Kitaab At-Tawheed, Chapter: 4

Explanation of the Meaning of Tawheed and the Testimony: Laa ilaaha illallaah 1
Allah (swt ), says:
" Those whom they supplicate [created beings, such as Prophets, pious men, or angels],
desiring means of access to their Rabb, as to which of them should be the nearest - they [the
Prophets pious men etc.] hope for His Mercy and fear His punishment: Verily, the
punishment of their Rabb is fearful" (Qur'an 57:17)
Allah (swt ) informs us in this verse that those whom the polytheists worship besides Allah (swt ), the
Almighty, the All-powerful, such as the angels and the pious people, themselves try to get nearer to
Allah (swt ) by obedience to Him, worshipping Him and carrying out His Commands, hoping for His
Mercy; and they abstain from those things which He has prohibited, in fear of His punishment because
every true Believer fears and dreads His punishment.
Benefits Derived From This Verse
1. The falseness of the worship of deities other than Allah, by the polytheists, since their
objects of worship themselves seek nearness to Allah and hope for His Mercy and fear His
punishment.
2. The piety of those who are worshipped does not validate the act of worshipping them.
3. Confirmation of Allah's Divine Attribute of Mercy.
4. The true Believer approaches Allah in a state between fear and hope, except at the time when
death approaches, then hope becomes stronger.
Relevance of the Verse to the Subject of the Chapter
That it proves that the meaning of Tawheed and the testimony Laa ilaaha illallah is the abandonment of
the deeds of the polytheists such as calling upon the Prophets and the Righteous and requesting their
intercession with Allah (swt ); and the verbal recitation of the testimony is not sufficient if the worship
of all deities besides Allah (swt ) is not rejected.
..ooOOoo..
Allah (swt ), says:
" And [remember] when Ibraheem said to his father and his people: "Verily, I am innocent
of what you worship, except Him Who originated me, and He will certainly guide
me" (Qur'an 43:26-27)
Allah (swt ), informs us in this verse, that His Messenger and Khaleel2, Ibraheem (as ) told his father -
Aazar - and his people that he was totally blameless and guiltless of all of their deities except One: Allah
(swt ), Who created him, and Who, Alone Can Grant him success, and by Whose Hand he may be
benefitted or harmed.
Benefits Derived From These Verses
1. That the basis of the Religion taught by all the Prophets was one: Tawheed.
2. That speaking out in the cause of Truth is an essential attribute of all Messengers.
3. The obligation to condemn that which is detestable, even though it may be found in one's
close relatives.
4. The obligation to declare oneself free (in word and deed) from the wickedness of Shirk.
5. Evidence that Ibraheem's people used to worship Allah, but associated partners with Him.
6. That the Guidance of Success comes only from Allah.
Relevance of These Verses to the Subject of Tawheed
That the verses prove that a person's Tawheed is not correct if he does not declare (by word and deed)
his innocence of the worship of any deity besides Allah.
..ooOOoo..
Allah (swt ), says:
" They have taken their Ahbaar3 and their Ruhbaan4 to be Rabbs beside Allah, and the
Messiah, the son of Maryam, though they were not commanded but to worship One God:
There is none worthy of worship but He, glorified be He: [Far is He] above that which they
associate [with Him]" (Qur'an 9:31)
Allah (swt ), informs us in this verse that the Jews and Christians have gone astray from the Straight
Path, and have done what they were never commanded to do: They raised their scholars and men of
religion to the status of gods, worshipping them beside Allah (swt ); this, by obeying them, when they
declared that which Allah (swt ) has forbidden to be permissible, and when they declared what Allah
(swt ) has permitted to be forbidden, thus elevating them to the level of Rabb, since only the Rabb, Most
High ordains what is permissible and what is forbidden. Indeed, the Christians, not content with this,
began to worship Eisa (as ), and considered him a son of Allah, though they were not ordered in the
Tauraa and the Injeel except to worship Allah (swt ), Alone: Far above that which they attribute to Him
is He, the Rabb of the worlds.
Benefits Derived From This Verse
1. That obedience to other than Allah, in contradiction to Allah's Commands constitutes
Shirk.
2. It is forbidden to obey one of Allah's creatures, if in so doing, one is disobedient to the
Creator.
3. Deeds will not be considered righteous unless two conditions are met: (i) That the deeds
are done purely for Allah, and (ii) that they conform to the teachings of the Messengers.
4. That the scholars of religion are not infallible.
5. Evidence that the Jews and Christians have gone astray from the correct precepts of their
Religion: i.e. Tawheed.
6. The danger of misguided scholars to the Ummah.5
Relevance of This Verse to the Subject of Tawheed
That it proves that the meaning of Tawheed, and the testimony: Laa ilaaha illallaah entail confirming
the Oneness of Allah by obedience to Him and to His Messenger, because whoever obeyed the
Messenger has obeyed Allah.
..ooOOoo..
Allah (swt ), says:
" And amongst mankind are those who take [for worship] others besides Allah, as equals
[with Allah]: They love them as they should love Allah. And those who believe love Allah
more [than anything else]. If only the wrongdoers could see, behold, they would see the
punishment: That to Allah belongs all power, and Allah is Stern in punishment" (Qur'an
2:165)
Allah (swt ), informs us in this verse that some of mankind set up for themselves deities which they love
more than they love Allah (swt ), then He, Most Glorified explains that the Believers are stronger in
their love for Allah (swt ) than the polytheists because the Believers are pure and sincere in their love of
Allah (swt ), Alone, while the polytheists divide their love between Allah (swt ) and their false gods; and
whoever was sincere in loving Allah (swt ), Alone, his love would be stronger than that of the polytheist
who divides his love. Then Allah (swt ), Most Glorified promises those who associate partners with Him
that when they see the punishment which He has prepared especially for them on the Day of
Resurrection, they will wish that they had not associated others with Allah (swt ), either in love, or in
anything else. Then they shall know, with certain knowledge that all power belongs to Allah (swt ), and
that Allah is Stern in enforcing His punishment.
Benefits Derived From This Verse
1. That love is a kind of worship.
2. Confirmation that the polytheists love Allah, but this will not benefit them so long as they
are guilty of Shirk.
3. The negation of faith of those who commit Shirk by loving other deities besides Allah.
4. Confirmation of Allah's Divine Attribute of all-embracing Power.
Relevance of This Verse to the Subject of the Chapter
That it proves that the meaning of Tawheed and the testimony: Laa ilaaha illallaah is to confirm the
Oneness of Allah in a foundation of love which entails purity and sincerity in all acts of worship for
Allah, Alone.
..ooOOoo..
It is authentically reported that the Prophet (saas ) said:
"Whoever said: "Laa ilaaha illallaah," and rejected all that is worshipped besides Allah
(swt ), (know that) Allah (swt ) has forbidden the taking of his property and the spilling of
his blood; and his account will be for Allah, the Almighty, the All-powerful." 6
Whoever said: "Laa ilaaha illallaah," pronouncing it, understanding its meaning and acting upon all that
it entails, and rejected all that is worshipped besides Allah (swt ) (i.e. by his heart, his tongue and his
actions), it is forbidden for the Muslims to take his property (except what the Law requires such as the
payment of zakah), or to take his life, except as the Law requires (such as the punishment for adultery
after chastity, or disbelief after belief or for murder); and his account will be for Allah (swt ): That is, He
will take charge of his account on the Day of Resurrection, and if he was truthful in his testimony, He
will reward him, but if he was insincere in his testimony, He will punish him.
Benefits Derived From This Hadith
1. The virtue of Islam which protects the life and property of whosoever embraces it.
2. The obligation to desist from enmity towards the disbeliever, should he embrace Islam,
even though he should do so during a battle until and unless it should be proved that his
testimony was false.
3. That a person might say: "Laa ilaaha illallaah, without rejecting that which is
worshipped besides Him."
4. That the conditions of acceptance of faith include pronouncing the shahaadah: Laa
ilaaha illallaah, and rejecting all that is worshipped besides Him.
5. That judgement in this world is based on appearances.
6. The forbiddance of appropriating the property of the Muslim unless it is ordained by
Islamic Law, such as zakah, or a legally imposed fine in compensation for that which he has
destroyed (be it property or a life).
Relevance of the Hadith to the Subject of the Chapter
That it proves that the meaning of Tawheed and the explanation of the shahaadah: Laa ilaaha illallaah
are not complete without a categorical rejection of all that is worshipped besides Allah (swt ).
Important Note
The disbelieving polytheist has only two choices: (i) To embrace Islam or (ii) to be fought; but the
People of the Book have three choices: (i) To embrace Islam, (ii) to pay the jizyah, or (iii) to fight (in
that order).
Footnotes
1. Laa ilaaha Iilallah: None has the right to be worshipped except Allah (swt).
2. Khaleel: Friend; Ibraheem u is referred to by Allah (swt) as: Khaleelullaah, i.e. The Beloved of Allah (swt). The
common translation of Khaleelullaah as the Friend of Allah (swt), is far from doing justice to this illustrious title, for
according to scholars of Arabic language, the word khalla, from which the word khaleel is derived indicates a greater
degree of love than is conveyed by the word friend.
3. Ahbar: (sing.= Habr) Religious scholars, according to At-Tabari.
4. Ruhban: (sing.= Rahib) Reciters of Scriptures and scholars of Religious Jurisprudence, according to At-Tabari.
5. Ummah: Community, i.e. the Muslim Community.
6. Narrated by Muslim.

Sahih Bukhari

Hadeeth No. 6896 - Narrated Ibn Abbas:

When the Prophet sent Muadh to Yemen, he said to him, "You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them, be the Tauhid of Allah. If they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat but avoid the best property of the people."

Kitaab At-Tawheed, Chapter: 3 The Call to Testify That None is Worthy of Worship Except Allah

Allah (swt ) says:
" Say (O Muhammad) : "This is my way; I invite unto Allah with sure knowledge, I and
whosoever follows me. And Glorified and Exalted is Allah. And I am not of the
Mushrikin." (Qur'an 12:108)
Allah (swt ) commands His Prophet (saas ) in this verse to teach the people and make clear to them his
Religion and his Sunnah and his way of life and that of those who follow the call to Allah's Religion,
and practice Tawheed, and that by so doing, he and those who obey him and believe in him are
following Divine Guidance and acting upon knowledge and clear evidence; and they exalt their Lord
and glorify Him above any association of partners, in His Lordship, in worship and in His Divine Names
and Attributes; and he (swt ) is innocent of the polytheists and their Shirk.
Benefits Derived From This Verse
1. The obligation of sincerity and purity of faith, when calling to (the worship of) Allah.
2. The call should be based upon a foundation of truth and evidence.
3. The obligation to stay free from Shirk and its followers.
4. That deeds are not accepted unless they are in conformity with that which was brought by
the Messenger of Allah.
5. The obligation to exalt Allah above all that is not becoming His Majesty.
Relevance of This Verse to the Subject of Tawheed
That it proves that the way of the Prophet (saas ) and those who follow him is to call the people to the
religion of Allah (swt ), and this embodies the testimony that none is worthy of worship except Allah
(swt ).
..ooOOoo..
It is reported on the authority of Ibn `Abbas (ra ) that Allah's Messenger (saas ) said when he sent
Mu`aaz (ra ) to Yemen: "You are going to a people who are from the People of the Book: So the first
thing to which you call them should be the testimony that none has the right to be worshipped except
Allah (swt )." - And in another narration: "that they testify to the Oneness of Allah (swt )." - "And if they
obey you in that, then inform them that Allah (swt ) has made compulsory upon them five prayers every
day and night. And if they obey you in that, then inform them that Allah (swt ) has made incumbent
upon them a charity (Zakah) which is to be taken from the rich among them and given to their poor. And
if they obey you in that then be careful not to take the best of their wealth (as Zakah), and be careful of
the supplication of those who have suffered injustice, for there is no obstacle between it and Allah
(swt ). (Narrated by Bukhari and Muslim)
The Prophet (saas ) sent Mu`aaz Ibn Jabal (ra ) as his representative to Yemen, and he advised him of
what was required of him there, beginning with the call to worship Allah (swt ), Alone, without partners,
and that if they accepted that then he must inform them of the greatest obligations upon them after
Tawheed, which are: prayer and Zakah; and that if they obeyed this, then it is incumbent upon him to
maintain justice with them, and not to wrong them or cause suffering to them by taking the best of their
property as Zakah, for that would constitute an injustice to them and might provoke them and cause
them to invoke Allah (swt ) upon him - and the invocation of the oppressed and the wronged is never
rejected by Allah (swt ).
Benefits Derived From This Hadith
1. That the first thing to which the Du'ah1 must call is Tawheed - the Oneness of Allah
(swt ).
2. The obligation to call to Allah (swt ) with wisdom, step-by-step, beginning with the most
important, then the next most important, and so on.
3. The obligation of observing five daily prayers.
4. That witr prayer 2 is not obligatory.
5. The obligation upon those who have more than they need to fulfill their basic every-day
needs to pay Zakah.
6. That Zakah is not paid to the unbeliever.3
7. That the fuqaraah` are legitimate recipients of Zakah.
8. The permissibility of paying Zakah to one category of recipients from amongst the
permitted categories.
9. That it is not permissible to pay Zakah outside the country unless there is no one in need
of Zakah within it.
10. It is not permissible to pay Zakah to the wealthy.
11. The forbiddance of taking Zakah from the best of the people's wealth.
12. The forbiddance of any kind of injustice.
13. That the invocation of the wronged is answered.
Relevance of the Hadith to the Subject of Tawheed
That it proves that the first thing with which the da'iyah must begin his message is the call to testify that
none is worthy of worship except Allah (swt ).
Important Note
(a) Although they are two of the five pillars of Islam, fasting and Hajj have not been
mentioned in this Hadith; this is because at the time Allah's Prophet (saas ) made this
statement, those pillars which had been made obligatory upon the Muslims were Tawheed
and belief in the Messengership of Muhammad (saas ), prayer and Zakah - all of which
were made incumbent from the beginning of Islam, while the time of fasting and Hajj had
not come.
(b) It is mentioned in this Hadith the obligation to be careful of the supplication of those
who have been wronged, because there is no obstacle between it and Allah (swt ), and Allah
(swt ) has said in Qur'an:
" Is not He [better than your gods] Who responds to the distressed one when he calls
Him?" (Qur'an 27:62)
And it is mentioned in another Hadith that the answer to the one who calls upon Allah (swt ) is of three
types:
That it is answered quickly, (ii) that some of his sins will be blotted out in accordance with the measure
of the supplication, or (iii) that it will be stored up for him on the Day of Resurrection.4 We may
reconcile this Hadith with the above narration by saying that the latter concerns the one who is not
oppressed or distressed, while the former concerns the supplication of one who suffers oppression or
distress for it is answered even if after some time, and Allah (swt ) alleviates his distress and bestows
His Mercy upon him.
..ooOOoo..
It is reported on the authority of S'ad Ibn Sahl that he said: "Allah's Messenger (saas ) said on the Day of
(the Battle of) Khaibar: "Tomorrow I shall indeed give the flag to someone who loves Allah (swt ) and
His Messenger (saas ) and is loved by Allah (swt ) and His Messenger (saas ): Allah (swt ) will grant
victory under his leadership. The people spent the night absorbed in discussing who might be given the
flag. In the morning, they came eagerly to Allah's Messenger (saas ), each of them hoping to be given
the flag. Allah's Messenger (saas ) asked: "Where is `Ali Ibn Abi Talib (ra )?" They replied: "He is
suffering from an eye ailment." He was sent for and brought to the Prophet (saas ) who spat in his eyes
and prayed for him whereupon he was cured as if he had not been in pain before. Allah's Messenger
(saas ) then gave him the flag and said: "Advance with ease and gentleness until you arrive in their
midst, then call them to Islam and inform them of their duties to Allah (swt ) in Islam. By Allah (swt )!
If He may guide through you a single man to Islam, it would be better for you than red camels."
Benefits Derived From This Hadith
1. Evidence of the virtue of `Ali Ibn Abi Talib (ra ).
2. Confirmation of Allah's Divine Attribute of Love.
3. Evidence of the Prophet's miracle.
4. The love of the Companions for all that is good.
5. The questioning of the Imam about the individual members of his congregation and his
concern for their welfare.
6. The obligation of belief in Divine Ordainment and Predestination, as shown by the
Companions when the flag was given to the one who did not ask for it.
7. The obligation of the leader to behave in a good manner, with gentleness, but with
firmness.
8. The obligation to begin with the call to Islam before engaging in battle for the benefit of
those who have not heard the message.
9. The testimony of belief in the Oneness of Allah (swt ) and the Messengership of His
Prophet, Muhammad (saas ) is not sufficient unless accompanied by deeds.
10. The permissibility of swearing in Allah's name concerning one's pronouncements as a
means of emphasis.
11. The permissibility of invoking Allah's name without calling upon Him for a definite
purpose.
12. The virtue of calling people to Allah (swt ) and of teaching.
Relevance of the Hadith to the Subject of Tawheed
That it proves that the first thing with which the caller to Islam should begin and the first pillar of Islam
is the Shahaadatan.5
Important Note
The position of the Imam with regard to the disbelievers, if they are from the People of the Book, is that
he gives them three choices in this order: (i) To embrace Islam, (ii) to pay the jizyah or (iii) to fight.
As for the idol-worshipers, their choices are but two: (i) To embrace Islam or (ii) to fight.6
Footnotes
1. Du'ah: Plural of da'iyah (caller to Islam).
2. Witr prayer: Literally, odd prayer; so called because it consists of an odd number of raka'ahs (units) - one, three
five etc. - it is performed any time after'ishaa` prayer, until fajr. Having said that it is not obligatory, it is strongly
recommended, for the Prophet (saas) never abandoned it, even when travelling.
3. ...unless he is one of those whose heart is inclined to Islam, for Allah (swt), says: (Qur'an 9:60)
4. Narrated by At-Tirmizi.
5. The Shahaadatan: The two testimonies (i) that none is worthy of worship but Allah (swt) and (ii) that Muhammad
is the Messenger of Allah (saas).
6. It is authentically reported that the Prophet (saas) said: "I was ordered to fight the people until they testify that
none is worthy of worship except Allah (swt)." (Narrated by Bukhari) and it is reported that the Prophet (saas) wrote
to Munzir Ibn Sawaa, who was the leader of the people of Hajr: "As for the Arabs do not accept anything from them
except Islam or (to be killed by) the sword, and as for the People of the Book and the Majiians, accept from them the
jizyah." (Narrated by Al-Kalbi)
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Shaykh Aadil Khalb any

Kitaab At-Tawheed, Chapter: 2

Fear of Shirk
Allah (swt ), says:
" Verily, Allah forgives not that partners be set up with Him [in worship] but He forgives
other than that to whom He pleases; and whoever sets up partners with Allah [in worship],
he has indeed invented an enormous wrong" (Qur'an 4:48)
Shirk is the most dangerous of all sins, the wickedest and the most severely punished because of the
dishonour and denigration of the Rabb, Almighty, All-powerful, and the likening of Allah (swt ) to His
creation which it entails. Allah (swt ) informs us in this verse that He will not forgive the one who
commits Shirk and dies as a Mushrik,
1
but as for the one who dies believing in the Oneness of Allah
(swt ), although he may have committed some sins, Allah (swt ) has promised him forgiveness in
accordance with His Will. Then He explains why the mushrik will not be forgiven, saying that by his
association of partners with Allah (swt ), he has rejected Him and belied Him and committed a sin the
like of which there is no other.
Benefits Derived From This Verse
1. That whoever dies being guilty of Shirk Akbar, will assuredly go to the Fire.
2. Whoever dies believing in the Oneness of Allah, although he may have committed major
sins, may be forgiven if Allah, Most Glorified, Most HighWills.
3. In the verse is a reply to the khawarij,2 who charged those guilty of major sins with
disbelief, and to the mu'tazilah,
3
who believed that those guilty of major sins would spend
eternity in the Fire.
4. Confirmation of the Divine Will which is one of His Attributes.
Relevance of This Verse to the Subject of Tawheed
That it proves that Allah Will not forgive those who are guilty of Shirk and this should be a warning to
all.
..ooOOoo..
Allah (swt ), says:
" And [remember] when Ibrahim said: "My Rabb! Make this city one of peace and security,
and keep me and my sons away from worshipping idols" (Qur'an 13:35)
Allah (swt ), Most Glorified, Most High, informs us that Ibrahim (as ) supplicated Allah (swt ) to make
Makkah a place of safety and stability, because fear and chaos prevent people from performing their
religious rituals. Then he followed this with another request to his Rabb: That He preserve him and his
family from idol worship, for he knew the danger of that and he knew how easily people can be seduced
by it.
Benefits Derived From This Verse
1. The virtue of Makkah over other cities.
2. Ibrahim's prayer for the security and stability of Makkah.
3. Evidence of the benefit of supplication.
4. That the original religion of all the Messengers is one: Belief in the Oneness of Allah.
5. The desirability of one's supplicating on behalf of his family.
6. The forbiddance of worshipping idols.
Relevance of This Verse to the Subject of Tawheed
That it proves that Ibrahim, with his strong faith, fears for himself and his family that they may be
affected by Shirk; thus, the obligation upon us to fear Shirk is that much greater.
..ooOOoo..
It is reported that the Prophet (saas ) said: "Of the things which I fear for my Ummah, the thing which I
fear most is minor Shirk. Then he was asked about minor Shirk, and he said: "It is ar-riyaa."
4
The Prophet (saas ) informs us in this Hadith that he fears for us, and that what he fears most for us is
minor Shirk. This shows how kind-hearted and compassionate the Prophet (saas ) was towards his
Ummah, and how concerned he was for their good: He knew the dangers of minor Shirk, how it can
strongly manifest itself in the community, polluting the pure monotheism of the Muslims, especially
since it can afflict them without them even knowing it. This is why the Prophet (saas ) warned them to
beware of it.
Benefits Derived From This Hadith
1. The care and concern shown by the Messenger of Allah (saas ) for his Ummah.
2. The division of Shirk into two categories: Major and minor.
3. That riyaa` is considered Shirk.
4. The obligation of asking the people of knowledge about matters which confuse them.
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that Allah's Messenger (saas ) feared for his Companions that they might
unwittingly fall into minor Shirk; this, in spite of their strong faith and understanding of Islam and
Tawheed. Therefore, we, with our comparatively weak faith and little knowledge, are even more
obligated to fear both major and minor Shirk.
..ooOOoo..
It is reported on the authority of Ibn Mas'ood (ra ) that the Messenger of Allah (saas ) said:
"Whoever died while supplicating another deity besides Allah (swt ), will enter the
Fire." (Narrated by Bukhari)
The Prophet (saas ) informs us in this Hadith that whoever adulterated that which should be purely for
Allah (swt ) (i.e. worship), by worshipping others besides Him, and died in this state, will have his
abode in the Hell-fire.
Benefits Derived From This Hadith
1. Whoever died as a Mushrik will enter the Fire - If it was major Shirk, he will abide
therein forever, but if it was minor Shirk, then Allah (swt ) will punish him as much as He
wishes, then he will be allowed to leave the Fire.
2. That a person will be judged upon his last act in this world.5
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that whoever died calling upon a deity other than Allah (swt ), will enter the
Hell-fire, therefore it is incumbent upon us to fear Shirk.
..ooOOoo..
It is reported by Muslim, on the authority of Jabir (ra ), that Allah's Messenger (saas ) said:
"Whoevermeets Allah (swt ), without associating partners with Him, will enter Paradise;
and whoevermeets Him as one who associated anything with Him, will enter the Fire.
The Prophet (saas ) informs us in this Hadith that whoever died without associating partners with Allah
(swt ) - either in Rabbship or worship or in His Divine Names and Attributes is promised an abode in
Paradise, while whoever died as a Mushrik, will abide in the Hell-fire.
Benefits Derived From This Hadith
1. Confirmation of the existence of Paradise and Hell.
2. That a person will be judged upon his last act in this world.
3. Whoever died believing in the Oneness of Allah (swt ), will not dwell forever in the Hellfire,
but will find his eternal abode in Paradise.
4. Whoever died as a Mushrik must dwell eternally in the Hell-fire.
Relevance of the Hadith to the Subject of Tawheed
That the Hadith proves that whoever died as a Mushrik will enter the Fire, and the knowledge of this
obliges us to fear Shirk in all its manifestations.
Footnotes
1. Mushrik: One who commits Shirk.
2. Khawaarij: A deviant sect, who claimed that committing major sins takes a person out of the fold of Islam.
3. Mu'tazilah: A deviant sect, who denied the Divine Attributes of Allah (swt), and claimed that those who committed
major sins would dwell eternally in the Hell-fire.
4. Narrated by Imam Ahmad.
5. It is reported on the authority of 'Abdullah Ibn 'Amr (ra) that Allah's Messenger (saas) said: "...verily, he whose
abode will be Paradise, his final deed will be of the deeds of the people of Paradise, whatever he did (previously), and
verily, he who is destined for the Hell-fire, his final deed will be of the deeds of the people of the Hell-fire, whatever he
did (previously)." (Narrated by Ahmad and At-Tirmizi, who said it is hasan-saheeh-ghareeb i.e. somewhere between
the classifications of saheeh (authentic) and hasan (good), though narrated at some point(s) in its sanad by only one

Shaykh Waseeullah

Explaining The Fundamentals Of Faith Author: Imaam Muhammad Ibn Saalih al-Uthaymeen Source: Sharh Usool al-Eemaan

THE BELIEF IN AL-QADAR

Al-Qadar is Allaah’s predestination of beings according to His Foreknowledge and as necessitated by His Wisdom.

THE BELIEF IN AL-QADAR COMPRISES FOUR MATTERS:

• First: The Belief that Allaah (Ta’aalaa) knew everything on the whole and in detail which took place in the past and is taking or will take place in the future and forever, whether it is related to His Actions or the actions of His Ibaad (creatures).

• Second: The Belief that Allaah (Ta’aalaa) wrote (everything pertaining to His Knowledge) in Al-Lauhul Mahfoudh. [1] Regarding these two aspects (knowledge and writing), Allaah (Ta’aalaa) says:

  “Know you not that Allaah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lauhul Mahfoudh)! Verily that is easy for Allaah.” [Qur’aan 22:70]

  In Saheeh Muslim from the way of Abdullah bin ‘Amr bin Al-‘Aas (radhi-Allaahu anhu) who said, “I heard Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) saying:

  ‘Allaah had written the ordained measures (and due proportions) of the creation, fifty-thousand years before the creation of the heavens and the earth.’ “ [2]

• Third: The Belief that all created things do not come to exist except by the Will of Allaah (Ta’aalaa) making no difference whether it pertains to His Action or to that of the created beings. Allaah (Ta’aalaa) spoke about what pertains to His Action:

  “Verily, your Rabb creates whatever He wills and chooses.” [Qur’aan 28:68]

  “And Allaah does what He Wills.” [Qur’aan 14:27]

  “He it is Who shapes you in the wombs as He pleases.” [Qur’aan 3:6]

  Pertaining to the action of the created, He (Allaah Ta’aalaa) said:

  “Had Allaah willed, He would have given them power over you, and they would have fought you.” [Qur’aan 4:90]

  “Had Allaah willed, they would have not done so. So leave them alone with their fabrications.” [Qur’aan 6:137]

• Fourth: The Belief that all beings are created by Allaah including Thawaatiha (their selves), their qualities and their motion. Allaah (Ta’aalaa) said:

  “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things.” [Qur’aan 39:62]

  “And He created everything, and has measured it exactly to its due measurements.” [Qur’aan 25:2]

  He said about His Prophet Ibraaheem (alayhis-salaam) that he told his people:

  “While Allaah has created you and what you make.” [3]

The above description of the matters of belief in Al-Qadar does not negate that the ‘abd has a mashee’ah (will) and an ability (Qurdah) regarding his voluntarily deeds, because both Ash-Shar’a and Reality are proofs that affirm these (qualities) to him.

• As for Ash-Shar’a, Allaah (Ta’aalaa) said about the mashee’ah (will) (of the ‘abd):

  “So whoever wills, let him seek a place with (or a way to) His Rabb (by obeying Him in this worldly life)!” [Qur’aan 78:39]

  “So go to your Harth [4] when and or how you will.” [Qur’aan 2:223]

  Allaah said regarding Al-Qudrah (man’s ability):

  “So keep your duty to Allaah and fear Him as much as you can; listen and obey.” [Qur’aan 64:16]

  “Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [Qur’aan 2:286]

• As to the Reality aspect, every person knows that he has a mashee’ah and a Qurdah by which he acts or relinquishes, and that he distinguishes between what he wilfully carries out, like walking, and what occurs unintentionally, like tremors. However, the ‘abd’s will (mashee’ah) and Qurdah exist only by Allaah’s Will and Ability. He (Ta’aalaa) said:

  “To whomsoever among you who wills to walk straight, and you will not, unless (it be) that Allaah wills - the Rabb of the ‘Aalameen (mankind, jinns, and all that exists).” [Qur’aan 81:28-29]

  And since the entire universe belongs to Allaah (Ta’aalaa), then nothing will come to exist in His Kingdom without His will.

Also the belief in Al-Qadar as described above, does not grant the ‘abd an argument neither for what he had abandoned from the obligatory acts nor for the acts of disobedience which he had committed. Accordingly, his justification, by making Al-Qadar as a pretext, is invalid by the following accounts:

• First: In Allaah’s saying:

  “Those who took partners (in worship) with Allaah will say: ‘If Allaah had willed, we would not have taken partners (in worship) with Him, and we would not have forbidden anything (against His Will).’ Likewise belied those who were before them, (they argued falsely with Allaah’s Messengers), till they tasted of Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guesses and you do nothing but lie.’ ” [Qur’aan 6:148]

  Had there been an excuse for them in Al-Qadar, Allaah would not have inflicted punishment upon them.

• Second: Allaah’s saying:

  “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers. And Allaah is Ever All­Powerful, All­Wise.” [Qur’aan 4:165]

  Had Al-Qadar been a valid excuse for those opposing (the Messengers), it would never be eliminated by the mere sending of the Messengers, because the opposition will occur, by Allaah’s will, even after sending them.

• Third: The hadeeth narrated by Alee bin Abee Taalib (radhi-Allaahu ‘anhu) and reported by Al-Bukhaaree and Muslim in which the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

  “There is none of you but has his place assigned either in Hell or in Al-Jannah.” A man from amongst the people said: “Shall we not depend upon that (and give up doing any deeds)?” He said: “Carry on doing (good deeds) for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.” (And then the Prophet sal-Allaahu ‘alayhe wa sallam recited the Aayah):

  “As for him who gives (in charity) and keeps his duty to Allaah and fears Him, and believes in Al-Husna [5], We will make smooth for him the path of ease (goodness); But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to Husna, We will make smooth for him the path of evil).” [Qur’aan 92:5-10] [6]

  The Prophet (sal-Allaahu ‘alayhe wa sallam) ordered to carry on doing good deeds and forbade the dependence upon Al-Qadar.

• Fourth: Allaah (Ta’aalaa) commanded the ‘abd (to do the lawful) and forbade upon him (the unlawful) and did not hold him responsible except towards what he is unable to do. Allaah (Ta’aalaa) said:

  “Keep your duty to Allaah and fear Him as much as you can.” [Qur’aan 64:16]

  “Allaah burdens not a person beyond his scope.” [Qur’aan 2:268]

  If man is compelled to act, then he would be burdened with inescapable things. This is certainly false. That is why if he commits something wrong due to forgetfulness, ignorance, or under compulsion, then there is no sin on him because he is excused.

• Fifth: The Al-Qadar of Allaah (Ta’aalaa) is a preserved secret kept unknown until the occurrence of what is preordained. The ‘abd’s intention of what he does precedes his action and thus it is not based upon a foreknowledge on his part of the Qadar of Allaah. At that time, his excuse about Al-Qadar is negated, because one can have no established proof in what he knows not.

• Sixth: We see that man is keen to obtain what suits him from worldly matters. He does not abandon it for that which suits him not and then blame his relinquishment on Al-Qadar. Why is it then that he turns away from what benefits him from the matters of his Deen to that which causes him harm and then resort to Al-Qadar for justification? Isn’t it so that dealing with both matters should be one?! [7]

  The following is an example that clarifies this issue. If there are two roads in front of a person: one leading to a town filled with mischief, disorder, killing, looting, fear, hunger, and all forms of sexual and moral abuse; the second takes him to a town enjoying order, security and quiet, abundant sustenance and good living, and in which lives, honour, and property are respected; which road he will take?

  Certainly he will take the road that takes him to the town of order and security. No sensible person would ever take the road that lead to the town of chaos and fear and then take Al-Qadar as a pretext. Why is it then when it comes to the matter of the Hereafter he takes the way to Fire (Hell) instead of the way to Al-Jannah and then use Al-Qadar as an argument?

  Another example: We see that when a patient is ordered to take the prescribed medicine, he takes it while his self does not like it. And when it is forbidden from taking the food which causes him harm, he gives it up while his self desires it. He does all of this seeking a cure and to be safe. It is rather impossible that he refrains from taking the medicine or eating the food which is harmful to him using Al-Qadar as a pretext! Why does man, therefore, abandon the command of Allaah and His Messenger or does what Allaah and His Messengers forbid and then takes Al-Qadar as evidence?

• Seventh: If the person who takes the Al-Qadar as a pretext (to justify) what he has abandoned from Al-Qaajibaat [8] or what he has committed from sin, is attacked by someone who takes away his property or violates his honour and then tells him: “Do not blame me! My attack upon you was due to Allaah’s Qadar (i.e. something which Allaah had preordained)”, he would not accept his argument! How come then that he does not accept Al-Qadar as a pretext to justify someone’s else attack on him while he takes it as an argument for his aggression against Allaah’s right?

  It is said that Ameer Al-Mu’mineen [9] ‘Umar bin Al-Khattaab (radhi-Allaahu ‘anhu) ordered to cut the hand of a thief on who, the (Sharee’ah) ruling was rightly applicable. The thief said: “Wait O! Leader of the believers! I committed the theft by the Qadar of Allaah (i.e. he is blaming it on Al-Qadar). ‘Umar replied: “And we assuredly cut (the hand) by no more than the Qadar of Allaah.”

THE BELIEF IN AL-QADAR HAS GREAT BENEFITS, AMONGST THEM:

• First: Depending upon Allaah (Ta’aalaa) when using the means (by which a thing is brought about) so as not to depend upon the means itself, on the grounds that everything is preordained by Allaah in exact measures.

• Second: Saving the person from having a high opinion of himself upon the achievement of his objective, because its attainment is a Favour from Allaah (Ta’aalaa) in view of what He had preordained from the means which lead to what is good and successful. His conceitedness makes him forget being grateful to Allaah for this Favour of His.

• Third: Securing a state of peace and tranquillity regarding what befalls the person of what had been preordained by Allaah (Ta’aalaa). He worries not over failing to attain what is beloved nor over the occurrence of what is disliked, because all of this is in accordance with Al-Qadar of Allaah - to whom belongs the heavens and the earth - and it is inevitable to take place. Allaah says regarding this matter:

  “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauhul Mahfoudh), before We bring it into existence, verily that is easy for Allaah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allaah likes not prideful boasters.” [Qur’aan 57:22]

  The Prophet (sal-Allaahu ‘alayhe wa sallam) said:

  “How amazing is the matter of the believers! There is good in every affair of his, and this is not the case with anyone else except in the case of the believer: If any Sarraa’ [10] befalls him, he gives thanks (to Allaah), thus there is good for him in it. And if a Darraa’ [11] befalls him, and shows resignation (and endures it patiently), there is a good for him in it.” [12]

TWO SECTS WENT ASTRAY REGARDING AL-QADAR:

• One of them is Al-Jabriyyah [13] who assert that man is compelled to do whatever he does and that he has neither the power nor the will to act.

• The other one is Al-Qadariyyah [14] who say that whatever man does it is entirely of his own ability and free will, and that Allaah’s mashee’ah (Will) and Qudrah (Ability) has no influence whatsoever on what man does.

• The Response to the First Sect (Al-Jabriyyah) According to Ash-Shar’a and Reality:
  • As to the Ash-Shar’a, it is certain that Allaah (Ta’aalaa) has affirmed an ability and a free will to the ‘abd and has attributed the deeds to him as well. He (Ta’aalaa) said:

    “Among you are some who desire this world and some that desire the Hereafter.” [Qur’aan 3:152]

    “And say: ‘The truth is from your Rabb (Allaah).’ Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Thaalimeen (polytheists and wrong-doers, etc.) a Fire whose walls will be surrounding them.” [Qur’aan 18:29]

    He also said:

    “Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against himself, and your Rabb is not at all unjust to (His) slaves.” [Qur’aan 41:46]

  • As regard to reality, it is known that each man is aware of the difference between his voluntary deeds like eating, drinking, selling and buying and that which befalls him against his own choice, like tremors associated with fever and like falling from the roof. In the first case he is acting by his own free will and without compulsion, while in the second situation neither he has a choice nor does he want what has befallen him.

• The Response to the Second Sect (Al-Qadariyyah) According to Ash-Shar’a and Rational:
  • As to Ash-Shar’a, it is certain that Allaah is the Creator of everything and all things exist by His Will. Allaah (Ta’aalaa) has shown in His Book that the actions of creation occur by His Will. He (Ta’aalaa) said:

    “If Allaah had willed, succeeding generations would not have fought against each other, after clear Aayaat had come to them, but they differed - some of them believed and others disbelieved. If Allaah had willed, they would have not fought against one another, but Allaah does what He likes.” [Qur’aan 2:253]

    “And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evil doers), that I will fill Hell with jinn and mankind together.” [Qur’aan 32:13]

  • As to rational, it is evident that the entire universe belongs to Allaah, and because man is part of this universe, consequently he belongs to Allaah. It is not the right of the possessed to dispose freely the property of the Possessor except by the latter’s leave and will.

---

Footnotes

[1] Al-Lauhul Mahfoudh: The Preserved Tablet.

[2] Saheeh Muslim, V.4, Hadeeth no. 6416.

[3] Ibraaheem (alayhis-salaam) was referring to the idols that his people used to worship:

“He (Ibraaheem) said (to his people): ‘Worship you that which you (yourselves) carve? While Allaah has created you and what you make!’” [Qur’aan, signifying Aayaat 95-96 of Soorah As-Saaffaat, no. 37] [TN]

[4] Allaah described the wives as Harth: Tilth for their husbands. He said:

“Your wives are as a tilth for you, so go to your tilth, when or how you will.” [Qur’aan 2:223]

“Go to your tilth” means to have legal sexual relations with your wife.

[5] Al-Husna means either the declaration of: laa ilaaha illa lah: none has the right to be worshipped except Allaah, or a reward from Allaah i.e. Allaah will compensate him for what he will spend in Allaah’s Way or bless him with Al-Jannah. [TN]

[6] See Saheeh Al-Bukhaaree, V.9, Hadeeth no. 642.

[7] Which means that he must not turn away from what benefits him and blame it on Al-Qadar. [TN]

[8] Al-Waajibaat: The obligatory matters of the Deen. [TN]

[9] Ameer Al-Mu’mineen: The Leader of the believers. [TN]

[10] Sarraa’: Prosperity, being in a well-to-do state, life of ease, success in the form of obedience to Allaah in matters of Deen, etc. [TN]

[11] Darraa’: Poverty, illness, hardship, trouble, trial, etc. [TN]

[12] Reported by Muslim. See Saheeh Muslim, V.4, Hadeeth no. 7138.

[13] Al-Jabriyyah (from Arabic Jabr, ‘Compulsion’) who maintained determinism against free will. These are the followers of Jahm bin Safwan (d.128 Hj/745). Their doctrine is that salvation was predetermined and that man, in effect, could not work either for, not against his salvation. According to this claim man is just like a feather suspended in the air. [TN]

[14] Al-Qadariyyah, Predestinarianism, the opposite extreme to Al-Jabriyyah. They claimed that man creates his own actions by his ability and his will “making” creators other than Allaah! That is why the Prophet (sal-Allaahu ‘alayhe wa sallam) called them the Majoos of this Ummah, because the Majoos claim that Satan “creates” evil and harmful things, making of Satan a “creator” besides Allaah. Far is Allaah above what these sects utter.

Abu Dawood related on the authority of Abdullaah bin ‘Umar that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“Al-Qadariyyah are the Majoos of this Ummah, if they become ill do not visit them, and when they die do not witness them (their funerals).”

Shaykh Al-Albaanee said that the hadeeth is hasan (authentic) by way of its combined narrations. See At-Tahawiyyah, p.273 and As-Sunnah by Abee ‘Aasim V. 1/149. [TN]

Explaining The Fundamentals Of Faith Author: Imaam Muhammad Ibn Saalih al-Uthaymeen Source: Sharh Usool al-Eemaan

THE BELIEF IN THE LAST DAY

The Last Day is the Day of Resurrection on which people will be resurrected to receive recompense and reckoning. It is named as such because there is no day after it. On this Day the people of Al-Jannah will settle in their dwellings, and the people of An-Naar (Hell) will reside in theirs.

THE BELIEF IN THE LAST DAY COMPRISES THREE MATTERS:

• First: The Belief in Resurrection, which means giving life to the dead on the Day when the second Trumpet will be blown and mankind will stand before the Rabb of Al-‘Aalameen (mankind, jinns and all that exists). They will stand bear-footed, completely naked, and uncircumcised. Allaah (Ta’aalaa) said:

  “As We began the first creation, We shall repeat it, (it is) a promise binding upon us. Truly We shall do it.” [Qur’aan 21:104]

  Al-Ba’th (Resurrection) is an affirmed truth proven by the Qur’aan, Sunnah, and Ijmaa’ (unanimous agreement) of the Muslims. Allaah (Ta’aalaa) said:

  “After that, surely, you will die. Then (again), surely you will be resurrected on the Day of Resurrection.” [Qur’aan 23:15-16]

  The Prophet (sal-Allaahu ‘alayhe wa sallam) said:

  “People will be gathered on the Day of Resurrection bare-footed, naked and uncircumcised.” [1]

  The Muslims unanimously agree on the affirmation of the Day of Resurrection and this is what wisdom necessarily implies: Allaah makes for His creation a Ma’aad (a place of return) in order to recompense them on the obligation He charged them with on the tongue of His Messengers. Allaah (Ta’aalaa) said:

  “Do you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” [Qur’aan 23:115]

  And He told His Prophet (Muhammad sal-Allaahu ‘alayhe wa sallam):

  “Verily, He Who has given you (O Muhammad sal-Allaahu ‘alayhe wa sallam) the Qur’aan [2] will surely bring you back to the Ma’aad (place of return, either to Makkah or to Al-Jannah, etc.).” [Qur’aan 28:85]

• Second: The Belief in Recompense and Reckoning. The ‘abd will be reckoned with and recompensed for his deeds. This is proven by the Qur’aan, Sunnah and Ijmaa’ of the Muslims. Allaah (Ta’aalaa) said:

  “Verily, to Us will be their return and for Us will be their reckoning.” [Qur’aan 88:25-26]

  Also He said:

  “Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and shall not be wronged.” [Qur’aan 6:160]

  “And We shall set up the balance of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.” [Qur’aan 21:47]

  Ibn ‘Umar (radhi-Allaahu 'anhu) reported that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

  “Allaah will bring a believer near Him and shelter Him with Kanafahu [3] and ask Him: ‘Did you commit such and such sins?’ He will say: ‘Yes, my Rabb.’ Allaah will keep on asking him till He makes him confess all his sins and will think that he is ruined. Allaah will then say: ‘I did screen your sins in the world and forgive them for you today’, and then he will be given the book (record) of his good deeds. Regarding the disbelievers and hypocrites (their evil acts will be exposed publicly) ‘And the witness will say: These are the ones who lied against their Rabb. No doubt! The Curse of Allaah is on the Ath-Thaalimeen (polytheists, oppressors and wrong-doers etc.’ [Qur’aan 11:18] ” [4]

  It has been authentically reported from the Prophet (sal-Allaahu ‘alayhe wa sallam) that he narrated about his Rabb (Azza wa Jall):

  “Allaah ordered (the appointed angels over you) that the good and bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allaah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and he actually does it, then Allaah will write (in his account) with Him (its reward equal) from ten to seven hundred times to many more times; and if somebody intended to do a bad deed and he does not do it, then Allaah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allaah will write one bad deed (in his account).” [5]

  The Muslims are in agreement in affirming the reckoning and recompense, and this is what the wisdom necessarily implies. Indeed Allaah (Ta’aalaa) brought down the Books, sent the Messengers and made it incumbent upon the Ibaad (creation) to accept (the Message) they brought forth and to act according to what is obligatory therein; and made it dutiful to fight those who oppose it, and that their blood, offspring, women, and property are lawful. Had there been no reckoning and recompense, these matters would have been in vain! Far is Allaah, the All-Wise, removed from such (imperfection). He (Ta’aalaa) pointed to this affirmation (of reckoning and recompense) in His saying:

  “Then surely, We shall question those (people) to whom it (the Qur’aan) and verily, We shall question the Messengers. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed we were not absent.” [Qur’aan 7:7-8]

• Third: The Belief in Al-Jannah and An-Naar [(Hell) Fire] and that they are the final and everlasting abode for creation.

  Al-Jannah is the abode of delight which Allaah (Ta’aalaa) has prepared for the pious believers who believe in what Allaah has ordained upon them and who obey Allaah and His Messenger, sincerely believing in Him and (truly) following His Messenger. (Allaah has prepared) in it (Al-Jannah) from (all) kinds of bliss which “no eye had ever seen, no ear has ever heard, and nobody has ever even imagined.” Allaah (Ta’aalaa) said:

  “Verily, those who believe [6] and do righteous good deeds, they are the best of creatures. Their reward with their Rabb is Gardens of Eternity (‘adn: Paradise [7]), underneath which rivers flow, they will abide therein forever, Allaah well-pleased with them, and they with Him. That is for him who fears his Rabb.” [Qur’aan 98:7-8]

  He (Ta’aalaa) also said:

  “No person knows what is kept hidden for them of joy as reward for what they used to do.” [Qur’aan 32:17]

  As regard to An-Naar, it is the abode of torment which Allaah has prepared for the Al-Kaafireen Ath-Thaalimeen (polytheists, wrong-doers, etc.) who disbelieved in Him and disobeyed His Messengers. In it there are kinds of torment and punishment that cannot even be imagined. Allaah (Ta’aalaa) said:

  “And fear the fire, which has been prepared for the disbelievers.” [Qur’aan 3:131]

  “We have prepared for the Thaalimeen (disbelievers, wrong-doers, etc.), a Fire whose walls will be surrounding them. And if they ask for help they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting places, etc.)” [Qur’aan 18:29]

  “Allaah has cursed the disbelievers and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and will find neither a protector nor a helper. On the Day their faces will be turned over in the Fire, they will say: ‘Oh, would that we had obeyed Allaah and obeyed the Messenger (Muhammad sal-Allaahu ‘alayhe wa sallam).’ ” [Qur’aan 33:64-66]

PART OF THE BELIEF IN THE HEREAFTER IS THE BELIEF IN WHAT OCCURS AFTER DEATH, LIKE:

1. Fitnatul Qabr (The Affliction of the Grave) which is the questioning (by the two angels) of the dead person (in his grave) about his Rabb, his Deen, and his Prophet. Allaah will keep firm those who believed with the word that stands firm. He (the believer) will say: “My Rabb is Allaah and my Deen is Islaam, and my Prophet is Muhammad (sal-Allaahu ‘alayhe wa sallam).” As to the Thaalimeen, Allaah will lead them astray and the Kaafir will say “Hah! Hah!, I don’t know.” The hypocrite (or a doubtful person) [8] will say: “I don’t know, I heard the people say something and so I said it (the same).”

2. The Torment and Delight of the Grave: The torment will be inflicted upon the Thaalimeen from the disbelievers and the hypocrites. Allaah (Ta’aalaa) said:

   “And if you could but see when the Thaalimeen are in the agonies of death, while the angels extending forth their hands (saying): ‘Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allaah other than the truth. And you used to reject His Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect.’ ” [Qur’aan 6:93]

   And also the Statement of Allaah about the folk of the Pharaoh:

   “The Fire, they are exposed to it morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): ‘Cast the Pharaoh’s folk into the severest torment.’ ” [Qur’aan 40:46]

   In Saheeh Muslim and in the hadeeth narrated by Zayd bin Thaabit (radhi-Allaahu ‘anhu) that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

   “If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that. Then turning his face towards us [9], he said: ‘Seek refuge with Allaah from the torment of Hell.’ They said: ‘We seek refuge in Allaah from the torment of Hell.’ He said: ‘Seek refuge in Allaah from the torment of the grave.’ They said: ‘We seek refuge in Allaah from the torment of the grave.’ He said: ‘Seek refuge in Allaah from trials, its manifested and hidden (aspects)’, and they said: ‘We seek refuge in Allaah from trials and its manifested and hidden (aspects)’; and he said: ‘Seek refuge in Allaah from the affliction of the Dajjaal (pseudo-Christ)’ [10]’, and they said: ‘We seek refuge in Allaah from the affliction of the Dajjaal.’ ”

   The bliss of the grave is exclusive to the true believers. Allaah (Ta’aalaa) said:

   “Verily, those who say: ‘Our Rabb is Allaah (Alone), and then they Istaqaamu’ [11], on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve, But receive the glad tidings of Al-Jannah which you have been promised.” [Qur’aan 41:30]

   Also He (Ta’aalaa) said:

   “Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on, but We (i.e. Our angels who take the soul) are nearer to him than you, but you see not. Then why do you not, - if you are exempt from the reckoning and recompense (punishment, etc.) bring back the soul (to its body), if you are truthful? Then, if he (the dying person) be of those brought near to Allaah, (there is for him) rest and provision and a Garden of delights (Paradise).” [Qur’aan 56:83-89] [Till the end of the same Soorah]

   Al-Baraa’ bin ‘Aazib (radhi-Allaahu ‘anhu) reported that the Prophet (sal-Allaahu ‘alayhe wa sallam) indicated (that) upon the believers’ answer to the questions raised by the two angels in the grave:

   “A voice is heard in the heavens, saying: ‘My ‘abd has told the truth, so cloth him in the clothing of Al-Jannah, spread for him the furnishings of Al-Jannah, and open for him a door to Al-Jannah.’ Thereupon, he is engulfed by a breeze of its scent and fragrance, while the expanse of his grave is extended before him as far as the eye can see.” [12]

THE BELIEF IN THE LAST DAY HAS MANY BENEFITS, INCLUDING:

• First: Awakening the desire to perform acts of obedience, striving to accomplish them in the hope of gaining the reward of the Last Day.

• Second: Arousing the fear from committing acts of disobedience and accepting them, fearing the punishment of that Day.

• Third: Comforting the believer over matters of this world that may escape him, by that which he hopes for from the delight and reward of the Hereafter.

The Kufaar denied the Resurrection after death claiming that it is impossible. Such a claim is false and its invalidity is proven by ‘Ash-Shar’a, Al-Hiss, and Reasoning.

• The Proof From Ash-Shar’a: In fact Allaah (Ta’aalaa) said:

  “The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad sal-Allaahu ‘alayhe wa sallam): ‘Yes! by my Rabb, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allaah.’ ” [Qur’aan 64:7]

  All of the Scriptures are in agreement regarding this matter.

• The Proof from Al-Hiss: Allaah had shown His creation the raising of the dead in this life. In Soorah Al-Baqarah there are five examples on this.
  • The First Example is with the people of Moosaa (alayhis-salaam) when they told him:

    “We shall not believe in you till we see Allaah plainly.” [Qur’aan 2:55]

    Allaah caused them to die then He brought them back to life. About this matter Allaah (Ta’aalaa) addressed Banee Israa’eel (Children of Israel) saying:

    “And (remember) when you said: ‘O Moosaa! We shall never believe in you till we see Allaah plainly.’ But you were seized with a thunder-bolt (lightning) while you were looking. Then We raised you up after your death, so that you might be grateful.” [Qur’aan 2:55-56]

  • The Second Example lies in the story of the person whom Banee Israa’eel accused each other of murdering. Allaah (Ta’aalaa) ordered them to slaughter a cow then to strike him (the slewed man) with a part of it (in order that Allaah might bring him back to life momentarily) thereby revealing his killer. [13] Allaah (Ta’aalaa) said regarding this:

    “And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allaah brought forth that which you were hiding. So We said: ‘Strike him (the dead man) with a piece of it (the cow).’ Thus Allaah brings the dead to life and shows you His Aayaat so that you may understand.” [Qur’aan 2:73]

  • The Third Example is about the story of the people who fled their homes in thousands fearing death. Allaah made them die, then He brought them back to life. He (Ta’aalaa) said about them:

    “Did you (O Muhammad sal-Allaahu ‘alayhe wa sallam) not think of those who went forth from their homes in thousands, fearing death? Allaah said to them, ‘Die’. And then He resorted them to life. Truly, Allaah is full of Bounty to mankind, but most men thank not.” [Qur’aan 2:243]

  • The Fourth Example is that of the person who after passing by the ruins of a town thought that it is impossible to bring it to life. Allaah (Ta’aalaa) caused him to die for a hundred years, then raised him up (again). About this Allaah (Ta’aalaa) says:

    “Or like the one who passed by a town and it had tumbled over its roofs. He said: ‘Oh! How will Allaah ever bring it to life after its death?’ So Allaah caused him to die for a hundred years, then brought him back to life. He said: ‘How long did you remain (dead)?’ (The man) said: ‘Perhaps I remained a day or a portion of a day.’ He said: ‘Nay, you have remained for one hundred years. Just look at your food and drink, they show no change! And look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.’ When this matter became clear to him, he said: ‘I know (now) that Allaah is Able to do all things.’ ” [Qur’aan 2:259]

  • The Fifth Example is the story of Ibraaheem Al-Khaleel [14] when he asked Allaah to show him how He raises the dead? Allaah (Ta’aalaa) ordered him to slaughter four birds then to put portions of them on every hill around him. He then ordered him to call upon the birds and see how their parts will rejoin and how they will come to him (flying) with speed. Allaah (Ta’aalaa) says about this:

    “And (remember) when Ibraaheem said: ‘My Rabb! Show me how You give life to the dead?’ He (Allaah) said: ‘Do you not believe?’ He (Ibraaheem) said: ‘Yes (I believe), but to be stronger in Faith.’ He said: ‘Take your birds, then tame them to you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allaah is All-Mighty, All-Wise.’ ” [Qur’aan 2:260]

  The above are real examples that took place and which are evidence on the possible raising of the dead. It has been denoted earlier that giving life to the dead and raising them from their graves by the will of Allaah are some of the Aayaat that were given to ‘Eesaa bin Maryam (alayhis-salaam).

• The Rationalistic Evidence Has Two Aspects:
  • First: Allaah (Ta’aalaa) is the one Who originated the creation of the heavens and the earth. Being Able to originate the process of creation, He is not incapable of repeating it (after it has been perished). Allaah (Ta’aalaa) said:

    “And He is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him.” [Qur’aan 30:27]

    “As We began the first creation, We shall repeat it: a promise We have undertaken. Truly We shall do it.” [Qur’aan 21:104]

    In response to those who denied giving life to rotten and decomposed bones, Allaah ordered (the Prophet sal-Allaahu ‘alayhe wa sallam):

    “Say (O Muhammad sal-Allaahu ‘alayhe wa sallam) ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation!’ ” [Qur’aan 36:79]

  • Second: The earth may be barren and lifeless without a single green tree in it. Then rain pours down on it and it stirs (to life) and becomes green and filled with life, it puts forth every lovely kind of growth. The one Whose Able to bring life to it after it was dead, is also Able to give life to the dead. Allaah (Ta’aalaa) said:

    “And among His Signs (is this), that you see the earth barren, but when We send down water thereon, it is stirred to life and growth (of vegetation). Verily, He Who gives it life, surely, (He) is Able to give life to the dead (on the Day of Resurrection). Indeed! He is Able to do all things.” [Qur’aan 41:39]

    Also He (Ta’aalaa) said:

    “And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests that are heaped). And tall date-palms, with general clusters; A provision for Allaah’s Ibaad (creation). And We give life therewith to a dead land. Thus will be the resurrection (of the dead).” [Qur’aan 50:9-11]

• Note: Some deviants (from the truth) went astray and denied the torment and the bliss of the grave, claiming that it contradicts reality. They said that if the dead in his grave is uncovered [15] he would be found in the same condition that he was upon (right before his burial), and that neither a change in the wideness nor narrowness of the grave took place. Such a claim is invalid by means of Ash-Shar’a, Al-Hiss, and Reasoning.

• According to Ash-Shar’a the texts affirming the torment of the grave preceded under part (B) entitled “Part of the Belief in The Hereafter Is the Belief In What Occurs After Death.”

  In Saheeh Al-Bukhaaree and by the way of the hadeeth narrated by Ibn Abbaas (radhi-Allaahu ‘anhu), he said:

  “Once the Prophet (sal-Allaahu ‘alayhe wa sallam) passed through one of the graveyards of Madeenah and heard the voices of two humans who were being tortured in their graves. The Prophet (sal-Allaahu ‘alayhe wa sallam) said: “They are being punished, not because of a major sin, yet their sins are great: One of them used to shield himself from (being soiled with) the urine [16], and the other used to go about with Nameemah. [17]” [18]

• The evidence of Al-Hiss is that the person sees while in his sleep that he was in a wide and beautiful place enjoying himself therein, or that he was in a narrow and eerie place suffering from it. Sometimes he may get up because of what he saw, yet he is still in his bed and in his room as he was before. Sleep is like death and that is why Allaah (Ta’aalaa) called it Wafaat. He said:

  “It is Allaah Who Yatawafaa (takes away) the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.” [Qur’aan 39:42]

• According to Reasoning, the person in his sleep sees a true dream that is actually identical to reality. He may even see the Prophet (sal-Allaahu ‘alayhe wa sallam) in his true shape, and whoever sees him in his true shape then indeed he has truly seen him. Nevertheless, the sleeping person is still in his room far away from what he has seen. Thus if this is possible in matters of this life, will it not then be possible in the matters of the Hereafter?

  The reliance on their claim that “if the dead in his grave is uncovered he would be found in the same condition that he was upon (right before his burial), and that neither a change in the wideness nor narrowness of the grave took place”, may be answered in many ways including:

  • First: It is impermissible to oppose what the Ash-Shar’a brought forth (i.e. from news and evidence) by such refutable doubts. If the one who bases his opposition on such doubts would give good thought to what is brought forth by Ash-Shar’a, he would come to recognize the invalidity of these doubts. It is said (in a poem) that:

    Many are those who blame a sound saying of being faulty -

    While the defect (of each one of them) is in his family understanding?

  • Second: The conditions in the Barzach [19] are matters of Al-Ghayb which cannot be comprehended by Al-Hiss. If they were comprehensible by the senses, then the benefit of believing in Al-Ghayb would be missed and the believers in Al-Ghayb would be equally the same as those who deny attesting to the truth!

  • Third: The torment and delight, and the wideness and narrowness of the grave are comprehended only by the dead person and none else. This is the same as the situation in which the person sees himself while in his sleep in a narrow and weird place or in a wide and beautiful one. With respects to others, his place during his sleep did not change. He is still in his room between his bed and his cover. In fact the Prophet (sal-Allaahu ‘alayhe wa sallam) used to be under Inspiration (by Al-Wahy) while being among his companions: he heard the Revelation while his companions did not. At times the angel (Jibreel) used to take the form of a man who speaks to the Prophet (sal-Allaahu ‘alayhe wa sallam) and the Sahaabah neither see nor hear him.

  • Fourth: The creation’s capacity of comprehension is limited to what Allaah (Ta’aalaa) enables them to comprehend. It is impossible for them to comprehend every existing thing. The seven heavens and the earth and all that is therein, and there is not a thing but makes Tasbeeh bi hamdillah: involved in declaring all Praise is due to Allaah (being) far removed from every imperfection or defect. This Tasbeeh is true and real and sometimes Allaah (Ta’aalaa) may let whom He wills from His creation hear it. Yet, it is still concealed from us. About this Allaah (Ta’aalaa) says:

    “The seven heavens and the earth and all that is therein make Tasbeeh of Him and there is not a thing but makes Tasbeeh bihamdihi but you understand not their Tasbeeh.” [Qur’aan 17:44]

    In this manner, the Shayaateen and Jinn move across the earth back and forth and (a company of) the Jinn came to Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam), listened in silence to his recitation of the Qur’aan and when it was finished, they returned to their people, as warners. Still, however, they concealed from us. About this, Allaah (Ta’aalaa) says:

    “O Children of Adam! Let not the Shaytaan deceive you, as he got your parents (Adam and Eve) out of Al-Jannah, stripping them of their raiments, to show them their private parts. Verily, he and Qabeeluhu (his soldiers from the Jinns or his tribe) see you from where you cannot see them. Verily, We made the devils ‘awliyaa’ (protectors and helpers) for those who believe not.” [Qur’aan 7:27]

    And since creation cannot comprehend every existing thing, then it is impermissible for them to deny what has been affirmed from the matters of Al-Ghayb when they are unaware of it.

---

Footnotes

[1] Collected by Al-Bukhaaree, Muslim, Ahmad, At-Tirmidhee and others. The text is that of Muslim. See Saheeh Muslim, V.4, Hadeeth no. 6844.

[2] Allaah ordered the Prophet (sal-Allaahu ‘alayhe wa sallam) to act on it and preach it to others.

[3] Kanafahu: Allaah’s Sitr: His Screen.

[4] An agreed upon hadeeth. See Saheeh Al-Bukhaaree, V.3, Hadeeth no. 621.

[5] Reported by Al-Bukhaaree, Muslim, Ahmad and others. See Saheeh Al-Bukhaaree, V.8, Hadeeth no. 498.

[6] In the Tawheed of Allaah, and His Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam).

[7] Paradise: The middle and highest part of Al-Jannah. Above it is the ‘Arsh of Ar-Rahmaan (Allaah: Whose Mercy encompasses everything). See At-Tabaree’s and Al-Qurtubee’s Tafaseer, Aayah 72 of Soorah At-Tawbah (No. 9). [TN]

[8] This is part of an authentic hadeeth collected by Al-Bukhaaree, and Muslim. The statement “or the doubtful person” is from the subnarrator who was not sure which person Asmaa (radhi-Allaahu ‘anhaa) used in her narration: the “hypocrite” or “the doubtful person”. See Saheeh Al-Bukhaaree, V.1, Hadeeth no. 86. The hadeeth of Al-Baraa’ bin Aazib contains a detailed description of the trial of the grave. See the book “Death” by Shaykh Alee Hasan Abdul Hameed, English Translation by Dawood Burbank, pp.12-15. [TN]

[9] The Prophet (sal-Allaahu ‘alayhe wa sallam) was with some of his companions when they passed by the graves of some of the Kufaar and said that, “These people are passing through the ordeal in the graves” and completed his statements regarding the torment of the grave as in the text above. [TN]

[10] An authentic narration describing the trial of ad-Dajjaal is described in Saheeh Muslim, V.4, pp.1515-1518.

[11] Istaqaamu: Stood straight, i.e. they believed in Tawheed and performed all that was ordained by Allaah (good deeds) and abstained from all that He has forbidden (sins and evil deeds).

[12] The hadeeth of Al-Baraa’ bin ‘Aazib is a lengthy one and it is reported by Imaam Ahmad and Aboo Daawood. See F.N. no. 70.

[13] This was a lesson for the Children of Israel and all of mankind that Allaah is capable of giving life to the dead in this life as well as resurrecting the dead on the Day of Resurrection. [TN]

[14] Ibraaheeh Al-Khaaleel is Prophet Ibraaheem whom, like Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam), Allaah has distinguished by love and honour. [TN]

[15] Prior to the decomposition of the body.

[16] In one narration: “his urine”.

[17] Nameemah: Conveyance of false information and mischievous misrepresentation so as to excite discord, dissension or the like. [TN]

[18] Saheeh Al-Bukhaaree, V.8, Hadeeth no 81.

[19] Barzach: (Lit. A barrier, partition, or separation). The period between death and the Resurrection. [TN]

Kitaab At-Tawheed, Chapter: 1

Whoever Fulfilled the Requirements of Tawheed Will Enter Paradise Without a Reckoning
Allah (swt ), says:
" Verily, Ibrahim was an Ummah [a leader, good and righteous] obedient to Allah,
Haneefan [worshipping none but Allah], and he was not one of the polytheists" (Qur'an
16:120)
Allah (swt ), informs us in this verse that His Messenger, Ibrahim (as ) was a leader in religion, a teacher
of goodness, always humble and obedient to his Rabb; and that he rejected Shirk, in all its
manifestations and devoted himself exclusively to the worship of Allah (swt ), Alone, without falling
into Shirk, either in word, deed or belief.
Benefits Derived From This Verse
1. That Tawheed is the basis of all religion.
2. The obligation to follow Ibrahim, by sincerely worshipping Allah, Alone.
3. It is an obligation upon the daa'iyah1 to set a good example to the people in all that he
does.
4. The unchanging nature of true worship as exemplified by the Prophets.
5. Tawheed is not acceptable without rejections of Shirk.
6. Rejection of the claim of Quraish in the days of ignorance that in practising their Shirk,
they were following the religion of Ibrahim.
Relevance of This Verse to the Subject of Tawheed
That the verse proves that whoever exemplified these four attributes, has earned the right to Paradise, as
did Ibrahim (as ), without reckoning or punishment.
..ooOOoo..
Allah (swt ), says:
" And those who live in awe for fear of their Rabb; And those who believe in the Signs of
their Rabb, And those who join not anyone [in worship] as partners with their Rabb; And
those who give that which they give [i.e. charity] with their hearts full of fear [whether their
charity has been accepted or not], because they are sure to return to their Rabb" (Qur'an
23:57-60)
In these verses, Allah (swt ), describes the Believers by four of their attributes for which they deserve
praise and commendation: They fear the punishment of their Rabb, they believe in the revealed Signs of
Allah (swt ) and His natural Signs (the planets, the stars, the seasons, the animals, the birds, the plants
etc.) which prove the existence of Him (swt ) and the truth of the Message of Muhammad (saas ); and
they are guided by these Signs and do not associate partners with Allah (swt ), either openly, or secretly;
and because of their strong faith, they fear that Allah (swt ) will not accept their charity and good deeds;
and Allah (swt ) Testifies to their mutual rivalry in performing virtuous deeds, and He Informs us that
they precede others in doing so.
The Benefits Derived From These Verses
1. The obligation to fear Allah.
2. The obligation of belief in the signs of Allah.
3. The forbiddance of Shirk in all its manifestations.
4. The concern of the Believers as to whether or not their deeds will be accepted.
5. The preferability of competing with others in the performance of good deeds.
Relevance of These Verses to the Subject of Tawheed
That the verses prove that whoever personifies these four attributes and purifies himself from Shirk
which nullifies good deeds, will have the right to enter Paradise without a reckoning and without
punishment because he has achieved the purest Tawheed and this is his reward.
..ooOOoo..
It is reported on the authority of Husain Ibn `Abdul-Rahmaan that he said: "I was with Sa'eed Ibn Jubair
and he asked: "Who among you saw the shooting star last night?" I answered: "I saw it," and I explained
to him that I had not been at prayer, because I had been stung (by a scorpion). He asked: "Then what did
you do?" "I used a ruqyah,"2 I replied. He said: "What made you do that?" I answered: "A Hadith I
heard from Ash-Sh'abi." He asked: "What did he tell you?" I said: "He reported from Buraidah Al-
Husayyib, who said that ruqyah is not permitted except in two cases: "Al-'ain 3 and stings." He said: "He
who limits himself to what he has heard, has done well; but Ibn `Abbas (ra ) reported to us that the
Prophet (saas ) said: "All the nations were made to pass before me, and I saw a Prophet (saas ) with a
small group, and a Prophet (saas ) with only one or two men, and a Prophet (saas ) with none. Then
there was shown to me a large number of people which I thought to be my Ummah, 4 but it was said to
me: "This is Moosa (as ) and his people." Then I looked and saw a huge crowd at which it was said to
me: "These are your people: Among them are seventy thousand who will enter Paradise without a
reckoning or punishment." Then he (saas ) got up and went to his house, and the people began to discuss
who they might be: Some of them said: "Perhaps they are the Companions of the Messenger of Allah
(saas ); others said: "Perhaps they are the those who were born in Islam and have never associated any
partners with Allah (swt ). While they were talking thus, the Messenger of Allah (saas ) came out and
they informed him (about what they had been discussing). He (swt ) said: "They are those who do not
treat themselves with ruqyah, nor practise treatment by cauterization, nor believe in good or bad omens -
but depend upon and trust in their Rabb (Alone)." `Ukkashah Ibn Mihsan (ra ) stood up and said: "Ask
Allah (swt ) for me that I be one of them." He (swt ) said: "You are one of them." Then another man
stood and said: "Ask Allah (swt ) that I (also) be one of them." He (saas ) said: "`Ukkashah has preceded
you." (Narrated by Bukhari and Muslim)
Husain Ibn `Abdul-Rahman (ra ) informs us of a discussion which took place between him and the
Tabi'i,5 Sa'eed Ibn Jubair, concerning the use of ruqyah, due to the fact that Husain had been stung by a
scorpion, for which he resorted to a ruqyah, in accordance with the Sunnah.6
When Sa'eed asked him for a proof for that, he informed him of the Hadith of Ash-Sh'abi which permits
the use of ruqyah for the treatment of al-'ain and stings. Sa'eed praised him for his adherence to the
Hadith, but related to him a Hadith which advocates rejection of ruqyah - the Hadith of Ibn `Abbas (ra )
which also mentions cauterization and belief in omens, and requires us to have complete trust in Allah
(swt ), and depend upon Him (swt ), Alone; and says that when `Ukkashah (ra ) requested the Prophet
(saas ) to ask Allah (swt ) to make him one of the seventy thousand who would enter Paradise without
reckoning and without punishment, He (saas ) informed him that he was one of them, but when another
man made the same request, the Messenger of Allah (swt ) gently, but firmly closed the door upon any
further requests by saying: "`Ukkashah (ra ) has preceded you."
Benefits Derived From This Hadith
1. That the Salaf 7 used to keep away from riyaa` and anything that might lead to it.
2. The obligation to ask for proof before accepting anything in the religion.
3. The permissibility of using ruqyah for al-'ain and stings, on condition that the ruqyah is
of a kind endorsed by the Shari'ah8 - from the Qur'an or the authentic supplications of the
Prophet (saas ) in the Arabic language.
4. The profound knowledge of the Salaf.
5. Acting in accordance with the Qur'an and the Sunnah takes precedence over all opinions.
6. The virtue of the Salaf and their good manners and politeness in passing on Islamic
knowledge.
7. The disparity in the number of followers of one Prophet and another, and that some
Prophets have no followers.
8. The number of followers a person may have is not necessarily an indication of the truth
or falseness of the message.
9. The virtue of Moosa (as ) and his people.
10. The excellence of the Ummah of Muhammad (saas ) in comparison with other peoples.
11. The love of the Companions for all good deeds.
12. The permissibility of engaging in debate in religious matters.
13. Whoever possesses the four attributes mentioned in the Hadith, has perfected Tawheed
and will enter Paradise.
14. The permissibility of asking virtuous persons to supplicate Allah (swt ) on our behalf.
15. That there is no contradiction between the Hadith of Ash-Sh'abi - which permits ruqyah
when the conditions for its acceptance are met - and the Hadith of Ibn `Abbas (ra ) - which
forbids ruqyah when those conditions are not met.
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that whoever possessed the four attributes mentioned therein, has perfected
Tawheed and will enter Paradise without reckoning or punishment.
Footnotes
1. Daa'iyah: One who invites people to Islam.
2. Ruqyah: To recite a part of the Qur'an (e.g. Qur'an Al-Faatihah), or to supplicate Allah (swt), using words
prescribed by the Messenger of Allah (saas) in authentic Hadith, in order to obtain relief from illness.
3. Al-'ain: The evil eye.
4. Ummah: Community.
5. Taabi'i: A Muslim who met and reported from one or more of the Companions of the Prophet (saas).
6. Sunnah:Words and deeds of the Prophet (saas) and those of which he approved.
7. The Salaf: The pious, early generations of Muslims.
8. Shari'ah: Islamic Law.