1. That Tawheed is the basis of all religion.

2. The obligation to follow Ibrahim, by sincerely worshipping Allah, Alone.

3. It is an obligation upon the daa'iyah¹ to set a good example to the people in all that he does.

4. The unchanging nature of true worship as exemplified by the Prophets.

5. Tawheed is not acceptable without rejections of Shirk.

6. Rejection of the claim of Quraish in the days of ignorance that in practising their Shirk, they were following the religion of Ibrahim.

That the verse proves that whoever exemplified these four attributes, has earned the right to Paradise, as did Ibrahim (as ), without reckoning or punishment.

..ooOOoo..

Allah (swt ), says:

" And those who live in awe for fear of their Rabb; And those who believe in the Signs of their Rabb, And those who join not anyone [in worship] as partners with their Rabb; And those who give that which they give [i.e. charity] with their hearts full of fear [whether their charity has been accepted or not], because they are sure to return to their Rabb" (Qur'an 23:57-60)

In these verses, Allah (swt ), describes the Believers by four of their attributes for which they deserve praise and commendation: They fear the punishment of their Rabb, they believe in the revealed Signs of Allah (swt ) and His natural Signs (the planets, the stars, the seasons, the animals, the birds, the plants etc.) which prove the existence of Him (swt ) and the truth of the Message of Muhammad (saas ); and they are guided by these Signs and do not associate partners with Allah (swt ), either openly, or secretly; and because of their strong faith, they fear that Allah (swt ) will not accept their charity and good deeds; and Allah (swt ) Testifies to their mutual rivalry in performing virtuous deeds, and He Informs us that they precede others in doing so.

1. The obligation to fear Allah.

2. The obligation of belief in the signs of Allah.

3. The forbiddance of Shirk in all its manifestations.

4. The concern of the Believers as to whether or not their deeds will be accepted.

5. The preferability of competing with others in the performance of good deeds.

That the verses prove that whoever personifies these four attributes and purifies himself from Shirk which nullifies good deeds, will have the right to enter Paradise without a reckoning and without punishment because he has achieved the purest Tawheed and this is his reward.

..ooOOoo..

It is reported on the authority of Husain Ibn `Abdul-Rahmaan that he said: "I was with Sa'eed Ibn Jubair and he asked: "Who among you saw the shooting star last night?" I answered: "I saw it," and I explained to him that I had not been at prayer, because I had been stung (by a scorpion). He asked: "Then what did you do?" "I used a ruqyah,"<sup>2</sup> I replied. He said: "What made you do that?" I answered: "A Hadith I heard from Ash-Sh'abi." He asked: "What did he tell you?" I said: "He reported from Buraidah Al-Husayyib, who said that ruqyah is not permitted except in two cases: "Al-'ain and stings." He said: "He who limits himself to what he has heard, has done well; but Ibn `Abbas (ra ) reported to us that the Prophet (saas ) said: "All the nations were made to pass before me, and I saw a Prophet (saas ) with a small group, and a Prophet (saas ) with only one or two men, and a Prophet (saas ) with none. Then there was shown to me a large number of people which I thought to be my Ummah, but it was said to me: "This is Moosa (as ) and his people." Then I looked and saw a huge crowd at which it was said to me: "These are your people: Among them are seventy thousand who will enter Paradise without a reckoning or punishment." Then he (saas ) got up and went to his house, and the people began to discuss who they might be: Some of them said: "Perhaps they are the Companions of the Messenger of Allah (saas ); others said: "Perhaps they are the those who were born in Islam and have never associated any partners with Allah (swt ). While they were talking thus, the Messenger of Allah (saas ) came out and they informed him (about what they had been discussing). He (swt ) said: "They are those who do not treat themselves with ruqyah, nor practise treatment by cauterization, nor believe in good or bad omens - but depend upon and trust in their Rabb (Alone)." `Ukkashah Ibn Mihsan (ra ) stood up and said: "Ask Allah (swt ) for me that I be one of them." He (swt ) said: "You are one of them." Then another man stood and said: "Ask Allah (swt ) that I (also) be one of them." He (saas ) said: "`Ukkashah has preceded you." (Narrated by Bukhari and Muslim)

Husain Ibn `Abdul-Rahman (ra ) informs us of a discussion which took place between him and the Tabi'i, Sa'eed Ibn Jubair, concerning the use of ruqyah, due to the fact that Husain had been stung by a scorpion, for which he resorted to a ruqyah, in accordance with the Sunnah.

When Sa'eed asked him for a proof for that, he informed him of the Hadith of Ash-Sh'abi which permits the use of ruqyah for the treatment of al-'ain and stings. Sa'eed praised him for his adherence to the Hadith, but related to him a Hadith which advocates rejection of ruqyah - the Hadith of Ibn `Abbas (ra ) which also mentions cauterization and belief in omens, and requires us to have complete trust in Allah (swt ), and depend upon Him (swt ), Alone; and says that when `Ukkashah (ra ) requested the Prophet (saas ) to ask Allah (swt ) to make him one of the seventy thousand who would enter Paradise without reckoning and without punishment, He (saas ) informed him that he was one of them, but when another man made the same request, the Messenger of Allah (swt ) gently, but firmly closed the door upon any further requests by saying: "`Ukkashah (ra ) has preceded you."

1. That the Salaf used to keep away from riyaa` and anything that might lead to it.

2. The obligation to ask for proof before accepting anything in the religion.

3. The permissibility of using ruqyah for al-'ain and stings, on condition that the ruqyah is of a kind endorsed by the Shari'ah - from the Qur'an or the authentic supplications of the Prophet (saas ) in the Arabic language.

4. The profound knowledge of the Salaf.

5. Acting in accordance with the Qur'an and the Sunnah takes precedence over all opinions.

6. The virtue of the Salaf and their good manners and politeness in passing on Islamic knowledge.

7. The disparity in the number of followers of one Prophet and another, and that some Prophets have no followers.

8. The number of followers a person may have is not necessarily an indication of the truth or falseness of the message.

9. The virtue of Moosa (as ) and his people.

10. The excellence of the Ummah of Muhammad (saas ) in comparison with other peoples.

11. The love of the Companions for all good deeds.

12. The permissibility of engaging in debate in religious matters.

13. Whoever possesses the four attributes mentioned in the Hadith, has perfected Tawheed and will enter Paradise.

14. The permissibility of asking virtuous persons to supplicate Allah (swt ) on our behalf.

15. That there is no contradiction between the Hadith of Ash-Sh'abi - which permits ruqyah when the conditions for its acceptance are met - and the Hadith of Ibn `Abbas (ra ) - which forbids ruqyah when those conditions are not met.

That the Hadith proves that whoever possessed the four attributes mentioned therein, has perfected Tawheed and will enter Paradise without reckoning or punishment.

Kitaab At-Tawheed, Chapter: 1

The Call to Testify That None is Worthy of Worship Except Allah

Allah (swt ) says:

" Say (O Muhammad) : "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikin." (Qur'an 12:108)

Allah (swt ) commands His Prophet (saas ) in this verse to teach the people and make clear to them his Religion and his Sunnah and his way of life and that of those who follow the call to Allah's Religion, and practice Tawheed, and that by so doing, he and those who obey him and believe in him are following Divine Guidance and acting upon knowledge and clear evidence; and they exalt their Lord and glorify Him above any association of partners, in His Lordship, in worship and in His Divine Names and Attributes; and he (swt ) is innocent of the polytheists and their Shirk.

1. The obligation of sincerity and purity of faith, when calling to (the worship of) Allah.

2. The call should be based upon a foundation of truth and evidence.

3. The obligation to stay free from Shirk and its followers.

4. That deeds are not accepted unless they are in conformity with that which was brought by the Messenger of Allah.

5. The obligation to exalt Allah above all that is not becoming His Majesty.

That it proves that the way of the Prophet (saas ) and those who follow him is to call the people to the religion of Allah (swt ), and this embodies the testimony that none is worthy of worship except Allah (swt ).

..ooOOoo..

It is reported on the authority of Ibn `Abbas (ra ) that Allah's Messenger (saas ) said when he sent Mu`aaz (ra ) to Yemen: "You are going to a people who are from the People of the Book: So the first thing to which you call them should be the testimony that none has the right to be worshipped except Allah (swt )." - And in another narration: "that they testify to the Oneness of Allah (swt )." - "And if they obey you in that, then inform them that Allah (swt ) has made compulsory upon them five prayers every day and night. And if they obey you in that, then inform them that Allah (swt ) has made incumbent upon them a charity (Zakah) which is to be taken from the rich among them and given to their poor. And if they obey you in that then be careful not to take the best of their wealth (as Zakah), and be careful of the supplication of those who have suffered injustice, for there is no obstacle between it and Allah (swt ). (Narrated by Bukhari and Muslim)

The Prophet (saas ) sent Mu`aaz Ibn Jabal (ra ) as his representative to Yemen, and he advised him of what was required of him there, beginning with the call to worship Allah (swt ), Alone, without partners, and that if they accepted that then he must inform them of the greatest obligations upon them after Tawheed, which are: prayer and Zakah; and that if they obeyed this, then it is incumbent upon him to maintain justice with them, and not to wrong them or cause suffering to them by taking the best of their property as Zakah, for that would constitute an injustice to them and might provoke them and cause them to invoke Allah (swt ) upon him - and the invocation of the oppressed and the wronged is never rejected by Allah (swt ).

1. That the first thing to which the Du'ah must call is Tawheed - the Oneness of Allah (swt ).

2. The obligation to call to Allah (swt ) with wisdom, step-by-step, beginning with the most important, then the next most important, and so on.

3. The obligation of observing five daily prayers.

4. That witr prayer is not obligatory.

5. The obligation upon those who have more than they need to fulfill their basic every-day needs to pay Zakah.

6. That Zakah is not paid to the unbeliever.

7. That the fuqaraah` are legitimate recipients of Zakah.

8. The permissibility of paying Zakah to one category of recipients from amongst the permitted categories.

9. That it is not permissible to pay Zakah outside the country unless there is no one in need of Zakah within it.

10. It is not permissible to pay Zakah to the wealthy.

11. The forbiddance of taking Zakah from the best of the people's wealth.

12. The forbiddance of any kind of injustice.

13. That the invocation of the wronged is answered.

That it proves that the first thing with which the da'iyah must begin his message is the call to testify that none is worthy of worship except Allah (swt ).

Important Note

(a) Although they are two of the five pillars of Islam, fasting and Hajj have not been mentioned in this Hadith; this is because at the time Allah's Prophet (saas ) made this statement, those pillars which had been made obligatory upon the Muslims were Tawheed and belief in the Messengership of Muhammad (saas ), prayer and Zakah - all of which were made incumbent from the beginning of Islam, while the time of fasting and Hajj had not come.

(b) It is mentioned in this Hadith the obligation to be careful of the supplication of those who have been wronged, because there is no obstacle between it and Allah (swt ), and Allah (swt ) has said in Qur'an:

" Is not He [better than your gods] Who responds to the distressed one when he calls Him?" (Qur'an 27:62)

And it is mentioned in another Hadith that the answer to the one who calls upon Allah (swt ) is of three types:

That it is answered quickly, (ii) that some of his sins will be blotted out in accordance with the measure of the supplication, or (iii) that it will be stored up for him on the Day of Resurrection. We may reconcile this Hadith with the above narration by saying that the latter concerns the one who is not oppressed or distressed, while the former concerns the supplication of one who suffers oppression or distress for it is answered even if after some time, and Allah (swt ) alleviates his distress and bestows His Mercy upon him.

..ooOOoo..

It is reported on the authority of S'ad Ibn Sahl that he said: "Allah's Messenger (saas ) said on the Day of (the Battle of) Khaibar: "Tomorrow I shall indeed give the flag to someone who loves Allah (swt ) and His Messenger (saas ) and is loved by Allah (swt ) and His Messenger (saas ): Allah (swt ) will grant victory under his leadership. The people spent the night absorbed in discussing who might be given the flag. In the morning, they came eagerly to Allah's Messenger (saas ), each of them hoping to be given the flag. Allah's Messenger (saas ) asked: "Where is `Ali Ibn Abi Talib (ra )?" They replied: "He is suffering from an eye ailment." He was sent for and brought to the Prophet (saas ) who spat in his eyes and prayed for him whereupon he was cured as if he had not been in pain before. Allah's Messenger (saas ) then gave him the flag and said: "Advance with ease and gentleness until you arrive in their midst, then call them to Islam and inform them of their duties to Allah (swt ) in Islam. By Allah (swt )! If He may guide through you a single man to Islam, it would be better for you than red camels."

1. Evidence of the virtue of `Ali Ibn Abi Talib (ra ).

2. Confirmation of Allah's Divine Attribute of Love.

3. Evidence of the Prophet's miracle.

4. The love of the Companions for all that is good.

5. The questioning of the Imam about the individual members of his congregation and his concern for their welfare.

6. The obligation of belief in Divine Ordainment and Predestination, as shown by the Companions when the flag was given to the one who did not ask for it.

7. The obligation of the leader to behave in a good manner, with gentleness, but with firmness.

8. The obligation to begin with the call to Islam before engaging in battle for the benefit of those who have not heard the message.

9. The testimony of belief in the Oneness of Allah (swt ) and the Messengership of His Prophet, Muhammad (saas ) is not sufficient unless accompanied by deeds.

10. The permissibility of swearing in Allah's name concerning one's pronouncements as a means of emphasis.

11. The permissibility of invoking Allah's name without calling upon Him for a definite purpose.

12. The virtue of calling people to Allah (swt ) and of teaching.

That it proves that the first thing with which the caller to Islam should begin and the first pillar of Islam is the Shahaadatan.

The position of the Imam with regard to the disbelievers, if they are from the People of the Book, is that he gives them three choices in this order: (i) To embrace Islam, (ii) to pay the jizyah or (iii) to fight.

As for the idol-worshipers, their choices are but two: (i) To embrace Islam or (ii) to fight.

Kitaab At-Tawheed, Chapter: 3

Allah (swt ), says:

" Those whom they supplicate [created beings, such as Prophets, pious men, or angels], desiring means of access to their Rabb, as to which of them should be the nearest - they [the Prophets pious men etc.] hope for His Mercy and fear His punishment: Verily, the punishment of their Rabb is fearful" (Qur'an 57:17)

Allah (swt ) informs us in this verse that those whom the polytheists worship besides Allah (swt ), the Almighty, the All-powerful, such as the angels and the pious people, themselves try to get nearer to Allah (swt ) by obedience to Him, worshipping Him and carrying out His Commands, hoping for His Mercy; and they abstain from those things which He has prohibited, in fear of His punishment because every true Believer fears and dreads His punishment.

1. The falseness of the worship of deities other than Allah, by the polytheists, since their objects of worship themselves seek nearness to Allah and hope for His Mercy and fear His punishment.

2. The piety of those who are worshipped does not validate the act of worshipping them.

3. Confirmation of Allah's Divine Attribute of Mercy.

 

4. The true Believer approaches Allah in a state between fear and hope, except at the time when death approaches, then hope becomes stronger.

    

That it proves that the meaning of Tawheed and the testimony Laa ilaaha illallah is the abandonment of the deeds of the polytheists such as calling upon the Prophets and the Righteous and requesting their intercession with Allah (swt ); and the verbal recitation of the testimony is not sufficient if the worship of all deities besides Allah (swt ) is not rejected.

..ooOOoo..

Allah (swt ), says:

" And [remember] when Ibraheem said to his father and his people: "Verily, I am innocent of what you worship, except Him Who originated me, and He will certainly guide me" (Qur'an 43:26-27)

Allah (swt ), informs us in this verse, that His Messenger and Khaleel, Ibraheem (as ) told his father - Aazar - and his people that he was totally blameless and guiltless of all of their deities except One: Allah (swt ), Who created him, and Who, Alone Can Grant him success, and by Whose Hand he may be benefitted or harmed.

Benefits Derived From These Verses

1. That the basis of the Religion taught by all the Prophets was one: Tawheed.

2. That speaking out in the cause of Truth is an essential attribute of all Messengers.

3. The obligation to condemn that which is detestable, even though it may be found in one's close relatives.

4. The obligation to declare oneself free (in word and deed) from the wickedness of Shirk.

5. Evidence that Ibraheem's people used to worship Allah, but associated partners with Him.

6. That the Guidance of Success comes only from Allah.

That the verses prove that a person's Tawheed is not correct if he does not declare (by word and deed) his innocence of the worship of any deity besides Allah.

..ooOOoo..

Allah (swt ), says:

" They have taken their Ahbaar and their Ruhbaan to be Rabbs beside Allah, and the Messiah, the son of Maryam, though they were not commanded but to worship One God: There is none worthy of worship but He, glorified be He: [Far is He] above that which they associate [with Him]" (Qur'an 9:31)

Allah (swt ), informs us in this verse that the Jews and Christians have gone astray from the Straight Path, and have done what they were never commanded to do: They raised their scholars and men of religion to the status of gods, worshipping them beside Allah (swt ); this, by obeying them, when they declared that which Allah (swt ) has forbidden to be permissible, and when they declared what Allah (swt ) has permitted to be forbidden, thus elevating them to the level of Rabb, since only the Rabb, Most High ordains what is permissible and what is forbidden. Indeed, the Christians, not content with this, began to worship Eisa (as ), and considered him a son of Allah, though they were not ordered in the Tauraa and the Injeel except to worship Allah (swt ), Alone: Far above that which they attribute to Him is He, the Rabb of the worlds.

1. That obedience to other than Allah, in contradiction to Allah's Commands constitutes Shirk.

2. It is forbidden to obey one of Allah's creatures, if in so doing, one is disobedient to the Creator.

3. Deeds will not be considered righteous unless two conditions are met: (i) That the deeds are done purely for Allah, and (ii) that they conform to the teachings of the Messengers.

4. That the scholars of religion are not infallible.

5. Evidence that the Jews and Christians have gone astray from the correct precepts of their Religion: i.e. Tawheed.

6. The danger of misguided scholars to the Ummah.

That it proves that the meaning of Tawheed, and the testimony: Laa ilaaha illallaah entail confirming the Oneness of Allah by obedience to Him and to His Messenger, because whoever obeyed the Messenger has obeyed Allah.

..ooOOoo..

Allah (swt ), says:

" And amongst mankind are those who take [for worship] others besides Allah, as equals [with Allah]: They love them as they should love Allah. And those who believe love Allah more [than anything else]. If only the wrongdoers could see, behold, they would see the punishment: That to Allah belongs all power, and Allah is Stern in punishment" (Qur'an 2:165)

Allah (swt ), informs us in this verse that some of mankind set up for themselves deities which they love more than they love Allah (swt ), then He, Most Glorified explains that the Believers are stronger in their love for Allah (swt ) than the polytheists because the Believers are pure and sincere in their love of Allah (swt ), Alone, while the polytheists divide their love between Allah (swt ) and their false gods; and whoever was sincere in loving Allah (swt ), Alone, his love would be stronger than that of the polytheist who divides his love. Then Allah (swt ), Most Glorified promises those who associate partners with Him that when they see the punishment which He has prepared especially for them on the Day of Resurrection, they will wish that they had not associated others with Allah (swt ), either in love, or in anything else. Then they shall know, with certain knowledge that all power belongs to Allah (swt ), and that Allah is Stern in enforcing His punishment.

1. That love is a kind of worship.

2. Confirmation that the polytheists love Allah, but this will not benefit them so long as they are guilty of Shirk.

3. The negation of faith of those who commit Shirk by loving other deities besides Allah.

4. Confirmation of Allah's Divine Attribute of all-embracing Power.

That it proves that the meaning of Tawheed and the testimony: Laa ilaaha illallaah is to confirm the Oneness of Allah in a foundation of love which entails purity and sincerity in all acts of worship for Allah, Alone.

..ooOOoo..

It is authentically reported that the Prophet (saas ) said:

"Whoever said: "Laa ilaaha illallaah," and rejected all that is worshipped besides Allah (swt ), (know that) Allah (swt ) has forbidden the taking of his property and the spilling of his blood; and his account will be for Allah, the Almighty, the All-powerful."

Whoever said: "Laa ilaaha illallaah," pronouncing it, understanding its meaning and acting upon all that it entails, and rejected all that is worshipped besides Allah (swt ) (i.e. by his heart, his tongue and his actions), it is forbidden for the Muslims to take his property (except what the Law requires such as the payment of zakah), or to take his life, except as the Law requires (such as the punishment for adultery after chastity, or disbelief after belief or for murder); and his account will be for Allah (swt ): That is, He will take charge of his account on the Day of Resurrection, and if he was truthful in his testimony, He will reward him, but if he was insincere in his testimony, He will punish him.

1. The virtue of Islam which protects the life and property of whosoever embraces it.

2. The obligation to desist from enmity towards the disbeliever, should he embrace Islam, even though he should do so during a battle until and unless it should be proved that his testimony was false.

3. That a person might say: "Laa ilaaha illallaah, without rejecting that which is worshipped besides Him."

4. That the conditions of acceptance of faith include pronouncing the shahaadah: Laa ilaaha illallaah, and rejecting all that is worshipped besides Him.

5. That judgement in this world is based on appearances.

6. The forbiddance of appropriating the property of the Muslim unless it is ordained by Islamic Law, such as zakah, or a legally imposed fine in compensation for that which he has destroyed (be it property or a life).

That it proves that the meaning of Tawheed and the explanation of the shahaadah: Laa ilaaha illallaah are not complete without a categorical rejection of all that is worshipped besides Allah (swt ).

The disbelieving polytheist has only two choices: (i) To embrace Islam or (ii) to be fought; but the People of the Book have three choices: (i) To embrace Islam, (ii) to pay the jizyah, or (iii) to fight (in that order).

Kitaab At-Tawheed, Chapter: 4

Whoever Made Fun of Anything in Which
Allah, the Qur'an or His Messenger (saas ) Are Mentioned

Allah (swt ), says:

" And if you question them, they declare emphatically: "We were only talking idly and joking." Say: "Was it at Allah, His Aayat and His Messenger you were mocking?" Make no excuses! You have rejected faith after you had accepted it, if We pardon some of you, We will punish others amongst you because they were sinners" (Qur'an 9:65-66)

In these two verses, Allah (swt ), Most Glorified, Most High, refers to an incident in which the hypocrites, having taken part in the Battle of Tabuk with the Muslims, began to discredit and insult them and their Religion: He (swt ), Most High, informs His Prophet, Muhammad (saas ) about the reply of those hypocrites, when they are questioned about their lack of faith, that they will put forward untruthful and invalid excuses for their behaviour, claiming that the slanders which issued from their mouths were spoken only as a jest. Then He (swt ), Most High, tells the Prophet (saas ) to reply to them that their excuses are not acceptable, for they are guilty of mocking Allah (swt ), His Revelation, His Proofs, His Signs and His Messenger (saas ); but in spite of this, He (swt ), Most Merciful does not close the door completely on the hope of forgiveness and mercy for those of them who cease their hypocrisy and turn sincerely in repentance to Allah (swt ). Finally, He (swt ), Most Blessed, Most High, confirms the severe chastisement which awaits them because of their hypocrisy and disbelief.

1. That making fun of Islam and the Muslims is, an act of disbelief.

2. According to some scholars of the Hanbali school of fiqh, repentance is not accepted from anyone who makes fun of Islam and the Muslims, while others held the view that there is repentance for him. ¹

That they prove the disbelief of one who mocks Allah (swt ), His Aayat or His Messenger (saas ).

..ooOOoo..

It is reported on the authority of Ibn `Umar (ra ), Muhammad ibn Ka'ab, Zaid Ibn Aslam and Qatadah that in the course of the Battle of Tabuk, a man came up and declared: "We have seen none greedier, none so untruthful and none so cowardly as these (Qur'anic) reciters of ours (i.e. Allah's Messenger (saas ) and the Companions). `Awf Ibn Malik replied: "(In fact) you are the liar and a hypocrite; I shall inform the Messenger of Allah (saas ) (about what you have said)." And so `Awf went to Allah's Messenger (saas ) in order to inform him of what had occurred, but he found that Revelation had already preceded him. Then that man came to the Messenger of Allah (saas ) when he was just starting out on a journey on his camel. The man pleaded: "We were only joking and indulging in travellers' talk to pass the time." Ibn `Umar (ra ) said: "It is as if I see him before me now, clinging to the saddle-belt of the Allah's Messenger's camel and the rough stones were battering his legs as he ran and he was saying: "We were only talking idly and joking." But the Messenger of Allah (saas ) replied: "" Was it at Allah, His Aayat and His Messenger you were mocking? Make no excuses! You have rejected faith after you had accepted it."" ." He (saas ) did not look towards him, nor did he say anything further."

`Abdullah Ibn `Umar (ra ) and the other above-mentioned narrators inform us in this Hadith, that during the Tabuk Campaign, a man from among the hypocrites began to malign the Messenger of Allah (saas ) and the Companions and to mock them, claiming that they ate too much food and that they were liars and cowards in battle. When `Awf Ibn Malik (ra ) heard these words, he became angry for Allah (swt ) and His Messenger's sake and he refuted these words, branding him a liar and a hypocrite and warning him that he would inform the Prophet (saas ) about what he had said; but when he came to him, he found that he already knew of the incident, because Allah (swt ) had informed him through Revelation: The Qur'an had uncovered the baseness and deceipt of the hypocrites for all to see and cursed their disbelief. After this, the hypocrite came to the Messenger of Allah (saas ) to try to explain his behaviour with patently false excuses, but Allah's Messenger refused even to look in his direction; he merely replied quoting the verse which Allah (swt ) had revealed to him concerning this man and all those like him.

1. The danger of the hypocrites to Islam and the Muslims.

2. That maligning Islam is a sign of hypocrisy.

3. That hatred for the Muslims and disparaging them is an act of kufr.

4. The obligation to refute immediately that which is evil.

5. The true faith of `Awf Ibn Malik.

6. The permissibility of branding a person a hypocrite if he exhibits unmistakable signs of hypocrisy.

7. Confirmation of the miracle of the Prophet in that he was informed by Revelation of the incident before `Awf came to him.

8. The non-acceptance of vain excuses.

9. The obligation to be severe with those who mock the Religion.

That the Hadith and the verse contained there in, prove the disbelief of one who makes fun of Allah (swt ), His Book or His Messenger (saas ).

Kitaab At-Tawheed, Chapter: 46

Ibn `Umar (ra ) said: "By Him in Whose Hand is the soul of Ibn `Umar, if anyone possessed gold as much as the mountain of Uhud and spent it in Allah's cause, Allah (swt ) would not accept it from him unless he believed in Allah's Qadr." Then he (saas ) cited as evidence the words of the Prophet (saas ): "Eemaan (faith) is to believe in (i) Allah (swt ), (ii) His angels, (iii) His revealed Books, (iv) His Messengers, (v) the Day of Resurrection and (vi) Al-Qadr, both the good and bad of it."

In this narration, `Abdullah Ibn `Umar (ra ) swears by Allah, that no matter how much wealth a person may spend in Allah's cause, no matter how many righteous deeds he may perform, it will benefit him nothing and Allah (swt ) will not accept it from him if he does not believe in Allah's Qadr; this is because belief in, it is one of the six pillars of faith as expounded by the Messenger of Allah (saas ) in a well known authentic Hadith, known as the Hadith of Jibreel (as ) in which he visited the Prophet (saas ) in human form in front of a number of the Companions and questioned him about Islam in order to teach the Muslims their faith. This Hadith, Ibn `Umar (ra ) cited as proof for what he had said concerning the obligation of belief in Allah's Qadr.

1. That faith consists of six pillars without all of which, faith is invalid.

2. That good and evil are by Allah's Decree (Qadr) and His Decision (Qadhaa`).

3. The permissibility of swearing to something which is beneficial to the community.

4. The virtue of confirming the truth of important juristic rulings by swearing to them.

That it proves that those who reject Allah's Qadr are disbelievers.

That it proves that whoever rejects Allah's Qadr is a disbeliever, because denial of Al-Qadr is a form of Shirk in Rabbship.

(a) Al-Qadr consists of four levels: (i) Allah's Knowledge of events before they take place; (ii) His having written them before the creation of all things; (iii) His irresistable Will, which none in creation can evade, nor can they evade His Deeds (iv) His creation of all things, in which He has no partners - and all besides Him is created.

(b) The Prophet (saas ) said, in the above-mentioned Hadith that faith is to believe in His Qadr, both the good and the bad of it, while in another Hadith, he said: "...and evil is not from You." There is no contradiction here, for what is meant by the latter Hadith is that, while Allah (swt ) created evil and ordained it, He does not do evil. It may be said that when Allah (swt ) ordains evil for a person, it is only evil from the point of view of that person, for it is an affliction sent to him because of some sins he has committed; however, in Allah's Sight, it is not an evil, for it represents Allah's Wisdom, Justice and Knowledge.

..ooOOoo..

It is reported on the authority of `Ubadah Ibn As-Samit (ra ) that he said to his son: "Oh, son! You will never taste true faith until you know that whatever afflicts you would not have missed you, and whatever has missed you would never have come to you. I heard the Messenger of Allah (saas ) say: "The first thing Allah (swt ) created was the pen; He commanded it to write. It said: "My Rabb! What shall I write?" He said: "Write down what has been ordained for all things until the establishment of the Hour." Oh, my son! I heard Allah's Messenger (saas ) say: "Whoever dies believing something other than this does not belong to me." In another narration by Imam Ahmad, it was reported: "Verily, the first thing which Allah (swt ), Most High, created was the pen, and He said to it: "Write;" and in that very hour all what was to occur (was written) up to the Day of Resurrection." In another version from Ibn Wahab, it was said: "Allah's Messenger (saas ) said: "Whoever disbelieved in Al-Qadr, the good and the bad of it, will be burnt in the Hell-fire."

In this Hadith, `Ubadah Ibn As-Samit (ra ) advised his son that faith has a taste and that none shall savour it except one who believes in Allah's Qadhaa` (Decision) and His Qadr, the good and the bad of it. As proof, he cited the Hadith of the Prophet (saas ) in which he informed us that Allah commanded the pen to write the destiny of all things up to the Day of Resurrection and that whoever died without believing in Allah's Qadaa` and His Qadr would be outside the fold of Islam and that his eternal abode would be the Hell-fire where he would burn forever - a wretched end.

1. The lawfulness of a father advising and teaching his sons.

2. The precise understanding of the Companions of matters pertaining to Allah's Qadr and their faith in it.

3. That the first of all created things was the pen.

4. Confirmation of Allah's Divine Attribute of Speech, in a manner befitting His Majesty.

5. That whoever rejected Allah's Qadr is a disbeliever.

6. That it is the last acts in a person's life which are important.

7. Confirmation of Allah's Promise of punishment for those who deny His Qadr.

That the Hadith proves that whoever rejected Allah's Qadr is a disbeliever.

That the Hadith proves that whoever denied Allah's Qadr is a disbeliever because this is Shirk in Rabbship.

Which was created first, the Throne or the pen? It has been said that it was the Throne by some and by others it was said the pen. Those who said the pen cited as proof the above Hadith, understanding the word `pen' to be the object of the verb `created,' while those who said that the Throne was created first cited as evidence a number of authentic Ahadith which support this view. The latter group would therefore understand the first Hadith to say: "Verily, directly after creating the pen, Allah (swt ) commanded it to write..."

..ooOOoo..

In Imam Ahmad's Musnad and in the Sunan of Abu Dawood, it is reported that Ibn Ad-Dailami said: "I went to Ubayy Ibn Ka'ab and said to him: "There is some doubt within me concerning Al-Qadr; please tell me of something by which Allah (swt ) might take it (the doubt) from my heart." He said: "Even were you to spend gold equivalent in weight to the mountain of Uhud, Allah (swt ) would not accept it from you until you believe in Al-Qadr. And know that what has afflicted you could not be avoided and what did not come to you could never be attained; and if you die believing other than this, then you are one of the people of the Hell-fire."

I then went to `Abdullah Ibn Mas'ood, Huzaifah Ibn Al-Yaman, Zaid Ibn Thaabit (ra ) and all of them told me something similar from the Prophet (saas )." (Narrated by Al-Hakim, who graded it authentic)

Ibn Ad-Dailami informs us in this narration that he was afflicted by doubts concerning Allah's Qadr, and so he went to Ubayy Ibn Ka'ab (ra ) to seek counsel and guidance from him in the hope that he might teach him something which would assuage his doubts. Ubayy (ra ) then narrated to him a Hadith of the Prophet (saas ) which explained in simple terms what belief in Allah's Qadr entails: That whatever was written for us will happen and whatever was not written will never happen and that whoever disbelieves in Al-Qadr is a disbeliever in Allah (swt ) who will never taste the fruits of success, even if he were to perform innumerable good deeds. Then, in order to make assurance doubly sure, Ibn Ad-Dailami went to a number of other Companions and asked them the same question, only to receive a similar answer from all of them.

1. The obligation to seek guidance from the people of knowledge in matters of which one is ignorant.

2. The breadth of the Companions' knowledge and understanding of Islamic beliefs and jurisprudence.

3. That those who deny Al-Qadr are disbelievers.

4. That the most important deeds are those performed before a person dies.

That it proves that whoever denied Al-Qadr is a disbeliever.

That it proves that whoever rejected Allah's Qadr is guilty of disbelief because this constitutes Shirk in Rabbship.

Kitaab At-Tawheed, Chapter: 57