj [La C—AAj' 3 ) c j l All' [jd
-3.! 1
“ W - \
b»J« cjJja2>s»J ■ L4 j ' \-t-lxJj• t JtJjjJl)• Jftj O ’
•,j 4_iijwL>- J 'fj a" - -11^ : J li Jjfcl 1“ ‘ ^ ^5^ bb—4
g_ - “
.-t-L**
\ J
*uip
m O
_Lsj? ^p' ^
-^p w
tic. 'o J > \> ^l<
®
xi cojIj w*
v J j~ JjJ* (.
J (*^-1 «'j j
In the M u sm d and the Sunan trom Ibn al-D aylam i, he said, “I cam e to
Ubayy bin Ka b and said, ‘T here is som ething I have thought about the qadr.'
So he narrated som ething to me that by it, perhaps Allah w ould erase that from
my heart. H e said, ‘If you were to spend sim ilar to Uhud in gold, Allah w ould
not accept it from you until you believed in the qadr, and you knew that w hat
happened to you would never have missed you, and that w hat missed you w ould
have never happened to you. And if you were to die upon other than this, then
you w ould be am ong the people o f the F ire.’ H e [the narrator said], ‘So I came
W o rd in g sim ilar to this is recorded by A bu D aw u d . O th e r versions recorded by Al-

T irm id h i, A bu Ya la an d al-B ay h aq i via A hm ad as follows. It w as g raded fahih by al-
A lbani (al-Sahihah no. 133 & an d Sahih al-Jam i no. 2016-18) an d al-A rn a’u t in his notes
on Fath at-M ajid.
M H e is a l-H a fiz A bdullah bin W ah b bin M uslim al-Q u rsh i al-M isri(197 H .) am o n g
w hose w orks w as the title al-Jam i .
252
C h a p te r 60: W h at is said about the deniers of qadr
to A bdullah bin M as ud, H udhayfah bin al-Y am an, and Zayd bin T habit, all
o f them narrated sim ilarly to me from the P rophet (3g), the hadith is sahih
Recorded by al-H akim in his Sahih.
:J j L ^ A-i
.jjjJ b j p j* jL j :j j Y '
. Aj jLC 1 AôLjf jLj
. aj a !Aiilili
. Aj \A j u \
.dA)\ La !4^w«likl
. apL J ' J.J apL J i J ji; j Âj t :<LoLJ\
.Aj Jj a ^jjT j aJ lP <U)\ Aj ^.^^j |A* j Lw*JI
.c tJjJi j J^*o *3 d^lp !A1aUJ\
J jl wLtaj tA ^jJl jj^J br. 3^jb>r' j ' iAJCw-lJ'
. \s At pA**/ * AmLp <0j' ^Lm£3 Ai)^
1. Clarifying the obligation ol believing in al-qadr.
2. Clarifying the how o f having faith in al-qadr.
3. A basem ent ot the deeds ot the one w ho does not believe in it.
4. T h e inform ation that one will not experience the taste o f faith until
he believes in it.
3. T h e m ention ot the first thing that Allah created.
1” Recorded by Abu D aw ud, Ibn Majah and Ahmad. It was graded sahih by al-ArnaU t, and
al-Albani included it in Sahih Sunan A b u D a w u d no. 3932.
253
6. T h a t it wrote at that tim e all that w ould happen until the H our.
7. H is (j§) declaration o f innocence o f the one w ho does not believe

in it.
8. T o remove any doubts, the salaf resorted to asking the

knowledgeable.
9. T h a t the knowledgeable ones answ ered w ith w hat removes o n e’s doubts,
th at is; it was sufficient that they quote the statem ent o f A llah’s M essenger
(Sis), and th at’s all.

W h at is Said about the Deniers o f Qadr
It has been confirm ed by the Book, the S un n ah and the consensus

o f the nm m ah that belief in the qadr is one o f the pillars o f faith,
and that w hatever Allah willed will be, and that w hatever H e did
not will, will not be. So whoever does not believe in this, then he, in
reality, does not have faith in Allah.
It is required that we believe in every category o f qadr\ we

believe that Allah knows everything, and that H e wrote in the
preserved tablet all that was and w ould be until the Day o f
Judgem ent, and that all m atters are from H is creating, H is will,
and H is arrangem ent.
And from the m atters that com plete faith in the qadr; know ing
that Allah did not force H is w orshippers to do different than w hat
they intend, rather H e gave them the choice, so they are either
obedient or disobedient.
254
C h a p ter 61
(j U
W hat is said about imagemakers
^y* J .^JAj Aiil Âp Aijl aAJI J y ^ j J l i :J \ i US- djjl J 0y jfii ■S '
.»Ar j>-\ .ÔyJL^J ' jJlAtA j l ' _J-aD < J _}' l i j i IjAAxAj i ^jLLsA" Jjli4 ■_ * '•< J! 1jM
From Abu H u rayrah (4®) that he said, “A llah’s M essenger (s^) said, ‘Allah (®g)
said, “And w ho is m ore unjust than one w ho thinks that he creates as I create?
Let them create a grain, let them create a seed, let them create a barley grain .”
Recorded by al-B ukhari and M uslim .
Id-ip -Uii) "JA Âp Aiil ^5^-^ (Jy**j j <cJuj1p LA^
- ( Aiii jyy*\.P> LLASt ^ y
From A’ishah (4®), that A llah’s M essenger (s i) said, “T h e people punished

m ost severely on the Day o f Judgem ent are those w ho im itate A llah’s creating.”
Recorded by al-B ukhari and M uslim .
^ yA j ^.1..* J <cAp aA aA ^y*st j ‘" * . L-^PP aJO' A"1^ A"^" LA^J
.(jV ^r j L$j aP-Au i_rAi A j y P A jLil j yyPP
From Ibn Abbas, “I heard A llah’s M essenger (sfe) saying, ‘Every m aker o f
pictures is in the Fire. Every picture that he m ade will be given a soul that he will
be punished by in Jahannam." Recorded by al-B ukhari and M uslim .1*6
. y y ^ i g-y ycAj A^ LdS"" AuJi &j y~p A*) * AAj
116 Also recorded by Ahmad.
255
T h e P rophet (Sjfe) said, “W hoever m akes a picture in the world, he will be

responsible for blow ing a soul into it and he will not be able to blow .” Recorded
by al-B ukhari and M uslim .
Aiii A il' y * j x d p A f-X j' N ') ^ t-A ' ■yS* ^ 1 . . U
.( A tjy * \ | l i y~ -* jA j l 1 o ■■**^ ^ -tJ V ' a J lp
And w ith M uslim trom Abu al-H ayyaj w ho said, “ All said to me, ‘Shall I
not dispatch you w ith w hat A llah’s M essenger ($g) dispatched m e r” T h a t you
do not leave any picture w ithout w iping it out, nor an elevated grave w ithout
levelling it.”137
; pL—
• Jjij j •^h 3 -b-LiJ' b
a i jjj! 3 L b ' O '* - ? ) * -* ■li y jJ > j Ib lx J ' “C —t i l ' l A J l i J '
.( jjo ti. 3 ji 'jiis x J i) :« J j l i • < G jJ i ^ 1 p a__d' la d li)'
. ^ * \3 ' -d ll , ^ ' * I ^ ■-> ~'i )A * j' ^ ] '
. y . ^ :v 3 $j y& 1S~ ^
l_ ^ 5 Itjg j O ' 4 j' l A ~ o \ _ —J '
,C^wC?rj 'd Ij.-o h ; lA*jCd'
1. T h e severe em phasis on picture m aking.
2. Clarifying its reasons, and that is abandoning all m anners with

Allah, as he said, "W ho is m ore unjust that one w ho thinks that he
can create like I create.”
3. T h e clarification about H is ability, and their helplessness, by H is

saying, “Let them create a grain, or a seed, or a kernel ofb arely .”
Iv Also al-Nasa'i and al-Tirm idhi.
256
C h ap ter 61: W h at is said about im agem akers
4. P o inting out that they are the people punished the m ost severely.
5. T h a t Allah will create a soul for each picture that will punish the
picture m aker in Jahannam.
6. T h a t they will be ordered to blow a soul into them .
7. T h e order to wipe out pictures w hen they are found.

W h at is said about Imagem akers
T his is an o ther branch o f the topic that preceded elaborating upon

the prohibition o f m aking equals to Allah in the intent, the saying,
or the action. And m aking a picture is an attem pt at im itating
A llah’s creative ability even if that is not the reason.
So having pictures o f living creatures is an attem pt at im itating

A llah’s creating, as well as a rejection o f H is divine ability to create,
m isrepresenting H im , and forgery. It is for these reasons that it is
prohibited by the shari ah.
257
C h a p ter 62
0 (J$ S-L*- L*
W hat is said about excessive swearing
. ( 'j^ e ^ -\ t ^ *ui' 2 j i j
Allah (4c) said, “And protect your oaths...” (al-M a’idah 5:89)
Aj2j2AA yJLj ja-La • A*lp Ail' Ail' 2 J * 2 ^ *CCP All' g*1^ J ^
,»l>-j>-\ ( __-.'xD ajL*«_a

F rom Abu H u rayrah (4k), “I heard A llah’s M essenger ($£,) saying, “T h e oath
spends the goods, erasing the profits.” Recorded by al-B ukhari and M uslim .I’s
y * All ' y ^ ^ i S j y Cl SLj ^ , 2 3 A 1“A * A-d-P g 1■.— All ' 2 _J—
A^ 0 ' A_CP All ' g—
^3 J a. (—
A-L.A ' .S'
o ^ t*upL jij aIiI J " 1- > j J <. )5tc-_jt j ' j IgA-Ji' s-jIJlp |*A_* | » j j
. • Vl ' J-CaJ' sU)

J J (\ AA-~<i^j
- y
t v>1
_-- y a 4AA~a_a
-- y <
'
From Salm an, that A llah’s M essenger (Sg) said, “T h ere are three w hom Allah
will not speak to, nor purify them , but they will receive severe punishm ent; A
m ature adulterer, a proud poor person, and a m an who m ade his trade out o f
Allah; he did not purchase except w ith an oath, nor did he sell except w ith an
o ath .” Recorded by al-T abarani with a. sahih chain.1”
•(3—a J All' Ail' J W J 2 ^ '2^® A-*£' All' jw 2 > -pi O' Â p .3 '
j 3 j * *:j i Aju j ^ o ' S li : j \j~S- 2 i i < ■ ? - & f Ai ^ ‘3 A ,V ' j^ )
V_) j j j - k j y t j y - C j j t j^»-t j ^ . - j La 0 _c*j j ' a* ? ( j ^C y
•(,_r*— .Ti? - * > •4 ^ 0 ‘■ d j i y
Hs A lso re c o rd e d by A b u D a w u d a n d a l- N a s a ’i.
Ifl R e co rd e d also by o th e rs. It w as g ra d e d sahih by a l-H a y th a m i, a l-A rn a ’u t, a n d a l-A lb a n i

in Sah ih a l-Ja m i ; no. .3072
258
C h a p te r 62: W h at is said about excessive sw earing
In the Sahih from Im ran bin H usayn (<&) who said, “A llah’s M essenger (3g)
said, ‘T h e best o f my nm m ah is my generation, then those w ho com e next, then
those w ho com e next...’
Im ran said, “I am not sure if he said it two or three tim es after his generation.”
‘...T hen after them are people w ho testify w ithout their testim ony being sought,
they will betray though they were not entrusted, and they will vow but not fulfil.
Obesity will appear in them .’”14"
^ Â ^ j — » 2 ^ 2*"^
Also |in the Sahih | from Ibn M as’ud, that the P rophet (sfe) said, “T h e best
ot people are my generation, then those w ho come after them , then those who
come after them , then those w ho com e after them . T h en there will com e a
people whose testim ony will precede their oaths and whose oaths will precede
their testim ony.”
. jlicwS1 aA ^ .t.J' Lj y I J.\
Ibrahim said, “T hey w ould beat us for giving [unrequested] testim ony and
oaths w hen we were young.”141
: pL~,« a.j
. ^5^jyl} 4jui-L*
. jw ; V J \ Jj wLiJ^ -X*P
KA ■»1 j ' Îp \4*j \J\
L* ^ i * (.Ajuj ^\ j \ caJ ^\ j s-5^" J <0^ djLj !4-*oLwJ'

. |>-AAxj O
2 *.i ^ . t . r . * ^ j j l
j j / :2c«UJ'
1411 Al-Bukhari, Abu Davvud, and al-Tirm idhi.

141 Recorded by al-Bukhari and M uslim.
259
Important Issues
1. T h e legacy to keep the oaths.
2. T h e inform ation that the oath spends the goods, rem oving the
blessings.
3. T h e severe threat for anyone w ho does not sell or buy except by use
o f an oath.
4. T h e clarification that a sin can be great though few encourage it.
5. C ensure of those w ho swear w hen their sw earing is not requested.
6. H is (sis) praise for the three or four generations, and m entioning

w hat w ould happen after them .
7. C ensure o f those who give testim ony and their testim ony is not
requested.
8. T h e salaf beat the young for their unrequested testifying and

swearing.

W hat is Said About Excessive Swearing
T h e basis of swearing is only to bring about certainty for the thing

th at is being sworn about, and out o f h o nour to the Creator. So it
is for this reason that none is sworn by but Allah, and the oath by
other than H im is shii\.
A m ong the m atters that com plete this h o n o u r is that one does
not swear by Allah except truthfully, and that H is N am e is held too
sacred for excessive swearing, because lying and excessive swearing
negates this h o nour w hich is the essence o f tawhid.
260
C h a p ter 63
< uJ < L o j a\)I 4 .0 3
What is said about Allah’s covenant and His

Prophet’s covenant
. djj'' (lp-U S~y Jjy jlC.M' Iy'.*>aj / j ^.AAlp 131 dill 1y*y'y ) 3 y^y
Allah ($g) said, “And fulfil your covenant w ith Allah once you have m ade a
covenant, and do not break your oaths after asserting th em .” (al-Na/il 16:91)
yl <dp 1 y*11^1 j l T y d j p dill dill ^y*j 3)1 dip dill jr^
tddjl 3 ? r -' 3 tAU' • Jkd* 3/* 4-*^‘ Jj*J dll' < _ £ aUd>jl d j ^ j
.ll j J p kH-jd l ily c '-tJ y 1 My d y h c My i'j jJ J u My 1_^f*j M j 'yyp-1 tAiib yiS"" y 1
o jfj J J l i iJ y U - l I* y A i — J j C 1 y' — J U a P o j C J,l (*-fP ili ^-iAl y
3l jr* 3! (*-®yp,s' f ‘(*-6-* J-4^* -^yjCrl ^ 3)1* yjd-M' J,! (>-4 p i ' f
‘O ^ ^ ' ^ y ‘3g k i d i lî*i 3)1 jvîi ^ ^ ' y 13^ j '-5
dill ^ p ~ < S Ck3.ry*~b~"-',l k_djpli" 3)y ^yly^-ij 3)1 1y l j l i
,*J>Ldli ' y l 3)1* i j y J - J . ' IjJpL*) 3)' Ml iy* (

■^^ysJ'y “Co-axjl j j y
&>j ^ S 3 My
' i |y •(«-$-^'-»y dill; I* ' y ' |^» j l i ly fr lP O lT y 3?*!* ^ y )'-* -' j l i td jy k '
id -J d_Oj dill d^j j l i td~J djOy di' d_»i J-*-^ 3)1 d y i ' j l i j -^-»- jkl o ^ > L > -
j l ^yd j y A l y^jl^x-jal djO j y £ 3 r i lyyiis) j l y ^ 3 li d d i j j j i id i ^|ji*-I 3_^Jy
.4_«j 4*0 j <Uil 4*0 \jyi£-
.jU~~d a ly j (M fl dll' k-..../a3 j Oj" V jJ-il* Î p ^ ^ 1
261
From Buraydah, he said, “W hen ordering a com m ander o f troops, or expedition,

he [the M essenger (ife)] encouraged him to have taqwa o f Allah, and to be good
to the M uslim s that were with him . So he (s^g) said,
‘Fight in the nam e ot Allah, killing whoever disbelieves in Allah. Fight, do not
be excessive, nor com m it gulul (stealing from w ar spoils), nor m utilate. D o not
kill a child. W hen you m eet your enem y am ong the mushrikin then invite him
to three things, or three alternatives, if they agree to any o f them , then accept it
from them and let them be. Invite them to Islam , if they accept this from you,
then accept it from them . T h en invite them to leave their land to the land o f
the m uhajirin, and inlorm them that if they do that, then they will have the
sam e rights as the muhajirin do, and will be obliged as the muhajirin are. If they
refuse to relocate then inform them that they will be considered as the M uslim
bedouins are; they are to conform to the rules o f Allah (jjg), they will not share
in the prizes or booty of w ar at all unless they m ake jihad w ith the M uslim s. So
if they refuse then they m ust subm it to the jizyah. If they accept this then accept
it from them and leave them . If they refuse, then seek A llah’s help and fight
them .
W hen you lay siege to a fortress and its people w ant you to offer them a
treaty w ith Allah and a treaty w ith H is M essenger, do not agree w ith them to
a treaty w ith .Allah and a treaty w ith H is M essenger. R ather agree w ith them
to your treaty and your com panions’ treaty. If you violate your treaty or your
com panions’ treaty it will be easier on you than if you violate A llah’s treaty and
H is M essenger’s treaty. And w hen you lay siege to a fortress and its people ask
you to settle their case w ith A llah’s judgem ent, do not give A llah’s judgem ent on
them but give your own judgem ent on them , for you will not be able to ascertain
w hether it is A llah’s judgem ent upon them or not.” Recorded by M uslim .
: <ui
AOj <0)' Ao J/u jy ijl i J j \ '
J j j ySh J i' :oUil
.(<&' J _ — j 'j j i- 1) :d y> :itlUJt
,(<U)lj •yA ' J j l i) :<dji Jl
. ; I'lij <o)L ;<l(ji
262
C h ap ter 63: W h a t is said about A llah’s c o v e n a n t.
iy d l !4-wOLJ1
A^\ < S V Jj_P ^L>t ^ 1' jj5^
Important Points
1. T h e difference between a treaty w ith Allah, a treaty w ith H is

Prophet, and a treaty w ith the M uslim s.
2. G uidance to the lesser ol the two possible evils.
3. H is saying, “Fight in the nam e o f A llah.”
4. H is saying, “Kill whoever disbelieves in A llah.”
5. H is saying, “Seek help from Allah and fight th em .”
6. T h e difference between the judgem ent o f Allah and the judgem ent
o f the scholars.
7. T h a t the com panion, w hen necessary, may give a judgem ent that
he cannot be certain w hether it agrees w ith A llah's judgem ent or
not.
C om m entary by Allam ah al-Sa dl

W h a t is Said About Allah’s C ovenant and H is P ro p h et’s
Covenant
T h e objective o f this section is to beware and be cautious of

contracting conditions that it is feared m ight result in nullifying
a treaty or breaching it, after having m ade a covenant w ith the
enem y to a treaty o f Allah or a treaty w ith H is M essenger. Because
w hen a breach occurs in this situation, then the M uslim s will have
violated the covenant o f Allah and H is M essenger, and forsaken
A llah’s honour, and they will have com m itted the worse of the two
atrocities as the P rophet (s^) m entioned. T h is also disgraces the
263
religion of Islam and aids the disbelievers in thinking less o flslam .

Certainly, honouring the covenants m ade, particularly those where
great em phasis and effort are spent, is am ong the best ways in Islam
to invite the enem y to accept it and abide by it.
264
C h a p ter 64
$\s>? L*
What is said about making an oath on behalf

of Allah
AilJ *J ^ j J^"®) ' ^ 1••*^ £* Aii1t J ./? ' J y* j J li "Jli ' y£*
O jis- Ji jj| ?j*>bd yii-\ ^ j l ^lp J l a JkJl lj ^j a : J ^ j yp <0)1 J li i t jSbd <5)1 yiij V
,p_L~* a l j j ( J X L aP c J a ^ - J d
From Jundab bin A bdullah (<&>) w ho said, “A llah’s M essenger (2^) said, ‘A m an
said, “By Allah! Allah will not forgive so and so.” So Allah ($%) said, “W ho is the
one w ho swears on my b ehalf that I will not forgive so and so? I have certainly
forgiven him , and nullified your deeds.” Recorded by M uslim .
a1—0 c.. a i y! 4—TSj ^_1^J lOjj j-& ^jI J li cJ_il_P J -^ j J^kfl-il dl a^j C—>Ja>-
In the hadith o f Abu H urayrah, “T h a t the speaker was a pious m an .” Abu

H u ray rah said, “H e spoke a word that ruined his life and his H ereafter.”142
.aSiI ^Js - j t d l ja I
.aIaJ ^ J,l J l jL jl j j ” :iJ li)l
.j J J j J j^ i j - l j l :iiJli]'
142 T h a t is, a version o f th e previous h a d ith recorded by A bu D aw u d an d A hm ad.
265
An E xplanation ol Kitab al-Tawhid
. ^1) ^ w L A L i
. <uJ\ J y ^ J \ 0y \ y » y*> ■*— a! y j u -ti J - > r j i
Important Points
1. T h e w arning against swearing for Allah.
2. T h a t the Fire is closer to each ol us than the strap ofhis sandal.
3. T h a t Paradise is sim ilar to that.
4. T his is testified to by his (sg) saying, that “A m an may speak

w ords...”
5. T h a t a person may be torgiven just because he was one w hom the

m atter was denied from.

W h at is Said about m aking an oath on behalf o f Allah
T his behaviour is am ong the worst o f m anners regarding A llah’s

right, and it is a negation o f tawhid. As for sw earing on behalf o f
A llah, it is m ost often done out o f self praise, speaking on b ehalf
of Allah, and out of bad m anners w ith H im . O n e’s faith cannot be
com plete until he is safe from all o f this.
266
C h a p ter 65
4j LL>- V
Allah’s Intercession may not be sought for

His creatures
L> i j L J L j |» J —“ _J A_J_P All' ijt* 4—£ aJJ' l_5~^5 J ■J -
U li i j T j Lj t jl aI —S J lA j t j L x J l y- c ^ i |(U jl ’
L« j ( I aSi I j l i w ! aw ' A * 3 a S 1^ ' j L i i t a i l ' ^ j Jl p j T j j j _ ± e . auL
I j a - L a J A-J_£- Al)l ^ - * 2 ^5^' J ti f Â jL>t-sA 3l 3 ^ > - J J5 j J - L ^ —o J lj
^ S ~ i j (aJL L > - ^ v * J j > - I A-A-jCL~~J \ A jl t j J J j s ^y> -, h c .1 <u)l j L i jl VaJJI La
.ijL y ) ® ljj . jL~>w l>“ l
From Jubayr bin M ut im (*&) w ho said, “A bedouin came to the Prophet (SH)
saying,‘O Messenger of Allah! Lives are lost, households are starving, w ealth is being
ruined. So seek rain from your Lord on o u r behalf. W e ask Allah to intercede
w ith you, and you w ith A llah!’ T h e P rophet (s£j) said, ‘Stibhan Allah! Subhan
AllahY H e did not stop such glorifying until his com panions could recognise
his anger on his face. T h en he said, ‘W oe to you, do you know w ho Allah is?
A llah’s significance is greater than that! Allah cannot be sought to intercede
for anyone.’” And he m entioned the rest o f the hadith. Recorded by Abu
D aw ud. [This hadith is w eak]14'
! J j L vwA A_j
. aL L I p a U\ j
141 T h is h ad ith w as g raded w eak by al-A rn a’u t, as well as al-A lbani (Da i f Sunan Abu
D aw iid no. 1017). T h e n ote betw een brackets is from al-Q aw lns-Sadid, a lth o u g h it is not
part of K itab al-T aw hid.
267
,4^jSdl
.(îi ^ ! p j Jj :<Jy <uip 4jt iAiJliil
jy~J3j !a*j^
. £ \j L<~£*a *)l\ Aj
Important Points
1. R ebuking whoever says “W e ask Allah to intercede w ith you.”
2. H is face changing w ith anger until his com panions recognised that
from this saying.
3. T h a t he did not rebuke him for saying, “W e ask you to intercede

w ith A llah.”
4. Clarifying the m eaning o f Subhan Allah.
5. T h a t the M uslim s asked him to seek rain.

Allah’s Intercession may not be sought for His
creatures
As far as seeking Allah to intercede w ith H is creatures, H e (M) is o f

far greater stature than to be used as a m ediator for H is creatures.
T h e status o f the one used as a m ediator is usually less than the status
of the one he is asked to m ediate with. T h is is am ong the worst o f
behaviours with Allah, so it m ust be avoided. F or intercession will
not be accepted by H im from anyone w ithout H is perm ission, and
all w ho intercede with H im are in awe o f H im . So how can the
opposite be, and H e be m ade the intercessor! H e is the greatest,
the m agnificent, the one for w hom all ability is subjected to, the
universe subm its to H im entirely.
268
C h a p t e r 66
^ (-5 5-h>r L*
i i ( j J te o J l ^ j t - U ? - ^ a ^ -
W h at has been m entioned about the

Prophet’s(#,) protection of tawhid and closing
the routes to shirty
^ - “5 ^ ■"'■*-} sj ■' a ia J ' ; J l i i. ajs- *i)' j jJd j —p y -

c * c ' c
i •.„bc-ij y jy a i ULjaiij :Uii .(^L*7j am' ijLiii tUjLj^ c —ii :UJb <uLp
JU—U *'_Jj ( jUiwjJ' Y_J ^ y 2*J- j ' ' y^ y^~) • iSl j b
F ro m A b d u llah bin al-S h ik h k h ir («^fc), w ho said, “I acco m p an ied th e delegation

o f B ani A m ir to A llah ’s M essenger (3^). W e said, ‘You are o u r M aster.’ H e said,
‘A llah m ost blessed a n d m ost exalted is the m aster.’ W e said, ‘You are the m ost
virtuous o f us an d the m ost revered in speech.’ So he said, ‘Say w h a t you have
to say, an d do no t let yourselves be used by shaytan.'" R ecorded by A bu D aw u d
w ith a good c h a in .144
y^J j Lj J y * j k d^JLi L~*\J ,1)1 c^c^p a)>)1 y ^ 3 y^~ *

Ljl /, .41U^.~. 1\ j ^~..~± Sly ji n i jl 4^-SsJÂj 1j] j i t ^ U ' Igjl L) cLj-t**^
o\^j ^ y y y * ^ j3 ^ y*^yy
. J_w>r ^jl*-uJl
144 Also recorded by A h m ad , it w as g rad ed sahih by al-A rn a’u t, a n d al-A lbani in Sahih al-
Jam i no. 3700, a n d H idayah a l-R u w a h no. 4826.
269
Anas (4i>) said, “Some people said, ‘O M essenger o f Allah! O best o f us! Son
ot the best o f us, our m aster and son o f our m aster.’ H e said, ‘O People! Say w hat
you have to say and do not let yourselves be used by shaytan, I am M uham m ad,
the slave ot Allah, and A llah’s M essenger, I do not like for you to raise me above
the position that Allah (tJg) has sent me for.” Recorded by al-N asa’i w ith a good
ch ain .144
ja _r*4d'
A-g** ob i ;<d •yA ,Jyu j i i-* iaJEJ'
■ds*r* dij* 3 j * v ^*)

Important Points
1. W arn in g the people trom exaggeration.
2. W hat is required to be said by the one w hom it is said, “You are our
m aster.”
3. H is saying, “D o not let yourselves be used by shaytan" even though

they were saying only w hat was true.
4. His saying, “I do not like for you to raise me above my position.”

W h at has been m entioned about the P rop het’s (m)
protection of Taw hid and closing the routes to Shirf(
T his topic was discussed earlier, but the au th o r has returned to it

in order to em phasis its im portance. Taw hid will not be com plete
nor preserved nor fortified, except by avoiding all routes leading to
shirl{- T h e difference between the two chapters is that the first deals
144 A l-A rna’u t said, “P erh ap s it is w ith a l-N a sa ’i in al-K nbra. It w as recorded bv A h m ad in
his M usnad ... and it is an au th en tic h ad ith ." See previous note, an d the no. in al-K ubra
is 100075.
270
C h ap ter 66: W h at has been m entioned about the
w ith protecting taw hid by closing off the routes of actions, and this
chapter deals w ith closing off the routes by m anners and protecting
sayings.
So every statem ent that im plies some kind of exaggerating

w hich it is feared may result in shir/(, then it becomes necessary to
avoid it, and taw hid will not be com pleted w ithout abandoning it.
T h e result is that taw hid is fulfilled only by m aintaining

its conditions, its pillars, its requirem ents and its rules, and by
avoiding w hat nullifies it, and w hatever degrades it outw ardly or
inwardly, o f sayings, actions, intentions and beliefs.
T h e details that have been m entioned clarify that.
271
C h a p ter 67
O jJ i J p - \jjS i U J Aiil J j 3 j £.U>r L«
Allah’s ($g) saying “And they have not

surmised a status worthy of Allah.”
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. 4j ^/I
.Allah’s (3g) saying “And they have not surm ised a status w orthy o f Allah. And
H e will grab the entire E arth on the Day of Resurrection....” (al-Z um ar 39:67)
jvL-*>j 4A)I ta5^"v£? ^ J J ! jr 4 ^ s -) ^ j j d ^jP

^>*_Juhj c^s< ?| <jy ^ j c j L > ~ J i <ojI j l LI !wLo^ L i^LLs
. j i l i l LI : < J j i - b ^ - l j *
<Ud A Ubw\«.3) y 4_JlP 4iji - 1 ^.
» y A:.jg.t l*~*> Sy~d J^>- *)d ) ■(’d—'J Ajlp
From Ibn Mas ud (<^>) w ho said, “A rabbi came to A llah's M essenger (jfe) saying,
‘O M uham m ad, we have found it stated that Allah will place the heavens upon a
finger, the earths upon a finger, the trees upon a finger, the w ater upon a finger,
the land upon a finger, and the rem ainder o f creations upon a finger. T h e n H e
says, “I am the K ing.’”
T h e P rophet (-^) laughed until his m olars were visible, because o f the
tru th ol w hat the rabbi said. T h en he recited, ‘And they have not surm ised
a status w orthy o f Allah. And H e will grab the entire E arth on the Day o f
Resurrection....’” (Agreed U pon)
272
C hapter 67: Allah’s ($g) saying “And they have not surmised
. d l' Lil t j j l l i l Ul : J y L js jy * y fc £ J .P ly j L k i y : r L J . 4.< \jj j y
In the narration w ith M uslim , “A nd the m ountains and trees upon a finger,
then they trem ble as H e says, ‘ I am the King, I am A llah.”
J * flily ^ L f - o 'y l * ~ J l * i' j j
In the narration with al-B ukhari, “H e places the heavens upon a finger, and
the w ater and land upon a finger, and the rem ainder of creation upon a finger.”
Recorded by al-B ukhari and M uslim .141'
4* •â_>-Lj d ci^lULil ^ y d y la^ ^ d ! Aiil y ; If . y y j .> p ^ U *^y
t d l *—tu ykibib c *-~Jlw ^ y Gj c ?jyy\^d.l cdJJll Ul ;JyjU
. 0 y j> ^ ill ^jjl Vj y j i d r I j g l tA l ll l Ul ^
Ibn U m ar relates the P rophet (Sg) said; “O n the Day of Resurrection Allah
will roll up the heavens, then take them in H is right H a n d , then H e says, I am
the King, w here are the tyrants? W here are the proud? T h e n H e will roll up
the seven earths, then H e takes them in H is left H a n d , then says I am the King,
where are the tyrants, where are the p ro u d ?” Recorded by M uslim .
' j j h -^Jl o c T 0 * -e--J' j y —‘’ y 'J ' J o l y L « —J l L*) ; J l i t y ' y £' ^ j l ^ s - i £ j j j
.((* -T -t^ l A j J-5
It is reported from Ibn Abbas that he said, “T h e seven heavens and the seven
earths are not in the palm of al-Rahm an but like a m ustard seed in one o f your
h an d s.”
J l i :J l i :-b j j d JU :J f* '• y .y r j ^ J 'J j
• ■011 _■y—
^ ^J -tS” h' I ^j I w-J Iy J I U*^ . ■y 1-^ y ‘cTp’ I JL a aMI j —~—y
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■ j* i?>li < £y ) & i v . uu-AJ' Y[ J y ^*Jl ^Jl
Ibn Jarir [al-Tabari] said, “Y unus narrated to m e, th at Ibn W ahb inform ed

us saying, ‘Ibn Zayd said, “My father narrated to me; ‘A llah’s Messenger {$£) said:
146 Also recorded by A h m ad an d al-T irm id h i.
273
“T h e seven heavens com pared to the Kursi are but like seven dirhams tossed in
an arm oured shield.”
H e [Ibn Zayd] said, ‘Abu D h arr (*£>) said, “I heard A llah’s M essenger (jig)
saying, ‘T h e Ktirsi com pared to the T h ro n e is not but like a ring o f iron throw n
in the m idst o f a desert o f the E arth .’”147
aLp* J S ' JtH J AjL>— lfr.li aL**—J ' d v ) "Jf® ^ j
J f y J ' j i^ fp a I I 'j j a t j v j t^ lp a * jL J ' aL»~J' U x j tf f ^
.5If*- JjP As>

t y*“^ .(|*-^JLaP' j a a A*lp "V t J a j d \ J J i Ail'j Cf.lJ.1 j j3
i J jI j j \ j i - t ^ l P j P J, jf- a 'jj _j JlU-P jC- J j j f - (*-valp ^P a J — j j

. J J ? d j : J l i t J,f* j Jo' a**-j J iib L ' <dli . J i ' j _p ^ p
From Ibn Mas ud w ho said, “Between the E a rth ’s heaven and w hat follows
it there are five hundred years, and between every heaven there are five hundred
years, and between the seven heavens and the Kursi there are five hundred
years, and between the Kursi and the w ater there are five hundred years and the
T h ro n e is above the w ater, and Allah is above the throne, and none o f your deeds
are hidden from H im .” Recorded by Ibn M ahdi from H am ad bin Salam ah from
Asim from Z irr from A bdullah. And al-M as udi recorded sim ilar from Asim
from Abu W a’il Irom A bdullah. A l-H afiz al-D hahabi, may Allah have mercy
upon him said, “And it has other routes.”148
aTp ah' ah' J ^ * v j Jf® "Jf® acp Ail' Lj r ^ j >— Tlal' wt*p jj ^l*xj' ^
CAC^< AjLaaaA*- Le-^-Lu^ I J Lip-fp' y J J Ail' ! IT® ( f aLa~J' J u jjjij
ALa-.T' Uy.J tAt~* AjL»_— aLp" J f ^JasfJ 4jL«_~^~ S jW aLp" ^J[ tip" J f JAJ
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■ J j'-5 y ) •(f-5' JLap' ja aTp tdJJi
147 It is confirm ed from A bu D h a rr (djb) th a t th e P ro p h et ( j g ) said; “T h e seven heavens

are to the K ursi b u t like a ring th ro w n in a desert land. A nd the superiority o f the
T h ro n e com pared to th a t o f the Kursi is like th e superiority o f th a t desert com pared
to the rin g .” R ecorded by M u h a m m ad bin A bu S haybah in K itab al- Arsh, al-B ayhaqi
in al-A sm a' w a al-Sifat, Ibn M arduw yah in his Tafsir, an d a l-T a b ari. A l-A lbani graded
it sahih in al-Sahihah no. 109. A nd he p o in ted o u t th a t this is the only a u th e n tic h ad ith
from the P ro p h et (jg ) ab o u t th e virtue o f the K ursi, how ever th ere are o thers from the
com panions th a t are au th en tic as well. See M ukhtasar al- Ulu.
148 See M ukhtasar al- Ulu; F ro m Ibn M as ud w ho said, “T h e T h ro n e is above the w ater,
and A llah is above th e T h ro n e , n o n e o f y o u r deeds are h id d en from H im .” Recorded
by al-B ayhaqi in al-A sm a ’ w a al-Sifat, Ibn K h u z a y m a h in al-T aw hid, a n d others. Ibn
al-Q ayyim graded it sahih in Jayush, an d al-A lbani g rad ed it ja yyid in M ukhtasar al-' Ulii
no. 48.
274
Chapter 67: Allah’s ($g) saying “And they have not surmised ...
From al-'Abbas bin Abd al-M u ttallib (4&) w ho said, “A llah’s M essenger (iS;)
said, ‘D o you know how m uch is between the heavens and the E a rth ? ”’ W e said,
‘Allah and H is M essenger know better.’ H e said, ‘Between them is the distance
o f five h u ndred years, and from each heaven to the next heaven is the distance
o f five h u ndred years, and the w idth o f each heaven is five h undred years. And
between the seven heavens and the T h ro n e is a sea, betw een its lowest and
highest point is as between the heavens and the E arth. Allah ($g) is above that,
and n o th in g th at the children o f A dam do is hidden from H im .’” Recorded by
Abu D aw ud and others.1W
; d
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149 It w as recorded also by A l-T irm id h i (w here al-A lbani g rad ed it w eak) an d Ibn M ajah
It is apparently w eak d u e to th e presence o f A b d u llah b in 'U rn ay rah w hose co ndition
a l-D h ah ab i claim ed is u n k n o w n .
275
'tL' ^ <£ : oU l
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aLLAj #*pf Jh o L I ^ J i j y 0; ^ U(
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1. T h e explanation o f A llah’s ($g) saying, “H e will grab the entire

E arth on the Day o f Resurrection....”
2. T h at this knowledge, and its like, was am ong the Jews during his (sg)
time, they did not deny it nor give it false interpretations.
3. T h a t w hat the rabbi said to the P rophet (sg) was true, and the
Q u r’an was revealed in approval o f it.
4. T h a t A llah’s M essenger (sg) laughed w hen the rabbi m entioned

this great inform ation.
5. T h e clarity of m entioning the H ands, and that the heavens will be

in the right H a n d and the earths in the other.
6. T h e clarification in calling it the left.

7. M entioning the tyrants and the proud w ith this.
8. H is (sg) saying, “Like a m ustard seed in one o f your hands.”

9. T h e m agnificence of the Kursi in com parison to the heavens.
276
Chapter 67: Allah’s ($g) saying “And they have not surmised
10. T h e m agnificence of the T h ro n e in com parison to the Kursi.
11. T h a t the T h ro n e is different than the Kursi and the water.
12. T h e span between each heaven.
13. T h e distance between the seven heavens and the Kursi.
14. T h e distance between the Kursi and the water.
15. T h a t the T h ro n e is above the water.
16. T h a t Allah is above the T hrone.
17. T h e distance between the E arth and the lowest heaven.
18. T h e w idth o f each heaven is five h undred years.
19. T h a t the distance betw een the lowest and highest point o f the sea
w hich is above the heavens is five h u n d red years. And Allah knows
best.
All praise is due to Allah the Lord o f the worlds, and may H e m ention and
send peace upon our m aster M uham m ad, and upon his family and all of his
com panions.

Allah’s (te) saying “And they have not surmised a status
worthy o f Allah. And H e will grab the entire E arth on
the Day o f Resurrection....” (al-Z um ar 39:67)
T h e author, may Allah have mercy upon him ended his

book w ith this topic. H e m entioned the texts proving the L o rd ’s
m agnificence and greatness, H is majesty, H is glory, and the
subjugation o f the existence and its creatures to H is M ight. F or
these m agnificent qualities and perfect attributes are the greatest
o f evidences and proofs that H e alone is to be w orshipped, praised,
and the one to w hom entire subm ission and the utm ost o f honour,
love and deification is obligatory. Surely H e is the T ru th and other
that H e is falsehood, and this is the reality o f taw hid, its heart and
spirit, and it is the secret to sincerity.
277
So we ask Allah that H e guide our hearts upon know ing H im ,

loving H im , and tu rn in g to H im , indeed H e is generous and m ost
noble.
A nd this is the end o f the brief notes on Kitab al-Taw hid

explaining its objectives. In it the highlight o f the issues o f tawhid
are united, and outlined, and the benefits explained in detail for
those w ho long for this subject, the foundation o f foundations
upon w hich all knowledge is established. A nd I praise Allah for
H is facilitation and grace, and may Allah m ention M uham m ad,
his tamily, his com panions, and greet him w ith peace.
278
Glossary
A
Abi: A form of “F a th e r o f ’.
A bu: A form o f “F a th e r o f ’.
A hl a l-S u n n a h : T h e people of the Sunnah.
Al- Afu: A N a m e o f A llah d e n o tin g th a t H e is the P ardoner.
A l-A sm a wa 1-Sifat: T h e N a m e s a n d attrib u tes o f A llah.
A layhi al-salam : P eace be u p o n him .
A l-'A ziz: A N a m e o f A llah d e n o tin g th a t H e is the M ighty.
A l-B atin: A N a m e o f A llah d en o tin g th a t H e is the M ost Inner.
A l-B irr: A N a m e attrib u ted to A llah, d e n o tin g th a t H e is the C o m p assio n

ate.
A l-G h afu r: A N a m e o f A llah d e n o tin g th a t H e is the Forgiving.
A l-H a k im : A N a m e o f A llah d en o tin g th at H e is the W ise.
A l-Islam : T h e n am e o f the religion, m e a n in g subm ission to Allah.
A l-K arim : A N a m e of A llah d en o tin g th at H e is the K ind.
A llah u akbar: “A llah is m ost g re at”.
A l-L at: T h e n am e o f a pre-Islam ic idol.
A l-M an an : A N a m e o f A llah d e n o tin g th a t H e is the B eneficent.
A l-M asih: T h e M essiah.
A l-M asih al-D ajjal: T h e False M essiah.
A l-R ahim : A N a m e o f A llah d e n o tin g th a t H e is the B estow er of M ercy.
A l-R ah m an : A N a m e o f A llah d e n o tin g th a t H e is the M ost M erciful.
280
A l-R a z z a q : A N a m e o f A lla h d e n o tin g th a t H e is th e P ro v id e r.
A l-T aw ab : A N a m e of A llah d e n o tin g th a t H e is the O n e W h o accepts

repentance.
Al- U zza: T h e n am e o f a p re-Islam ic idol.
A l-W ah h ab : A N a m e o f A llah d e n o tin g th a t H e is the O n e W h o C onfers.
A l-Z ah ir: A N a m e of A llah d e n o tin g th a t H e is Above everything.
A m in: A su p p licatio n m ean in g : “O o u r L ord, let it be so”.
A ndad: E q u a ls o r rivals.
A nsar: T h e H elpers. T h o se w ho aided a n d su p p o rted the em ig ran ts from

M akkah.
Arsh: T h ro n e .
Ash ari: (Ash ariyah) T h e n am e o f a sect th a t denies or distorts th e m e a n

ings of m an y o f A llah ’s attributes.
A w liya’: See w all.
Ayah: (p i.A y a t) A Q u ra n ic ph rase o r sentance.
Ayat: See ayah.
A z a’im : In c an tatio n s, see c h a p te r no. 8.
B adr: T h e first decisive battle in Islam .
B arzak h : T h e b arrier betw een this life a n d the H ereafter, a n d events th at

o ccu r d u rin g th a t period.
B asirah: K now ledge an d clear insight.
B ayt al-M aq d is: “T h e H o ly H o u s e ” referring to Jerusalem .
D a'if: W eak. A h a d ith term .
281
D ajjal: L iar o r im poster, usually refers to one w ho claim s p ro p h eth o o d .
D h a t al-a n w at: “Possessor o f the m edals o f h o n o u r” A tree w h ich the id o la

ters used to h a n g th eir w eapons u p o n to d enote th eir bravery.
D h u l-m a h ra m : O n e w h o m it is u n law fu l for a n o th e r to m arry.
D in ar: A silver coin.
D irh a m : A gold coin.
D u 'a : S u p p lication.
D u n y a: T h e w orld.
fa’l: A good sign or an en c o u rag in g indication,
fiqh: U n d e rsta n d in g o f the religion,
fisq: W ickedness.
F itn a h : (pi. F itn) T rials, tu rm o il an d discord.
H a d ith : A n arratio n , usually referring to the P ro p h e t (Sfe).
H ajj: T h e fifth p illar o f Islam , the ritual pilgrim age to M akkah a n d its
sacred precincts.
H a sa n : G ood. A h a d ith term .
H a sa n gharib: G o o d an d rare. A h a d ith term d e n o tin g th a t the h a d ith is

good, b u t it at a certain p o in t in all o f its ch ain o f n arratio n there is only one
n arrato r.
Ib ad ah : W o rship.
Iblis: T h e n am e o f Satan.
Ih san : B eneficence, o r to w orship A llah as th o u g h you see H im .
282
Ikhlas: Sincerity.
Ilahiyah: See u lu h iy ah .
Ilhad: H e retical ideas ab o u t A llah ’s N am es.
Ilm : K now ledge.
Im am : A leader,
tm an : F aith .
In san : M an.
Isnad: A ch ain o f n arratio n .
Istag h a th a h : S eeking help.
Istaw a: T o ascend.
Istik h arah : T o seek g u id an ce for a decision.
Jah a n n am : H ell.
Jahiliyyah: T h e pre-Islam ic period o f ignorance.
Jahm iyyah: A sect w ho deny A llah ’s attributes,
jayyid: G o o d . A h a d ith term .
Jibril: T h e n am e o f the angel,
fibt: See ch a p te r 24.
Jihad: T o struggle.
Jinn: B eings created from fire, n o t norm ally visible to h u m a n s, spirits.
Jizyah: T h e head tax collected from certain n o n -M u slim s g ro u p s living

u n d e r th e p ro tection o f an Islam ic State.
Ka bah: T h e Sacred H o u se in M akkah.
283
Kafir: (pi. !{iiffar) disbeliever, one w ho covers the tru th .
K ah in : A fo rtu n eteller o r seer.
K halifah: A successor.
K h am ilah : A type o f garm en t.
K h am isah : A type of garm ent.
K h am r: W in e or intoxicating beverages.
Kufr: D isbelief, blasphem y.
K unya: A term attrib u ted to a person w hich indicates th at he o r she is

th e p aren t o f so-and-so. A bu M u h a m m a d for exam ple; the father of
M u h a m m a d , o r U m m M u h a m m a d , the m o th e r o f M u h a m m a d .
La ilaha ilia A llah: T h e statem ent: “T h e re is no god w orthy o f w orship bu t

A llah ” w hich is a denial o f the right o f divinity a n d all rights d u e to A llah
from an y th in g th a t is w orshipped besides H im .
M akkah: T h e sacred city located in the H ija z area o f the A rabian pen in su la.
M an at: T h e n am e of a pre-Islam ic idol.
M arfu : A n arratio n th a t reaches all the w ay back to the P ro p h e t (sfe;), m e a n

ing th at it is a real h a d ith th at he said o r did, as opposed to bein g a state
m en t of so m eone else.
M asjid: A place o f w orship.
M aw quf: A n arratio n th a t does no t reach all th e w ay b a c k to th e P ro p h e t

(Sfe), b u t it sto p s at so m e o n e before him . In m ost cases it reaches back to a
co m p an io n .
M illah: C reed o r religion.
M u alliq: S u spended. A h ad ith term m e a n in g th a t there is a g ap betw een

th e o n e n arra tin g the n arratio n , an d the one it is attrib u ted to.
284
M u fti: O n e w ho passes legal rulings.
M u h k a m a h : (PI. M uhtâmat) D ecisive, clear, u n am b ig u o u s.
M u jah id : A person involved in jihad.
M u ’m inO n: Believers, the faithful people.
M u n afiq : A hypocrite.
M ursal: A n arratio n th a t is attrib u ted to the P ro p h e t (sfe), b u t the c o m p a n

ion w ho actually heard it from h im is no t m en tio n ed in the chain.
M u san id : See m usnad.
M u sh ab ih ah : T h e n am e o f th e sect th a t likens A llah to creatures.
M u sh rik : A person th at co m m its s h ii\.
M usn ad : (PI. M usanid) A c h a in o f n arratio n . N o rm a lly it is the n am e o f a

collection o f h ad ith s w ith th e ir chains.
M ustafa: T h e selected one, a term used to describe the P ro p h e t

M u h a m m a d (jg).
N abi: P ro p h et.
N a sih a h : Advice an d council, the processes o f b rin g in g together.
Q ad r: T h e P reo rd ain ed D ivine O rd e r
Q ib lah : T h e d irection the w o rsh ip p e r faces w hile p erfo rm in g o f salah.
Q u n u t: A type o f supplication.
R afidah: T h e n am e o f the m ost p o p u la r S hiite sect.
R ak ah: O n e co m plete u n it o f salah.
Ram i: W a lk in g quickly.
285
R iy a’: S h o w in g off.
R ububiyah: L ordship.
R uh: Soul o r spirit.
R uku: T h e bo w ing position in salah.
R uqya: R ecitation o f certain phrases to invoke a cure.
S ad aq ah : C harity.
Safar: T h e n am e o f the second m o n th in th e lu n a r calender.
S ahih: C orrect, g en u in e. A h ad ith term d e n o tin g authenticity.
S ah ih m aw q u f: C orrect b u t stopped. A n arratio n th a t stops at a co m p an io n

or som eone before the P ro p h et (?§;), an d its ch ain is a u th e n tic to th a t point.
Salaf: Predecessor.
Salah: T h e ritu al w orship m ost co m m only referred to as prayer.
Salam : T h e g reetin g o f peace a n d tran q u ility , o r the attrib u te o f bein g free

from danger.
S h ah ad ah : T estim o n y
S h ah ad atay n : T h e tw o testim onies.
S hari ah: Islam ic legislation.
S haykh: E ld e r o r scholar.
S h ay tan : Satan.
Shirk: A ssociation, referring to th e act o f associating others w ith A llah in

any o f th e rights th a t are H is alone.
S u b h an A llah: “A llah is free o f any im perfection!”
S u n an : P lu ral for Sunnah.
S u n n a h : T h e teachings o f the P ro p h e t (3||).
286
S u ra h : A c h a p te r o f th e Q u r ’a n .
S uw a': T h e n am e o f a p re-Islam ic idol.
T a aw u d h at: T alism an s.
T afsir: E x p lan a tio n , n o rm ally in relatio n to the Q u r ’aan.
T a g h u t: O n e w h o has gone beyond the b o u n d s. It is used to in clu d e a n y

one w o rsh ip p ed besides A llah, o r w h o is pleased w ith th a t w orship, o r w ho
calls to th e w o rship o f others besides A llah, o r o n e w ho claim s to know the
u n seen , a n d it is also used to refer to S atan.
T ak b ir: T o say: “A llahu akbarV'
T akfir: T o claim th a t a n o th e r person is n o t a M uslim after he o r she w as a

M uslim .
T ak h rij: A h a d ith term th a t refers to giving references for w here to find the
h a d ith an d in fo rm atio n ab o u t its ch ain s o f n arratio n .
T alb iy ah : A slogan u ttere d repeatedly d u rin g H a jj a n d T Jm rah .
T a m im a h (pi. T a m a ’im ) talism a n o r charm .
T aq w a: T o p rotect o n e se lf from A llah ’s p u n is h m e n t by obeying H im .
T a rq : See c h a p te r 25.
T aw ag h it: See taghut.
T aw assu l: S eeking a m ean s o f nearness.
T aw b ah : R epentance.
T aw h id : S in g lin g o u t A llah w ith all rights d u e to H im alone.
T iy arah : A n om en.
T u b a : “G lad tid in g s” a n d it is th e n am e o f a tree in P aradise.
U b u d iy ah : W o rsh ip , servitude.
287
U lu h iy ah : D ivinity.
U m m ah : C o m m u n ity or nation.
U m rah : T h e ritual visit to the Sacred H o u se in M akkah an d the rites th at

are in clu d ed in it, such as e n terin g the sacred state o f ihram , encircling the
Ka b ah, g o in g betw een m o u n ts Safa a n d al-M a rw ah , an d hav in g the h air
shaved or cut.
W add: T h e n am e o f a pre-Islam ic idol.
W a h in a h : W eakness, o r a type o f disease th a t effects the u p p e r arm .
W ali: (pi .A w liy a ) It is often used to m ean “friend o f A llah ”, o r saint, in

w h ich case it refers to the tru e believer.
W a th in : Idol.
W ilay a h ’: F rien d sh ip , allegiance, protectio n, also see Wala.
Y ag h u th : T h e n am e o f a pre-Islam ic idol.
S
z
Z ak ah : T h e fo urth p illar o f Islam , the re g u lar fixed charity.
Z u h d : D o in g w ith o u t th a t w hich one has no real need for.
288

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t I- 'aA ^ kj\j \

by A llam ah A bd a l-R a h m a n al-Sa di

B ritish L ib ra ry C a ta lo g u in g in P u b lic a tio n D a ta .

A c a ta lo g u e reco rd to r th is b o o k is a v a ila b le fro m th e B ritish L ib rary .

© C o p y rig h t 2003 by A l- H id a y a h P u b lis h in g & D is trib u tio n

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stored in a retrieval system o r tra n sm itte d in a n y fo r m or by a n y m eans, electronic,

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In tro d u c tio n to the T ra n s la tio n o f al-Q aw l al-Sadid ............................................15

A llam ah Sa d i’s In tro d u c tio n ...................................................................................... 16

Vowels, diphthongs, etc.

We previously published these helpful notes on the subjects o f K itab al-

T h a t H e is the one to be deified, the one worshipped, the sole goal. T h at

T h a t H e is the Exalted Most H ig h in every m eaning and sense; exalted in

T h a t H e is ascended above istawa H is T h rone, an istawa befitting His

T h a t H e in His entire self is independent o f the entire creation, all are in

H e is the Generous, the Merciful. T here is no temporal favour, nor religious

H e is the O ne turned to, the Pardoner, the Forgiving; accepting repentance

They describe H im as H e describes Himself, and as Allah’s Messenger

They believe in what is mentioned about H im in the Book and what is

A m ong their fundamental beliefs is endeavouring and striving in matters

T h ey testify' that M uham m ad is His worshipper and His Messenger, sent

A m ong the foundations o i A h l Sunnah is that they practice their religion

Am ong their fundamental beliefs is the importance ol uniting the Muslims,

A m ong their fundamental beliefs is that they prohibit wronging anyone, be it

In the N a m e of Allah, the Beneficent, the Merciful. All praise is due to

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