Explanation of Kitaab at-Tawheed Moosaa Richardson

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

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

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Explanation of Kitaab at-Tawheed 01-08 Ustaadh Moosaa Richardson (hafidhahullaah) www.troid.ca ____________________________________________________________________

Notes by Umm Sufyaan Fatimah

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

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

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

Introduction to the Book: ⋅ What is this book? ⋅ Who is the author? ⋅ What is the point of this book? ⋅ What is the focus of this book? ⋅ What have the scholars of Ahlus-Sunnah said about it? ⋅ What status does it hold? ⋅ And how important is it to the laymen and to the students of knowledge? Shaykh Saalih bin `Abdul-Azeez alash-Shaykh (hafidhahullaah), the Minister of Islaamic Affairs in the Kingdom of Saudi Arabia, said: Kitaab at-Tawheed is an extremely great book. The scholars of tawheed have united on the opinion that there has not been a book written in its topic similar to it. It is unique and original in its subject matter - one that has not had the likes of it written before. This is because the author had dealt with issues of tawheed as it relates to our worship to Allaah: How Allaah ($) is One, what opposes that idea, what negates a person’s tawheed and what causes it to be deficient. This book is exemplary because of its arrangement of chapters that deal with details and evidences on the topics. A book like this has been organized so well and put into these kinds of chapters that there has not been a book that has preceded the author (in its organization, etc). So, the need that students of knowledge have for this book and the meanings contained therein, is a dire one due what it consists of from aayat, ahaadeeth and benefits. Shaykh al-Fawzaan comments in his explanation to Kitaab at-Tawheed: Kitaab at-Tawheed is an extremely beneficial book, a book that deserves dedication to it by memorization, studying and contemplation over what it contains. Every person is in need of this book so that he could act by it, and convey the important meanings found within it to those who are with him, and those he is responsible for; whether they are in the masjid, the marketplaces, or in the house, his place of work, or any other place. The Shaykh continued: The point here, is whoever understands this book will understand the majority of all issues of tawheed that relate to how we are to worship Allaah alone. Moreso, he would understand the most important issues that deserve the most focus, and those that are most common amongst the issues of tawheed. This book has been compared to Kitaab at-Tawheed of al-Bukhaaree1, the author of Saheeh al-Bukhaaree. Some scholars have said that it is written in a similar style, presented with similar strength and passion, and with similar organization as found in Saheeh al-Bukhaaree. They said that it is as if this book is a small piece of Saheeh al-Bukhaaree (may Allaah have mercy on al-Bukhaaree). This point is 1

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

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

obvious because the author Shaykh Muhammad ibn `Abdul-Wahhaab (rahimahullaahu ta`aala) wrote the book just as Bukhaaree wrote his Saheeh al-Bukhaaree. For example, he organized an ayaat or ahadeeth as part of the chapter title, and after the verse or narration he placed its explanation. Similarly, he brought statements of the scholars of the companions, and the scholars of the followers of the companions, and the Imaams of the Muslims. So it is done as Bukhaaree ibn `Abdullaah had done in his Saheeh: he brought statements of the scholars, and he explained the meanings of the verse mentioned in the chapter title. What the Book Contains Shaykh Saalih alash-Shaykh said: ⋅ ⋅ ⋅ ⋅ ⋅ ⋅ ⋅

In this book, the Shaykh clarifies the evidences used to establish the correct understanding of tawheed; He clarifies the meanings of tawheed, its bounties, its excellence and virtues; He explains what negates tawheed and (he emphasizes on) the importance of being afraid of what opposes it; He explains the individual issues of tawheed as they relate to how we worship Allaah. He explains some issues of the tawheed in a general manner as they relate Allaah's Names and Attributes; He took care to clarify the meanings of major shirk, lesser shirk and their manifestations. (He also diligently clarified) the things that lead to major shirk and minor shirk; He clarifies many things that would protect a person’s proper understanding of tawheed and what would grant a person a means to attaining that; He also expounds a little bit about the Oneness of Allaah as it relates to His Lordship, tawheed arruboobiyyah.2

Shaykh `Abdur-Rahmaan ibn Hassan ibn Muhammad ibn `Abdul-Wahhaab, the grandson of the Shaykh was a scholar in his own right and wrote his own explanation of Kitaab at-Tawheed that is famously referred to as Fathul-Majeed. He said in his introduction: Kitaab at-Tawheed has stood out as a book that is original in its subject. This is because it explains Tawheed with all its evidences. (The Shaykh) gathered in this book a great number of proofs so that he could clarify tawheed and make it easy and plain for the people. It has become a distinguishing signpost for the people of tawheed, and a decisive proof against the people of ilhaad (the people of deviation). Thus, great masses of people have benefitted from this book.

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

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

The evidences from the Sunnah of the Prophet (!) in this book can be divided into four basic categories as mentioned by Shaykh Saalih al-Fawzaan in his two-volume explanation Ee`anatul-Mustafeed. 1. Ahaadeeth which are saheeh. Saheeh is an authentic hadeeth of the highest caliber of connectivity of the chain and strength of the reliability of the narrators. ⋅

OR

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

OR

3. Ahaadeeth which are da`eef (weak). The ahaadeeth may be da`eef (weak) within its chain of transmission, meaning unacceptable yet the meaning of the narration falls under a general principle that is already accepted, approved of and endorsed by the Book and the Sunnah. And (regarding the) fourth category, they are very few and they will be handled issue by issue as they come up.

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

(There) are at least six books called Kitaab at-Tawheed: 1. Kitaab at-Tawheed, by Saheeh al-Bukhaaree [d. 256] that he placed in his Saheeh. [Anyone who wishes to read this could. It is readily available to the Muslims and the English explanation as well has been offered]. 2. Kitaab at-Tawheed, by Muhammad ibn Is-haaq ibn Khuzaymah Aboo Bakr al-Naysaboori [d.311]. He is an early scholar of hadeeth. He wrote a book called Kitaab at-Tawheed wa Ithbaati Sifaati Rabbi `Azza wa Jall. 3. Kitaab at-Tawheed, by Ibn Mandah [d. 395]. The great Imaam of Tawheed and Sunnah. [As a benefit: Ibn Mandah when mentioned as a scholar refers to one of five scholars known by that name.3] 4. Kitaab at-Tawheed, by Ibn Rajab al-Hanbali [d. 695]. A small book and it is not very well known. Ibn Rajab was the author of Jami`ul-Uloom wal-Hikaam, the great and most outstanding explanation of the 40 Ahaadeeth of Nawaawee. (He is) a great scholar of hadeeth and its hidden defects. He also gave an explanation to Saheeh al-Bukhaaree. 5. Kitaab at-Tawheed, by Shaykh Muhammad ibn `Abdul-Wahhaab [d.1206] (the book we are studying). 6. Kitaab at-Tawheed of Shaykh Saalih al-Fawzaan. He has his own book called Kitaab at-Tawheed. So there we have six books called Kitaab at-Tawheed written throughout history. Our book is the fifth of them, Kitaab at-Tawheed of Muhammad ibn `Abdul-Wahhaab.

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

!"#$%& ()$%& *& !+, In the name of Allaah, the Extremely Merciful, the Bestower of Mercy

«ar-Rahmaan, ar-Raheem» These are two names of Allaah that refer to His Mercy. The scholars mentioned that ar-Raheem indicates the Possessor of a Mercy that is specific to the Hereafter, meaning a mercy specific to the believers, those whom shall be rewarded on the Day of Judgment. The name ar-Rahmaan includes the meaning of Mercy which extends to those who disbelieve in Him, reject His Message, and fight against His Messengers. He envelops all of them and all of the creation, including animals, birds, fish, trees, and wildlife – they all receive the Mercy of Allaah ($) in this life. However, the Mercy that is salvation forever from the Hell-fire (and the mercy for safety, eternal bliss and happiness) is reserved for those who give Allaah His right and do not violate it. This right is that He is worshipped alone. «bismillaahir-Rahmaanir-Raheem» The basmalah in a written work is a Sunnah of the Messenger of Allaah (!) and from some angles, it is more appropriate than khutbatul-haajah. Now if we've mentioned that khutbatul-haajah was his introduction to many of his speeches and admonishments – how can we say that it is more appropriate to begin a book with «bismillaahirRahmaanir-Raheem»? Some of the scholars made a distinction that the basmalah is the best Sunnah to be instituted, and the more specific practice of the Messenger (!). The number of things that the Messenger (!) wrote, whether to kings and rulers of his time, the pact of Hudaybiyyah or letters to people on a number of occasions, all consistently began with «bismillaahir-Rahmaanir-Raheem.» We see then, that this practice was indeed taken from him, the companions, and the tabi`oon, and it was passed on. It reached some of the authors of the greatest books of Islaam, whom solely began their books using the phrase, «bismillaahir-Rahmaanir-Raheem.» In the Name of Allaah, the Extremely Merciful, the One Whose Mercy encompasses the believers on the Day of Judgment. An example of this would be Aboo `Abdillaahi Muhammad bin Ismaaeel al-Bukhaaree (more so) known as Imaam al-Bukhaaree (rahimahullaah). He is the great Imaam and author of Saheeh al-Bukhaaree, the most authentic compilation of hadeeth with their chains written. His book simply began with «bismillaahir-RahmaanirRaheem - The Book of the Initial Bringing of Revelation.» He began with the basmalah. So with that, a number of scholars all the way into later times, including Shaykhul-Islaam Muhammad bin `Abdul-Wahhaab, began their books by simply saying «bismillaahir-Rahmaanir-Raheem.» Furthermore, some of the scholars, especially those who compile ahaadeeth along with aayaat in chapters similar to Saheeh al-Bukhaaree and Kitaab at-Tawheed, feared that if they were to write an introduction from themselves other than «bismillaahir-Rahmaanir-Raheem» it might be considered blameworthy. This was from the angle of implementing the statement of Allaah:

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

lf""e" d" c" b" a" `" _" ~!m «O you who believe! Make not (a decision) in advance before Allaah and His Messenger (!).» [Sooratul-Hujuraat (49):1] Some of them considered that the best application of this aayah (to make it inclusive of so many things) means that we allow it to apply to the books we write. So, if one were to write a book containing aayat and ahaadeeth, the most appropriate introduction would be to simply name Allaah and begin with the blessing of His Name, say nothing from our own selves, and going right into what Allaah and His Messenger (!) have said, whether it is obligatory or not. This is just to apply the aayah in every possible way that it could be applied. This is likely the motivation behind many of the authors who simply began their books with the basmalah. And it is also likely (we have to say likely because we cannot confirm it and say this is absolute) the reason why the author began with the basmalah. Other alternate explanations have been offered by some of the scholars. They mentioned a commonly quoted hadeeth (that states that) any sermon or speech of importance that begins without the basmalah is deficient. This hadeeth attributed to the Messenger (!) is actually unauthentic and is not to be used as a proof for beginning a book, a class or an address with the basmalah. Rather, the generality of the practice of the Messenger (!) is what establishes for us the legislated nature of beginning with it and not the unauthentic hadeeth attributed to him.

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

Chapter One

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

" #$%&'() +,'* The Book of Tawheed

1 :-./0 1*& 2345 And the statement of Allaah the Most High:

l!i"" h" g" f" e" d" cm «And I did not create the jinn and mankind except to worship Me.» [Soorah-Dhaariyaat (51):56]

The word kitaab means maktoob (something that has been written). At-Tawheed is the masdar (verbal noun) from wahhada, yuwahhidu, tawheedan (to consider something to be one). For example, wahadaa as-sufoof – there were many rows, so someone came and made them into one row. The word tawheed has many applications in other than `aqeedah. Meaning: wahhada at-turuq – a person took the many roads that were available and made them into one main road in construction, or wahhada al-manaahij – perhaps people concerned with curriculums saw that the teachers were using too many different curriculums. So someone came and united them all upon one curriculum. These are all from the general usage of the word tawheed, wahhada, yuwahhidu (to make something into one). When we use the word tawheed in the phrase Kitaab at-Tawheed (the Book of at-Tawheed), it is not left upon its general linguistic meaning, i.e. the book of considering things to be one and singular. Rather the intended meaning is tawheedul-`ibaadah lillaahi (singling out Allaah with the three kinds of tawheed): 1. Tawheedur-Ruboobiyyah: Allaah ($) is the only Lord, the Only Creator, the Only Sustainer, the Only Provider, and the Only One that brings life and death. 2. Tawheedul-Uloohiyyah: He is Alone and Singular in His Uloohiyyah and in His sole right to be worshipped alone. No one shares anything with Him in that regard. No one. Not the highest of angels nor the best of Prophets or the most righteous people who have ever lived. None of them share in His Right to be worshipped in the slightest way. 3. Tawheedul Asmaa wa Sifaat: He has the Most Beautiful and Perfect Names and Attributes. There are none who share in any of them with Him. There are none who share in the perfection and beauty of His Names and Attributes in anyway whatsoever. He is as-Samee` (the All-Hearing) whose hearing encompasses all voices in all places. He is al-Baseer (the One who is All-Seeing). He sees each and every action openly and secretly, nothing is hidden from His Sight while He is above the creation, above His Throne.

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

I do not like to say (He is) far above (the creation) because of the verse:

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lÀ""¿" ¾" ½" ¼" »m

«And when My slaves ask you (O Muhammad (!) concerning Me, then (answer them), I am indeed near (to them by My Knowledge).» [Sooratul-Baqarah (2):186] We describe Allaah with closeness. If a person is disobedient, we do not say Allaah is far from him, rather we say he is far from Allaah. We attribute distance and the act of being far from someone to the sinner and the person who has committed crimes, and not to Allaah, Who is close to His servants. So to rephrase that, He is above the heavens, above His Throne and He can see and hear everything. These are two examples of Attributes and Names of Allaah that none share in their beauty, their perfection and completeness. This is what we mean when we say tawheed is to single out Allaah with His Ruboobiyyah, His Uloohiyyah and His Asmaa wa Sifaat. Lessons Drawn from the Verse:

JKL5 (M N& ;89:;%& 9? aCb &cY deD fQF9g h (i 1jZ1 [ Xk 5C @C.B/%& Q` lm+n oc% &3Y Q%.p& k X` q P r 3. It is only Allaah, the Creator, Who deserves worship rather than other false deities incompetent to create. This point is a refutation of the idolaters’ arguments. Third point: The Creator is the One who deserves worship alone and no one else from those whom He has created. How can someone who is created himself and does not create deserve to be worshipped? The scholars have said that the very mention of Allaah being the Creator, the Provider and the One who brings life (and the Ruboobiyyah of Allaah) is all mentioned as an introduction to the importance of tawheedul-`ibaadah and tawheedul-uloohiyyah. (This is the) kind of Tawheed that is the very essence of the calls of the prophets – they are to single out Allaah with all acts of worship. Since He is the One who brings life and death, He should be the only One that we direct an act of worship to. He is the One who provides us everything that we have of food, clothing, breath, and life - this is (sufficient) proof that He is the One, the Only One who has done that for us, and the Only One we should worship. So, the fact that Allaah is the Creator, the Sustainer, and the Provider is a lead in to the obligation of worshipping Him alone. It is a concept generally agreed upon, even by the disbelievers and the polytheists of Makkah who worshipped others besides Allaah. They believed that Allaah alone was their Sole Provider, Creator, and the One who brings life and death. They affirmed for Allaah His Ruboobiyyah, that He is the only Creator, only Sustainer, and so on. Yet, they did not affirm tawheedul-`ibaadah. They did not accept that Allaah deserved to be worshipped alone. It is a flaw in logic, since how could a created thing that is totally reliant on the Creator deserve worship from other created beings?

1 (? -./05 sK.lBt *& u[1 XF .", P w 1 1 TH.#5 X3439v !Y5 fQ% s1 :9R F .p& 3Y sK_ fs"%E Q9p& k 4. Almighty Allaah is the Self-Sufficient and thus He is in no need of His creatures, whereas they are in dire need of Him. This is, definitely, because Allaah is the Creator and they are His creatures. Fourth point: Allaah is free of need. Allaah, the High and Exalted, does not need His creation and He has no need for them, yet they are the ones who need Him because He is the creator and they are the created beings.

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5. The Qur`aan verse, further, proves that Allaah is All-Wise in His Actions.

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

Fifth point: Regarding things Allaah has done, whether they are attributes He is always described with (sifaat fi`liyya) or whether they are specific (af`aal ikhtiiyariyah) and done at certain times, like creating the heavens and the earth, creating mankind and jinn or anything else that Allaah has mentioned that He has done – are done for a very high, lofty, noble reason, wisdom or goal. Nothing that Allaah has done is without a complete and perfect objective. Nothing was done in play or to waste time, Allaah ($) is far removed above such an idea. All of Allaah's actions contain the highest wisdom and the most noble aims and goals. Allaah ($) has Created for the highest and most wise reason, and it is to establish His Right to be worshipped alone within the actions of the created realm and within the actions of the created beings.

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

:s%345 And His statement:

l!on! m! l! k! j! i! h! g! f! e! d!m «And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities i.e. do not worship Taaghoot besides Allaah).» [Sooratun-Nahl (16):36]

1 1 (1 ? d•]%&5 A"#3m%& 1 1E (S kTUVW& X` kq – 7 }$~%& -1E F@3?A%& dY |t$%& 2.tb k F 1. The divine wisdom behind dispatching Messengers is to invite people to monotheism and prohibit them from the perpetration of acts entailing polytheism. First point: The reason for sending all the Messengers has been to invite to tawheed and to prohibit the people from acts of worship dedicated to other than Allaah (i.e. shirk).

1 1E 3Y5 fA‡ #&5 ˆ."BK_& !•F F/•&$‚ „9mR& X1 1E5 }$~%& }$05 1*& [email protected]/%& …†R (nC ƒ F k X` kq – O 2. Though they are of various legislations, all Messengers call for one common religion, which is consisted in devoting all acts of worship solely to Allaah and associating no partner with Him. Second point: The religion of the Prophets is one. It is to purify ones' worship of Allaah and to abandon all forms of shirk. This has (always been the case) even when the Prophets had differences in the application of their messages throughout different times.4

1 C.B/%& |M ‰F >9? FTŠW& ‹S.45 f!1 S_& |` ‰F ‹U` ? kT%.t$%& X` kq – r 3. Divine Message has pervaded in all nations and Allaah's proof was established on all so that no one may be excused on the Day of Resurrection. Third point: The risalaah (message) has been conveyed to all people and nations throughout history. The proof has been established against them.

4 Meaning: it was impermissible for such and such nation to eat such and such food in this time that they lived in and another nation may have been allowed to eat that food, etc. There were some different, specific rulings given to each nation. Again, all under the specific legislation of Allaah. Therefore, it was the most suitable and best legislation for each people in each time.

[Transcribers Note: So regardless of the distinct and specific rulings for specific nations, the religion of every Prophet was one. The call to Tawheed was one. The Prophets religion is one and the same.]

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

There is a point here that needs to be raised. This is a general speech and there is a specific exception to it. In general, Allaah has sent the Messengers, and their messages have reached all corners of the earth. The proof has been established upon the people in a general way. Specifically, there are some people called Ahlul-Fitrah. These people have died in a time when they did not hear the message of the new prophet. Their message was corrupted and the message of the next prophet after the one that was sent to them, did not reach them. So their message was corrupted and they did not hear the message of tawheed as clearly as it was conveyed. (This was either the case) or he was deaf or had another excuse. For example, (it may have been a) child (who) died before reaching the age of tamyeez (discernment). So, will Allaah punish these people who have not the hujjah (the proof established against them)? (In a general way we say the proof has been established). However, specifically, we say no. Individual cases of a person who never heard about tawheed for whatever excuse (e.g. being deaf, dying young, having the Message reach them when they were too old, senile perhaps to even understand it, and so on) will be given a special test on the Day of Judgment, according to a number of authentic hadeeth reported from the Messenger of Allaah (!). The Prophet (!) said that three kinds of people will have arguments in their favor which will be heard: the deaf person, the child who died young, and the one who died in the period between the Messengers. Other narrations mentioned included a senile old man. These individuals will give their arguments and they will be heard. And Allaah, from His Perfect Attribute of Justice, will put them to trial on that Day to see if they are obedient servants of Allaah or if they are disobedient and rebellious to the order of Allaah. He will order a part of the Hell-Fire to rise up or become clear and visible to them. Then, they will be ordered to enter it and the ones who have been destined to be from the people of eternal bliss and happiness, will enter into the Fire. No questions asked. They are obedient to their Lord. They will find the fire cool and soothing, and they will, as a result of their obedience, enter the Paradise with that test alone. And whoever has had eternal misery destined for him, will say, "How could we enter this Fire when we used to run from it in the worldly life?" So they will be made to enter the Fire because of their disobedience to Allaah in that test. So there are specific exceptions to the generality of the proof being established upon mankind. This doesn’t contradict the statement of Shaykh Saalih al-Fawzaan. Rather his speech is general and the exceptions I made are specific exceptions for specific cases.

1 1 !SF_& 9? .U•`:# „•? ž"# T"K.;%& k 3%& QM # FTU•? – r F (1 ƒnA%& k k 3. The Qur`aanic verse affirms the significant merit of fulfilling parents’ due rights of respect and kind treatment since these rights is directly preceded by the enjoinment of monotheism. Third point: The superiority of the parents' rights since Allaah has mentioned them directly after mentioning His sole right to be worshipped alone. So, it comes in the second rank - after the tawheed of Allaah, you must be dutiful to your parents.

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

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Mu`aadh ibn Jabal (%) narrated:

«I was with a companion rider of the Prophet (!) on a donkey. The Prophet (!) asked: «O Mu`aadh! Do you know Allaah's right on His servants and the right of His servants on Him?» I replied: 'Allaah and His Messenger (!) know best.' He said: «Allaah's right on His servants is that they must worship Him (only) and must not worship any besides Him. And the servant's right on Allaah is that He must not punish whoever worships none besides Him.» I said: 'O Allaah's Messenger (!)! Should I not inform the people of this good news?’ He said: «Do not inform them of it, lest they should depend on it (absolutely).» [Related by al-Bukhaaree and Muslim].11

This is the very hadeeth that can be called the hadeeth of tawheed since it was the first hadeeth in Ibn Rajab's Kitaab at-Tawheed, the second hadeeth in Imaam al-Bukhaaree's Kitaab at-Tawheed and the very first hadeeth here, in Shaykhul-Islaam ibn Abdul-Wahhaab's Kitaab at-Tawheed. So, the hadeeth has been given a high priority by the scholars who collected books on tawheed. It is a very pivotal text, which comes by way of Mu`aadh ibn Jabal (%), the great young man from the companions and Ansaar, who loved and aided the Prophet (!). He used to travel with the Prophet (!) and learn from him during his journeys as is evident from this hadeeth. Lessons Drawn from this Hadeeth:

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Unlike the behavior of arrogant people, the Prophet (!) showed modesty when mounting the donkey and accompanying Mu`aadh behind him.

First point: The humility and simplicity of the Messenger of Allaah (!). He would ride a donkey and allow someone to ride on the back. A donkey is not a very big animal, it does not have a lot of space and it is not the chosen ride for the people who are conceited, arrogant or those who have status. But the Messenger (!) made use of all the resources around him; if he had a donkey he would ride a donkey. He was humble and it

Al-Bukhaaree (2856) and Muslim (30). Another narration of this hadeeth states: "…Then Mu`aadh narrated the above-mentioned hadeeth just before his death, being afraid of committing sin (by not telling the knowledge)." It is related by al-Bukhaaree (128) and Muslim (32). It is stated in Fat-hul-Majeed (Bestowal of the Glorious) (p28) that al-Wazeer Abul Muzzaffar said: 'Mu`aadh abstained from speaking out this hadeeth lest a benighted one would, out of his ignorance, abandon offering acts of disobedience.'

11

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

did not affect him or make him feel belittled. He allowed people to ride on the donkey with him, and this is as opposed to what the people of conceit and arrogance would do in a situation like that.

2.

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The permissibility of accompanying another person on a beast unless it is overburdened.

Second point: The permissibility of putting more than one person on a riding animal if it is something that the animal can take on.

3.

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Raising questions to invoke answers is an effective method of teaching.

Third point: The Messenger (!) used to teach by using questions and answers. (He would) pose a question, give a chance to the companions to answer the question, and then he would answer the question if they needed the answer.

4.

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Whoever is questioned about what he does not know should say: 'Allaah knows best.'

Fourth point: It is appropriate for someone who is asked about knowledge he does not know, that he says: 'Allaahu a`lam' (Allaah knows best). Today, when people do not know something they say: 'Allaahu wa rasoolluhu a`lam' (Allaah and His Messenger know best). These people say that this is the way of the companions and it has the approval of the Messenger (!). So when we speak about issues, can we say, 'Allaah and His Messenger know best?' Or should we simply stick to, 'Allaah knows best?' The scholars have mentioned that during the lifetime of the Prophet (!) you would say, 'Allaah and His Messenger know best.' But after his death (!), we affirm knowledge for Allaah ($), Who is Alive and never dies. The Messenger (!) is not all aware of what is going on; he is not comprehensive in his knowledge of the situation you are facing. That is something specific to the Knowledge of Allaah. Allaah is Unique and Alone in the comprehensiveness of His Knowledge. He knows each and every affair. And this was something He conveyed through His Messenger (!). So, during the lifetime of the Messenger (!) it would be befitting to acknowledge this by saying, 'Allaah and His Messenger know best.' But after his death (!), the custom and tradition of the companions, the tabi`oon and the Imaams was to say, 'Allaah knows best' and not to say, 'Allaah and His Messenger know best.'

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Stressing the right of Allaah on His servants; namely, to worship Him Alone and associate nothing with Him.

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

6.

If the Muslim commits any act of polytheism, his worship is held invalid, even though he apparently performs all acts of worship.

Sixth point: One who has not abandoned shirk has not done an act of worship for Allaah ($) in reality, even if the outward appearance of the act was an act of worship. It would still not be accepted by Allaah ($).

7.

The virtue of monotheism and those who adhere to it.

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Seventh point: The excellence of tawheed and the excellence of those who hold to it. Meaning: they will enter Paradise.

8.

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Monotheism is defined as worshipping Allaah alone and avoiding all acts and forms of polytheism.

Eighth point: The definition of tawheed is to worship Allaah alone and abandon shirk.

9.

The desirability of conveying glad tidings to a Muslim.

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Ninth point: The recommended nature of giving glad tidings to Muslims with regards to things that would make them happy. This is taken from the initial interest of Mu`aadh Ibn Jabal in conveying this knowledge and giving glad tidings. The Messenger (!) did not rebuke him for that, but rather ordered him not to convey it. The general idea, however, is that a Muslim loves to give glad tidings to his brothers in Islaam.

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10. The permissibility of keeping knowledge secret for the sake of securing a greater interest.

Tenth point: The permissibility of hiding knowledge for a maslahah (benefit). (This means) not speaking to people above their levels of understanding. The Messenger (!) in the text here, was afraid that some people would misunderstand these words. While these words were of revelation, properly phrased and not misleading in anyway, the Prophet (!) still feared for the people because they may have been new to Islaam and therefore did not have much understanding. They may have been Bedouins and they may have been limited in their knowledge of Islaam to be able to put these words in their right place. He feared these words may be misunderstood and would lead the people into actions that are not in the correct application of the hadeeth. This shows you that it is from our religion not to say every statement of truth in every occasion. And it is not that we would ever lie, because lying is a major sin in Islaam, but choosing one's words and putting off issues that could be confusing now for another time (when the people would be more accepting of that information) is from our religion and from the Sunnah of the Messenger (!). www.Istijabah.com

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

The Messenger (!) told Mu`aadh: Do not convey this lest the people lean back and do nothing. This is because they may say: We have tawheed and that is enough, there is no need for us to work. This is an incorrect understanding of the text as we are going to see in each and every lesson of this book in shaa` Allaahu ta`aala. A muwahhid (one who worships Allaah alone without any partners) will still be accountable for each of his sayings and actions.

11. The exhortation of showing reverence for tutors.

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`Ubaadah ibn us-Saamit (%) narrated that the Prophet (!) said: «Whoever testifies that none has the right to be worshipped but Allaah alone, Who has no partners, and that Muhammad (!) is His Servant and His Messenger, and that Jesus is Allaah's Servant and His Messenger, His Word which He bestowed on Mary and a spirit (created at a command) from Him, and that Paradise is true, and Hell is true, Allaah will admit him into Paradise with the deeds which he had done (even if those deeds are few).» [alBukhaaree no. 3435, Muslim no. 28, at-Tirmithee no. 2640 and Ahmad in his book al-Musnad (5/314)]

The last phrase of this hadeeth can be understood in one of two ways. One way is that Allaah will place him in Paradise no matter his actions. (Of course, this general statement is specified by other texts in the religion). Another likely meaning is that he will be placed into the Paradise with the level or rewards that he deserves based on the actions that he performs after his testimony. Lessons Drawn from the Hadeeth:

1 G3Kc%& s11, $eVn k F F*& X` q5 A"#3m%& |ÔD F –7 1. The merit of monotheism, which is a cause of expiating one’s sins. First point: Tawheed has a high virtue and because of it Allaah will expiate sins. This is based on the first understanding of the hadeeth (which indicates that) whatever a person does, Allaah will place him in Paradise. For example, if a person sins with sins less than shirk, his tawheed will be in his favor and nothing will outweigh it on the Day of Judgment. It will also, by Allaah’s Grace and Mercy, expiate his sins. This is either by Allaah's Grace and Mercy to the muwahhid; so He will excuse him from the accountability of his sins. The second understanding is that Allaah may choose from His Wisdom and Justice to punish him in the Hellfire for a punishment he deserves and for a crime he committed. However, he will not be made to reside in it forever. So, if he commits sins, he will either be forgiven because of his tawheed and other good deeds that he has done, or because the Hell-Fire has purified him. He will be taken out of it and he will not remain therein along with the disbelievers or the people of shirk. And this is a distinguishing difference between Ahlus-Sunnah www.Istijabah.com

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

and the Khawaarij. The latter group do not believe in the shafa`a; they do not believe that anyone who went into the Hellfire could come out. According to them, anyone who goes to the Hellfire will stay there forever.

1 FT/t – O -./05 sK.lBt s11K.+#E5 1*& |ÔD 2. It proves the infinite Grace and Beneficence of Allaah, Exalted be He. Second point: The vastness of the bounties of Allaah ($) and the good that He does to His creation.

1 1 ´%&5 §& 1 $DL& Œ]Þ 1 G3H5 (S “.©"‚ !ß Ò$²]D !•"D 39ªK h5 !•F k9ÔD Alà Pr F †D f8W.²%&5 ˆ."BKk_& QM # x Ýn F 1 1 5 2.•N& 1 2†Ô%& –/, F |/en F .U‰ [email protected]/%& 3. A Muslim must not excessively or inadequately venerate Allaah’s Prophets and righteous people. A Muslim must not be ungrateful to them. Similarly, he must not be excessively devoted to them by associating them with Allaah as some ignorant and deviant people do. Third point: It is an obligation upon us to shun all kinds of extremism as it relates to the Prophets and the righteous people. We do not deny their virtues, belittle them or speak against them in their high status – not any of the Prophets and righteous people. Nor do we go overboard in praising them such that we end up offering lesser acts of worship to them and not to Allaah (&). Some of the ignorant people do that out of their honor, respect and love for Prophets and righteous people. They slaughter for the sake of those righteous people and make du`aa to them, seeking nearness to Allaah. This is shirk with Allaah as we will discuss in detail. So, our religion is a religion of balance and a religion of shunning ghuloo` (extremism) in all of its forms. Here, specifically, the point is to shun extremism as it relates to the Prophets. So, we affirm that Muhammad was the Messenger of Allaah (!) while we affirm that only Allaah has the Sole Right to all of our acts of worship. So along with our affirmation of the Prophet-hood of our Messenger (!) as well as our affirmation of the great status of `Eesaa – who has been mentioned in this hadeeth with four important distinguishing characteristics, namely, 1) He is the servant of Allaah, 2) The Messenger of Allaah, 3) A Word sent down to Maryam, and 4) A Rooh (spirit or created soul) sent from Allaah ($) – all of these things must be affirmed for a person to have a valid tawheed and for a person's ascription to Islaam to be valid. Along with that, `Eesaa does not deserve any act of worship nor did he invite anyone to worship him in the slightest way, and neither did any other of the Prophets of Allaah. So with our respect, honor, admiration and our devoted love for all of Allaah’s Prophets, none of this would ever lead us to take away from the right of Allaah. He is to be worshipped alone and none are to be worshipped along with Him.

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«Allaah has forbidden the Hell-fire (to touch) those who say 'There is no deity but Allaah,' only for the sake of Allaah.» [A part of a hadeeth reported by al-Bukhaaree no. 425 and Muslim no. 33]

Allaah has made the Hell-fire haraam for anyone who says Laa ilaaha illaAllaah, seeking the Face of Allaah by it. Meaning: he purely intends the pleasure of Allaah. Of course, by other texts, we understand that this statement must be followed up by other actions to prove that it has been understood in its proper place. Lessons Drawn from this Hadeeth:

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1. The merit of monotheism, which secures its holders from the Hellfire and expiates their sins. First point: Tawheed is extremely excellent in virtue, it saves people from the Fire and it expiates sins.

1 1 1 Œ9:%& 1 C.:m?& 8:D.]œ& 2.l‰ Z1 [ (ƒ S1 Q•]%& F X.ØL& x deVn h `sKq – O 2. It is not sufficient to utter the Testimony of Faith without retaining firm belief of the heart, as the case of the hypocrites when they proclaim Islaam but inwardly do not have a firm belief. Second point: It could not ever be understood that it is sufficient for you to simply say something with your tongue without believing it in your heart as the hypocrites do. The hypocrites openly profess Islaam as their religion, yet inwardly they disbelieve. Will the statement Laa ilaaha illaAllaah benefit them? Will it be of any avail to them on the Day of Judgment? No. This is because the Messenger of Allaah (!) said: «4)

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«Whoever utters Laa ilaaha illaAllaah intending with that statement to seek the Face of Allaah...» He purely intends Allaah, seeking His pleasure and reward.

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

1 1 • Z1 [ (S C.:m?h& (nA#.N& 2.l‰ .Q•K X.ØL& x deVn h `sKq – r F 3. Similarly, it is not sufficient to retain firm belief of the heart without verbally pronouncing the Testification of Faith, such as the case of the infidels. Third point: It is not sufficient either for you to believe inwardly, but do not profess the belief with your tongue. This is the case with the people who claim to be atheists and deny the existence of Allaah and His Right, or the truthfulness of His Messengers, while inwardly they know that Allaah is their Creator and He has requested to worship Him. They deny Him openly and their inner belief, which they do not profess, will not help them. They must have an inner belief which they must profess and act upon.

1 1 A"#3%& 1 >9? b1 .]%& F£$¤ – w |S.V%& |Yq 4. The Hell Fire is prohibited to approach those of perfect belief in Allaah. Fourth point: The Hellfire is haraam and will not touch the people who have perfected their tawheed.

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6. The mere utterance of the Testification of Faith by those who adore other false deities or objects besides Allaah such as devotees of shrines is of no avail. Though they verbally proclaim the Testification of Faith, they invoke the dead and draw nearer to them. Sixth point: Whoever says Laa ilaaha illaAllaah while calling upon other than Allaah with his worship, then the statement of Laa ilaaha illaAllaah will neither help nor benefit him. Just like the situation with the people who worship graves today. They say Laa ilaaha illaAllaah with their tongues, yet they call upon the dead in the graves and seek nearness to those who have passed. This act of shirk prevents their statement Laa ilaaha illaAllaah from having any benefit for them.

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

7. This hadeeth proves that Almighty Allaah has a Face that suits His Majesty and the Grandeur of His Might. Seventh point: To affirm that Allaah has a Face in a manner that is befitting to His Majesty and Greatness.

1 sH5 ¥%c 1 In the translation of «*& ƒ k 1, dªmƒBk˜n» (seeking the Face of Allaah), you may have heard me say: «The reward

and pleasure of Allaah.» This is not to be understood as ta`weel of the Ashaa`ira or Mu`awwila in general. This is not explaining away the text, rather, it is an explanation based on tafseer bil laazim. If a person seeks the Face of Allaah, it means he is performing his action hoping that Allaah will reward him and put him in Paradise, and allow him to seek His Majestic Face. «Seeking the face of Allaah» necessitates seeking His Pleasure and Reward. So, when we say the meaning of seeking the Face of Allaah is to seek His Pleasure, it is not to negate the Attribute of a Face as the Ashaa`ira and other (groups) of bid`ah do.

# # #

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This hadeeth is allegedly narrated by Aboo Sa`eed al-Khudree (%). He allegedly said that the Prophet (!) said:

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«Moses said: 'O My Lord! Teach me an invocation with which I should remember and invoke You.' Almighty Allaah said: 'Say: 'There is no Deity but Allaah.' Moses said: 'O My Lord! All Your servants say this invocation.' Almighty Allaah replied: 'O Moses! If the seven heavens, their inhabitants, other than Me, and the seven earths were to be in a scale, and the statement 'There is no deity but Allaah' were to be in the other scale, the latter would definitely outweigh them.» [Reported by Ibn Hibbaan no. 2324 and al-Haakim no. 1/528]15

This was collected by Ibn Hibbaan in his book at-Taqaaseem wal-Anwaa` otherwise known as Saheeh ibn Hibbaan. It is also collected by al-Haakim in his book al-Mustadrak. These are two books of Saheeh collections. Al-Haakim declared the hadeeth to be authentic. However, as indicated from the wording of the narration, there is something wrong with its authenticity. This hadeeth was narrated by Darraaj Aboo Samh. He narrated it from Aboo al-Haytham and Aboo alHaytham narrated it from Aboo Sa`eed. This is the chain that is found in these two source books aforementioned. Darraaj was weak according to the vast majority of critics, his memory was weak, he was unacceptable and unreliable in his narrations. However, Yahya ibn Ma`een alone, the great critic considered This hadeeth was recorded by Ibn Hibbaan, al-Haakim, an-Nasaa`ee in al-Yawm wal-Laylah, at-Tabaraanee in ad-Du`aa and alBayhaqee in al-Asmaa` was-Sifaat. Al-Haakim graded it saheeh and ad-Dhahabee was silent about it, usually indicating his approval. Similarly Ibn Hajar graded it saheeh in Fat.hul-Baaree 11:208, it has a slightly different chain of narrators with at-Tabaraanee and Aboo Ya`la about which al-Haythamee said (al-Majma): "It is recorded by Aboo Ya`la and its men are trustworthy, but among them there is some weakness." Commenting on the chain of Ibn Hibbaan, `Aloosh (Tashnif al-Adhaan no. 927) says: "Its chain is weak, Daraaj Aboo Sumah is weak in his reports from Aboo al-Haytham." Ibn al-Mundhir listed Daraaj Aboo Sumah among the narrators who the hadeeth scholars differ over saying, "Aboo Haatim declared him weak, as did ad-Daaraqutnee and others, Ahmad said, "His hadeeths are rejected," an-Nasaa`ee said, "Rejected." Yet others considered him trustworthy like Yahyaa bin Ma`een (it seems that quotes from him are what al-Haakim depended upon according to al-Mundhiree's comments in at-Targheeb) and particularly at-Tirmithee in case he reports from Aboo al-Haytham (as in this case)! Likewise he was quoted for support by Ibn Khuzaymah. Al-Albaanee calls him the possessor and author of munaakir (rejected hadeeths) see al-Daa`eefah 1:294 & 254. Al-Albaanee graded it weak in Da`eef al-Mawaarid alZamaan no. 295 , as did Muqbil bin Haadee in al-Mustadrak no. 1988.

15

There is however a more agreed upon authentic hadeeth with different wording that gives much of the desired meaning for the context of this point. `Abdullaah bin `Amr bin al`Aas narrated that the Prophet ( ) said: «When death visited Allaah's Prophet Nooh (`alayhissalaam), he said to his son: "I shall narrate to you the will. I command you with two things and I forbid you from two things: I command with Laa ilaaha illa Allaah. Surely if the seven heavens and the seven earths were placed on a pan of a scale, and Laa ilaaha illa Allaah was placed on the other pan of the scale, they would give in to Laa ilaaha illa Allaah...» This hadeeth was recorded by alBukhaaree in al-Adab al-Mufrad, Ahmad, al-Bayhaqee in al-Asmaa`, and also at-Tabaraanee according to al-Haythamee who said, "This isnaad is saheeh." Al-Albaanee included it in as-Saheehah no. 134, and Shaykh Muqbil bin Haadee included Ahmad's hadeeth in Saheeh alMusnad manma Laysa fi as-Saheehayn v. 1 p.544 and he said, "This hadeeth is saheeh."

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severe in his criticism, said he is thiqah (reliable). So from that, a few scholars erred and said we rely on Yahya Ibn Ma`een, here, because he must have seen something in him that others did not see. This is called Tasaahul (unwarranted leniency) in Jarh wa Ta`deel. This is what led some of the scholars to approve of this hadeeth, but in reality Darraaj is weak. Ibn Hajr (rahimahullaah) said in his handbook of rulings on narrators, called Takreeb it-Tahdeeb: "[Darraj is] Sadook." Meaning: he is acceptable of a lesser quality of acceptable narrators. But if he narrates from Aboo alHaytham, it is (considered weak). Specifically, the critics have identified that if he narrates from Aboo alHaytham, then his narration is weak. (This is while they considered Darraaj to be weak no matter whom he narrated from)! So we have a problem: there is a narrator known to have a weakness in his narrations and that is Aboo al-Haytham, and he is his Shaykh in his chain. So specifically, we confirm that this chain is not authentic. Al-Haythamee pointed that out in Majma` al-Zawaahid and al-Waadi`ee in his book Tatabu` Awhaam al-Haakim. Who is the scholar known as al-Waadi`ee? The one who knows about `Eelal (hidden defects of hadeeth)? He is the Shaykh of Yemen (rahimahullaah). He authored a tremendous book called Tatabu` Awhaam al-Haakim. It follows up the lenient rulings of al-Haakim that were approved of by adh-Dhahaabee, which were actually mistaken and have defects within the chain. So from this book, he said that Darraaj has many contradictory narrations and this hadeeth is weak. This narration is from Moosaa (`alayhis-salaam). Think about the allowance we have in our religion, which has come to us from the Messenger of Allaah (!): «~L%

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«…Narrate what you hear from the People of the Book, for it is not sinful to do so.» Meaning: narrate a narration from the People of the Book that does not contain any obviously mistaken wordings or blasphemous meanings. [There are three kinds of narrations, and their general rulings are as follows]:16

16

For further clarification: «~L% N? \$})Lhc tdJ O7 )&|#%» «…Narrate what you hear from the People of the Book, for it is not sinful to do so.»

This falls under three categories: The first case is when something from the bible* has reached you and it is exactly in line with the teachings of Muhammad ( ), so you accept it and affirm it as the haqq because the Qur`aan or the Sunnah have affirmed it.** The second case is when something is attributed to the people of the book or the previous prophets, and there is something in the Qur`aan or Sunnah that negates it and proves its falsehood. In this case, you reject it, identify it as falsehood and you may not narrate it.***

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

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

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

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

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1. This hadeeth points out the great virtues of proclaiming that there is no deity but Allaah.

This formula implies both monotheism and sincerity of belief. First point: The great status of Laa ilaaha illa Allaah due to what it contains of tawheed and its sincerity.

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2. The merit of Moosaa (`alayhis-salaam) and his keenness to draw nearer to Allaah.

Second point: Moosaa was virtuous and concerned and focused on drawing close to Allaah (&).

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3. Acts of worship are restricted to what Allaah ordains, and no one is permitted to introduce

something innovative in religious ordinances, for Moosaa (`alayhis-salaam) asked Allaah to teach him how to glorify and praise Him. Third point: Worship is not to be done in any way except the way Allaah legislated for the people. It is not for a person to invent any way of worshipping Allaah. And in the story attributed to Moosaa, he requested from Allaah a legislated way of remembering Him.

1 1 1 $;‰q k ‹K.‰ .•"%E “&$•ÔS F¡./%& Xk .‰ .`œ F*& `hE s%E h X` ¶D f“&C3H5 $;‰q k X.‰ s"%E F@b5$Ô%&5 FTH.W& yAm‚& .S X` q P w 1 “h3²# .Yk$+nq k 5 “&C3H5 b.‰¨_& 4. What is more direly needed should be more available to and bearable by most people. As the

statement, ‘There is no deity but Allaah,’ is indispensable for the whole world, it is the most available and easiest to remember. Fourth point: When there is a great need for something, a statement of dhikr or an act of worship should be more widespread and easily available. So laa ilaaha illa Allaah is a statement that the whole creation is in dire need of - saying it, understanding it, and acting upon it. It is one of the most common things they should say and one of the most convenient phrases to utter and draw closer to Allaah (&).

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5. The Prophets need to be directed to the merits of the Testification of Faith.

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

Fifth point: Even the Prophets need to be reminded about the virtue of Laa ilaaha illa Allaah. In the Qur`aan, you will find reminders to our Prophet (!) that support the importance of Laa ilaaha illa Allaah. All of the creation, including the Prophets – the very best of them – are in need of being reminded about the right of Allaah (&).

# # #

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

And related by at-Tirmithee, who declared it hasan:17

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Anas ibn Maalik (%) narrated:

«I heard the Messenger of Allaah (!) saying that Almighty Allaah said: O son of Aadam! If you meet Me in the state that your sins fill the earth, but not associating anything with Me, I will meet you with the same (vastness) of forgiveness (on My behalf).»18 19

Meaning: no matter how much a person may sin, Allaah ($) is All-Capable and ready to forgive. This shows you the importance of meeting Allaah on the Day of Judgment without having committed any shirk in this life. Lessons drawn from the Hadeeth:

1.

The merits of monotheism and the great reward it entails.

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First point: Tawheed is incredibly virtuous and it has much reward associated with it. Look at the forgiveness of Allaah mentioned in this hadeeth as a result of a person worshipping Allaah alone without having committed any shirk.

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The hadeeth provides that Allaah’s Grace, Bounty, Mercy and Forgiveness are infinite.

Second point: The expansiveness Allaah's Bounties and Virtues; His Generosity, Mercy, and His Love to excuse and forgive His creation.

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3.

This hadeeth is a counter-argument against the Kharijites’20 (Seceders’) allegation, which involves that once a Muslim commits any major sin, he becomes a disbeliever.

17

Acceptable on a lower level of authenticity

18

At-Tirmithee no. 3534, ad-Daarimee no. 2791, and Ahmad no. 5/172, and at-Tirmithee graded it a hasan hadeeth.

The chain quoted by quoted by at-Tirmithee is weak, but the hadeeth was graded hasan by al-Albaanee in Saheeh al-Jaamee` as-Sagheer no. 4338, as well as as-Saheeha no. 127. There is a stronger narration with Ahmad, Muslim, and others from Aboo al-Dharr.

19

The Kharijities (al-Khawaarij, i.e. the Seceders): An Islaamic radical sect who broke away from the reign of `Alee ibn Aboo Taalib, the Muslim Caliph then, and murdered him. Their followers believe that the Muslim who commits a major sin is a disbeliever. They also curse and revile the Prophet's Companions and deem the blood of Muslims violable. 20

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

Third point: This hadeeth is a general refutation of the stray sect called the Khawaarij, who say that the person who commits a major sin in Islaam is in the Hell-Fire forever and cannot be forgiven by Allaah. They mention the major sins less than shirk (so) they expel Muslims from the fold of Islaam. This hadeeth refutes them because the Messenger (!) conveyed from Allaah that He would forgive the servants who do not worship others alongside Him.

l!~!!}! |! {! z! y! !x! w! v! u! t! s! r!m «Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills...» [Sooratun-Nisaa (4):48]21

21

Shaykh al-Fawzaan (may Allaah preserve him) mentions in his explanation to Usool ith-Thalaathah:

If a Muslim leaves something from the obligatory duties or does something from the forbidden things, his eemaan will not pass away totally in the view of the Ahlus-Sunnah wal-Jamaa`ah, rather, the obligatory perfection is missed out on. So, he will be deficient in eemaan or he will be a faasiq (sinful person), just as will be the case if he were to drink alcohol, steal, commit fornication, or do something from the major sins. He will be a person who has done something forbidden, and committed a major sin. However, he does not become a disbeliever and he does not depart from eemaan. Rather, he is a faasiq and the hadd (prescribed punishment) will be established upon him if the sin had a prescribed punishment. And likewise, whoever leaves an obligation such as abandoning being dutiful and righteous towards the parents, or maintaining ties of kinship (these are obligatory acts), then his eemaan is deficient, and he is sinful because of his abandoning the obligatory duty. So, he will be a sinner either by abandoning something obligatory or by doing something forbidden and whichever is the case, he will not exit from eemaan, rather he will be a believer who is deficient in his eemaan. This is the position of the Ahlus-Sunnah wal-Jamaa`ah, contrary to the Khawaarij and the Mu`tazilah, who declare the person who commits a major sin to be a disbeliever. The Khawaarij declare him to be a kaafir and to have exited from the religion, and the Mu`tazilah declare that he has exited from the religion, however, they do not enter him into disbelief, rather, he is in a station in between the two stations; he is not a mu`min (believer) and he is not a kaafir (disbeliever). This is their position and it is an innovated position, it is contrary to the proofs and to what the Ahlus-Sunnah wal-Jamaa`ah are upon. And the reason in that [their erroneous conclusion] is they are falling short in the use of evidence since they take hold of the evidences containing textual threats, and they abandon the evidences of promise, such as His saying, He the Most High: wÆ :ˆ.+]%& l!~! }! |! {! z! y!! x! w! v! u! t! s! r!m «Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [Sooratun-Nisaa (4):48] This is from the evidences of promises, it proves that the sinful person who does not reach the level of shirk and kufr, there is hope for him of forgiveness, and that he is open to receiving the threat and punishment. If you take this along with His saying, He the Most High: Or :(N& l!«!!ª! ©! ¨! ! §! ¦! ¥! ¤! £! !¢! ¡!m «Whoever disobeys Allaah and His Messenger, then for him will be the Fire of Hell, they will dwell therein forever.» [SooratuJinn (72):23] Whoever takes hold of what is apparent here will declare those who commit sins to be disbelievers unrestrictedly. But if he refers it back to his saying, He the Most High: wÆ :ˆ.+]%& l!~! }! |! {! z! y! !x! w! v! u! t! s! r!m

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

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4.

It also provides a proof that speech is one of Allaah’s Attributes, and that His Speech befits His Majesty and Might.

Fourth point: We affirm that Allaah speaks in a way that is befitting to His Majesty, His Excellence and His Perfection. Since the Messenger (!) said: «Allaah has said such-and-such,» we affirm that Allaah has the attribute of speech. The scholars of Islaam have said that the speech of Allaah is sifah thaatiyyah from one angle and a sifah fi`liyyah from another angle. Briefly: We affirm speaking and speech as an attribute of Allaah, and we do not have any proof to say that Allaah is silent or that He does not speak. So, we describe Him with that in a continual understanding. However, to refer to His individual statements that He made to different Prophets, His Angels or to whomever He wanted to speak to, then those individual statements that He made are af`aal ikhtiyaariyyah or siffah fi`leeyah – they are individual and chosen actions that He does whenever He wants.22

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5.

The Testification of Faith is not a mere utterance. It rather necessitates the avoidance of both minor and major polytheism.

Fifth point: This statement shows the angle to the meaning of laa ilaaha illa Allaah, and it is to abandon shirk, both the little of it and the much of it. Likewise, it is not sufficient to profess the Oneness of Allaah on your tongue.

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6.

The hadeeth also proves the occurrence of resurrection, reckoning and reward in the Hereafter.

Sixth point: To affirm the resurrection after death, and accountability and rewards, both good and bad. All of these are mentioned in a general way here. # # # «Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [Sooratun-Nisaa (4):48] ..The truth will become clear to him, that this person does not exit from the religion, rather he does have a threat of the fire. So, if Allaah wishes, He will forgive him, and if He wishes, He will punish him. He may receive expiating affairs which wipe away sins in this world, or he may receive punishment in the grave which wipes away these evil acts. And those expiating affairs which wipe away sins are many, such that he is tried with calamities, punishments in this world, or that he is punished in his grave, or otherwise that is put off until the Day of Resurrection. He is beneath Allaah's Wish and Will. This is the position of the Ahlus-Sunnah wal-Jamaa`ah. [Shaykh Saalih al-Fawzaan, Sharh Usool ith-Thalaathah. Translated by Aboo Talhah Dawud Burbank (rahimahullaah)]. Whoever wants more of a breakdown of this should the book, al-Qawaa`id al-Muthlaa, by the virtuous Shaykh Saalih ibn al`Uthaymeen (rahimahullaahu ta`aala).

22

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

The hadeeth begins as:

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This hadeeth is a hadeeth qudsee. A hadeeth qudsee is the Messenger of Allaah (!) conveying the Words of Allaah, but not from the Qur`aan.23 So, we have the Qur`aan, and the hadeeth qudsee, which come under the generality of the ahaadeeth of the Messenger of Allaah (!). It is not from the mus.haf, but it is still the speech of Allaah ($). Some scholars have mentioned that it is the meaning that Allaah wanted to convey, worded and spoken by the Messenger (!). This is not the correct opinion, however, when it comes to hadeeth qudsee narrations where the Messenger (!) says: «Allaah ($) has said.» The best thing to say about these narrations is that they are the speech of Allaah without any doubt, and with certainty, and no opinion (taken) other than that it is acceptable. When Aboo Hurayrah (%) or any of the virtuous and noble companions say: "The Messenger of Allaah (!) has said," we accept their narration. We said, because these people are honest trustworthy narrators, and they have said that the Messenger of Allaah (!) has said something, and the chain is authentic to that companion – then I know that this is (definitely) the speech of the Messenger of Allaah (!). This is (usually) the nature of accepting a trustworthy narration. So, what is the case then, when the narrator is not a trustworthy companion, but the best of all of the creations of Allaah? What if the narrator is the Messenger of Allaah (!) himself? So, if he narrates a statement from Allaah, and says: «Allaah said» Should we say that these are the words and speech of Allaah? Or should we say this is a meaning (from Allaah), but it was worded by the Messenger of Allaah (!)? Clearly, we would say: since the Messenger (!) was the most trustworthy narrator that could ever have existed, these are the words of Allaah without doubt. The narration:

‹ª9, 3% \CÓ (,& .n f Í.,q h 5 ¥"D X.‰ .S >9? ¥% y$e[ ä03Hb 5 ä03?C .S ¥KE \CÓ (,& .n : -./0 *& 2.4 h äm":% å .n.•R Ñb_& G&$:, äm"0q 3% ¥KE \CÓ (,& .n f Í.,q h 5 ¥% y$e[ ä0$eªmt& å ˆ.U+%& X.]? ¥,3K¨ @$eªS .”&$:, ¥m"0_ .©"‚ â }$~0 On the authority of Anas ibn Maalik (%) who said: I heard the Messenger of Allaah (!) saying: «Allaah, the Exalted, has said: 'O son of Aadam, whatever you call upon Me for, and hope of Me, I shall forgive you for what you have done and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and then 23

Meaning: the Qur’aan is an act of worship to recite it in a melodious way.

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

you were to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come to Me with sins nearly as great as the earth and you were then to face Me not committing shirk (ascribing partners to Allaah) in anything, I would bring you forgiveness nearly as great as it.»24 So, we notice that the hadeeth quoted by Shaykh Muhammad ibn `Abdul-Wahhab, in Kitaab at-Tawheed, is the last third of the narration. According to the scholars of hadeeth, it is permissible to make ikhtisaar25 to a narration, and narrate a part of it without narrating the entire thing.

# # #

24 25

Reported by at-Tirmithee no. 3540, refer to as-Saheehah no. 127. Shaykh al-Albaanee declared the hadeeth as hasan. Meaning: Break up a hadeeth, that is long, into smaller phrases.

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

Important Points & Additional Commentary by Imaam as-Sa`dee26, may Allaah have mercy on him: 1. The extent of Allaah's favors; 2. The numerous rewards Allaah grants for tawheed; 3. By virtue of this it removes sins; 4. The explanation of the aayah in Sooratul-An`aam; 5. The five points posed in the hadeeth of `Ubaadah; 6. That when you unite these points, the hadeeth of `Itbaan, and what follows it, then the meaning of the statement Laa ilaaha illa Allaah becomes clearer to you, as does the misconceptions of those who are confused about it; 7. Noting the condition mentioned in the hadeeth of `Itbaan; 8. The prophets were in need of having the virtues of Laa ilaaha illa Allaah pointed out to them; 9. Explaining how it is important for all creatures to say it even though many who say it do so in a way that diminishes its value; 10. The texting proving that there are seven earths as there are seven heavens; 11. That they have inhabitants; 12. Confirming the attributes, contrary to the Asha`riyah; 13. That when you are aware of the hadeeth of Anas, then you know about the saying in the hadeeth of `Itbaan: «Surely Allaah prohibited the Fire from whoever said Laa ilaaha illa Allaah (none deserves to be worshipped but Allaah), seeking His Face by it» that it is by avoiding shirk, not simply saying it with the tongue. 14. Noting the application of «worshipper of Allaah and His Messenger» to both `Eesaa and Muhammad (!). 15. Knowing that `Eesaa was particularized as «Allaah's Word.» 16. That he is the soul from Him. 17. Knowing the virtue of faith in Paradise and the Fire.

26

Shaykh `Abdur-Rahmaan as-Sa`dee, al-Qawl as-Sadeed fee Maqaasid at-Tawheed Sharh-Kitaab at-Tawheed.

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

18. Being aware of his saying, «whatever his deeds may be.» 19. The awareness that the Scale has two pans. 20. The usage of the term «Face.» Imaam as-Sa`dee comments: Since the necessity of tawheed was mentioned previously in the preface, and the fact that it is the most important obligation upon all servants, so here its virtues, its praiseworthy results, and its wonderful rewards are mentioned. There is nothing that produces such good results nor holds such a variety of virtues like tawheed, for tawheed with its virtues is the best produce in this world and the Hereafter. So the author, may Allaah have mercy upon him, said: «And the sins that it removes» for the sake of pointing out the specific along with the general idea, since the forgiveness of sins and their removal is among the general virtues and results of tawheed that this section bears witness to. And among its virtues is that it is the greatest means of removing the sorrows of this world and the Hereafter, and warding off punishment in both worlds. It is because of its virtues that one is forbidden from eternity in the Fire - provided that his heart contains a mustard seed's equivalent amount of it - and if it is complete in his heart, then it will prevent him from ever entering the Fire at all. Among its virtues is that it grants guidance and perfection to its practitioner, complete safety in this world and the Hereafter. Another of its virtues is that it is the exclusive reason for being granted Allaah's pleasure and rewards, and the luckiest of people - who are granted Muhammad's (!) intercession - are those who said Laa ilaaha illa Allaah with sincerity in their hearts. Among its important virtues is that all deeds and sayings, both inner and outer, are dependent upon tawheed for their acceptability, their completeness, and for the rewards given for them. So all of this is empowered only with the presence of tawheed and sincerity for Allaah, then these matters can be perfect and complete. And among its virtues is that it facilitates the accomplishment of good deeds for the servant as well as avoiding evil, and it delivers him from affliction. So when one's faith and tawheed for Allaah are sincere, any burden he feels to act obediently is lifted, since he hopes for the rewards of His Lord and His pleasure. Avoiding the desires of the soul becomes easier for him, since he fears His displeasure and punishment. Among its virtues is that when tawheed is complete in the heart of its bearer, Allaah endears him with faith and adorns his heart with it. He would hate kufr, fisq and sin, and it places him among the ranks of the guided.

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

It lightens the worshipper's mishaps and weakens his pain. It is based on the completeness of the worshipper's tawheed and faith, that his heart is comfortable with his mishaps and misfortunes, and his soul is content, submitting and accepting that Allaah has decreed such trials for him. Among its greatest virtues is that it frees the worshipper from slavery to created beings, from depending upon them, fearing them, hoping in them, and doing deeds for their sake, and this wins him true honor and respect. By this he will have truly deified Allaah and rendered his worship to Him, not hoping in other than Him, nor fearing except Him, not repenting to any but Him. By this, he will have realized his success and grant himself a happy end. Among its virtues - which nothing besides tawheed can achieve - is that if it is complete and perfected in the heart, and it is realized with certain conviction and total sincerity, then it makes even insignificant deeds increase, multiplying the worth of his deeds and sayings beyond limit or enumeration, and the worshippers' kalimaat al-ikhlaas the statement Laa ilaaha illa Allaah will tip the Scale such that the heavens, the earths, and all of Allaah's creatures that inhabit them could not come near its weight. As in the hadeeth of Aboo Sa`eed which was mentioned in the discussion, and the hadeeth mentioning the card containing the statement Laa ilaaha illa Allaah - which outweighs ninetynine scrolls full of sins - each scroll reaching as far as the eyes can see.27 All of this is granted from saying it with complete sincerity. And how many who say it have not reached the degree because their hearts do not contain tawheed and sincerity like that present in the heart of this worshipper, nor even close to it. Among the virtues of tawheed is that Allaah has granted its people victory, honour, respect, and aid in this life. He grants them guidance, and makes things easier for them, setting their affairs right, and strengthening their sayings and actions. Allaah protects the people of tawheed and faith from the evils of this world and the Hereafter, and he grants them a good tranquil life and solace in His remembrance. Testimony for this is well known and can be seen often in the Book and the Sunnah. And Allaah knows best.

# # #

27 The author, may Allaah have mercy upon him, is referring to a hadeeth recorded by Ahmad, at-Tirmithee and others (see as-Saheehah no. 135), from `Abdullaah bin `Amr bin al-`Aas that Allaah's Messenger ( ) said: «On the Day of Resurrection, Allaah will distinguish a man from my Ummah before all creation. Ninety-nine scrolls will be unrolled before him, each scroll reaching as far as can be seen. Then it will be said: 'Do you deny any of this? Have My Recorders wronged you?' He will reply: 'No, my Lord!' So he will be asked, 'Do you have any excuse?' He replies: 'No, my Lord!' Then He says: 'There is for you a good deed with Us, you will certainly not be wronged today.' Then a card will be brought out in it is 'Ashhadhu anlaa ilaaha illa Allaah, was ashhadu anna Muhammadan `Abduhu wa rasooluh,' (I bear witness that none deserves to be worshipped except Allaah, and I bear witness that Muhammad is his servant and Messenger). So He says: 'Bring your scale.' The man says, 'What is this card compared to these scrolls?' He will say: 'You will not be wronged.' So the scrolls will be placed in one pan of the scale, and the card on the other, so the scrolls become light and the card becomes heavy. Nothing outweighs the name of Allaah.»

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

Chapter Three

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

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Chapter The One who Fulfills Tawheed Enters Paradise without a Reckoning Chapter: Whoever actualizes tawheed (perfects his tawheed) and completes it28 will go to Paradise without a reckoning.

l!`!! _! ^! ]! \! [! Z! Y! X! ! ! W! !V! U!m «Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those who were al-Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those who joined partners with Allaah.» [Sooratun-Nahl (16):120]

l! ß! Þ! Ý! Ü! Û! Ú!m «And those who join not anyone (in worship) as partners with their Lord.» [Sooratul-Mu`minoon (23):59]

Ibraaheem was a leader of an entire nation of people, so much so Allaah referred to him alone as an Ummah (a nation). Meaning: He was a leader, by example, of the nation of Muslims. He was someone who loved to worship and humble himself before Allaah. He was Haneef (he was upon the religion of pure tawheed). And to further confirm that, Allaah said that he was never from amongst the mushrikeen.

\†+%& F 5 F@†²%& s"9? !"Y& k $,E .]",q FT9"ÔD – 7

1. The two Qur`aanic verses affirm the virtues of our forefather Ibraaheem (`alayhis-salaam).

First point: The very high status of our forefather Ibraaheem, the Prophet and Messenger of Allaah, may Allaah exalt his mention and grant him peace.

1 TU"•/%& y.e²%& jcY x s, Fˆ&Am4h& – O

2. One is enjoined to follow the footsteps of Ibraaheem (`alayhis-salaam) and adopt his great attributes. Second point: It is legislated to follow Ibraaheem in his good attributes.

1 1 A"#3m%& Q":¤ F .” !¦ mn ½%& y.e²%& XF .", – r By worshiping Allaah in the best way, with complete Tawheed. All of his acts of worship are done in the best and most beloved way to Allaah.

28

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

3. The two Qur`aanic verses expound the prerequisites of perfect and pure monotheism. Third point: These verses are an exposition of attributes, of which, if you possess, you will perfect tawheed. What are they? He mentions that Ibraaheem was a good example to follow. He was an Ummah. Allaah ($) also said:

! !l!y!!x! w! v! u! t! s!m «Indeed there has been an excellent example for you in Ibraaheem (Abraham).» [Sooratul-Mumtahinah (60):4]

1 (1 ? C.1 /m,h& G3H5 – w 8‰$~œ& (k S1 @ˆ&±%&5 8‰$~œ&5 }$~%& F

4. One is enjoined to avoid polytheism, and disown polytheists by denouncing their beliefs and practices. Fourth point: The obligation of staying away from the acts of shirk, and the people who commit these acts. You have to have a stance against them, declare yourself free of the beliefs and practices of the mushrikeen – even if they are your family. You must free yourself from their beliefs and their actions.

1 1 A"#3m%& Q":lm, 8]Sºœ& „^5 –{ F

5. According to the aforementioned Qur`aanic verses, true believers are portrayed as accomplishing the requirements of pure monotheism. Fifth point: The believer may be described as a person who has perfected his practice of tawheed.

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

1 A]? ‹]‰ :2.4 (1 )$%& AB? 1 (1 , 8 1 ²# (? :‹ k Z• BH (1 , A"/t ` :k ˜ƒK& oc1 `%& Œ k F F 9ƒ :F ˜kD ÎkT#k b1 .kBƒ%& – k ‰k3ƒ Vk ƒ%& ›kqb !ƒ VF ¦nq :2.:D 1 1 • x (‰F kq ¡k µE >9?k ¥ k k4 .‹ k k4 .‹ k k9k)k .Uk kD :2. F "ƒ:k ˜k0b&ƒ :‹94 ΋ k /ƒ ˜k]^ F [ƒ AF% äM V%5k @†^ F 9ƒ ˜F4 `Få ..Kq k .UkD :2. k ƒ ƒ M .Sqk :‹ 1 1 "ƒ² `hE kTk"˜ƒ4bF h :2. k k4 Fs`Kq Œ k k4 .¬ ‡ #k :‹ k %¨k ¦ 1/` F 9ƒ ˜F4 Î!ƒ VF kzA` #k .S5k :2. ƒ ~%& Fj.k]k˜zA` #k žnA F 9ƒ ˜F4 Î¥ k FW& (, @k Aƒn$kF˜, (ƒ ?k .]kzA` #k :‹ 1 1 • ƒ ?k (ƒ S1 • `B?k (,& P !9t5 s"9? *& >9^ P ¬` k .T•k)F 5qƒ 8 ` ]%& (1 ?k Ï. ƒ Aƒ k4 :2.4 F .]z`A#k (ƒ Vk%5k .•k ˜km˜ƒK& (S (k +k #q 1 Í 9^ P *& 23 k tF bk &3FBl1 ^ k :k ˜kD ¥ k 1©k%5Fq x Ï.` F /ƒ ˜k, 2. k Ûk kD Fsk%Ú1 ]ƒSk |k Rk Ak kD – k •k k˜K `Få k (n k c%& !F •F 9/k k9˜kD :!ƒ •F Ô F ]%& Ñ. 1 tL& x &5AF 1%5 (nc1 `%& !•`9/k9˜kD :!•Ô P 1*& 23 F tF bk æk $kÛk kD fˆ.k"‚ƒ kq &5$F ‰k k¨5k “.©"‚ 1*., &3‰F$1 ~ƒ Fn !ƒ k9˜kD \† k k45k P !9t5 ƒ F F /ƒ k˜, 2. F k ƒF k ` \.k :k ˜kD .X39‰3mn !ƒ 1”Mbk >k9?k 5k Xk 5$F ˜`"k•kmk˜n h5k Xk 53F ˜kmVƒ kn h5k Xk 3F4´+ƒ kn h (nc k :k ˜kD Fj5$F ˜kBRk ƒ ŽD P !9t5 s"9? *& >9^ k %& !YF :2. 1 ƒKkq :2.4 1 ä1k9/k ®ƒk Xq k*& FŸC&ƒ :2. k :k D $kRÓ k kD (• ²Éƒ 1 (F ƒ, FT‚. k V` F? F C&ƒ :2.: k k f!•F ˜]ƒS ä91 /k ®ƒk Xkq k*& Ÿ k |‡ HF bk \.k k4 `Få f!ƒ •F ˜]ƒS ‹ ` F? .” ¥ (OÆ7Ö) !4$, dSb&A%&5 (OwwÆ) !4$, ocS´%&5 (OOÖ) !4$, !9+S5 :(rw7Ö) !4$, ob.ÛB%& sH$Rq ~ ‡T‚.V k :k D f!ƒ •F ˜]ƒS1 k :k ˜kBtk :2. (7/OÅ7) A)q5

Husayn ibn `Abdur-Rahmaan reported: I was sitting with Sa`eed bin Jubayr when he said: 'Who among you saw the shooting star that fell last night?' I said: I (saw it)' and I added: '(At that time), I was not performing prayer but I was stung.' He asked me: 'What did you do then?' I said: 'I recited an incantation.' He asked: 'Why did you do so?' I said: 'I did so because I heard a hadeeth, which ash-Sha`bee related to us.' He asked: 'What did he relate to you?' I said: 'He related on the authority of Buraydah ibnul-Husayb who said: 'No incantation (is permissible) except that made because of an evil eye or a sting.' So, Sa`eed said: 'He does well, who acts according to what he learns.' Then he added that Ibn `Abbaas (may Allaah be pleased with him) narrated that the Messenger of Allaah (!) said: «Nations were displayed before me; a prophet would pass by accompanied by a few followers; a prophet would pass by accompanied by one or two followers, and a prophet would pass by with nobody. Then a big crowd of people passed in front of me and I asked, 'Who are they? Are they my followers?'» It was said: 'No. It is Moses and his followers.' Then I saw a big crowd of people who passed in front of me and it was said to me, 'This is your nation out of whom seventy thousands shall enter Paradise without reckoning or chastisement.' Then Prophet Muhammad (!) entered his house without telling his companions who they (the seventy thousand persons) were. So the people starting talking about the issue and some said: 'Those may be the companions who have believed in Allaah and accompanied His Messenger'; another

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

group said: 'Those are our children who are born in the fold of Islaam and associate no partner with Allaah'; and others expressed different opinions. When the Prophet (!) came out, they informed him of their argument and he said: «Those people do not ask others to treat them with incantation, nor do they themselves cauterized (for treatment), nor do they believe in bad omen, and upon their Lord they rely.» On that, `Ukaashah ibn Mihsan said: 'O Messenger of Allaah (!)! Invoke Allaah to make me one of them.' The Prophet (!) said: «You are one of them.» So, another person got up and said: 'O Messenger of Allaah (!)! Invoke Allaah to make me one of them.' The Prophet (!) said: «`Ukaashah has preceded you.»29

Husayn ibn `Abdur-Rahmaan died in the year 136. He lived a long life of 93 years. He was not a tabi`ee, rather he was a follower of the tabi`een. So, he was a third generation narrator. Sa`eed ibn Jubayr was the great Imaam of the tabi`een. He was from the most noteworthy students of `Abdullaah ibn `Abbaas (%). He died in the year 95 as a young man – he did not live to 50 years (rahimahullaahu ta`aala). Sa`eed asked: 'Which one of you saw the shooting star in the sky last night?' Husayn, the narrator, said: 'I (saw it). Then, I said (This is a very significant thing which he says here): 'I was not praying. Rather I had been bitten by a scorpion.' Generally, during that time, there was no electricity and real way for people to stay up and do anything productive at night. If a person was up, you would think he would be making salaah, thikr, or some type of `ibaadah. So, here, he thought that maybe his mentioning of being awake at that time would lead others to think very well of him - that he had been making salaah. And the reality of it was he had not been making salaah when he saw that event in the sky. Rather, he had been performing ruqya on himself. He was seeking the healing of Allaah by reciting Qur`aan or supplication to Allaah on his scorpion bite. So, he did not want credit for something that he did not do. This shows you the sincerity of the righteous worshippers of Allaah. We ask Allaah (&) for some of that ikhlaas. Sa`eed ibn Jubayr, the Imaam of knowledge and fiqh, asked: 'What did you do?' The conversation, now, turns away from the shooting star that fell, and goes into a fiqh discussion. Husayn ibn `Abdur-Rahmaan said: 'I was performing a ruqyah.' This could have been reciting Qur`aan over the place where the bite was, or he may have been asking for Allaah's cure, etc.

29

Related by al-Bukhaaree no. 3410, Muslim no. 220, at-Tirmithee no. 2448, ad-Daarimee no. 2810 and Ahmad, 1/271.

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

‹ F "ƒ:k ˜k0b&ƒ could also mean he was getting a ruqyah done.

Ruqyah shar`eeyah is to read the Qur`aan, or make du`aa to Allaah alone, calling upon His Names and Attributes to heal a person, either oneself or someone else. Sa`eed wanted to check his understanding:

1 Î¥ k %¨k >9?k ¥ k k9k)k .Uk kD

'What is it that caused you to go after the ruqyah?' Husayn ibn `Abdur-Rahmaan said: 'A hadeeth that was related to us by ash-Sha`bee.' His name was `Aamir ibn Sharaheel al-Hamadaanee. He died in the year 103. Sa`eed said: 'What did he narrate to you?" Their actions were based on ahaadeeth of the Messenger (!). So what was it that Husayn ibn `Abdur-Rahmaan heard from ash-Sha`bee? He said: 'He narrated to us from Buraydah ibn al-Husayb al-Aslami.' Buraydah was a Sahabee. He died in the year 63. So he narrates from a Sahabee. Here, Husayn ibn `Abdur-Rahmaan is narrating from ash-Sha`bee, who narrates from Buraydah ibn al-Husayb that he said: 'There is no ruqyah except from the effect of jealousy, the evil eye, or from a scorpion bite.' So, he was defending his practice as being a permissible practice, and what he understood to be exempted from the disliked nature of ruqyahs, for other than these two issues. We will discuss this in shaa’ Allaah in more detail as we go into the hadeeth. Sa`eed ibn Jubayr, the Imaam, says: 'The one who acts by the knowledge that has reached him has done well.' As a principle, it is great when you act by every single thing that reaches you from Allaah's religion, and if some things did not reach you, you remain open to receive them. But you are only responsible for acting upon what has actually authentically reached you from the Messenger of Allaah (!). Here, Sa`eed was showing his student, Husayn Ibn 'Abdur-Rahmaan, that there is no problem in practicing what you did based on what you heard, and what has reached you from Buraydah. This hadeeth has been narrated from the statement of Buraydah, and from the statement of the Messenger (!). However, in this narration it looks to be mawqoof (i.e. it is the statement of Buraydah). www.Istijabah.com

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

So, Sa`eed is going to narrate from his Shaykh, the great scholar of Tafseer, the Sahabee, ibn `Abbaas. He says: "However, (what I want to say now is that) Ibn `Abbass narrated to us from the Prophet (!) that he said: «I was shown all of the nations, and amongst those nations, I saw a Prophet that had a group of people as followers with him. And I saw another Prophet that had a man or two men as followers. And I saw another Prophet that no followers at all. Then, I was shown a huge gathering of people, and I thought that they were my followers. It was said to me: 'That is Moosaa and his people.» Moosaa (`alayhis-salaam) was a Prophet and a Messenger of Allaah, from ulul `azzam, the devoted and patient prophets of Allaah. «Then, I saw another large group of people, and it was said to me: 'This is your nation. And this large group of people will have with them seventy-thousand individuals, who will enter Paradise without reckoning or punishment and without any accountability.» Afterward, the Prophet (!) went back into house and the people were busy trying to guess who these people were from the Ummah and followers of Muhammad (!). Who are these people who will enter Paradise with no reckoning and punishment? Some people said: 'They are likely the ones who have kept close companionship with the Messenger of Allaah (!).' Some other people said: 'Perhaps they are the ones who were born in Islaam and have never committed any shirk in their Jahiliyyah.' Meaning: they never did anything except worship Allaah alone. 'And they mentioned other things. So then, the Messenger of Allaah (!) came out and said: «Those people do not ask others to treat them with incantation, nor do they themselves cauterized (for treatment), nor do they believe in bad omen, and upon their Lord they rely.» He mentions four basic attributes here: 1. They are the people who do not seek ruqyah (either seeking a healing from Allaah by reading Qur`aan or making du`aa over the place of pain or harm); 2. They do not brand themselves with a hot iron when they are sick or in pain, to distract their mind from the pain; 3. They do not believe in omens. For example, they do not believe that the black cat that walks in front of you has an effect on your day. They do not believe in things like that; 4. They put their trust completely in Allaah alone; `Ukaashah ibn Mihsan, one of the companions, stood up and said: 'Make du`aa that Allaah makes me from amongst those people.' www.Istijabah.com

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

Meaning: Make me from those 70,000 people who will go to Paradise with no reckoning and no punishment. So, the Messenger of Allaah (!) said: «You are indeed from them.» Another man stood up and said: 'Ask Allaah to make me from them.' He said: «`Ukaashah has preceded you.» `Ukaashah has been given the glad tiding. And the Messenger of Allaah (!) refrained from giving the second man the glad tidings of Paradise, and being from those 70,000 people who enter Paradise without any reckoning and punishment. What an amazing hadeeth! In hadeeth terminology, we call this story of Husayn ibn `Abdur-Rahmaan and Sa`eed Ibn Jubayr; the event of the shooting star, what happened in their conversation and how it led up to the narration of the hadeeth, 'sababoo uroodul-hadeeth' (the reason for the hadeeth being narrated).

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

The author, Shaykh Muhammad ibn `Abdul-Wahhaab here, attributes the hadeeth to al-Bukhaaree and Muslim. In al-Bukhaaree's Saheeh no. 5705, he mentions an additional phrase that shows you a different angle to the beginning of this hadeeth. From the narration quoted here in Kitaab at-Tawheed, it seemed as if the Ummah of Muhammad (!) was comparable in number to the Ummah of the Moosaa (`alayhis-sallaam). This is what we can possibly understand from this phrase here. But there is a phrase in Saheeh al-Bukhaaree that comes in one narration of the hadeeth: 30

QD_& éØ C&3t &¨¶D f QD_& -E $•K& : |"4

After the Prophet (!) was shown the followers of Moosaa, he described them by saying that they were a large group of people. He said he was shown another large group of people that actually filled the horizon. Then it was said to me:

QD_& éS A4 C&3t &¨¶D f ˆ.U+%& ™.DÓ x .]Y .Y5 .]Y .Y $•K& : Í |"4 å «It was then said to me: Look this way and that way to all of the points of the horizon.»31

¥mSq jcY : |"4 It was said: «This is your nation.»32 They were a nation of people and followers that had filled the horizons. Then it was said to him (!): «This is your nation, these are your followers.» We know from other ahaadeeth that the followers of Muhammad (!), in comparison to the followers of the previous Prophets, make up half of the people of Paradise. And from Allaah is all virtue and to Him returns all virtue!! So the followers of Muhammad (!) are many and they will be (in comparison to other Prophets) the majority of the people of Paradise. Meaning: If they are half of the people of Paradise, then all of the other Prophets combined AND their followers will be the other half. In this same narration that I mentioned from Saheeh al-Bukhaaree no. 5705, there is a different wording attributed to `Ukaashah ibn Mihsan (%) – the man who was been told he is from the seventy-thousand – he said:

Î *& 23tb .n .Kq !•]Sq «Am I from them O' Messenger of Allaah (!)?»33

Related by Saheeh al-Bukhaaree no. 5705 on the authority of `Abdullaah ibn Abbaas ( ). Ibid 32 Ibid 33 Ibid 30 31

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

The Messenger (!) said: «!/K» «Yes (you are).»34 It goes into more detail. The narration we read was:

!ƒ •F ˜]ƒS1 ‹ k f!•F ˜]ƒS1 ä91 /k ®ƒk Xkq k*& FŸC&ƒ k ƒKkq :2.4

'O Messenger of Allaah (!)! Invoke Allaah to make me one of them.' The Prophet (!) said: «You are one of them.» Here, the Messenger of Allaah (!) explicitly said: «Yes, you are from them.» The other man in this hadeeth also said something similar to that. Now, what was the name of the man who asked after `Ukaashah? In the narration, there is no mention of his name. The old scholars of hadeeth used to busy themselves, especially in the two Saheehs of Bukhaaree and Muslim, with identifying the mubhamoon. The mubham is someone mentioned in a hadeeth as a 'man' or a 'boy' without being identified. He is mubham, not majhool. Majhool is someone whose name is known but reliability is unestablished. The mubham is the person (or a boy) whose name you do not know. The mubham can sometimes be in a chain of hadeeth, and it is a cause of weakness if he is not identified. And the mubham can also be in the story as well. Here, we have an example of a mubham (an unnamed person) in the story of the hadeeth. In this hadeeth, the mubham does not affect the authenticity because he is not a narrator of the hadeeth, he is just a man mentioned in the story. From the most noteworthy scholars who approached the two Saheehs of al-Bukhaaree and Muslim and wrote books about the unidentified narrators in the wordings and chains of the hadeeth, was al-Khateeb alBaghdaadee, the historian and scholar of hadeeth. He said: This unnamed person was Sa`d ibn `Ubaadah (%) from the companions of the Messenger (!). An-Nawaawi (rahimahullaahu ta`aala) in his explanation of Saheeh Muslim uses this to refute al-Qadee `Iyaad, the previous explainer of Saheeh Muslim (he came before an-Nawaawi), who said that the second man who a munaafiq (hypocrite). An-Nawaawi chose the quote from al-Khateeb, who said that this was Sa`d ibn `Ubaadah (%) and not a munaafiq. And this has more right to be followed since al-Khateeb al-Baghdaadee is a great scholar of hadeeth, narrations and chains. He would not take a guess, rather his ijtihaad, or his naming this unnamed person, was based on his gathering of other narrations of the same hadeeth. So he pieced it together and came up with Sa`d ibn `Ubaadah. It is likely correct, without certainty however, as I do not have the narration to affirm it. This hadeeth (that we have in front of us) was narrated by other than ibn `Abbaas. It was narrated by a number of Sahabah (companions), namely: `Imraan ibn Husayn, Aboo Hurayrah (%), Sahl ibn Sa`d and ibn `Abbaas. 34

Ibid

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

All four of these companions have their hadeeth represented in Saheeh Muslim. Other books of hadeeth contain other narrations of other than these four. It seems to be a hadeeth that was heard by many people and narrated by many companions. In the narration of Sahl ibn Sa`d (%) in Saheeh Muslim no. 219, he attributed a further description of those 70,000 thousand who have accomplished the great goal of entering Jannah (Paradise) without any punishment or accountability, to the Messenger (!). He said: «!Y$RÓ

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«Holding onto each other, each one grabbing and holding to the other. (They enter Jannah as one united group). The first of them do not enter before the last of them.»35 «The first of them do not enter before the last of them» Meaning: all of the 70,000 will enter all at once not some of them before others. A further description comes from the narration of Aboo Hurayrah (%). Their description of what they did in the dunyaa to become of those 70,000 is not only narrated, but also of how they will enter Paradise; holding to each other as one big consolidated group, entering at the same time. Furthermore, Aboo Hurayrah attributes this description to the Messenger of Allaah (!) as found in Saheeh Muslim no. 216: «bAB%&

T9"% $U:%& @ˆ.ÇE !•Y3H5 ˆdÔ0 . .e%q X3/Bt !Y @$S- ½Sq (S |RAn»

«A group of my nation consisting of seventy-thousand will enter Paradise, their faces will shine, and spread light like the illumination of the full moon at its brightest stage on the night of Badr (the 14th night of the lunar month or the night of the full moon).» 36 This shows you another special distinction that they will have: in the Hereafter, their faces will be gleaming and shining. O Allaah! Make me and all of the attendees from these people, aameen. In the same narration: «s"9?

@$ì t3S FT9"ÔD P 7O . s1 S345 F

12. The hadeeth affirms the virtues of Moosaa (`alayhis-salaam) and his followers.

Twelfth point: The virtues of Moosaa and their people. Out of all the previous Prophets, Moosaa was mentioned here with the largest following before the mention of Muhammad's (!) large following.

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

13. The hadeeth affirms the virtue of the Prophet Muhammad's nation as it represents the major multitude among the other prophet's followers. Thirteenth point: The virtues of Muhammad's (!) nation, and that they are the most out of all the nations in following their Prophet, wal-Hamdulillaah.

1 1 FT9"ÔD P 7w .s11,&3z5 A"#3m%& Q":¤ 14. Knowing the merit of attaining perfect monotheism, which will be greatly rewarded on the Day of Resurrection. Fourteenth point: The virtues of actualizing tawheed and implementing it and its reward. Meaning: The entrance into Paradise with no accountability and no punishment.

1 5 !1 9/%& x ◌1 1@$·.]œ& T#.,E P 7{ 1 .QM W& b1 .•·E5 [email protected]†% Ÿ1$~%& …3²K x T;#.Bœ& 15. It is allowable to hold discussions on religious issues to derive beneficial points and make the truth evident. Fifteenth point: The permissibility of discussions and mutual research together regarding the texts of the Qur'aan and the Sunnah to benefit one another, and to allow the truth to take its place in front of mistakes or misunderstandings.

1 1 • hE kT%Ú]œ& jcY 3%.]n ¡ žnAW& .|U/, x (nb3‰cœ& X` q !•1 1mD$/œ „9+%& !1 9? QU? F P 7Ä 16. The Salaf used to keep a deep understanding of religion. They, thus, realized that the seventy thousand persons attained such a highly elevated rank through earnest work. Sixteenth point: The deep understanding that our salaf had, specifically the Companions from the foremost of our salaf. When the Prophet (!) mentioned that there are people who will enter Paradise with no accountability and no punishment, they began to make guesses about who these people were. And their guesses were all related to actions that they have done. For example, the people born into Islaam who never ever made shirk and only worshiped Allaah, or the people who have continuously been in the company of the Messenger (!). It shows that they were trying to find out who attained that special virtue, while only thinking about actions and not mere belief, certainty or mere inner sincerity, etc. Rather, they thought of actions and what action would lead a person to gain that status.

1 1 1 1 .TW.²%& |U?_& >9? T+D.]œ& 5 Zp& >9? „9+%& …$# F P 7Å 17. The salaf were seriously keen to do righteous acts and compete in offering good deeds.

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

Seventeenth point: The salaf used to be very vigilant about good and beneficial things, and they used to compete and race each other in good deeds.

1 1 k Xkq P 7Æ 1 (S dV%& A"#3m%& Q":¤ M 5 T"4$%& }$0 18. Attaining full trust in Allaah by abandoning incantation and cauterization is an indication of pure and perfect belief in Allaah. Eighteenth point: To abandon cauterization37 or to abandon ruqyah. Some of the scholars have said that the ruqyah here, means doing a ruqyah on yourself or seeking it from someone else. They said that leaving this is better, and this also seems to be the understanding of Sa`eed ibn Jubayr from this hadeeth. It is not clearly mentioned that Husayn sought a ruqyah from someone else or that he was it on himself. However, it seems likely that he was doing the ruqyah on himself. And Allaah ($) knows best. So, Sa`eed seemed to understand that it is better for him to not even do a ruqyah for himself. But what seems to be the better case in this issue of differing? If we understand that the ruqyah is asking Allaah for the cure and Allaah loves to be asked - will we tell a person, who has a pain in his stomach and who he places his hand on his stomach and invokes Him with the du`aa of the healing: O Allaah, Lord of the people, remove the pain and cure me with a curing that does not leave behind any sickness. - Will we tell that person that you will be upon a better level of tawheed if you did not do that? This is while he just made the very best kind of supplication -- du`aa to Allaah alone? Will we tell him that better tawheed is not to do that? Or will we say: 'You have done well, you have implemented your tawheed'? Here, we would say, 'Clearly implement your tawheed, make that du`aa and seek the ruqyah from Allaah.' And then, we will go with the statement of the scholars who said al-istirqaa (seeking the ruqyah from someone else) is what is disliked. Shaykh Saalih al-Fawzaan said that al-Istirqaa is to seek the ruqyah from someone else, and it is disliked to seek things from other people. And from a person's completeness of his eemaan and tawheed is that he does not seek things from other people.

*& 2Žt.D ‹%Žt &¨E «If you ask, then ask Allaah.»38 Do not even ask the people for permissible things which they can give you and which is not a violation of your tawheed. This is because the actualization and the completeness of tawheed is to leave alone the people and what that they can do for you. Do not ask them for anything. We know that the Messenger of Allaah (!) identified not asking the people for anything, ever, as one of the absolute ways you can make it to Paradise. 37

Branding oneself with something hot at the time of illness to distract oneself from the pain of another place.

38

Sunan at-Tirmithee no. 2516 on the authority of `Abdullaah ibn `Abbaas. Shaykh al-Albaanee declared it Saheeh.

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

1 1 .s110."# x |Ç.e%& (k S1 ˆ.?A%& Œ9³ F P 7Õ 19. It is permissible for the Muslim to ask pious people to invoke Allaah for him. Nineteenth point: It is permissible to ask a virtuous person during his lifetime for a supplication made to Allaah alone. Meaning: You can go to a person that you know to be a good Muslim and say: 'Make du`aa for me. This is understood from `Ukaashah standing up and saying: «O Messenger of Allaah! Make du`aa for me» to the end of his statement.

†, “T]N& Xk 39RAn (nc%& 8/B+%& (k S1 Tk ‚.V? X` q ±Rq F P !9t 5 s"9? *& >9^ P s1103BK \†?kq (ƒ S1 !9? ‡ P OÖ k ž"# . s]? F*& dÇb 1@C`$%& G5$# x “&A"•‚ |k 1m:F ˜kD G&c?h5 G.+# 20. The Prophet (!) prophesized that `Ukaashah was one of the seventy-thousand people who would enter Paradise without reckoning or chastisement. Afterwards, `Ukaashah was martyred during the military campaigns launched against the apostates. May Allaah be pleased with him! This incident provides one of the signs of Muhammad's Prophethood (!). Twentieth point: A sign of the miraculous knowledge of the unseen that the Prophet (!) was given. He told us that `Ukaashah ibn Mihsan was from the people of Paradise. Afterward, he was killed as martyr in the battle against the apostates along with Khaalid ibn Waalid (%).

.s]? F*& dÇb (• ²É (k 1, Tk ‚.V? FT9"ÔD P O7 21. Knowing the virtue of `Ukaashah ibn Mihsan (may Allaah be pleased with him). Twenty-first point: The virtues of `Ukaashah ibn Mihsan.

1 1 b./œ& 2.U/mt& 1 P |ƒ :F n ¡ ž"# .!•]S ‹+"% –n P OO F F P !9t 5 s"9? *& >9^ P s1 :9R (+#5 k P $1 R•& |H$9% F 22. The Prophet's use of euphemism shows his noble character. He did not offensively tell the man that he would not be included among those seventy thousands. Twenty-second point: The usage of words are a little bit of a trick, but truthful. He (!) said: «`Ukaashah beat you to it» instead of saying: 'You are not from those people.' It was good character from the Messenger (!) that made him do that. He did not say: 'No you are not from them.' Rather he said: «`Ukaashah beat you (to the question)» in a very nice way.

.!9?q k †©% 9^ P sKq :µ.;%& 1. A true believer should be anxious about falling into minor polytheism, since the Prophet (!) expressed his anxiety in the aforementioned hadeeth, and moreover, warned righteous Muslims against it. First point: A person should be extremely afraid the lesser form of shirk, because the Messenger himself (!) was extremely afraid for his Ummah to fall into this type of polytheism. Secondly, he was afraid for the pious and most complete individuals of his Ummah, so everyone less than them should be more-so afraid.

1 1 s1 1mS`Fq >9? P !9t 5 s"9? *& >9^ P s1 1m:e‚ F@A‚ P O .!ƒ Fßk s1 l²K5 !ƒ •1 1mkn&AY >9? s1 ^$#5 2. The Prophet (!) was compassionate and keen to guide his nation to the straight and righteous path. Second point: It shows that the Messenger (!) was seriously concerned about his nation and followers. He was vigilant and keen to do everything he could to guide and advise them.

1 1 1 $ª^k }$~%& k Xq P r k o3M +n Xq 3Y F±‰_.D P $kª^q 5 ±‰q k -E !+:]n F _&5 f*& 1 •.²R (S 3k YF .U"D *., *& Z[ F 1 : .U•]", ™$e%& x >0q .S 3Y ‡ sKq …3²]%& F 5 P ±1 ‰_& AM # -E |²n ƒ ¡5 }$‚ 1 F B¿ $ª^_& F B¿ ±‰k FskKb.k k4 oc%& |U/%& k Ý k _& X` q P q k 5 f2.U?_& 9^ P *& 23 F Fk .o ¦ b.ÛB%& Fj&5b .b.` k ]%& |k Rk Ck Ibn Mas`ood (%) narrated that the Messenger (!) said: «Whoever dies while still invoking anything other than Allaah as an equal will enter the HellFire.»44

This hadeeth was collected in the Saheehayn (al-Bukhaaree and Muslim). In Muslim's narration, no. 92, he (!) said: «T]N&

|RC .©"‚ *., }$~n h y.S (S5 : .Kq ‹945 . «B,d() \l8 ,G$H 4,J KLM3 w,> O>»

«Whoever dies associating anything with Allaah will enter the Fire (of Allaah). `Abdullaah Ibn Mas`ood45 said: I say that he who died without associating anything with Allaah entered Paradise.»46 This shows you the principle of understanding the words of the Messenger (!): the opposite understanding is always to be investigated and considered. So when the Messenger (!) said: «Whoever dies associating partners with Allaah will go to the Hell-Fire,» place the opposite understanding to it: «Whoever dies without making shirk will enter Paradise.» Lessons Drawn from the Hadeeth:

1 |B4 s]S T,3m%& 1 >9? žW& 1 (S1 „n3Ûm%& P 7 .y3œ& ¦ 5 }$~%& k F k

1. This hadeeth warns Muslims against all acts and forms of polytheism and advises them to turn to Allaah in repentance. First point: We should be afraid of shirk, and we should be encouraged to make tawbah from it before death.

44

Reported by Al-Bukhaaree no. 4497.

45Concerning

`Abdullaah ibn Mas`ood, Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: "He was a companion of the Prophet (!) and from the first and foremost Muslims. He was from the muhaajireen (those who emigrated from Makkah to alMadeenah). He was distinguished by his knowledge, his piety, his worship and his following of the Messenger (!). He was from the greatest of the scholars among the companions and he was one of their fuqahaa (jurists). He died in al-Madeenah in 32 H, while in his sixties." [Sharh of Lum`atul-I`tiqaad]

Imaam adh-Dhahabee said: "Ibn Mas`ood was the scholar of the highest, Faqeehul-Ummah (the Jurist of the Ummah), made both Hijras, witnessed the Battle of Badr, was from the first and foremost to enter Islaam, and his virtues and accolades are innumerable." 46

Reported by Muslim no. 92 on the authority of `Abdullaah ibn Mas`ood.

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

1 .1* &ðAK |/H k Aƒ :kD “&$Š‚ 5q “&$Š# 5q P “.m"S 5q .ñ"# P .ñ"%5 5q .ñ"BK *& 9^ *& 23tb .]zA# f s4-b5 f s9Hq5 f s9U? ŒmV"D f y.U9‰ 9^ P 23 k tF bk X` q :P s]? F*& dÇb P $• ,.H (ƒ ?k !• 9+œ 5 1 11 «b.`]%& |R ƒ |k Rk Ck “.©"ƒ‚k k k k Ck “.©"ƒ‚k s, }F$1 ~Fn Fsk":k% (ƒ Sk5k kT`]kN& Muslim records from Jaabir ibn `Abdullaah (%) that the Prophet (!) said: «He who meets Allaah without associating anything with Him will enter Paradise, and he who meets Him associating anything with Him will enter the Hell-Fire.»49

Lessons Drawn from the Hadeeth:

1 (S1 TS 1 1 1 1 1 ~%& 1 1 .}$ P7 F k k†+%., ‡T³5$~S b.]%& (k S @k .Š]%& X` k_ f}$~%& (k S Ò3p& G3H5 1. One must be overly afraid of committing any act of polytheism, since salvation from the Hellfire is contingent on the abandonment of such a grave sin. First point: The obligation of being afraid of shirk, since being saved from the Fire has been made conditional to a person's distance or innocence in having committed shirk.

1 1 (S1 TS 1 1@$;V, F@±/%& J"% s`Kq P O .}$~%& k k†+%., F@±/%& .ìE5 f|U/%& k 2. One's good deeds are not accepted except when being free of any form or act of polytheism. Second point: The most important factor here, is not a lot of action or lots and lots of deeds, but rather it is the deeds that are clear of shirk, and the deeds that are pure and for Allaah alone.

1 1*& C&$DE5 }$~%& 1 }$0 [email protected]/%., F sKq 5 *& hE s%E h u/S XF .", P r F 3. Clarifying the concept of the testification of faith, which implies utter renunciation of polytheism and pure worship of One God. Third point: Clarifying the meaning of laa ilaaha illa Allaah, which is to abandon shirk and worship Allaah ($) alone with all acts of worship.

1 11 1 .y3œ& F `hE .Uk •F ˜k]",5 Fsk]", J"% F Pw k s`Kq5 AB/%& (k S b.]%&5 T]N& G$4 4. Both Paradise and Hell-Fire are so close to man, so every human being will fully realize his destination upon the end of his life.

49

Reported by Muslim no. 95 and Ahmad in al-Musnad no. 3/345.

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

Fourth point: There is nothing between a person and Paradise, the Hell-Fire, and the Hereafter other than death. The Prophet (!) told us that Paradise is closer to man than his own shoe-lace.

1 (S1 !19t (S FT9"ÔD P { .}$~%& k k k

5. The hadeeth affirms the virtues of those who are safeguarded against polytheism.

Fifth point: The virtues and bounties of those people who have been saved from committing shirk with Allaah ($). One important note on a hadeeth that is commonly quoted in the explanation of this passage, is the hadeeth attributed to Aboo Moosaa al-Ash`aree. It is sometimes attributed as his statement and sometimes as a hadeeth from the Messenger (!): «Stay away from this shirk, for it is more inconspicuous and more difficult to detect than the ant that crawls on a dark rock.» They allegedly said: "How can we avoid it when it is so difficult to detect?" He allegedly said: «O Allaah! We seek refuge in You from committing shirk with You in any way that we know and we seek Your forgiveness for what we have done without knowledge.» However, this is from the narration of someone named Aboo `Alee, a man from the tribe of Kahil. His reliability in not established in hadeeth, and he is the only one who ever narrated this hadeeth, as a number of scholars have mentioned. It is to be warned that this hadeeth is not authentic.

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

Important Points & Additional Commentary by Imaam as-Sa`dee50, may Allaah have mercy on him: 1. The fear of shirk; 2. That riyaa` is a form of shirk; 3. That it is a kind of minor shirk; 4. That it is the most dangerous thing for the righteous; 5. The nearness of Paradise and the Fire; 6. Mentioning their nearness in the same hadeeth; 7. That he who meets Him, without associating anything with Him, enters Paradise; and he who mets Him, while having associated something with Him enters the Fire, even though he may have been the person most prone to worship; 8. The tremendous importance of this issue, such that al-Khaleel (Ibraaheem) asked that he and his offspring be protected from worshipping idols; 9. His concern for the condition of most people when he said: «Lord! Indeed they (the idols) have misguided many of the people.» 10. The interpretation of laa ilaaha illa Allaah, as mentioned by al-Bukhaaree; 11. The virtue of the one who is free of shirk. Imaam as-Sa`dee commented: The Fear of Shirk Every instance of shirk in tawheedul-ilaahiyyah and al-`ibaadah negates tawheed. And this shirk is of two types: The blatant major shirk, and the subtle minor shirk. Major Shirk It is to make rival to Allaah that is called upon as Allaah is called upon, or to fear him, or hope in him, or love him, as Allaah is loved, or to render a type of worship to him. This is the shirk which does not leave its practitioner with any tawheed at all, this is the mushrik that Allaah has forbidden from Paradise, and his abode is the Fire. It does not matter whether the worship rendered to other than Allaah is called worship or tawassul (seeking a means of nearness to Allaah), or even if it is given a name other than these. All of that is

50

Shaykh `Abdur-Rahmaan as-Sa`dee, al-Qawl as-Sadeed fee Maqaasid at-Tawheed Sharh-Kitaab at-Tawheed.

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

major shirk, because what is important is the reality of the thing and its implication, not the word or expression used to describe it. Minor Shirk This is every saying or action which leads to shirk, like aggrandizing creatures in a way that does not quite reach the level of worship. Like, for example, making an oath by other than Allaah, or behaving for show, etc. Since shirk negates tawheed and necessitates eternal damnation in the Fire, and when it is the major type it makes Paradise unlawful, and since bliss cannot be achieved except by escaping from it, then it is necessary for the worshipper to duly fear it, to hurry in escape from it - its every path, means and cause - and to ask Allaah to protect him from it as was the habit of the prophets, the purified, and the best of the creatures. The worshipper must struggle to increase and strengthen the sincerity in his heart, and this is done by completely devoting oneself to Allaah - being subjugated, repentent, fearful, hopeful, obedient, seeking His satisfaction and rewards in all that he does without neglecting this in any matter, open or hidden. True sincerity inherently repels both major and minor shirk, but whenever a type of shirk is present it will weaken's one sincerity.

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

Chapter Five

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

+,J * " " 2 5("c ƒ,7#() *4) VN"c I("c N S; 2D ‚8,gH Chapter Calling to Testification of Faith

1 ! a!!`!!_!!~!!!}!!|{!!z!!y!!x!!w!!vu!!!!!t!!s!!r!!!q!!p! m :-./k ˜k0 1*& 2345 l!c!!b And the saying of Allaah ($): «Say (O Muhammad (!)): This is my way; I invite unto Allaah with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the mushrikoon (polytheists, pagans, idolators, and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah).» [Soorat-Yoosuf (12):108]

This verse carries a clear message to the Prophet (!) and his followers, to proclaim that the deen of Allaah is our way; and we call to Allaah upon knowledge, insight and proofs. And we exonerate Allaah above what they ascribe to Him of falsehood, and we declare ourselves free of the people of shirk. Lessons Drawn from the Verse:

1 1 5 23t$%& 1 .s1 ?.B0q -E @k3?A%& X` qP 7 FT:n$³ dY F*& `h1E s%E h Xƒ q @C.•‚ 1. Inviting people to bear witness that there is no deity but Allaah, is the exemplary practice of the Prophet (!) and his followers. First point: The invitation to testify that there is none worthy of worship other than Allaah, is the way of the Prophet and Messenger (!) and his followers.

1 .s]ƒ?k >•]n k .¼ “.œ.? s"%E 3F?An .¼ “.œ.? Xk 3Vn Xq T"?&A%& >9? Œ® F sKq P O 2. A propagator of Islaam should be well versed and possessed of comprehensive about what he enjoins or forbids. Second point: It is an obligation upon the caller to be knowledgeable about the affairs that he invites the people to, and the affairs he prohibits them from, as understood from «I invite unto Allaah with sure knowledge.» Meaning: I call unto Allaah with knowledge and proofs, both textual and intellectual proofs. www.Istijabah.com

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

1 1 1 sH5 1 ›3t A‡ ²:S T"?&A9% 1 • |"²¤ ¥ 1 5q 2.S h *& Xk 3Vn h Xƒ kŽ, @3?A%& x …†RL& >9? Fs"B]m%& P r F k %c, A²:n k • b • -1E •@3?C 5q Ï.]%& • 1 (k S1 óAS ŒYcS 5kq GÚ# • 5q Tt.• 3. A caller to Allaah should sincerely offer his call without any personal yearning or desire. He should never be partial to a party, a sect or a doctrine. Third point: It is a must to have sincerity when calling to Allaah ($) and inviting to His way. It is not allowed for the caller to have an ulterior motive other than seeking the Face of Allaah, seeking the pleasure of Allaah. He should not intend money, leadership, a (high) position, or praise from the people. And he should not make his call to a hizb (sect) or to a madhhab.

1 !9/%& F :lmn h 5 ŒH& ‡ 5 P !9t5 s"9? *& >9^ P Fs?.BM0& X_ ‡TÔn$D k@Z²B%& X` q P w F dY5 @Z²B%., `hE FsF?.B0& Q` 8:"%& F 5 4. Having insight is a religious obligation, for following the Prophet (!) is obligatory and is achieved only through insight represented in knowledge and firm belief. Fourth point: Having insight is an obligation, since following the Prophet (!) is waajib (obligatory) and it cannot be fulfilled without al-Baseerah, which is to have knowledge and conviction.

1 -.k /k ˜k0 1* ‡snÚ]0 s`K_ A"#3m%& (+ F #F P { 5. Knowing the virtue of monotheism, which is based upon on the conviction that Allaah is far above any imperfection. Fifth point: The goodness and wholesome nature of tawheed, as it is a way of exonerating Allaah above the false claims of the false claimants.

1 ‡TB+S s`Kk_ }$~%& 1 ¹BF4 P Ä -./k ˜k0 * F

6. Abomination of polytheism since it is a means of abominable profanation. Sixth point: The filthy nature of shirk because it is an insult to Allaah ($).

• x !•]S Z²n h 8‰$~œ& (1 ? !1 9+œ& C./m,& 1 G3H5 P Ä }F$1 ~ƒ Fn h s`Kq deƒVkn †D ˆd‚ k F F 7. Not only should a Muslim be free from any action of act of polytheism, but he must also disown the polytheists and their practices.

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

Seventh point: It is an obligation upon the Muslim to be far removed from the mushrikeen. He should not share with them in their actions, for it is not sufficient for him not to commit shirk. Rather he must also free himself from the mushrikeen.

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• (1 ,& (1 ?k \" Y2; D O; >" F,>&; R2f tC„2C i k k4 (1 U"%& -1E “&¨./S ž k X` kq :Ï.B? 2 V["c» :Fsk% 2. k /k k˜, .U` k% P !9t5 s"9? *& >9^ P *& 23tb " "c XY&*7#; 2C ,> e2 ?V 2D OU* $;6R2W +, " X; Y* S; p"2W .4) )?#* %Z &2 *R3 S; 2D 5(c>> :Tn&5b x5 9? Fs"B]m%& P Å “.^3²R X.+KL 1 1 ¥ . !1 9/%& Œ9•, k %¨5 7. According to the hadeeth, a propagator of Islaam should be well versed in the principles of the Muslim faith so that he may refute all misconceptions. This may be achieved by seeking knowledge. Seventh point: There is an indication here, that it is upon a person, especially a caller, to have knowledge and insight into his religion so that he is able to handle and answer doubts of the people who spread them. This is only accomplished by seeking knowledge.

1 3%& !•?q k@†²%& X` kq P Æ 80C.•~%& A/, k y.BH& F 8. Praying comes second only to the testification of faith. Eighth point: Prayer is the greatest obligation after the shahaadatayn (the two declarations of faith).

1 %& A/, 1 bk_& ŒH5q @k .‰Ú%& X` q P Õ .@†² k X.‰ F 9. Paying obligatory Zakaah follows establishing prayers in importance. Ninth point: Zakaah is the most obligatory of the pillars after the Salaah. Meaning: After the first two pillars of Islaam (the shahaadatayn and the Salaah), Zakaah is next in terms of priority and importance.

1 1 • s"9? b1 .²m4h& -&F 3H5 Fˆ&$:e%& !F Y5 F @.‰Ú%& Òb.²S (ƒ S Ò$²S XF .", P 7Ö 10. According to the hadeeth, the poor are entitled to receive Zakaah. It may also be paid to them only. Tenth point: This hadeeth is a clarification about one of the recipients of Zakaah. There are eight recipients of Zakaah, the ones identified in this hadeeth are the fuqaraah (the poor). It is permissible to take all of the Zakaah and distribute it to the poor people only. It is permissible to do this based on this hadeeth, which acts as an explanation to the verse in Sooratu-Tawbah about the recipients of Zakaah. The Prophet (!) summarized the Zakaah by saying: «If they obey you in that, then inform them that Allaah has prescribed upon them that Sadaqah is to be taken from their rich and distributed amongst their poor.» This is the end of what he told Mu`aadh to perform. So then, it would be permissible for the people in charge of the distribution of Zakaah to distribute it solely to the poor people if that is something that they see as most befitting. www.Istijabah.com

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

1 (S1 @.‰ 1 1 .Ç$, `hE 2.œ& 1 A"H .s1 1B#.^ F h s`Kq P 77 ƒ Ú%& cF Rq -3® 11. It is impermissible to take Zakaah from the best of people's possessions, unless they do it willingly. Eleventh point: It is not permissible to take the better kinds of wealth for the Zakaah unless the person willfully gives it. So, if you are the Zakaah collector, and a person gives you his prize cow, prize sheep, the best of his harvest, or the best form of his wealth, and he says: I want to give in Zakaah the very best of my wealth - voluntarily from his own self - then it would not be oppression to receive that, while the obligation is to give from the middle grade of his wealth.

1 @k3?C X` kq5 f!1 9•%& (k S1 $nclm%& P 7O “."^.? X.‰ 3%5 ‡T,.Šm+S \39•œ& F 12. Warning against oppression, as the invocations of the oppressed person will certainly be answered, even if it might be a wrongdoer. Twelfth point: It is a warning against dhulm (oppression) as the supplication of the oppressed one is answered, even if he is a disobedient, impious person. In a narration of the hadeeth: «...even if he is a kaafir.» So, the end of this hadeeth warns us against oppression, and not only with regards to how we take the Zakaah from the people - it refers to how we collect the Zakaah from the people, and how we deal with them in all of our general interactions. «If we oppress them» meaning: Take a right that they have without right, or refuse them a right that they have upon us. This is the meaning of dhulm (oppression), either one of these things would lead a person to having his du`aa accepted. For example, you owe a person money, and you are capable of repaying it, but the deadline has come and you do not repay it, then this is oppression. The Prophet (!) said: «Delaying payment of debt by a person who is able to pay it back is an oppression.»54 The one who has his money delayed when it is due to him is in a position to have his du`aa answered. It seems to be indicated here, the permissibility of making du`aa against the oppressor. However, as the scholars have mentioned, what is best in this situation is that the person makes du`aa in favor of the oppressor (i.e. that Allaah betters him) instead of making a du`aa against him. This is the martabah of the people of piety; when they are oppressed and have a chance to make a du`aa for or against someone because their du`aa is answered, they make it in favor of someone so that they may be corrected, guided and bettered. And they also make du`aa for themselves and their own children. So when a person is oppressed, he is a facing a trial from the trials of this life. And for him to make du`aa in that trial by turning to Allaah and by complaining to Him about the oppression, and then making du`aa in favor of himself, his children, his beloved ones and the Muslims in general, then all of that is a station higher than the one who says: 'O Allaah! Destroy the wealth of the person who is oppressing me. Or destroy his

54

Meaning: After its legislated time to be paid back.

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

property and harm him, so on.' The person with the better Islaam is the one who rises up here, and makes du`aa with favorable supplications. And Allaah ($) knows best. There is also an indication in the last part of the hadeeth that shows you just how important it is to stay away from oppressing people, for Allaah ($) will answer the du`aa of the oppressed even if he is a kaafir, disobedient or impious. So, we should refrain with all of our level-best from all kinds of oppression against the servants of Allaah ($) be they righteous or irreligious people. Do not take the people's rights and do not deny them the rights that they have over you. This would place yourself in a very dangerous situation someone is in a position to have their du`aa answered, and he is angry with you, he is oppressed, and harmed by you, so he is likely to supplicate against you. We should be afraid of it as the statement from the Messenger of Allaah ($) teaches to be afraid of it: «\39•œ&

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«Be afraid and take caution against the supplication of the oppressed one.»

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

• (1 , |•t 1 (ƒ ?k .UkFß 5 k P !9t5 s"9? *& >9^ P 1*& 23tb k X` kq :Fs]? F*& dÇb P A/t 2.23)LV () OV 2$Š" 7; *z» :±"R k n 2.4 k \3 " " ..Y. < 0" *3 F•s* B2 F)#2{ k kD f«I;3#2 23 52672 *4) ‹* 2'/; R23 @*I*(&h* B2?2 *4) *I9? C¦$%& P r 1 F s`Kq XF .",5 \†+%& F k 3. The Qur`aanic verse refutes the Christian belief that Jesus is a god, and affirms that he is the servant of Allaah. Third point: It is a refutation against the Christian belief about the Messiah (may Allaah send His peace upon him), and a clarification that he was a worshipper of Allaah.

4. Allaah is far above having an associate or a partner.

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Fourth point: Allaah ($) is to be Exalted and Exonerated above the shirk that the people commit with Him.

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

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Allaah ($) says: «And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah (more than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allaah and that Allaah is Severe in punishment.» [Sooratul Baqarah (2):165]

Lessons Drawn from the Verse:

1 1 M T"Ôm:œ& .Ÿ3Ôp& 5 2c9% TB—., -./ u/S (S X` q P 7 1 k k0 1*& C&F $DE k*& `hE s%E h Xƒ q 1@C.•‚5 A"#3m%& 1. Monotheism designates the retainment of love and reverence, which correlate submission and surrender, to Allaah alone. First point: From the meaning of tawheed and the testimony that 'there is none worthy of worship other than Allaah,' is that you single out Allaah with your full and unconditional love, which leads you to submissiveness and humility. You do not submit to any of the creation of Allaah humbly, submissively and in totality as you submit with your love of Allaah ($) alone.

1 n ¡5 “.U"•? .`B# *& X` 3¦B¿ 8‰$~œ& X` q P O 1 ..•"k 1D jk$k˜"ƒ[k s/S &3‰$‚q !¯k_ f\†tL& x¥ k k%¨ !•F 9ƒ RA k F 2. Though they render great love to Allaah, the polytheists are not considered Muslims, since they associate false deities with Allaah. Second point: The people of shirk love Allaah very much, however, this severe love that they have did not allow them to enter into Islaam. Why? They have committed shirk with Allaah. They have worshipped others along with their worship of Allaah. So, their great love for Allaah does not help nor benefit them. It does not allow us to consider them Muslims.

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3. Polytheism is a form of injustice. Third point: Shirk is oppression, as mentioned specifically in this verse and other verses.

1 .TS.":%& \3n Pw F k 8‰$~U9% A"?3%&

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

4. The verse warns the polytheists against the severe punishment prepared for them on the Day of Resurrection. Fourth point: The severe threat for the people of shirk of what is prepared for them in the Hereafter.

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

" 8* O>" #* 9:; R3 ,_J L/2 -? 4) VN"c 2I2("c 2N e, " S? o2L* %2 4) x5 2 2f O; >2 » :2.4 1 k s`Kq P !9t5 s"9? *& >9^ P ¬]%& M (1 ?k ¹"l²%& ; 2 * 22 2 " 1 1 ` j1 c1 Y ó$‚5 " 1 3ƒ,k_& (S1 .YA/, .G& 2 *I*(,>2 k F ƒ k «\V s2 ?2 •V 7 4) 5672 *I*J,a 2 %?2 *I>* 8? k k .S Tk=k ´%& In the Saheeh, the Prophet (!)said: «He who testifies that there is no deity but Allaah and renounces whatever is worshipped besides Allaah, his property and blood become inviolable, and his account will be with Allaah.»62

When the phrase «

¹"l²%& » is used, it can be used refer to both al-Bukhaaree and Muslim, or it can be used 1

to refer to one or the other. In this case, the author is referring to Saheeh Muslim. The author mentions that all the chapters hence forth, will be an explanation to this chapter title. Lessons Drawn from the Hadeeth:

1 X5C 1 (S1 AB/ 1 ..YkZ1 [5 b13B:%&5 \.]^_& (k S1 *& ƒ F Fn .¼ $eV%& k 3Y F*& `hE s%E h :u/S X` q P 7 1. Declaration of belief in one God implies the renunciation of all other false deities worshiped besides Allaah, such as idols and tombs. First point: The meaning of Laa ilaaha illa Allaah is to reject and denounce everything that is worshiped besides Allaah, such as idols and graves, etc.

1 1 1 F n .¼ $1 eV%& \A? 1 e9m%& C$ù X` q P O 1 9? ."KA%& x !VW& X` q P Ä 1 >9/D 1@$R•& x .Sq5 f$1 Y.•%& 1 5 y."]%& A1 ^.:œ& k 6. People are judged according to their apparent deeds. In the Hereafter, they will be judged according to their hidden motivations. Sixth point: Our judgments of people in this worldly life are based on their apparent statements and action. In the Hereafter, people are held to account based on their intentions and motivations.

1 !1 9+œ& 2.S 1 FTS$# P Å Qñ ú `hE s1 SC5 7. A Muslim's blood and property are inviolable except for a justifiable reason such as executing a penalty. Seventh point: The property and blood (i.e. physical safety) of a Muslim is all to be considered a sanctuary, except by a right. For example, when a thief steals and he is convicted of stealing in a Muslim court, his hand is to be cut off, and in this case, his blood here is not considered a sanctuary that is inviolable. Here, there is a right of Allaah to be implemented. The people have the right to have their money protected, so this is an exception to the inviolable nature of the property and safety of the Muslim. # # #

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

Important Points & Additional Commentary by Imaam as-Sa`dee63, may Allaah have mercy on him: This topic, containing the greatest and most important of issues - that is the explanation of tawheed and the explanation of the shahadah - is detailed further with clear examples in subsequent chapters. Among such examples: 1. The aayah of al-Israa, containing a clear refutation of the mushrikoon who call upon the righteous, in this is the proof that such behavior is major shirk; 2. The aayah of Bara`ah (at-Tawbah) explaining that the People of the Book their rabbis and monks as lords other than Allaah. And it explains that they were commanded to only worship one Lord, so it clearly refers, with no doubts, to obeying their learned and pious in sin, it does not refer to their calling upon them; 3. By al-Khaleel's (!) saying to the disbelievers: «Verily, I am innocent of what you worship, except Him (i.e. I worship none but Allaah alone) Who did create me.» He made an exception for his Lord among those who are worshipped. And Allaah ($) mentioned this disavowal and this allegiance as the meaning of the testimony to Laa ilaaha illa Allaah, He ($) said: «And he made it a Word lasting among his offspring (true monotheism), that they may turn back (i.e. repent to Allaah or receive admonition.» [SooratuzZukhruf (43):28] 4. The aayah of al-Baqarah where Allaah said about the disbelievers: «And they will never get out of the Fire.» [Sooratul-Baqarah (2):167] He ($) mentioned that they loved the rivals as they loved Allaah, showing that they had a great love for Allaah, yet they did not enter into Islaam, so what about the one who loves the rival more than he loves Allaah? And how about the one who loves the rivals but not Allaah? 5. The saying of the Prophet (!): «He who testifies that there is no deity but Allaah and renounces whatever is worshipped besides Allaah, his property and blood become inviolable, and his account will be with Allaah.» This is among the greatest explanations of the meaning of laa ilaaha illa Allaah. For he did not make the mere utterance of it shelter for one's blood and wealth, not even knowing its meaning and its utterance, nor its acknowledgment, nor even that he does not call upon any but Allaah alone without partners. No, but he did not declare his wealth and his blood unlawful until he attached to that the disbelief in what is worshipped other than Allaah. So if he doubts this or hesitates, his blood and wealth are not unlawful. So what a tremendously important issue it is, and what a clear explanation and proof it is, such that it ends all debate.

63

Shaykh `Abdur-Rahmaan as-Sa`dee, al-Qawl as-Sadeed fee Maqaasid at-Tawheed Sharh-Kitaab at-Tawheed.

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

Imaam as-Sa`dee commented: These both have the same meaning, so here only their synonymous nature is clarified. And this issue is the greatest and most important of issues as the author said, may Allaah have mercy upon him. The true meaning of tawheed is the knowledge and awareness that the Lord is alone in all of His perfect attributes and to render worship sincerely to Him alone. This depends upon two matters; 1. Negating all divinity from other than Allaah, such that it is known and believed that neither divinity, nor any element of worship is due to any creature, nor a prophet who was sent, nor an angel holding an honoured station, nor anyone else, and believing that not one part or parcel of this is due to any creature. 2. Confirming divinty to Allaah ($), without any partners, singling Him out with all implications of divinity, including all the perfect attributes. This belief alone is not sufficient until the servant accompanies it by sincerely rendering religion to Allaah, abiding in Islaam, faith and ihsan, maintaining the rights of Allaah and the rights of the creatures with the sole intent of Allaah's Face, seeking His reward and acceptance. This teaches that the disavowal of worshipping other than Allaah completes the expression and fulfilment of tawheed. That taking rivals that are loved as Allaah is loved or obeyed as Allaah is obeyed, or when deeds are done for them as they are done for Allaah, then this is the severest negation of the meaning of Laa ilaaha illa Allaah. The author, may Allaah have mercy upon him, explains that one of the greatest clarification of the meaning of Laa ilaaha illa Allaah is the Prophet's (!) saying: «He who testifies that there is no deity but Allaah and renounces whatever is worshipped besides Allaah, his property and blood become inviolable, and his account will be with Allaah.» He (!) did not make the mere statement a shelter for his blood and wealth, not even knowing its meaning and its utterance, nor its acknowledgment, nor even that he does not call upon any but Allaah alone without partners. No, but he did not declare his wealth and his blood unlawful until he attached to that the disbelief in what is worshipped other than Allaah. So if he doubts this or hesitates, his blood and wealth are not unlawful. So this necessitates believing that it is obligatory to worship Allaah alone without partners, and to accept that with both creed and utterance, and to worship Allaah alone in obedience and submission to Him, and to disavow whatever belief, saying, or action negates that. Yet this is not complete except with the love of those who uphold tawheed of Allaah and allegiance and assistance for them, and by hating the people of disbelief, and shirk, and having enmity for them. Mere utterance of an expression or slogans without real meaning are not enough for this. Rather it is essential that this includes knowledge, creed, sayings and actions. So these things are interdependent, such that if one of them is contradicted then the rest of them are contradicted. And Allaah knows best.

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

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

Chapter Seven

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

+,J j " " " " ,_2 Y" &" 0[? ‘$•()? .^60() `9( * KLM() O2 > " v" WL( " ?D ƒ•9() I" :W8 Chapter Acts of Polytheism: Wearing Bracelets, Anklets, Strings and the Like for Removing Affliction

1 ! ¯! !®! !¬! «! ª! ©! ! ! ¨! §! ¦! ¥! ¤! £! ¢! !¡! ! ~! }!m!:-./ k k0 1*& 2345 !l! ¾! ½! ¼! »! º¹! ! ¸! ¶! µ´! ³! ²! ±! ° Allaah ($) says: «Say: "Tell me then, the things that you invoke besides Allaah - if Allaah intended some harm for me, could you remove His harm? Or if He (Allaah) intended some mercy for me, could they withhold His Mercy?" Say: "Sufficient for me is Allaah; in Him those who trust (i.e. believers) must put their trust.» [Sooratuz-Zumar (39):38]

Lessons Drawn from the Verse:

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1. The invalidity of polytheism, for whatever is worshipped besides Allaah is absolutely incapable of doing benefit or causing harm. First point: The futility of shirk. This is because every single thing that is worshipped besides Allaah cannot possibly harm or bring any benefit to its worshipper.

1 5 T:9W& 1 JB% (S1 $nclm%& P O 1 .YkZ1 [5 Ý"p& 1 (ƒ S1 }$‚ .\.1 ]^k_& (k S1 C&$n .S J]H ‡ s`Kk_ f$MÔ%& 9^ P *& 23 k #F (1 , Xk &$kU? ƒ (ƒ ?k V >" &; 2( iV[p"2W ;F,dY; ?2 VN"c K2 #* 3•2C N ,g2 VR[p"2W ,g2 7; •;[)» :2. A)q k :k ˜kD .T1 k]Y&1 3k ƒ%& (S k k4 F j&5b «F)#2JD x 2 $;2672 tY 2 0; 26R;WD ,>2 i k :2. 2 ?2 x `Imraan ibn Husayn (%) narrated:

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The Messenger of Allaah (!) saw a man wearing a bracelet of brass in his hand. Thereupon, the Prophet (!) said to him: «What is this bracelet for?» The man replied: "It is because of al-Waahinah (a vein that causes pain in the shoulder and the hand)." Thereupon, the Prophet (!) said: «Take it off, for it will only increase your pain, and if you die wearing it, you will never succeed.» [Related by Ahmad].

`Imraan ibn Husayn al-Khuza`ee: He was a sahaabee, the son of another sahaabee. He accepted Islaam in the year of Khaybar, year 7, after Hijra, and he died around the year 52 in Basra. He allegedly said that the Messenger (!) saw a man who had dyed bracelet around his arm. So, the Messenger of Allaah (!) allegedly said: «What is this?» (and in one narration: «Woe to you! What is this?») The man said: "This is to heal me from al-Waahinah (disability that makes a person's hands weak)." So, the Messenger of Allaah (!) allegedly said: «Take it off, as it would only increase your weakness, and if you were die wearing this, you would never be successful.»64 It was collected by Imaam Ahmad ibn Hanbal ash-Shaybaanee in his Musnad, with a chain that the author considered to be laa ba`sa bihi. It was also collected by Ibn Hib-baan in his Saheeh, Ibn Maajah in his Sunnah, and al-Haakim in his Mustadrak. Al-Haakim authenticated this hadeeth, and adh-Dhahabee, the famous checker of that book, remained silent about this ruling. It is commonly said that adh-Dhahabee agreed to al-Haakim's ruling on this hadeeth. However, it should be worded properly that adh-Dhahabee did not oppose it, there was nothing said by him concerning it. This is something that is insufficient for the authentication of a hadeeth in light of defects in the chain. We commonly hear that Imaam adh-Dhahabee approved of, or remained silent upon the rulings of ahaadeeth which are criticised, but collected and authenticated by al-Haakim. (So, know that) there is additional work done on the ahaadeeth collected by al-Haakim which adh-Dhahabee either approved of, or remained silent upon. There is a book called, Tattaba`u Awhaam al-Haakim alathee Sakata `alayha adh-Dhahabeeyu (the Mistakes of al-Haakim that were Approved of by adh-Dhahabee) by one of the late scholars of hadeeth, Shaykh Muqbil ibn Haadee al-Waadi`ee (rahimahullaahu ta`aala). In volume 4, page 341, Shaykh Muqbil mentioned that this is a narration from al-Hasan al-Basree, who narrates from `Imraan ibn Husayn, and that it has been identified that al-Hasan al-Basree never heard from `Imraan ibn Husayn. This makes this hadeeth musral (there is a break in the chain).

64

Shaykh al-Albaanee graded it weak due to defects in its transmission. See al-Da`eefah no. 1029 and Ghaayaat al-Maraam no. 296.

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

There are other researches in hadeeth coming to the same conclusion in the different books of tahqeeq available. This is what seems to be correct about the hadeeth - it is not authentic. However, given the possibility that it may be authentic based on the authentication of al-Haakim, Ibn Hib-baan and others, we will look at the points that the author offers, all under the general statement, "If the hadeeth is authentic, then these eights could be benefited from." Lessons Drawn from the Hadeeth:

1 1 1 1 1 (S1 Ñ& ` .}$~%& k 1 $Sk_& (k S .” \.²m?†% .YZ[5 k T:9W& JB% k Xq P 7 1. Wearing bracelets and the like for the sake of being safeguarded against diseases is regarded as an act of polytheism. First point: Wearing bracelets and amulets to protect oneself from sickness is a kind of shirk.

2. It is forbidden to use any prohibited material as a treatment. Second point: The prohibition of seeking a curing through haraam means.

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3. It is obligatory for the Muslim to deny the evil and teach the ignorant. Third point: To reject wrong and to teach the ignorant.

1 b$Ç P w .@1$R•&5 ."KA%& x }$~%& F 4. Polytheism has bad consequences both in this life and in the Hereafter. Fourth point: The harms of shirk in both this life and the Hereafter.

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5. A muftee (Muslim scholar qualified in issuing legal rulings) must perceive the issue in detail before delivering his verdict. He should also take major objectives of the Sharee`ah (Islaamic Law) into account before giving his legal ruling. Fifth point: The muftee who gives the ruling should investigate and ask questions, and he should look into the person's intentions.

6. Minor polytheism is at the top of the major sins.

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Sixth point: The lesser form of shirk is from the greatest of major sins.

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

1 .|•N., s"D bcF /n h }$~%& k X` q P Å 7. Falling into polytheism out of ignorance is by no means excused. Seventh point: No one is excused from committing shirk because of ignorance.

1 (i “.©"‚ |/D (S >9? b1 .VKL& x ø 1 _ ;}$~%& .s]S Z1 e]m%& |Hk F "9ªm%& P Æ k 8. People must strictly oppose the one who commits any act of polytheism so as to make people abhor such a practice. Eighth point: When you prohibit someone from committing shirk, then it should be done in a harsh manner, and this is something that will cause him to be very wary of it in the future.

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

• 5b x5 «*I2( 4) “ " O; >2 » :Tn& * 2 82 ?2 •2W F.72 8; ?2 =2 V6:2 R2C O; >2?2 .*I2( *4) XV C2D •W F._$ 2 _2C =2 V6:2 R2C O2 >2 » .“.?3D$S $1 S.? (1 , kTB:? (ƒ ?k Fsk%5 " .«K2 L2 H; D #; ^2 R2W F._$ 2 _2C =2 V6:2 R2C And he also has a marfoo` report from `Uqbah ibn `Aamir: «If a person uses an amulet, may Allaah not fulfill his purpose, and if he uses a shell (as a remedy, or to protect him from the evil eye), may Allaah not grant him calmness.»65 And in one narration: «Whoever uses an amulet commits an act of polytheism.»66

This is a marfoo` hadeeth (a statement that is ascribed to the Messenger (!)). This narration is also problematic. It has been collected by Imaam Ahmad, Ibn Hib-baan in his Saheeh, and it was declared authentic by al-Haakim in his Mustadrak. If we look into the book - do you (now) see the value of this book? And the value of the scholar, Shaykh Muqbil ibn Haadee, who wrote this book?. How many times have we referred to it now? (Do you now see) how much we are in need of the knowledge contained therein? He said, in the chain is Khaalid ibn `Ubayd, who is majhool al `ayn (he is a person whose credibility or reliability as a narrator is completely unestablished). However, the second narration in this pair is authentic and without problems. And Allaah ($) knows best. Lessons Drawn from the Hadeeth:

1. Attaching amulets is an act of polytheism.

1 (S1 ŸC3%& 1 1 k X` q P 7 .}$~%& k 1 5 !•.Um%& Q"9/0

First point: Wearing amulets and the like to repel the `ayn (evil eye) is a kind of shirk.

1 –":], 1 1 .j1 A²4 k (S X` q P O F*& Fsk9S.? k *& Z1 [ >9? AUm?&

2. Whoever relies on others besides Allaah will never attain aim.

Second point: Whoever relies upon other than Allaah will be given the opposite of what he is seeking.

65 Recorded by Ahmad, at-Tabaraani, al-Haakim and others. Al-Haakim graded it saheeh, and ad-Dhahabee agreed. Al-Albaanee graded it as weak in al-Da`eefah no. 1266, Da`eef al-Jaami` as-Sagheer no. 5703, due to one of its narrators. However, in as-Saheehah no. 492, he brings it after the following wording that mentions shirk, also narrated from `Uqbah.

Recorded by Ahmad and al- Haakim. Al-Haythaamee said that the reporters in Ahmad's chain are trustworthy, and al-Haakim and al-Albaanee graded it saheeh. See as-Saheehah no. 492.

66

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

1 .jC&k $S s"9? JV/n5 s"9? y3en k k 5 !k •.Um%& Q`9? (S >9? Fˆ.?A%& P r k C3%& F .¼ Ÿ FjC3²:S F 3. One may invoke Allaah not to fulfill the purpose of those attaching such amulets. Third point: A supplication against a person who commits shirk to give him the opposite of what he is seeking (based on the first narration).

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

! [! Z! Y!m :Fsk%3ƒ ˜k4 †k05k fFs/k k•:k ˜kD >U` FW& ƒ (k S1 Ý ‡ "ƒRk j1 A1 kn x1 “†HF bk ›qb Fs`Kq» :kTenc# (ƒ ?k Ë.# âq (, h5

l ! ` ! _! ^ ! ! ] ! \

Imaam Abee Haatim related that Huthayfah (may Allaah be pleased with him): «Saw a man wearing a thread around his arm to protect him from al-Hummah67, thereupon, Huthayfah cut it and recited the Qur`aanic verse that reads: «And most of them believe not in Allaah except while they associate others with Him.» [Sooratu-Yoosuf (12):106] [Related by Ibn Abee Haatim]

Ibn Abee Haatim: He is the son of Aboo Haatim ar-Raazee `Abdur-Rahmaan. He had many famous books. Here, he is narrating from Huthayfah in an issue of tafseer. So, we say this hadeeth is likely to be found in his book of tafseer. (He has a famous and early tafseer). Ibn Abee Haatim died in the year 327. He collected a lot of narrations from the Prophet (!), the Companions, and the Tabi`een in tafseer of the Qur`aan. It was relied upon heavily by the early scholars of tafseer, the likes al-Qurtubee and Ibn Katheer, because it is a source of tafseer with connected chains coming from the late 3rd or early 4th century. Lessons Drawn from the Narration:

1 9^ *& 23 1 ² ` %& x ƒq – F F k k M b.²Kk_& Z• ~k, âkq (ƒ ?k ¹"l Fk kk " «x ; :2 Š" *f VN"c j‚8• 2 f" ?2; D Lb 2C?2 O; > j‚8•f Lb $:" 2J ." 29R2fB2 tW" OV 2$^2 R9; R23 N S; 2D» :“†tF bk |k tk bkƒ ŽkD It is reported in the Saheeh, from Aboo Basheer al-Ansaaree (%): That he was with Allaah's Messenger (!) during some of his travels. So he dispatched someone with the directive that he should not leave any camel's neck with a charmed necklace - or - any necklace, without breaking it.69

Ruqaah is the plural of ruqyah. Ruqyaa is the reading of some phrases to heal oneself, and as discussed previously, it is either shar`iyyah (permissible) or ghayru-shar`iyyah (impermissible) based on the kind of ruqyaa that it is. The ruqyaa that is seeking a cure from Allaah ($) alone with clear and understandable phrases of tawheed directed to Him alone without any intermediaries is the ruqyaa that is ruqyaa shar`iyyah (permissible ruqyaa). And the ruqyaas, on the other hand, that are the murmuring of phrases not understood or the ruqyaa that are requested from other than Allaah or done with a practice that contradicts the practice of the Messenger of Allaah (!) are the types of ruqyah mamnoo`ah ghayru-shar`iyyah (impermissible ruqyahs). They are contradictory to the legislation of Allaah. Tamaa`im is the plural of tameemah. This word has been mentioned in a few ahadeeth, from them: The Prophet (!) said:

" 2 _2C =2 V6:2 R2C O; >2 » 2 #; ^2 R2W F._$

«K2 LH ;D

«Whoever uses an amulet commits an act of polytheism.»

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Reported by al-Bukhaaree no. 3005 and Muslim no. 2115.

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

Aboo Basheer al-Ansaaree (%): He is a sahabee known as Aboo Basheer, who fought in the Battle of Khandaq and those after it. He died in the year 60. He said: «I was with the Messenger of Allaah (!) during some of his journeys. The Messenger of Allaah (!) sent a messenger to the people.» The rasool (messenger) is one who is dispatched. Here, it does not mean a messenger from Allaah. Rather, it means: someone sent to warn the people with a specific warning. «....it is not permissible for there to remain around the neck of any riding beast, a necklace made from a bow string, or any kind of necklace, except that they are to be cut off.» The hadeeth says:

«j‚8• 2 f"

?2; D Lb 2C?2 O; >" j‚8•f»

«...a necklace made of bow string or any necklace.» This hadeeth is collected in Saheeh al-Bukhaaree and Muslim in their two Saheeh collections. Some scholars have said that this is shakkun minar-raawee - the narrator, either Aboo Basheer, or those who narrated the hadeeth from him somewhere along the line in the chain, may have been doubtful about the wording. So, they narrated it carefully by saying, «...a necklace made of bow string» or maybe just «...any necklace.» During their time, it was the case that things hung around the necks of animals - but you would not call them necklaces for animals they were made of bowstrings. So, he was not sure if that was from the wording of the Messenger (!) or the wording of the hadeeth or if it was added for understanding. So he narrated them both ways and said, «...a necklace made of bowstring or anything hung around the neck.» The Prophet (!) here, showed his attention on issues that lead to shirk. He made a general ruling and he did not ask the people why they had strings around the necks of their animals, rather, he asked that each and every string tied around the neck of any of their riding beast be removed. Lessons Drawn from the Hadeeth:

1 1 .£$lm%& x !1 1•.Um%& !1 V# x P y.D•& 9^ 1*& 23t k bk ‹ 2.2(&Z'()? X2 "},_V'()? 5fL< () SV "c» :23 F /ƒ ãk :2.4 P s]? F*& dÇb P C3F/+ƒ Sk (1 ƒ,& (1 ?k 5k C5&C 3,q5 A)q F j&5b «Kj L; H" Ibn Mas`ood (%) narrated:

I heard the Messenger (!) saying: «Ruqyaa, charms, and tiwalah (a kind of magic used to make a woman love her husband) is an act of polytheism.»70

This hadeeth was collected by the two Imaams Ahmad bin Hanbal and Aboo Daawood as-Sijistaanee in the Musnad of Ahmad and the Sunan of Abee Daawood. It was also collected by others like Ibn Maajah and alHaakim in his Mustadrak, and he considered it to be authentic. This was studied in detail by the scholar of hadeeth, Shaykh Muhammad Naasirud-Deen al-Albaanee in his book Silsilatul-Ahaadeeth as-Saheehah no. 331. Lessons Drawn from the Hadeeth:

1 >9? žW& 1 ¦ .U` ? 1@A":/%& TK."^ 1 (k S1 Z;‰ .Ï.]%& ¦ P7 ‡ j.³./mn Xk .‰k Xƒ E5 .” |g First point: An encouragement to do things that will protect the `aqeedah of the people from everything that could possibly affect it negatively, even if you have to oppose the majority.

1 _& jcY 2.U/mt& 1 .s"1 1D 1@b3‰cœ& ˆ."‚k F£$¤ P O 2. It is impermissible to seek the help of amulets, incantations, or tiwalahs. Second point: The prohibition of using the things mentioned in this hadeeth: ruqyaas, tamaa`im (talismans and amulets) and tiwalahs (love potions). For a further and rather important elaboration: As mentioned, ruqyaas are permissible or impermissible. Some of the scholars said that ruqyaas are generally impermissible because of this text: «K j L; H"

5fL< () SV "c»

«Ruqyaas are shirk» The only ones that are not shirk are the ones established by authentic evidence from the Messenger (!), such as the ruqyah done with the Qur`aan (i.e. Sooratul-Faatihah or any soorah), the audible and clear ruqyaa, and the kind that the Messenger (!) used to use, such as du`aa - calling upon and seeking from Allaah alone. This ruqyaa from tawheed is exempted from the generality of the impermissibility of ruqyaas. This is the same as Related by Ahmad no. 1/381 and Aboo Daawood no. 3883. It is also recorded by Ibn Maajah, Ibn Hib-baan, and alHaakim who graded it saheeh and al-Dhahabee agreed. See as-Saheehah no.331.

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

saying there are impermissible ruqyaas and permissible ruqyaas so long as the permissible ruqyaas takes the same description as the exemption in the first opinion from the generality of ruqyaas being prohibited. Either case, ruqyaas in violations to our Tawheed are prohibited. They are against our legislation, as are amulets and love potions. Tiwalah (love potions) come under the generality of as-sihr (magic). It will be discussed (in the forthcoming lessons), in shaa` Allaah.

1 .ˆ.];mt& Z1 [ (ƒ S1 }$‚ jcY X` q P r ‡ @k5$‰cœ& î†;%& k Third point: These three mentioned in the hadeeth are shirk with no exception. Here, we say: it is important to study the books of the scholars, either directly from them or at least with a student of knowledge, who is able to identify a mistake or a generality that must be understood in context. This is because in this case, if you (read) this phrase from Shaykh Saalih al-Fawzaan without proper understanding, you would misunderstand it. He said that the ruqyaa, tameemah, and tiwalah are shirk with no exception. This statement is somewhat blanket, and, in other statements of his, the Shaykh clearly distinguishes between permissible ruqyaa and impermissible ruqyaa. He did not mean to say that ruqyaas of all types are totally impermissible, unless you say that he meant except that which is established in the authentic evidences. However, his statement here "ˆ.];mt&

Z1 [ (ƒ S1

"

(without any exception) causes a person to believe that he meant there are no such things as permissible ruqyaas. And this is not correct as you will see from the words of the author of Kitaab at-Tawheed himself.

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

1 1 1 1 /ƒ%& (S1 Ch 1 m%& 1 1 k9+` %& –/ƒ ˜, s"1D R` $˜kD XÓ F /ƒ k˜,5k „ ƒ k k 5kƒ _& >9?k QF `9/k F˜n ‡ˆd‚k :!F •.U` F k k k $ƒ :F %& (k S QF `9/kFœ& Xk .‰ &¨1E (ƒ Vk% .8 ƒ¡k !ƒ •F Ô k • 1 1 1 .Fs]?k F*& dk Çbk C3F/+ƒ Sk (F ƒ,& !ƒ •F ˜]ƒS .Fs]ƒ?k dM •1 ]ƒœ& (S FsF9/k ®5 ƒk fs"D ƒ RM $kF˜n ƒ RM $kF˜n k

1 1 1 !9t5 s"9? *& >9^ 1*& 23tb F s"D R` b A:D .}$Mƒ ~%& (k S1 &†Rk .Sk |"%A%& Fs]ƒS ` Rk 5k .!F •&Úk/k ƒ%& >U` +k F0 ½1`%& dk Y :>4$¦%&5 F 1 1 1 (S .s110q$S&ƒ -1E |k HF $`%&5 .•k H15ƒ-k -E k@q$ƒ Uk ƒ%& Œ k F sK3/]²n ‡ˆd‚ :Tk%3Mm%&5 .TUk F%&5 8ƒ /%& F k¿F Fs`Kkq Xk 3U?Ú,

Tamaa`im (charms) are things that were put on children to ward off the evil eye. Some of the salaf made an exception for it if it contained something from the Qur`aan, while others did not, they still considered it among the prohibited, among the latter was Ibn Mas`ood, may Allaah be pleased with him. Ruqyaa is that which is known as `azaa.im [incantation], if it is proven to be free of shirk, then Allaah's Messenger (!) permitted it in the case of the evil eye and for poisonous stings. Tiwalah is something that they did with the claim that it makes a woman more loved by her husband, or vice versa.

Tamaa`im are things that are hung around children's necks to keep them from being affected by the evil eye. However, if that which you hung around your child's neck was something from the Qur`aan, then some of the salaf allowed that, while some others of the Salaf did not allow it and considered it from the impermissible use of tamaa`im. From these salaf who did not allow it was `Abdullaah bin Mas`ood (%). Pay attention: Why did we just mention `Abdullaah bin Mas`ood? Who is he in relation to the issue of Ruqyaas? He is the narrator of the hadeeth that has just preceded: «K j L; H"

2.2(&Z'()? X2 "},_V'()? 5fL< () SV "c»

Ibn Mas`ood (%) narrated: I heard the Prophet (!) saying: «Using (illegal) incantations, amulets, or tiwalah (a king of magic used to make a woman love her husband) is an act of polytheism.» So, his understanding was that the prohibition also included hanging something of the Qur`aan around the neck of a person. Ruqyaas have also been called `azaa.im. And evidence has exempted any type of ruqyaa that does not contain shirk from this general prohibition,71 as the Messenger (!) has exempted doing a ruqyaa in two cases: from a scorpion bite and from the evil eye.

71

Meaning, a ruqyaa founded upon tawheed has been exempted from this general prohibition. www.Istijabah.com

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

So, this indicates that when the author brought this hadeeth, he not only intended to show the prohibition of amulets and love potions, but to also show the prohibition of ruqyaas that are not from the permitted or legislated type. As for love potions, people believe that it is going to make a woman love her husband or make a man love his wife. This is a kind of magic as was mentioned, and we will discuss it further as the lessons go on, in shaa` Allaah. Conclusion:

1 (S1 †R .S Ÿ5$~œ.D :Ÿ3]i .}$‚ !• +4 :8U+4 -E !+:]0 • !• +45 Ÿ5$~S • ‡ s"D Xk .‰k .S FŸ3]Uœ&5 f}$~%& kT"4$%& X` kq P 7 k k F F 1. Legal incantation may be held permissible or prohibited. To become permissible, a legal incantation must be free of any form, act or conviction entailing polytheism. If it is contaminated by any act of polytheism, it will be rendered prohibited. First point: Ruqyaas are of two categories: one kind that is legislated and thus permissible, and another that is impermissible. So, the legislated kind is that which has absolutely no shirk in it. The impermissible kind has some form of shirk in it.

:8U+4 -E !+:]0 !1•.Um%& X` kq P O F 1 1 1 1 1 ‡ !• +45 f}$‚ • >9? |Um~n X.‰ .S 3Y5 :Ÿ.= fÚ•.H 1 L1 ., Ÿ3]i 1 !• +4 ‡ s`KE :|" k 4 .XÓ$:%& (k S X.‰ .S 3Y5 s"D „9mv F 1 “TK."^5 T/,bc9% &ðAt ‡Ÿ3]i sKq ¹"l²%&5 f2 » :“.?3D$S !• "ƒVk F? (, *& ƒkk And from `Abdullaah bin `Ukaym (%) narrated, as a marfoo` hadeeth, that the Prophet (!) said: If anyone wears anything (like an amulet) (believing that it brings good or repels evil), Allaah will leave him to such a thing he attached himself to.72

`Abdullaah bin `Ukaym was Aboo Ma`bad al-Juhanee. He said in a hadeeth which he relates from the Messenger (!): «Whoever hangs something (and he becomes connected to it, relying on it for protection)...» This is the meaning of "

Qk `9/k ˜k0

" (`alaqahu wa ta`alaqa bihi - he hung it and kept himself connected to it).

Meaning: He put his hopes in the thing protecting him. «...whoever did that, he will be left to that amulet.» This hadeeth was collected by Ahmad and at-Tirmithee, the two Imaams of hadeeth. An important point about authenticity: `Abdullaah bin `Ukaym met the Messenger (!) and accepted Islaam in his time, but he did not narrate any hadeeth directly from the Messenger (!). So this hadeeth here, is understood to be mursal, however, mursal as-sahaabee. What does that mean? It is a mursal that a companion narrates. So, a companion like `Abdullaah bin `Ukaym, who is considered a sahabee, but did not have any narrations nor did he hear from the Messenger (!) - his narrations are acceptable openly because he only narrates from other companions. So, he would have only heard this from another companion. And not knowing who the companion between him and the Messenger (!) was would not affect our belief in the correctness of the narration as is the understanding of the scholars of hadeeth. They say that (mursal as-sahaabee hujjatun) the narration of a companion who has a middle person between him and the Prophet (!) is acceptable as a proof. Lessons Drawn from the Hadeeth: 1. It is prohibited to attach oneself to any object besides Allaah. First point: The prohibition of being reliant upon other than Allaah.

1 Z1 ª, Q1 ¦9/m%& (1 ? d•`]%& P 7 .*& k ¦

1 Q1 ¦9/m%& G3H5 P O .b13SF_& j‚8•f Lb $:" 2J ." 29R2fB2 tW" OV 2$^2 R9; R23 N S; 2D» :“†tF bk |k tk bkƒ ŽkD That he was with Allaah's Messenger (!) during some of his travels. So he dispatched someone with the directive that he should not leave any camel's neck with a charmed necklace - or - any necklace, without breaking it. So, Sa`eed ibn Jubayr mentioned the virtue of this action, and it seemsto be from his understanding of Islaam and tawheed, that it is as virtuous as freeing a slave. And Allaah ($) knows best.

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

Regarding the issue of the differing between the companions and the tabi`een about amulets with Qur`aanic passages: If a person wears a necklace containing aayatul-kursee and he seeks the protection of Allaah thereby, and he hopes that the speech of Allaah will protect them...-...the Messenger of Allaah (!) used to seek refuge with the speech of Allaah, saying:

TS.m%& *& y.U9V, ¨3?q «I seek refuge with the perfect words of Allaah.» The scholars have understood that if you seek refuge with the Qur`aan, it is similar to seeking refuge with the `Izza (honor) of Allaah, or seeking refuge with His Face or any of His Attributes. And seeking refuge with the speech of Allaah means seeking refuge with Allaah, and that is not shirk. However, in the issue of hanging the Qur`aan around one's neck, the companions and tabi`oon after them have differed. Shaykh Saalih al-Fawzaan said that it is safer for a person to refrain from using amulets, even if they have Qur`aanic inscriptions on them, in order to protect oneself from relying on the physical jewellery or from being a person who looks like and wears something that resembles the very same items worn by those who commit shirk. They seek protection from amulets, and they do not have intentions of seeking protection from Allaah, rather they are direct shirk - asking for the protection of saints, and so on. Many of the scholars, from them Shaykh ibn `Uthaymeen, Shaykh Saalih al-Fawzaan and others, said to close the door on that avenue, and to stay away from using amulets that have Qur`aanic inscriptions on them, even if the issue is an issue of differing. It is much clearer and safer for you to stay away from them for the sake of protecting your `aqeedah. The author previously said: However, if that which you hang contains Qur`aan, then some of the salaf allowed that, while some others of the salaf did not allow it and they considered it from the impermissible use of tamaa`im. From these salaf who did not allow it was `Abdullaah bin Mas`ood (%). In this passage, it seems that the author leans towards the position that it is not allowed. That is confirmed by the way he ends his discussion on the topic here. He brings the statement of Ibraaheem an-Nakha`ee, which is a very strong statement. Ibraaheem narrates from a number of people, both companions and tabi`een, saying that they used to detest amulets in totality, whether it is from the Qur`aan or other than it. So, the author closes his discussion with this point (and proceeds to the next chapter)!

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

Important points made & Additional Commentary by Imaam as-Sa`dee79, may Allaah have mercy on him: 1. The explanation of ruqyaa and tamaa`im; 2. The explanation of tiwalah 3. That these three, without exception are shirk; 4. That ruqyaa with the True Words for the evil eye and poisonous sting is not shirk; 5. That when charms consist of the Qur`aan then the scholars have differed over it; is it from this category or not? [However, that which is most correct and most appropriate for us to follow is that it is impermissible to hang amulets which contain Qur`aanic so as to avoid falling into polytheistic actions and further, to protect the Qur`aan since it is not meant to be used as decoration. And Allaah knows best]. 6. That putting necklaces on animals for the evil eye is shirk; 7. The virtuous rewards for the one who destroys people's charms. Imaam as-Sa`dee commented Charms are necklaces relied upon by the hearts of the people who wear them... Among them is that which constitutes major shirk, like that which includes statements that seek help from the shayaateen or other creatures. Seeking help from other than Allaah - when none but Allaah has the power to help - is shirk as is discussed later, if Allaah wills. Among them is that which is unlawful like whatever contains words whose meanings are not comprehensible, this is because it may lead to shirk. As for the signets which contain Qur`aan or Prophetic ahaadeeth, or recommended sacred supplications, then it is preferred to avoid them due to the absence of mention about them by the sharee`ah. Additionally, they may cause one to commit other unlawful acts. Especially since most people who wear them do not honour their sacredness, and they enter filthy places with them on. The details of the ruqyaa` are as follows: If it is done with the Qur`aan or Sunnah or with good words, then it is recommended for the one administering it because it falls into the category of doing good for someone, because of the benefits that it contains. Then, for the one it is administered to, it is simply allowed, as long as he does not seek it to be done. 79

Shaykh `Abdur-Rahmaan as-Sa`dee, al-Qawl as-Sadeed fee Maqaasid at-Tawheed Sharh-Kitaab at-Tawheed. www.Istijabah.com

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

For part of the worshipper's reliance upon Allaah and strengthening his certainty in Him is that he does not as help from any creature, not for ruqyaa, nor otherwise. Rather, if he asks someone to supplicate for him, he must keep in mind that the one supplicating is performing worship that he himself benefits from, and its results may also benefit the one he supplicates for. This is one of the most fascinating implications and most marvelous realities of tawheed that is not understood or acted upon except by the most complete worshippers. If the ruqyaa includes supplicating to other than Allaah, and seeking cures from other than Him, then this is major shirk, because he is calling upon and asking for help from other than Allaah. So take heed to this point, and beware that the rulings for the causes and effects of ruqyaa are the same as the rulings in that regard mentioned earlier.

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

Question & Answer

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

What is the full name of Ibn Mandah? The author of Kitaab at-Tawheed: Aboo `Abdillaah Muhammad ibn Is-haaq ibn Muhammad ibn Yahyaa ibn Mandah. What is the fourth category of evidences used in this book? The fourth category is da`eef (weak) hadeeth. We are specifically talking about ahaadeeth and weak ones that are not considered hasan li-ghayrihi, i.e., they don’t have support to strengthen that chain. However, their meaning is not a contradictory one. The author has not built anything upon the hadeeth. He has only mentioned it after establishing the evidences that are authentic in such meaning. He has made it isti`nasan, meaning he followed up the authentic evidences by mentioning unauthentic evidence that is reported about that subject, but they do not go against the meaning of what is authentically established. And Allaah knows best. Are the other Kitaab at-Tawheed books different from each other? Kitaab at-Tawheed of al-Bukhaaree is similar to Kitaab at-Tawheed of Muhammad ibn `Abdul-Wahhaab. But alBukhaaree placed Kitaab at-Tawheed as one of the many individual books part of a larger Jami` (compilation of books) called Saheeh al-Bukhaaree. And Shaykh Muhammad ibn `Abdul-Wahhaab made Kitaab at-Tawheed as a separate book, not part of a larger collection. Ibn Khuzaymah's Kitaab at-Tawheed is similar to Bukhaaree's Kitaab at-Tawheed as it is very early as is Ibn Mandahs. All three of those books – al-Bukhaaree, Ibn Mandah, and Ibn Khuzaymah – bring their narration with their chains. All the ahaadeeth are mentioned . . . with chains and those books are actually considered source books. . . . Ibn Mandah's book is still considered to be a primary source of ahaadeeth. In this way, they are different from the latter three that do not have chains for the ahaadeeth mentioned in them. Kitaab at-Tawheed of Ibn Rajab is much different in its style. It only mentions a few ahaadeeth. It is much shorter and less comprehensive. It is more along the writing style of Ibn Rajab (if you are aware of his writing style), for example, his writing in his explanation to al-Arba`een is a different style, more lengthy of an explanation with fewer issues. Kitaab at-Tawheed of Ibn Khuzaymah goes into a lot of refutations and criticism against the opposing position with a very stern approach. It is a very amazing book. This is a little bit about the difference between those books. Is this a statement of shirk: "You can change your health"? I have been asked to make a flyer at my work and this is one of the headings which I have been told to put on the flyer. I am confused as to whether I should write it or not. You can change your eating habits, diet habits and your exercise program to become healthier by Allaah’s Permission. I do not see why this would be shirk.

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

With regards to shirk not being forgiven, is that concerning the Hereafter? Or if one commits shirk and repents in this world, are they also not forgiven? Allaah forgives all sins and this includes shirk with regards to those who make repentance. Those who repent from shirk will have it accepted by Allaah ($). He accepted the repentance of a great number of the sahabah who were mushrikeen before they accepted Islaam. And the very best of them too, as he said in one hadeeth: «The very best of you were from the households of the mushrikeen.» They were from polytheist families. So their repentance offered in their lifetime is accepted by Allaah ($). The shirk that is not forgiven is the shirk that a person does not repent from, and the one who repents is like the one who has never committed the sin. So, if a person truly repents, even from shirk, they will be forgiven. The meaning of Allaah not forgiving shirk is for those who die without having repented. And this also indicates that if you committed a crime less than shirk and you died without repenting, it would not be like shirk as the Khawaarij think. They think that Allaah has to punish you because you didn’t make tawbah. Rather, everything less than shirk is up to the will of Allaah. It is up to Allaah’s Judgment to forgive you or to punish you. Of course, it is more deserving if you have made complete and honest tawbah to Allaah ($) from things less than shirk, then you will be forgiven as He promised. In fact, in your record, you will find good deeds in place of the bad deeds because of the tawbah. Tawbah is a good deed in itself, and it is one of the greatest acts of `ibaadah that a Muslim can possibly perform. Na’am. I have heard that you should memorize the first ten aayat of Sooratul-Kahf to protect yourself from the Dajjal. The first ten and the last ten, there are different narrations about that. [Q continued] But do you have to say it in your tashahudd? I have never heard any restrictions of that in the tashahhud and Allaah knows best. If someone asks from a dead person, as in that person is interceding on your behalf, is this shirk? The example would be, if you were to ask your dead grandfather to intercede for you with Allaah and you say: "I only want Allaah to forgive me, I do not want my grandfather’s forgiveness," this is shirk akbar that nullifies all of a person’s deeds. It is the shirk of the polytheists who fought against the Messenger of Allaah (!). And to request anything from a dead person all comes under that generality. This is coming in detail in our book, so for evidences and proofs that relate to that issue, it will come in its place. Regarding the hadeeth about the servant's right upon Allaah, «Allaah will not punish those who worship Him Alone and do not commit shirk» doesn't that mean that they will not be punished in this world and the Hereafter, or just the Hereafter? And if you are punished in this world, does that mean there are areas where you are still committing shirk? If you mean by punishment, difficulties, trials and tribulations, or balayaa, then the anbiyaa, the most upright people of all people who ever walked on the face of the earth were ashhadun naasi bala`an. They were the most

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

tried of all people. Meaning: they were put through the most trials, difficulties, pain, torture and hardships more than anyone else because of their level of faith and what Allaah saw in them that they could take. So, when we talk about Allaah punishing the people who commit shirk and not punishing the people who do not commit shirk, we are talking about the most important affair, that is, the Day of Judgment. As for this life, if a person really did recognize he is being punished for his shirk, then it is a great ni`mah (blessing) from Allaah – that Allaah punished him and he recognizes that he is being punished for his shirk, so he might reflect over what he's doing and repent from it. However, Allaah ($) may allow a person to commit shirk and would not punish him at all in this life. In fact, He may have written for him a great deal of provisions and ease in his worldly life, yet he makes shirk with Allaah ($). So the punishments or the difficulties that we face in this life, the hardships and struggle that we must endure is not an indication that it is a punishment from Allaah or that Allaah is displeased with a person. As mentioned, the Prophets were the best of the people or the most tested of the people. If one uses and is addicted to drugs, is that considered shirk? i.e. taking your desires as an ilaah (god)? It can be, and we will discuss that in future lessons, na`am. Being addicted to drugs, alcohol or intoxicants can be a kind of shirk when it becomes the persons motivation, khawf (his fear) and rajaa (his hope), etc. If you doubt your religion even for a second, should you then take your shahadah again? Na`am. Taking your shahadah is something we do all of the time. So we utter laa ilaaha illa Allaah upon any doubt that possibly comes to our mind about any issue (we have) regarding our religion. The Prophet (!) told us that the shaytaan comes to us with doubts. He told us to affirm the Oneness of Allaah and say: «amantu billaahi» when the shaytaan comes and whispers to us – our sworn enemy. If one commits shirk unknowingly, for example, from a statement or something – are they held accountable since it is upon us to have knowledge of this matter? In brief, if it is a person who has the ability to gain knowledge of a basic issue that no one is excused from being ignorant of, and they, from their actions, ignore the opportunity and turn away from the opportunity to learn, they will be accountable for that and they will not be excused for their ignorance. But if it was a person who had no ability to gain knowledge, even if it was basic, then Allaah ($) knows best. Allaah may excuse him because of his ignorance, and there are a number of texts that indicate this meaning. And Allaah ($) knows best. How do you stop the whispers of yourself? Meaning the shaytaan's whispers within yourself and the ideas that take your time away from what is beneficial, then it is the dhikr (remembrance) of Allaah. It is turning to say «amantu billaahi.» It is reading the Qur`aan and making statements of praise for Allaah ($). It is seeking refuge in Him from al-waswas al-khannas. And it is reading Sooratul-Falaq, an-Naas and reciting the Qur`aan in general. All of these things can prevent the whispers. More so, not acting upon them and not entertaining (the ideas and the whispers). When you repel the ideas, when you say 'I believe in Allaah,' and/or when you say 'Laa ilaaha illa Allaah,' 'amantu billaahi,' 'Radeetu billaahi rabban' (I am pleased with Allaah as my Lord) and these kinds of things, alhamdulillaah that is the manifestation of your eemaan.

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

So be happy that you are able to recognize these whispers and that you are able to repel them. It is an indication of your eemaan as taught to us by the Messenger (!). It is a clear manifestation of a person's emaan; that he recognizes whispers and he repels them. We thank Allaah for giving us the ability to recognize them and ask questions about them. Can a person ask Allaah’s forgiveness for harming other Muslims in doing something haram? Or do they have to get that person’s forgiveness before they die? Or have to give that Muslims their deeds on the Day of Judgment? This is a nice question. If the oppression or the harm done was related to blood-money for example (i.e. you cut off a limb, you stab someone, you broke a bone or did something that was physically harmful), then your tawbah to Allaah will include paying the blood-money or compensation for the physical harm that the person faced, unless you’ve been excused from that. If it was money that you stole, then your repentance will not be complete until you return that money. If it was something you took from someone in anyway or capacity, or something you’ve prevented him from, such as a right you’re preventing him from getting, then your tawbah will only be complete when you allow him to get his right, and so on. If it is the case where you insulted a person, then you are to go to the person and apologize. If it is the case you’ve said something untrue about a person, then you are required to correct that misinformation with all the people you’ve spread it to. All of this is part of your tawbah and part of your repentance to Allaah ($). And Allaah knows best. An exception can be made here that is kind of important, and this is if you’ve talked about someone behind their back with something truthful. It is not permissible in Islaam to say (for example) "So and so is fat!" even if they are fat! When you mention them or identify them by name, saying they are fat or ugly, even if it is true, then it is not a permissible thing to do. It is gheebah (backbiting) to mention something about your brother that he detests. If you've done this, then it is a kind of oppression and it is a violation of the rights of your brother. It is a major sin in Islaam. If you have done this, the way to correct it is not to go and tell the person you have backbitten him if he does not know. In this case, the scholars say (as the likes of Shaykh ibn Saalih al-`Uthaymeen) that the correct position is he mentions him well when he sits (with others), to counter the bad things he used to say, and that he makes du`aa for the person. But he does not inform him if he does not know already. This is to keep the relationship between the Muslims clean. It may be that Allaah hid your crime of backbiting so that (the brother you’ve backbitten) has a good relationship with you and feels good about you. You coming to him and informing him that you have backbitten him only worsens the relationship. So in keeping with the benefit between the Muslims clear, in this case, you do not inform him with what you said – there is no need to do that. Rather, you should just mention him well in his absence and make du`aa for him. But if what you have said about him has reached him and he is upset about it, then you should go to him and clear this up with him, apologize, and seek his forgiveness. (You should also) speak well of him if he deserves it and make du`aa for him. Na`am. This is only if it has reached him, and this would be an act of islaah. So it is part of your repentance to apologize and try to rectify the relationship with your brother that you have harmed because of your disobedience. Na`am. And Allaah knows best.

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

I was asked about an issue of a drunk not having his salaah accepted for forty days. Because I was not clear on the narration, I did not answer. I went back to the narration (however) and reviewed it, and I will relate the hadeeth now and some of its understanding to answer the question. The question was: What is understood about the drunkard not having his salaah accepted for forty days? The hadeeth is in at-Tirmithee from the narration of `Abdullaah ibn `Umar (%) who said that the Prophet (!) said:

.#.B^ 8/,bq @†^ s% |B:0 ¡ $Up& G$‚ (S «Whoever is intoxicated by an intoxicant will not have a prayer answered for forty mornings.» The meaning of forty mornings is forty days. If he repents, Allaah would accept his repentance. If he goes back to what he did, Allaah will not accept his salaah for forty days. The hadeeth mentions that two, three and four times. During the fourth time, the Prophet (!) said: «If he repents the fourth time, Allaah will not accept his repentance and will cause him to drink from the river of al-Khabaal (a river from the Hell-Fire, its water is made of (as the scholars have said) Sabeed of Ahlun-Naar (the pus from the wounds of the people of the HellFire)). We ask Allaah for His safety. The hadeeth is hasan as declared by at-Tirmithee himself, the collector of the hadeeth. It is found in his Jaami`, no. 1862. Shaykh al-Albaanee (rahimahullaahu ta`aala) in his checking of that book said it is Saheeh (authentic). The `ulaama, in explanation of the hadeeth, said: «If he repents the fourth time, Allaah will not forgive him» meaning: it is a very severe warning for the one who continually gets drunk. Yet, the possibility of him repenting to Allaah is open until Yawmul-Qiyamaah. However, there is a severe warning in that hadeeth to scare the people who drink. Furthermore, the scholars have distinguished between the two types of Qabool, where Allaah will accept or not accept a prayer. The first meaning of acceptability is that Allaah accepted the salaah, meaning you have fulfilled your obligation of praying that salaah and you do not have to repeat it. The second kind of qabool is Allaah loves your action and so He has chosen to reward you, and multiply your reward and raise your status in the dunyaa and the Hereafter because of it. This is the qabool (acceptance) that is negated here. So we understand that if a person drank alcohol, he cannot refrain from praying for forty days using that text. Rather, he must continue praying even in those forty days to fulfill his obligation of the five daily prayers. However, the acceptance of them, meaning the additional reward and the additional status, and everything that he would enjoy, he will not get that from those salaah, due to the text from the Messenger (!). On point 6, page 27, it says: There is no deity but Allaah is indivisible, it must be pronounced in full. Does that mean we have to say, ‘Laa ilaaha illa Allaah Muhammadur-Rasullullaah'? I do not know who translated that and who you are quoting from, so I would not know exactly what the context is there. But we did talk about Laa ilaaha illa Allaah being a statement with a negation and affirmation. The negation is not acceptable by itself and the affirmation is not acceptable by itself. Rather, they must be together.80 So if it is from that angle, you must negate those worshipped besides Allaah and affirm Allaah’s

80 In the book Mountains of Knowledge it says: "As for affirmation, it is affirming whatever is due to Allaah, the Most High, from the rights of His Lordship (Ruboobiyyah), Worship (Uloohiyyah), and His Names, Attributes and Actions. As for negation, then it is negating

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

sole right to be worshipped. In that, you can say it is indivisible. Meaning, the statement Laa ilaaha illa Allaah is not allowed to be broken up into two separate parts; rather it must be pronounced together. And Allaah knows best. Is the significance of mentioning 'Eesaa's soul to prove that he is created separate from the creator? Meaning, he has his own soul and he is not one with the father as the Christians attest?' The significance of Allaah mentioning 'Eesaa is a soul (Rooh) – I do not know. I do not know about the answer to that question. In general, the significance of the reason why the Prophet (!) said something is something `ulaama make ijtihaad for. They try to explain what the Prophet (!) said. But to say that was the significance, or that is the meaning behind it, or that is the reason for it, is a little difficult to say. And Allaah knows best. But na`am, for sure, in the hadeeth is a refutation of the Christians; `Eesaa was the slave of Allaah and the servant of Allaah....And we believe he is the word of Allaah. What does the Word of Allaah mean? It means he was created from the word of Allaah and not that he is the speech of Allaah, himself, wal-`iyaadu billaah, or that he is part of Allaah or that he is Allaah, Himself, etc. Those ideas are contradictory to the Message of `Eesaa. Is the term Rooh of Allaah just used for `Eesaa and Jibreel? I do not know of it being used for other than the two of them as a title or form of respect. However, in a general way, your Rooh is from Allaah (&). Notice the wording in the hadeeth is: «Wa roohun minhu» not 'ruhullaah' but 'roohun minhu' (a Rooh from Allaah).

l!V!!U! T!m «Therein descend the angels and the Rooh [Jibreel]» [97:5] It does not say: ruhullaah. Either way, the spirit (Rooh) was created by Allaah. Allaah created all of the Roohs, all of the spirits, souls or individuals whether they have come in a text mentioned as a Rooh that Allaah created or not. We definitely affirm that Allaah (&) is the creator of all the ar-Waah (spirits). But there is a distinction to be given to Jibreel and to `Eesaa ibn Maryam. They have texts which identify that ($) sent in a special distinction. When people ask you to make du`aa for them, can you read the Qur`aan as a du`aa? Meaning: the verses of du`aa, yes, you can read them as a du`aa. But if people ask you to make du`aa for them and you say, qul-huwallaahu `ahad (or otherwise) or if you read verses that do not have any du`aa in them, then you haven't fulfilled their request obviously. What is the difference between kufr and shirk? They are two terms used synonymously in many texts. Individually, the mushrik is someone who committed shirk by worshiping Allaah and someone else. (Basically) polytheism. A kaafir is someone commits kufr, perhaps he is committing kufral juhood, the kufr of negating Allaah's right to be worshipped or (perhaps) he is any partners to Allaah, the Most High, in all that is due to Him, and negating whatever Allaah or His Prophet negated with regard to all imperfections or deficiency."

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

ignoring the right of Allaah. So his kufr does not have any shirk in it, but he is a kaafir because he does not give Allaah His right at all. So he does not actually commit shirk because he does not worship Allaah or anyone else – he does not worship anything. For example, an atheist. And you can say, perhaps he is worshipping his desires and his own intellect, etc. So he does actually commit shirk, and from that angle, that’s where they become somewhat synonymous. Both kufr and shirk have major and lesser forms, and that will be part of our (detailed) discussion in the book in shaa` Allaah. Can the narration about the forgiveness of Allaah for those who do not commit shirk, be used to show that the one who does not pray is still a Muslim? No. It cannot be used as a proof to show that the one who does not pray is still a Muslim. This is because of the explicit speech of the Messenger (!): (Pay attention, it is a hadeeth that talks about the difference between a Muslim and a kaafir…)

$e‰ A:D .U•‰$0 (UD f @†²%& !•]", 5 .]]", oc%& A•/%& «The covenant that exists between us (the Muslims) and them (the kuffaar) is the prayer. So whoever abandons it has disbelieved.»81 Some people would like to explain the word

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as the lesser kind of kuffur. Yet, in this context, our

Messenger (!) was clearly defining the distinctive difference between Muslims and non-Muslims. So the kuffur, here, is kuffur al-akbar. And the companions did not used to see the abandonment of any action to be kuffr (that takes a person outside of Islaam) other than the abandonment of salaah. The one who does not pray is not a Muslim despite their claim and their shahadah. Even the proofs about worshipping Allaah and not committing any shirk with Him can be used against him because they have not worshipped Allaah alone. They have not worshipped Him. They have not offered salaah. They have not worshipped Him with the very basic acts of worship that Allaah ($) has requested. And it is not enough for us to profess the Oneness of Allaah on our tongues without actually worshipping Him alone. And Allaah ($) knows best. Could you explain tawheed al-hakeemiyyah and where it originated from? We say: First of all, it refers to the tawheed that Allaah is the One who has the right to rule and legislate and no one else has this right. It is the haqq, for sure…Allaah (&) alone is the One who legislates and people do not legislate. Allaah legislates through his revelation for the people; what they may or may not do, what is halaal, what is haraam, what is an obligation and what is disliked, etc. Allaah is the Only legislator. So it is true from that angle. As for the excessiveness that some people have in this issue and say that this is the reason Allaah created the heavens and the earth for the people to rule by His book, then this is ghuloo' (extremism) in haakimiyyah. This is going overboard in affirming Allaah's right to govern the people. We say: Allaah created the people to

81

Narrated by Buraydah ibn Husayb al-Aslaamee. Shaykh al-Albaanee declared the hadeeth as saheeh in Saheeh Jami’ #4143

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

worship Him alone and not to commit shirk, hakimeenah ow mahkumeen. Meaning: Whether they are the ones who rule the people by the Book of Allaah or whether they are the ruled. So, as a Muslim, your job is to worship Allaah (&), affirm for Him His Names and Attributes, and worship Him alone without committing any shirk with Him. So hakeemiyyah is the truth. Yet the people who talk about it much and go into it, you find with them, at the least, tendencies of the Khawaarij – they speak against the rulers, against the people in positions of authority, and they challenge their authority and say: The Muslims (should) rise up and take the authority from the disobedient leaders. They view hakeemiyyah as a separate category of tawheed and they give it more precedence and attention than tawheed of `ibaadah or tawheed of Asmaa wa Sifaat or even tawheed ar-ruboobiyyah – when in actuality, it is related to (all three). (Firstly) We worship Allaah alone and affirm that He is the Only One who legislates. We act by His halaal and haraam and we implement His rulings as servants from our tawheed al-uloohiyyah. (This is tawheed al-uloohiyyah). We affirm for Allaah the sole right to legislate and this is from His tawheed ar-ruboobiyyah. And from our implementation of `aqeedatul-Asmaa wa Siffaat is that we affirm for Allaah the attributes of wisdom, legislation with knowledge, precision, accuracy, and legislating wise rulings for the people that are more befitting than the rulings they would come up with from their own selves, the best of them and the most intellectual of them. So this idea of hakeemiyyah enters into all three categories of tawheed and (we) should not be focused on (it) as a separate category of tawheed as is the case of the people who are inclined towards the madhhab of the Khawaarij. So beware. Can you study from someone who allegedly has the correct `aqeedah, but not the correct manhaj? The correct `aqeedah and the correct implementation of that correct `aqeedah means that the person's manhaj is correct. . . . The `aqeedah is the belief and grounding that a person has in his heart, what he understands, what he affirms and what he negates. And the manhaj is how he implements that in his interactions, his belief, and how he applies his tawheed. So I do not understand why someone would claim that someone would be good because his `aqeedah may be correct, but yet, his manhaj is false or mistaken. The scholars have spoken about this statement and those who make a distinction between `aqeedah and manhaj. So review those statements, and you can find a lot of narrations from the scholars, and detailed criticism of this kind of approach on websites like Salafipublications.com, etc. So go there and benefit from those good articles. How do we deal with family who claim they are Muslim, yet they commit shirk by calling upon the dead and making vows, and even believing that they aid the creation?

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

Briefly: By attending a class like this and building up your knowledge of tawheed. By learning the good and positive ways to call them to the Prophetic practices and by spreading what you know amongst your family and inviting them to what is good. What path of studying do you recommend (i.e. what to study first) and can you learn soorahs and study books at the same time? Or should you only focus on the Qur`aan and then go for other studies? Jazaak Allaahu khayran. A beginning student should try to go directly to the scholars of Ahlus-Sunnah, the senior and elder scholars, those known for their vast knowledge and understanding. Go to them first. And if they cannot go to them, go to those who have studied with them. And go to students of knowledge who are known and (well)grounded in their knowledge. If they follow this path, that scholar or that student will guide them through the books, one by one. If they do not have access to that, yet they try to fear Allaah to the best of their ability using printed books, the Internet, tapes and recordings until they can accomplish the first point of advice, then in that case, they (should) try their best to study books of `aqeedah as a priority. `Aqeedah as a priority. Books like Kitaab at-Tawheed (the ones we are studying) with easy explanation would be a very good starting point. Other books by the same author like The Three Fundamental Principles (Usool al-Thalaathah), al-Qawaa`id alAraba`a (should be studied from) and Kashf ash-Shubuhaat is very beautiful. (You should) also get some grounding in Arabic and try to get a teacher to help you get through the basics of Arabic. Learn Soorahs from the Qur`aan. Start with the ones that are easy to memorize and pronounce. Learn from a directly from a teacher who will teach you the correct way of pronouncing the Qur`aan as the Qur`aan is taken talaqiyyan. If you cannot find a teacher from Ahlus-Sunnah, from those who are grounded and do not teach innovations along with their Qur`aan, then benefit from the tapes of reciters who apply tajweed properly, preferably the elders, for example, Shaykh al-Hayaad or `Alee al-Huthayfee. Do not attach yourself to recitations of Ahlul-Bid`ah or people who have loose statements about the religion of Islaam, as your love for the Qur`aan leads you to love these people. So listen to the recitations of AhlusSunnah, even if they are not as beautiful as the recitations of some of Ahlul-Bid`ah. Learn as much as you can of the Qur`aan. Learn a little bit about hadeeth as well, i.e. begin with the Forty Hadeeth of Nawawee. Begin with a beginner’s book in fiqh, for example, Buloogh al-Maraam. These are some basic books that a person can begin with and benefit from in the absence of having a teacher from the scholars or at least the students of knowledge to help you […]. And Allaah knows best. Why did the Prophet (!) refrain from telling the Sahabee that he would be from the 70,000 because `Ukaashah had already asked? Perhaps it is because he was not from them, and instead of saying he was not from them them, he mentioned something tvery nice, «`Ukaashah has beaten you to it.» He said this instead of saying: "No. No. You are not from them." The Messenger (!) loved to give glad tidings to the Muslims, and very likely, had he been from them, he would have given him glad tidings…

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

This shows you that not every one of the Sahabah will be from the 70,000. And not every Sahabee were on the same level of piety and closeness to Allaah ($). Allaah has praised them all in a general way, yet there are the most virtuous of them, the likes of Aboo Bakr as-Siddeeq, `Umar ibn al-Khattab, the Ten Promised Paradise, the muhaarijeen, the awaleen, the ansaar and there are the people of badr, etc. There are certain ranks amongst the Sahabah that are more virtuous than others. Along with that, we say about them in a general way, radiallaahu `anhum waradoo `anh (Allaah is pleased with them and they are well-pleased with Him). Na`am. And Allaah ($) knows best. What is the ruling on a masjid and its people who do not have ties with the `ulamaa and who do not mention them, rather only one or two names, but not the rest from the present-day salafee `ulamaa. I do not understand this question. But `alaa kuli haal, the people who run the masjid and those who attend the masjid should do their best to have ties with the `ulamaa, gather the people in the masjid to the `ulamaa and have as much connection as they can with the `ulamaa. (They should) love mentioning their virtues and good things about them, both the `ulamaa of today and the ulamaa of past; those who have followed the correct path. […] And we cannot say it is waajib upon the people to mention Shaykh al-Fawzaan. We cannot say it is waajib upon the people to mention Shaykh Rabee` al-Madkhalee, and we cannot say it is waajib upon the people to mention individual scholars. We are happy for the people if they say they love al-Albaanee and they love ibn al`Uthaymeen. We are happy for them. And if you find that they quote these two and yet contradict their manhaj, then be wise and come to them with the statements of these two that they attach themselves to. Come to them with the statements of Shaykh al-Albaanee that correct their deviation and that guides them to better than what they are upon. Come to them with the statements of Shaykh al-`Uthaymeen with regards to the issues. You should find in these two great scholars, enough to correct probably most of the mistakes that these people will be involved in. This would be a very wise way of handling it. You can branch off from that, if they love al-Albaanee and ibn al-`Uthaymeen, then they will love those whom the scholars have recommended the people to follow. So the wise way would to come to them and say, these are great scholars, like al-Albaanee, ibn Baaz, ibn al-`Uthaymeen – they were, of course, the selected and the greatest of the recent scholars that we witnessed in this era. They also recommended for us to follow other scholars. They warned against certain people that we might be lenient about! So why do we not give them the status they really deserve, and follow their advice in listening to some scholars and staying away from others. The chapter heading is "Perfecting Tawheed Guarantees Paradise." Does this mean any lesser degree of perfection does not guarantee Jannah? What was intended by the author, here, was to take on the four attributes: a) a person does not cauterize himself, b) does not seek ruqyaa, c) does not believe in omens, and d) places tawakkul in Allaah completely. This is because a true implementation of these four attributes without anything that negates other essential elements in a person's tawheed, is something that will make a person from a select group of people on Yawmul-

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

Qiyamah, referred to as the Muhaqqiqeen of Tawheed (those who have perfected their tawheed) and they will enter paradise with no punishment and no accountability. Other people enter paradise, but after accountability. Other people can go to paradise after being reckoned and forgiven without punishment. Other people can also go to paradise without punishment. And some people will go to paradise after facing the distress and fear of Yawmul-Qiyamah, (whereas) some people will go to paradise after being punished in the Hell-fire. But so long the person has tawheed, has not violated it with something that took him outside of Islaam, and has worshipped Allaah with it, and has not committed shirk, he will make it to paradise. Either eventually or initially. Paradise is guaranteed in a general way for anyone who worships Allaah alone, and does not commit shirk. And paradise is guaranteed specifically without any accountability or punishment for those who have excelled beyond the rest of the people, and who have adorned themselves with the attributes of total and complete implementation of tawheed. Some of the scholars did not like the phrase, tahqeeq at-tawheed (the actualization of tawheed). They mentioned that it was impossible for a human being to (attain) and some of them said that rather, it was only to be said about the Messengers and the Prophets – that they made tahqeeq of tawheed – so it should not be said about people less than them. This is an issue that we are allowed to discuss because it is not taken from a text. The idea of tahqeeq at-tawheed is from the words of the author (may Allaah ($) have mercy on him). So, it is possible for someone to have a point of criticism against that. When he did say perfection of tawheed, he meant the implementation of all of the best aspects of tawheed in the best ways that Allaah has legislated. And not that the person is perfect – as Allaah ($) did not create the human beings to be perfect and He did not request them to be perfect. And Allah ($) knows best. We ask Allaah to grant us success in our study of this great book, and to allow the tawheed that we learn about and implement, to be a source of expiation for our sins. We ask Allaah ($) to be merciful and overlook our transgressions against ourselves. May He raise the mention of His Prophet and grant him peace.

As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. When you said that the Prophet Muhammad (!) said that if you do not ask the people, it is the best way to enter Jannah. However, we ask righteous people to make du`aa for certain things, in case they are on a journey to Makkah for Hajj or Umrah (for example) or if we ask for assistance pertaining to knowledge, etc. Wa 'alaykumas-salaam wa rahmatullaahi wa barakaatuh. Asking for things does not refer to a student asking for knowledge or asking a question to benefit. (For example:) Your question right now is not disgracing you, it is not belittling you, rather it is granting you a higher status. You are questioning someone who can give you information about Islaam, and learning your religion is an act of `ibaadah for Allaah ($). By way of this action you are seeking knowledge, and the action of seeking knowledge is a great action indeed, that gives you a great status. So it is of no disgrace whatsoever and there no type of negative aspect on you at all. So then, regarding seeking help is not about attaining knowledge, but rather, it is about seeking things from the people and what they have and what is in their hands; seeking their assistance in worldly matters and www.Istijabah.com

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

seeking their assistance for money for loans. Not asking the people (for that) and leaving all of that is a kind of tawheed. This is one of the angles that the scholars give preference to the fuqaraa over the masakeen. They say that the fuqaraa are the people who do not ask, and this is what at-Tabaaree mentioned in his Tafseer: the fuqaraa (the desperately poor people) are those who do not ask others for zaakah money no matter how bad their situation is. And the masakeen are the poor as well, but they ask, i.e. they put their hands out. So Allaah mentioned the fuqaraa first, and many of the scholars said that means the ones who do not ask, and they have honour because they do not ask. So, asking the people in general for what they have is blameworthy, but asking for things for the Hereafter is not blameworthy. However, it can be an infraction or a violation of tawheed if you ask, for example, a pious person to make du`aa for you. In that asking, you yourself, do not ask Allaah. You are now putting all your hopes in that man/woman making du`aa for you, or in that person going for Hajj, and you do not excel nor seek out the times when the du`aa is answered for yourself. (You do not try hard) to make du`aa (within those periods), so this is an obvious problem with your tawheed. This is because is this is weakning your connection to Allaah and strengthening your reliance on the people. So, here, even though you are asking for something about the Hereafter, it can negatively affect your tawheed. So, let it be that if you asked anyone to make du`aa for you, that you asked it with total reliance upon Allaah. And do not let it decrease the diligence that you have in asking Allaah for yourself. And Allaah knows best. Is it permissible to teach the children the names of some of the constellations? For example, the big dipper, or the location of the North Star, simply for the sake of familiarizing them with the position of the stars, as long as those names that have origins of Greek methodology, for example . . . and Pegasus are avoided? Knowledge of the stars for navigation is a beneficial knowledge, i.e. knowing the position of the stars for the sake of navigating was something used by our salaf without blame and it is not related to knowledge of astrology for the sake of guidance. Meaning: guidance about future events. This is astrology and this is a kind of shirk that is severely warned against. So again, the understanding of the questioner, with the way he worded his question, seems to be accurate; using the stars for navigational guidance is absolutely permissible and it is from the ways that a person goes about his journey without violating his tawheed in any way. However, seeking guidance from the stars for your future and knowledge of the unseen, for example, what is going to happen to you tomorrow and how you are going prepare for the next day, then that is called astrology and it is shirk. These are from the unknown affairs that only Allaah knows about, and to claim that some people know that along with Allaah is a violation of our tawheed, and it must be avoided. We are not to read the horoscopes in the newspaper and (we are not allowed) to talk about whoever was born in this (or that) month will have such and such happen to him in that month. We are not allowed to read these things, and this issue will come up in shaa` Allaahu ta`aala in more detail.

As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. From last week, I was not clear whether seeking ruqyaa from someone else has the same ruling as seeking ruqyaa for oneself. Jazaak Allaahu khayran. Wa `alaykumus salaam wa rahmatullaahi wa barakaatuh. To briefly summarize: When a person implements his tawheed and asks Allaah to cure him for something that is ailing him, then it is an implementation of his tawheed www.Istijabah.com

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

and it can be something that draws him extremely close to Allaah. (It is not something) to avoid. So a person should not avoid the ruqyaa for himself. However, if there is person, for example, whose ruqyaa might benefit you, then it is from the perfection of your tawheed to rely upon Allaah, make the ruqyaa yourself and not ask that person make it for you. If he comes to you and knows you are sick, and offers to do the ruqyaa on you, and he begins, then you do not have to prevent him. You have not sought the ruqyaa from him (so in here) there is no harm. But seeking the ruqyaa is where the problem is. Leaving off seeking the ruqyaa from someone else is what makes a person eligible to become from those seventy-thousand in the hadeeth (mentioned). And a person making a ruqyah on himself has no relationship to that and Allaah ($) knows best. This seems to be the correct position of the scholars in this issue that they differ about.

As-salaamu `alaykum. Is lesser shirk up to the will of Allaah to forgive? Like major sins? Or does it too require repentance before death for it to be forgiven? Wa `alaykumus salaam wa rahmatullaahi wa barakaatuh. Shaykhul-Islaam ibn Taymiyyah (rahimahullaahu ta`aala) (mentioned) that Allaah will punish the person who commits lesser shirk and He will not forgive it if tawbah (repentance) was not offered. However, it is not an eternal punishment like major shirk. So lesser shirk according to other scholars may be forgiven, as it is not the shirk that Allaah will not forgive. And Allaah knows best. As-salaamu `alaykum. Is being sad over calamities considered shirk? Is it lesser or greater?

I am not really sure of the meaning of the question, is being sad over calamities considered shirk? If this sadness leads you to despair in your religion or think badly of Allaah, and it leads you to question the wisdom of Allaah and not submit to His Qadr that He has decreed to happen, then yes, it could lead to shirk. It could lead to greater shirk if that sadness meant that you have begun to call upon other than Allaah, for example, because the sadness overtook you. So it depends on the meaning of sadness you are asking about. The Prophet Muhammad (!) was sad when his uncle died. The Prophet (!) was sad and shed tears when his beloved companions died and when his granddaughter died. The Prophet (!) showed sadness, but with it was the dhikr and praise of Allaah, and by remaining dutiful to Him. This sadness will not harm a person, and Allaah ($) knows best. Perhaps some people have been affected by the ghuloo' of the Sufees who say that you should never ever be sad about anything; everything is from the Qadr of Allaah, so you should rejoice in every bad that happens to you, and consider that submitting to Allaah. Rather, the best example is our Messenger (!) who became sad during calamities, but his sadness was balanced and for the sake of Allaah. He was sad because his uncle missed a chance to accept Islaam and he wanted very much for him to be guided, and he loved for him to be guided. So, his sadness there was for the sake of Allaah and it was something that drew him closer to Him (!) and not something that distanced him from it. It was not disobedience. So sadness, can be perfectly in line with your tawheed so long as it is with patience and submission to the Qadr of Allaah, and coupled with turning to Allaah with du`aa and asking Him for help in your time of trial. And trials and difficulties are the nature of our lives as Allaah (!) has created us to be tested. He is the One who created life and death as a trial to see which one of you are best in deed. So trials and tribulations are normal in the case of the believer: his sadness is coupled with tawheed in his worship of Allaah, so there is no problem. And Allaah knows best.

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

If someone intends to do Umrah for Allaah's sake, but also intends to do some trade while he is there, will this count as shirk asghar? If not, can you please give an example of shirk asghar? This is absolutely not shirk asghar. How would he do Umrah without doing trade? How could he possibly fulfill Umrah without doing some trade? What does he eat when it is time to eat? When he goes and buys a sandwich, it is trade. When he rents a hotel room, it is trade. Whenever he buys a piece of clothing; deodorant, soap, and any basic need that he has, it is all trade. So how could he not intend to do trade? Perhaps intending to not do trade of the kind mentioned here could be an innovation in our religion. An example of shirk asghar would be taking an oath by other than Allaah ($), not intending to glorify that person the way Allaah is to be glorified. And Allaah knows best.

As-salaamu `alaykum wa rahmatullaah. Are witnesses required to accept Islaam or is it possible to accept Islaam on your own? And then declare that you are Muslim? If witnesses are required, can you accept Islaam on the Internet? Wa `alaykumus-Salaam wa rahmatullaahi wa barakaatuh. First of all, the question seems to be based on an understanding that maybe there is some kind of need for a witness. But in this case, there is no need for a witness because you are a Muslim, and you can say: 'I have accepted Islaam,' and if someone asks you, 'Do you know the shahaadah?' Then you can say the shahaadah as you have no problem doing that. So there is really no need for a witness here unless it is the case of a person, for example, who died and there are some fiqh rulings (e.g. inheritance) based on him being a Muslim or a kaafir. And there is a dispute where some people are saying the man died and he never accepted Islaam, while there are others who say that he died and he accepted Islaam. In this case, the court case may ask for witnesses, and I am not aware of how many witnesses would be required here to establish his Islaam. I do not know the answer to that. Na`am. But, in this case, there would be a requirement for witnesses because we are talking about the people's rights. His inheritors who are non-Muslims would be deprived of his inheritance if he is a Muslim, and his Muslim inheritors would be deprived of his inheritance if he died as a non-Muslim. So there is a need to preserve the rights of the people with regard to his inheritance. There is a need to make a decision about him being a Muslim or not. This probably seems far away from the questioner's situation in mind. If a person accepts Islaam by themselves, then with Allaah it will be accepted. If no one knew about it, and they buried the person as a Christian, then the person will not be held accountable for what they've done to him. And Allaah ($) will raise him as a Muslim so long as he sincerely and willfully accepted his Islaam. So there are no witnesses needed between you and Allaah to accept Islaam. But when it comes to the rights of the people like the example I mentioned, there may be a need for witnesses. And Allaah ($) knows best. About the witnesses on the Internet, if it comes down to a case where witnesses are required, the judge would look into that: can their witness be accepted? What kind of interaction did they have with them on the Internet? There are different kinds of interactions. So that would all go to the court in this case. Some people say: If you want to correct Muslims (amar bil ma`ruf wa nahy `anil munkar) you should first correct their tawheed, and if they agree, then mention the thing that you want to be corrected. Is this statement correct?

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

If their tawheed is corrected, then yes. If they have problems in their understanding of tawheed, then this is your priority and your advice to your Muslim brother or sister who have misunderstood something about tawheed. It is upon you to focus on that and not to focus on music, anasheed, and other things until they can understand their tawheed. If they understand their tawheed properly, and they worship Allaah ($) upon sincerity, love, fear and shunning false deities, then they will be inclined towards accepting everything that you tell them about the legislation of Allaah ($), as the love of Allaah has become planted in their hearts. So...for you talk about things as is done by ignorant people when they debate with different groups of innovators about the way of salaah - for example - placing and raising their hands on this (or that) occasion, or not doing it, etc - when they debate and discuss issues like this and leave off foundational issues in `aqeedah and manhaj, the very belief and direction of a Muslim, then this is a person who does not understand the priorities of the da`wah, and they themselves should be taught the correct understanding of how to call to Islaam.

Akhee, there have been some times when I tell someone about Islaam and they show interest it.

However, they mention: 'But I smoke or I drink,' and I tell them, 'Do not worry about that. Learn who your Lord is, and what He wants from you, and then you could always work everything else later on.' Is it okay to say that? Meaning, do not worry about that.

If you were to add were to add 'right now' as an indication that it is something to worry about, but there is a bigger priority, then my advice would be that you add the phrase 'right now'. Because if you said, 'Do not worry about that,' you may give them the idea that this is not important in our religion at all, and that it doesn't really have a place. But if you said, 'Do not worry about that right now,' you're indicating that there is going to be a time to worry about that and we are going to come back to that issue. So, when you direct them towards the priority of affirming Allaah is the One who deserves worship alone, then a phrase that you could use would be 'do not worry about that right now.' And Allaah ($) knows best. This is an excellent question, and it is a very important issue when it comes to speaking to people who are interested in Islaam and have honest doubts and questions about it. For example, they want to know about Jihaad and the Hijaab, they want to know about these issues that are not priorities when it comes affirming Allaah's sole right to be worshipped alone. How do you deal with this? If a person says: I want to accept Islaam, but I need to know, why is fighting allowed? Why is there such a thing as military Jihaad? Or, why does a woman have to cover in such a way? Then, you can try to respond by returning it back to the tawheed. We want to worship Allaah alone because it is His right, and we want to believe in Him. And what He legislated for us (from) the manners of dress and the way we interact with the rest of the creation is going to be the most guided way we could interact with people, and the most guided set of manners and morals that we could have for ourselves, our families, and others. So guide them back to that and leave the details of these issues and speak about them with generalities. One helpful phrase that I found to be useful in calling non-Muslims to Islaam, myself, is a simple phrase that I hope that maybe you could take and use in your da`wah: You won't be the first one to give up something that you've liked to earn your way into Paradise. You are not the first person who loves his Lord and acknowledges His right to be worshiped alone, or who is going to be blessed for giving up something which He preferred to please Allaah. Many people have preceded you in that, you are the first and you will not be the last either. So, encourage them and make it easy for them to give up something. And Allaah ($) knows best.

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

1. If you oppress someone, can they make du`aa against you with regards to the Hereafter. For example, make du`aa for you to go to the Hell-Fire or for you to be tortured in your grave, etc? Meaning: Do they have the permissibility to do that? The Prophet (!) speaking in general terms, said: «Do not make du`aa against yourselves, your children, or your property.» This statement «yourselves» shows us that we make du`aa in our favor, and as Muslims, if someone oppresses us, the first and foremost thing we should do is make du`aa in their favor: 'O Allaah, prevent them from oppression, save them from their own desires and oppression, and make them better.' And this is what brings rectification to the situation. If someone is oppressing you, and you say: 'O Allaah, destroy him in the dunyaa and in the Hereafter,' then what have you benefited? You, yourself, being oppressed, cannot get your money nor your right from a person, and now you are making du`aa against them. Do you realize that your du`aa against that person is only going to make them worse? It is not going to make them better. If Allaah answers it, then it will only make the person worse; and if that person becomes worse, then your dealings with that person will only become more difficult. So the real person with baseerah (insight) will realize that having their du`aa answered is an opportunity to make du`aa for the betterment of the person whose oppressing them. I'll give that as an answer, and I realize I did not answer the question the way it was phrased. I'll choose not to answer it, and leave the answer like that hoping for a better benefit. Na`am. What do you say to those who say that they cannot pay Zakaah because 'I give Sadaqah' everyday? I believe the questioner is referring to someone who says, 'I do not need to give the obligatory Zakaah (the pillar of Islaam) because I give optional charity every-day. Na`am. It would be similar to the person who says, 'I do not need to pray the five daily prayers because I pray the Sunnahs every-day. The Prophet (!) said, relaying the hadeeth qudsee from the speech of Allaah:

s"9? smÇ´D& .i ÍE Œ#q ˆd~, oAB? ÍE G$:0 .S 5 «The servant of mine does not draw near to me with anything more beloved to me than the obligations I have imposed upon him.» Meaning: The five daily Salaah, the Zakaah, Hajj, and the fasting of Ramadaan.

sB#q »# |D&3]%., ÍE G$:mn oAB? 2&Ún .S5 «And my servant will go on getting closer to me by doing optional deeds, so much so that I will love him» to the end of the hadeeth. This shows that Allaah ($) has given us priorities and how we are to gain nearness to Him by completing the obligations first, and when have finished the obligations, we move on to the optional acts. So, your general Saqadah is a good thing, so long it is something that adds to your fulfillment of the pillar of your religion since general charity is not a pillar of your religion. But rather, a specific amount to be taken out of your wealth annually, or at the time of harvest for crops is the pillar of Islaam. So, if you are just giving general charity, and abandoning Zakaah, then you are missing a very significant pillar in your religion. www.Istijabah.com

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

The general charity is obviously not enough for you, and you must take heed and realize that even some of the `ulamaa considered a person that did not pay Zakaah with the ability to do so as being outside of Islaam. From the proofs they use is the hadeeth that we studied «So let the first thing that you invite them to be the testimony that none has the right to be worshipped other than Allaah. If they follow and obey you in that...» as if to say now they are Muslims, «then inform them that Allaah has prescribed upon them five prayers to be offered in each day and night. If they obey you in that,» The meaning of «if they obey you in that,» is what if they do not accept that from you, then what is Mu`aadh being sent for? Mu`aadh is being as a teacher, a guide, a judge, and also as someone to possibly arrange military expeditions. So they would not be considered to be Muslims in this understanding that some of the `ulaama have of the text; that if they refrain from praying, then they are not considered Muslims, and if they refrain from paying Zakaah, then they are not considered to be Muslims. But what seems to be the case is that refraining from paying Zakaah willfully is a major sin in Islaam, and it has a number of ahaadeeth about the punishments that a person faces. Yet it does not take a person outside of Islaam. The companions used to not see the abandonment of any deed to be something that takes you outside of Islaam other than the abandonment of prayer. And Allaah ($) knows best.

As-Salaamu `alaykum wa rahmatullaah. Allaah ($) says in Sooratul-Mu`minoon:

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«So blessed be Allaah, the Best of Creators!» [23:14] How should we understand this aayah when we know there is no other creator besides Allaah? Wa `alaykum as-salaam wa rahmatullaah. The issue of Khalq is something we discussed this summer. The verb khalaqah is permissible to be attributed to other than Allaah. When a person or someone besides Allaah create something, they create it from materials that Allaah (ta`aala) has created for them. No one creates like Allaah ($) creates. He creates from nothing, He says: «Be! And it is.» However, that aayah that you're mentioning in Soorah al-Mu`minoon is a proof to establish that there are creators other than Allaah.82 And understand this in its context, there are people who create things. Do not get so focused on the word 'Creator,' because in English, you might say the word Creator seems like it is only for Allaah. The Arabic khaaliq or khalaqah is used for other than Allaah ($). It is also used in reference to `Eesaa ibn Maryaam, he put together some birds and made them, meaning that Allaah ($) had already provided him the way for him to do that, and he was simply performing a miracle for the people.83 We say, the most beautiful and most complete kind of creation is for Allaah ($) alone. However, there are texts in the Book and the Sunnah that affirm Khalq for other than Allaah. So it is the text of the Qur`aan and the Sunnah that indicate the permissibility of mentioning that as an action of others besides Allaah.

Ustaadh Moosaa Richardson: Refer to the following verses that mention the action of khalq affirmed for other than Allaah: 23:14, 29:17, 37:125, 89:8. Some of them require a careful review of the tafseer. Think carefully about 13:16 and the distinction made. 83 Ustaadh Moosaa: See: 3:49, 5:110. 82

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

As-Salaamu `alaykum wa rahmatullaahi wa barakaatuh. If someone says the Kalimah, but they do not do the basic actions of a Muslim, i.e. pray, fast, etc. Does this void their Kalimah? Wa `alaykum as-salaam wa rahmatullaahi wa barakaatuh. If a person accepted Islaam, and said the Shahadah, but they did not follow it up with Salaah, then according to the majority of the scholars from the companions and those after them, this person has left Islaam with his abandonment of Salaah, meaning: he does not pray at all, and not that he prays on and off, or that he is struggling, rather, he does not pray as in the question here. Then, yes, this voids the Kalimah due to the statement of the Prophet (!): «$e‰ A:D

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«The covenant that exists between us (the Muslims) and them (the kuffaar) is the prayer. So whoever abandons it has disbelieved.»84 May Allaah reward you too.

As-Salaamu `alaykum wa rahmatullaahi wa barakaatuh. Regarding the eight recipients of Zakaah, what are the differences between the fuqaraa` and the masaakeen, as mentioned in Soorah at-Tawbah (9):60? Jazaak Allaahu khayran. Wa `alaykum as-salaam wa rahmatullaahi wa barakaatuh. The scholars have talked about the difference between the fuqaraa` and the masaakeen, the first two recipients mentioned in that verse. They have a number of positions, At-Tabaree mentions a great majority of those positions in his tafseer, and to summarize: the faqeer is the one who yasta`fif, he does not ask anyone. He is poor like the miskeen person, but the miskeen asks - he is a saa`il (he asks the people). So the faqeer is more pious because he refrains from asking, and the miskeen has the right to ask, but he doesn't have the same status as a faqeer, so he asks and he is in the second category. Both of them are deserving of Zakaah, however, one is more deserving, meaning: If there is a miskeen and a faqeer (two poor people), one asks openly and the other refrains from asking and is patient, then we are to give precedence to the one who is patient and does not ask. This is one angle of distinguishing between them. Other scholars said that the faqeer is the one whose need is more severe, he does not have enough to get by. And the miskeen has barely enough to get by, but nothing extra. He takes care of his needs and he has nothing to spend beyond that. So the faqeer is more severe, you can perhaps say he is destitute, and the miskeen is poor (the poor person might have things). The scholars use the verse in Sooratul-Kahf about the masakeen who were working in the ocean and had a boat. So they (the scholars) said that the masakeen own things, but they do not have anything extra. Some scholars mentioned the exact opposite of this statement. Meaning: miskeen is destitute, and faqeer is poor. What seems to be correct is a combination of the two distinctions specifically: the faqeer is more severe in his poverty and/or he does not ask, and the miskeen is less severe in his poverty, and/or he asks. This seems to be correct and in line with the position that Allaah ($) gave the fuqaraa over the masaakeen. What is the fine line between behaving with good character towards the kufaar in office while keeping walaa wal-baraa` in mind? 84

Narrated by Buraydah ibn Husayb Al-Aslaamee. Shaykh Al-Albaanee declared the hadeeth as saheeh in Saheeh Jami’ #4143

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

Na`am, dealing with non-Muslims while you live with them in a non-Muslim society is an issue that Muslims must take care of. They must do well in keeping the lines of communication open for the chance of da`wah while being upfront, frank, and openly speaking about what they believe religiously in ways and opportunities that are smart and wise. In offices, for example, there are laws that will bring harm to the Muslims if he brings out his walaa and his baraa` and says: 'I prefer Muslims over non-Muslims,' or 'I love the Muslims over the non-Muslims.' If he is in a company hiring people, and he asks the people coming for the job, 'Are you a Muslim? Are you a Jew? Christian? or what? Because I love Muslims,' if he does that, and the company is governed by the laws of America, they will say this is discrimination, and it will bring harm upon the interviewer. If he was to express his love for the Muslims and his preferences for them over the non-Muslims at the water-cooler, meaning in casual situations that have nothing to do with the workplace, in a way that doesn't make people think they're going to lose their job because they're not Muslims, then the Americans consider that to be allowed. In general, in all casual situations outside of the workplace, a person has the freedom of speech that America considers to be a basic right of a human being. So, they protect a person who wants to worship Shaytaan, Iblees, Fir`awn, or witches and wizards. These people are protected by the American law, they have the right to say what they want. So, if this is the case in a place that protects your right to express your opinion (of your love for Muslims over non-Muslims), then you can in situations that do not bring harm to you. And in that, if it is done with wisdom and detail to explain why (and do not just say you love Muslims and hate kufaar such that you look like a bigot or racist) and properly: 'I love my Lord Allaah, I love the people who dedicate themselves and bow down to Him, and consider Him greater than anything else because He deserves to be considered like that. I love those people who consider the Lord of everything that exists, to be above all of everything that is worshipped. I love all of the people who love the best of people ever sent to earth, the Prophets, the righteous, and at the head of them, Prophet Muhammad (!), Prophet `Eesaa ibn Maryam, Prophet Moosaa, Prophet Noah, Aadam, and the prophets of old. Anyone who loves them, affirms their true truthfulness and shows that, then I love them, because I am a person who loves Allaah, and I love that Allaah sent these people to us, to guide us and to teach us. I love all of the people who respect, honor, and love them for the good that they brought us.' Now, he has expressed the same idea of love and hate for Allaah's sake, but he has given people something to think about. He has given people the reason behind his love and his hatred that could possibly prevent those people, who want to think and reflect, from categorizing him as a bigot and writing off his expression of love, trust or distrust, as an action of a bigot. Rather, they can say, perhaps he has a foundation for what he says, and it might lead them into thinking about the right of Allaah, more than they have been. And Allaah ($) knows best. I hope that gave some guidance to the questioner. And Allaah ($) knows best.

As-Salaamu `alaykum. What is the correct ruling on disposing the books which contain the Names of Allaah? Some say we shred it and put it in the recycle bin. Jazaak Allaahu khayran. When the masaahif (the printed copies of the Qur`aan) were spread, some of them had notes written in them, tafseer and some of them perhaps had qira`aat (different modes of recitation) that were outside the well-known www.Istijabah.com

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

modes of recitation, so `Uthmaan (%) the third khaleefah decided to unite the whole Muslim Ummah on one mus.haf, to copy it and send it out to the various nations. When he did that, there remained the problem of the previous mus.hafs that existed. So, he ordered them to be burned. So, burning the book, even if it is a mus.haf because you need to get rid of it, - perhaps it's no longer useful, it has missing pages, or perhaps it is defaced then in that case, it can be burned. Scholars have mentioned that this was something done so it would not be disgraced, so that it would not be buried it in the mud, dirt, beneath the ground, or cast to the sea and perhaps something would happen to it after that. This was (a solution to) getting rid of it in a way that did not leave behind any chance for it to be disgraced out of respect for the book of Allaah. So, similarly, whatever method is available - as scholars have given fataawaa in favor of shredding, burning, or recycling in a way that does away with the original print - then all of those matters are acceptable as long as the book of Allaah is erased or done away with in totality. Recycling would not be permissible, for example, if sections of the Qur`aan appeared on paper plates or something (as recycling may not remove the writing) or any process as well that disgraces or debases the written material, like being picked up by a dump truck or the likes. Any possible way of recycling or re-using that paper which contains anything with the words of Allaah that you do not want to be disgraced, then all of that is to be avoided. And Allaah ($) knows best.

as-Salaamu `alaykum wa rahmatullaahi wa barakaatuh. Can you please clarify why it is correct to

take benefit from unauthentic narrations considering the fact that we cannot use it to teach others or use it as a proof against others, because they will argue that the narration is unauthentic? Wa `alaykum as-Salaam wa rahmatullaahi wa barakaatuh. I do not believe I said that it is correct to take benefit from unauthentic narrations in the first place, so I do not understand the angle of the question....I said: 'If it is authentic,' meaning: by routes (other chains) that we do not have - by routes that the scholars I quoted from today, who considered the hadeeth to be weak, did not have. And leaving this door open is important. Ahaadeeth which are weak, but are not extremely weak, can be explained under the idea of 'If this is authentic by support from other chains, then the meaning would be such and such.' This is a common approach of the scholars to explaining hadeeth which are weak, meaning: they do not view the hadeeth as being valid as a proof, but if it could be made authentic through numerous chains, or if someone has a chain that I do not have, or if I have erred in my judgment on this hadeeth, then the fiqh and understanding of the hadeeth would be such and such. In this idea, you will understand, and a big benefit will open up for you: Why did at-Tirmithee, Aboo Daawood, Ahmad, and the scholars of hadeeth gather books of Sunan and collect weak ahaadeeth knowingly? Even pointing out the weaknesses in their collections of the hadeeth while calling the book as-Sunan (the ways of guidance from the Messenger (!)? Why would they collect this hadeeth with obvious weaknesses and defects in the chain, and then even exposing those (defects)? (For example), at times, an-Nasaa`ee, Aboo Daawood, and at-Tirmithee many times! (At-Tirmithee would many times) declare the hadeeth he has collected in his chapter to be unauthentic, and he would show the defects, or talk about a narrator, and so on.

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

You see that this was done so that it would be graded weak, yet none of them believed that they had complete exhaustive knowledge of all of the ahaadeeth and the chains. So, they left it for those after them to gather the chains, and if that hadeeth could be supported, or made authentic through support from other chains, then the fiqh that they placed for their chapter title would be the correct place for the hadeeth to be, and it would be established from the Messenger (!). And if it is not supported, then it would remain weak. This explains for you why scholars like Aboo Daawood and their likes...collected weak ahaadeeth knowingly. Na`am. For example, Ibn Khuzaymah, has a book we refer to as Saheeh Ibn Khuzaymah, and in it he has chapter titles where he names the fiqh that he wants to produce from that hadeeth, and he knows the hadeeth is weak. So, in the chapter title, for example, the Chapter of the Virtues of Such and Such, he writes: "If the narration is authentic," meaning: through chains or routes that I don't have. Na`am. And Allaah ($) knows best. If we know someone who wears a necklace with one eye, and they insist (that) it is cultural to their country, do we continue being friends with them, even after warning them? The necklace with one eye - I am assuming that it is from some cultures where they believe it wards off the evil eye? Is that the case? The necklace with one eye? If the necklace with one eye is believed to ward off the evil eye, then it is a wada`ah or tameemah - it is an amulet that is not permissible to wear. Even if it is not intended to ward off the `ayn, then it still should be avoided, since it can easily be mistaken for that. If that is the case, then you advise the person and teach them the things we have learned today. Make it an issue of importance. Should you continue being friends after warning them? No. You should not continue to be friends with a person who is committing an act of shirk after you have warned them with evidences from the Book of Allaah. What point would there be in remaining friends with a person like that after you have advised them and reminded them, and tried your best to teach them, and they will not leave it? (This is) the case with many people. Wa Allaahul-Musta`aan. Why would you continue being friends with someone like that? What would your friendship be based upon? Definitely not the love of Allaah, and gaining His pleasure (($). Such a person would be under Allaah's anger, and you should be distant from such a person. You could explain that (as well), why you cannot be friends with that person, and perhaps that might be some kind of benefit for them. Say: 'I have to protect myself from the evil that you have with you, and I cannot bear your companionship any longer.' Then, you continue to make du`aa in their favor. And Allaah ($) knows best.

as-Salaamu `alaykum. What is the best way to dispose of paper found in an amulet which has both Allaah's name on it and a grid with symbols on it which could be magic? Should it be burnt? Wa `alaykumus salaam wa rahmatullaah. If you're in the lands of the Muslims, you must report it. If you find an amulet with Allaah's Names and some kind of illegible writings, report it. This could be very important evidence that the Muslim authorities can use to find a criminal amongst the Muslims, and (they can) stop a great amount of evil from reaching the people. If you're not in a Muslim society, take it to the closest thing

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

you have to an Islaamic authority to let the Muslims be aware of what it is, and a person more knowledgeable than yourself could possibly be consulted in handling this. And Allaah knows best. And only take it to people with knowledge of tawheed. Do not take it to ignorant people as they could possibly like it and ask to keep it. Take it to a student of knowledge who is strong in his understanding of tawheed so that it can be dealt with, identified and proper actions can be taken. This is my advice for this question. And Allaah knows best.

as-Salaamu `alaykum. Is it permissible to fear some events based on seeing a dream when warned of danger or shirk? The person who did it referred to the hadeeth of the dreams being a part of Prophet-hood. Wa `alaykumas-salaam. Nice question. Na`am, the Prophet (!)...distinguished between dreams. The scholars have mentioned that dreams are of three categories based on the Messenger's hadeeth (!). He said:

*& (S TW.²%& .nï$%& «Good dreams are from Allaah.» He mentioned that they are one of the many parts of Prophet-hood. Ar-Ru.yaa as-Saalihah is a good dream that has a good meaning, and it is true. How do you know it is a good dream? And that it is true? It actually happens. So, you saw a dream that you got married to a good woman, for example, and you would not know it is a true dream until you actually got married and that situation resembled the situation you dreamed about. The second type of dream is the hulum, pl. ahlaam (nightmares).

X.•"~%& (S !9W&5 «And the nightmares are from the Shaytaan» He taught us manners (with regards to) seeing a nightmare, some of them are as follows: ⋅ If you see a nightmare, turn to your other side and spit to your left (a light spitting like you are trying to get something very small off your tongue); ⋅ Seek refuge with Allaah ($); ⋅ Do not tell anyone about what is in your bad dream; ⋅ Do not give it any consideration, that it will not harm you. If you follow these steps, it will not harm you. So, do not be afraid of it. It is not an omen. It is not going to happen to you (in shaa` Allaah). So, do not give it any consideration. It is only from the tricks of the shaytaan to make you afraid of something like that. The person who did it referred to the hadeeth of the dreams being a part of Prophet-hood. That is the important part of your question. It should be very clear that dreams are part of Prophet-hood, meaning: ar-ru.yaa as-Saalihah (good dreams with positive messages, with true meanings), not ahlaam www.Istijabah.com

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

(nightmares)! Not something that scares you such as you are going to die, someone you love is going to die, or something's going to harm you, or that your car's going to be destroyed. Or the likes that some people have in their dreams that are based on fears that they have about things, so the shaytaan plays with them and tries to harm them with these bad dreams. These are not from the things that are considered to be one of the branches of Prophet-hood. So, then it seems to be a misunderstanding of the application about the hadeeth of dreams. And Allaah ($) knows best. The third category of dreams that the scholars mention is the kind of dreams that have no apparent or obvious meaning. They are just random ideas that have happened and don't seem to have any good or bad meaning to them. For example, you might see a plate of food, a flower, a rabbit or an animal, etc. It doesn't mean anything to you. So, those dreams are possibly random images in your mind and may have no significance at all. Allaah ($) knows best.

as-Salaamu `alaykum. With regards to the amulet, what should one do if Qur`aanic verses are

written in ink on paper and then dipped in water for one to drink? Is that permissible? Wa `alaykumus-salaam wa rahmatullaah. That was mentioned by some of the scholars as permissible ruqyahs, but they do not have anything from the Messenger of Allaah (sallallaahu `alayhi wa sallam) about that. Rather, they say this is known by tajribah - by way of trial and error we have come to know that these are effective ways of using the Qur`aan to heal people. There are people who busy themselves with these kinds of ways. I prefer the advice of some of our mashayikh who say: Leave all of that. Leave alone that which makes you doubt for that which doesn't make you doubt. There is no doubt that raising your hands at times of du`aa being answered, with wudoo`, with a heart turning to Allaah, with phrases of tawheed, with praise of Allaah, requests of Allaah directly for help and for a cure there is no doubt in that being tawheed, and in that being permissible, and something that Allaah loves. So why leave these kinds of clear and obvious manifestations of our tawheed for things that are doubtful and unsubstantiated when it comes to the practice of the Messenger (!). (Why leave clear and obvious manifestations of tawheed) for things that are in fact, strange, and contain weird ideas. But you have some practice from some of the salaf that they did those things, and some statements from some scholars about the permissibility of them, yet no evidence from the Book or the Sunnah indicate the permissibility of it, and that is how I have understood the issue. And Allaah ($) knows best.

as-Salaamu `alaykum wa rahmatullaahi wa barakaatuh, baarak Allaahu feek. Drawing upon a question from last week, say you have advised someone upon bid`ah or closely following the people of desires, and the naseeha falls upon deaf ears. Should someone upon the Sunnah cease companionship with such a person? Does the da`wah end as well? Wa `alaykumus-salaam wa rahmatullaahi, wa feek. Da`wah does not end in any situation, we would always at least make du`aa for a person. But if you have invited a person and explained innovation to them, and about staying away from it, yet they do not listen, then as mentioned, we try other avenues. We exhaust ourselves in trying to guide the people to the best of our ability. We try to bring guidance to that person through others ways and through other people that could perhaps speak in a way that would get the person's attention more than us. We try through books, audios, and through any way we can. And we try not to abandon anyone unless the abandonment of that person is necessary to secure our own guidance. www.Istijabah.com

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

This happens often where a new Muslim is trying to guide people away from bad practises and that new Muslim's companionship to a person who is stuck upon bid`ah and will not listen, is harmful to the new Muslim. In that case, we say leave that person alone so that you do not become affected or sympathetic, or perhaps fall into that kind of innovation, because you're not grounded, you're not firm, and you're new in Islaam. ....And we are speaking about common people here, I hope, and not callers, not people who have status or positions. But keep up your invitations, clarifications, and try your best to invite the people back to obedience of Allaah ($) and shun innovations as often and as much as you can. Do not give up on the people. And as mentioned, you can refer to the words regarding the hadeeth:

!•V9Yq 3•D Ï.]%& ¥9Y 2.4 (S «The one who says the people have been destroyed85 is the most destroyed of them.» There are some words (here) that should encourage anyone with this kind of question as well: give da`wah as much as possible, continue with advice, and do not abandon people so long as there is no harm in the continuing of that advice and the repetition of the reminders. If there is a possible way for the adviser to deviate or to be affected, then that person should protect himself. He should abandon that person to protect himself and safeguard his own guidance. There are other issues that relate to a personality, a person of status or a caller to innovation - in this case, there other things involved and I think that is outside of the scope of the question. And Allaah knows best.

as-Salaamu `alaykum. It is customary for Muslims to hang decorations with string from their rear-view mirrors in their cars with the name of Allaah, aayatul-kursee or other related things related to our deen on them. Is this permissible? Wa `alaykumas-salaam. Based on what you have read today, this is the modern-day version of hanging the qilaadah around the riding beast - (meaning) people hang it on their mirrors as if it was a horse. They would put their air freshener or whatever it is, right on the "neck of the horse." You would find that aayatul-kursee from Sooratul-Baqarah is common on these things, and there are people who believe that this is something that is important for the protection of the car. So, clearly without a doubt (this) must be avoided if there is a reliance upon that physical thing, i.e. it is protecting us from harm. (It must be avoided) absolutely without any mention of differing or any significance given to any scholarly differing. We say: This must be discarded. It must be cut. In general, we say that the generality of the evidences shows that all of these things that are tied on rear-view mirrors should be removed and should not be there. You can place a deodorizer in your car anywhere [you please]. Why hang it on a string over the rear-view mirror? ...The traffic laws differ state by state in America. But in my state, the traffic law was that you are not allowed to hang anything on the rear-view mirror. If you came to take your driver's test and you had something hung on your rear-view mirror, they would tell you that you had to remove it otherwise you will fail your driver's test. It is not allowed to put something on the rear-view mirror. And this is a serious maslaha for us to follow, because anything hung from the rear-view mirror obstructs your vision (to some degree or another). 85

Meaning, there is no hope for them...

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

....And the vehicle you drive is an instrument that can cause death to people. So, you may unknowingly obstruct your vision in a way that could lead to an accident and (lead to the spilling of) blood of a Muslim or non-Muslim who deserved no punishment, attack or anything. In this case, it is not permissible. If an accident was caused and it was deemed as negligence (on behalf of) a person who hung something on his rear-view mirror and thus did not see - for example, someone walked in front of the car because it was at a blind spot created by a hanging on a rear-view mirror - then this case goes to the qaadi (judge) and the qaadi could possibly judge (in this situation) that the negligence has lead to the person being killed or harmed. This shows that this makes the case very serious. And Allaah ($)) knows best. So, aside from it being aayatul-kursee or a hanging of the Qur`aan as a qilaadah or a tameemah, then the best position for us to say about this is that it is to be prohibited. It is to be stopped, and you should take it away. (And you must) realize that the issue is an issue of differing of the sahabah, and with issues like this, you (want) be careful of how you enforce that upon other people, and (upon those) who may have adopted a position of some of the sahabah. You want to be careful about how you approach this issue. Na`am. And Allaah (ta`aala) knows best. I would strongly admonish and advise you in general to keep everything off of your rear-view mirror whether it has aayatul-kursee, Qur`aan, or anything else. Keep things off of your rear-view mirror. If it is a simple strawberry deodorizer, it can be a distraction or it can actually create a blind spot for you. This is a practical issue you should pay attention to. And Allaah ($) knows best. When reading over the last three chapters over ourselves, do we say them three times each, or do we say them Ikhlaas, Naas, then Falaq in order, three times each? I think you meant: Ikhlaas, Falaq, and then Naas. And Allaah knows best I think there are narrations that would support either one or both of those, but I haven't been able to distinguish which one is correct, if one correct and the other is not, or if they are both correct, Allaah (ta`aala) knows best.

As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. What steps should one take if one saw the signs of magic in their family member? e.g. the way the act towards their spouse. What steps should you take to help them, or who would you go to, if you do not know anyone who is knowledgeable? Wa `alaykumus-salaam wa rahmatullaahi wa barakaatuh. If you see the signs of magic done to someone in your family, then seek refuge with Allaah ($). Allaah ($) is stronger than magic. Allaah ($) is more compelling than magic. And your reliance upon Him will save you from every hardship you face in this life, from physical hardships, financial hardships, spiritual hardships to hardships that you can see in front of you, and hardships from those that you cannot (al-ghayb). With your reliance upon and your connection to Allaah, who is close to you, who loves you, and wants to protect you, and wants you to seek His refuge, He will grant you that refuge and protect you from that magic. And as a person of tawheed, if you turn to Allaah honestly and sincerely, hoping for protection from Him, then He will protect you and you would not need to go beyond that. If you need help, then ask for help from those who have knowledge of Islaam. If you have no scholars around you,

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

then ask students of knowledge who are known for their good understanding in Islaam. And Allaah ($) knows best. Do not be like those people, who, as soon as someone begins to act strange, they assertively assume he is being affected by magic. It could be because he getting older, it could be because his diet is not a good one, it could be because he is facing more stress than he normally does. Being affected by magic is an issue of the ghayb. You do not see it. You do not know it. You do not know if a person has been affected by magic. You may suspect it, but you have no knowledge of it, unless the magician comes and tells you: "I have put magic on your husband" or "I have put magic on your wife." Without having firsthand knowledge of the magic, then you do not know it is magic. The affects of magic can be similar to psychological diseases and disorders and sometimes physical disorders and illnesses. You will not be able to distinguish with certainty that this is the effect of magic or that it is simply physical illness. So, it is upon you in all situations and in all cases, to rely upon Allaah whether your husband or your spouse has now begun to behave strangely - whether that is the result of magic or a change in diet, getting older, menopause, etc. All of that can be rectified through seeking the rectification from Allaah (ta`aala) alone, whether the source of the problem is ghayb (unseen) or something that can be studied scientifically. ----With regard to removing an amulet from another (here specifically, the question was targeted to someone in an office setting in the West), Ustaadh Moosaa clarified the following: While we might say in our class that the safest opinion is that you do not use amulets with Qur`aan passages (e.g. aayatul-kursee), remember that it is something that the sahabah and tabi`een differed over. The differing is old and goes way back. If someone has an amulet which contains Qur`aanic passages and he believes that the sahabah who said it was allowed, are correct in this issue, then we are going to invite the person to a discussion of this issue from Kitaab at-Tawheed, for example, or whatever explanations are easily available from the scholars, and try to lead them to the right decision. This is an easier way versus someone who has an amulet that says "Yaa `Abdul-Qaadir" or an amulet that says "Yaa Muhammad!" seeking protection from the Prophet (!), or anyone other than Allaah, righteous or unrighteous. In this case, the munkar is mutafaq `alayh - there is consensus of the scholars that this is absolutely haraam, it is shirk, and there is no angle for justification. And a different stance is required without any leniency.

As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. If you know that destroying someone's amulet will possibly result in them seeking to get another one, is it still recommended to destroy the amulet in this situation? If not, would that be considered neglecting the obligation of commanding the good and forbidding the evil? Wa `alaykumus-salaam wa rahmatullaahi wa barakaatuh. Returning this issue back to the general principle of how evil things are to be changed is known from the hadeeth in Saheeh Muslim: «Whoever among you sees an evil action, then let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart by hating it – and that is the lowest level of true faith.» www.Istijabah.com

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

The scholars have said that the ability mentioned in this hadeeth: «Whoever among you sees an evil action, then let him change it with his hand...» meaning: authority. So, if you are the father of a group of children and someone puts an amulet on your child, then you must remove that physically. You may not allow it to be there. You are the ruler in this case. You remove the evil thing with your hand. And you are required by your religion to do that. Similarly is the case when you have authority over others in other situations. If you do not have that authority, then your position is that you advise, invite, teach, and encourage people to stay away from something harmful and to invite them to good with your tongue. And if you are unable to do that because of a language barrier or any other reason that prevents you from getting your message to that person, the least is that you really hate it, and the hatred remains in your heart.. So this applies to this issue: if you have a child under your care, whether you are the mother or the father, you must physically remove the amulet. You cannot allow your son, under your authority, to wear an amulet, saying: "I am trying to give advice." Rather, you, as a person of authority, must remove the evil thing with your hand, even if he replaces it. If he replaces it, then you must remove it again, because you are responsible for removing the evil with your hand since you have authority. We also need to understand that when you remove it from your son, and he goes and gets another one, then (your son) has obviously not understood the issue properly, and he has not been reminded sternly enough. He simply had the thing removed from him. So here, you need to increase the level of education. You need to increase the amount of knowledge he has about his religion so that he does not replace it again. And so, likely, there is a deficiency in how much information he has received about Islaam. And Allaah (ta`aala) knows best. So as mentioned, when you do not have authority, you do not go and physically remove the amulet from another person. Rather, you do it with authority. So, you can understand (the narration to remove the amulet) in one of two ways: 1. No amulet or necklace shall remain on the neck of any animal...they should all be cut off.. Meaning: Every one of you that has authority, i.e. owns his animal, he must go to their animal and remove the amulet/necklace. 2. Those of you who heard this statement from me, you have been given authority.. This is an order from the Messenger (!) for those to go and physically remove the amulets from around the necks of the riding animals. And Allaah knows best. Is it permissible to hang du`aa for the purpose of learning them? For example, can I hang the du`aa for going outside of the house, on the doors, so my children can read and memorize them? It is permissible to hang the du`aa for the purpose of learning them with conditions: Firstly: That it is not a decoration, and that it is simple and easy to read.

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

Secondly: It does not remain beyond the time that it takes to memorize the du`aa. It must not become a permanent fixture in your house. It is not a decoration and it is not to be taken as a decoration, because that is a disgrace to the du`aa learned from the Messenger of Allaah (!) - that it is hung in a house where people leave the house and do not use it. Thirdly: It is to be acted upon. It is to be an educational tool and not something that remains there. Fourthly: It is not hung in a place or in a manner that is disgraceful to the knowledge contained in that paper. For example, (do not place it) on a paper that often falls to the floor. Rather, it is put on a place where people can easily read it, and learn it. So, the goal in hanging this is to learn it and remove it when the people have learned it. There's no reason for it to remain beyond that.

We will close sending Salaah and Salaam upon the finest of creation, the Messenger of Allaah, Muhammad ibn `Abdullaah, upon his family members, companions and followers until the Last Day. And Allaah ($) knows best.

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