1
to set a good example to the people in all that he does.
4. The
unchanging nature of true worship as exemplified by the
Prophets.
5. Tawheed
is not acceptable without rejections of Shirk.
6.
Rejection of the claim of Quraish in the days of
ignorance that in practising their Shirk, they
were following the religion of Ibrahim.
Relevance
of This Verse to the Subject of
Tawheed
That the
verse proves that whoever exemplified these four
attributes, has earned the right to Paradise, as did
Ibrahim (as ), without reckoning or punishment.
..ooOOoo..
Allah (swt
), says:
" And
those who live in awe for fear of their Rabb;
And those who believe in the Signs of their Rabb,
And those who join not anyone [in worship] as partners
with their Rabb; And those who give that which
they give [i.e. charity] with their hearts full of
fear [whether their charity has been accepted or not],
because they are sure to return to their Rabb"
(Qur'an 23:57-60)
In these
verses, Allah (swt ), describes the Believers by four of
their attributes for which they deserve praise and
commendation: They fear the punishment of their Rabb,
they believe in the revealed Signs of Allah (swt ) and
His natural Signs (the planets, the stars, the seasons,
the animals, the birds, the plants etc.) which prove the
existence of Him (swt ) and the truth of the Message of
Muhammad (saas ); and they are guided by these Signs and
do not associate partners with Allah (swt ), either
openly, or secretly; and because of their strong faith,
they fear that Allah (swt ) will not accept their
charity and good deeds; and Allah (swt ) Testifies to
their mutual rivalry in performing virtuous deeds, and
He Informs us that they precede others in doing so.
The
Benefits Derived From These Verses
1. The
obligation to fear Allah.
2. The
obligation of belief in the signs of Allah.
3. The
forbiddance of Shirk in all its manifestations.
4. The
concern of the Believers as to whether or not their
deeds will be accepted.
5. The
preferability of competing with others in the
performance of good deeds.
Relevance
of These Verses to the Subject of
Tawheed
That the
verses prove that whoever personifies these four
attributes and purifies himself from Shirk which
nullifies good deeds, will have the right to enter
Paradise without a reckoning and without punishment
because he has achieved the purest Tawheed and
this is his reward.
..ooOOoo..
It is
reported on the authority of Husain Ibn `Abdul-Rahmaan
that he said: "I was with Sa'eed Ibn Jubair and he
asked: "Who among you saw the shooting star last
night?" I answered: "I saw it," and I
explained to him that I had not been at prayer, because
I had been stung (by a scorpion). He asked: "Then
what did you do?" "I used a ruqyah,"2I 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."
Benefits
Derived From This Hadith
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.
Relevance
of This Hadith to the Subject of
Tawheed
That the
Hadith proves that whoever possessed the four attributes
mentioned therein, has perfected Tawheed and will
enter Paradise without reckoning or punishment.
The
Call to Testify That None is Worthy of Worship Except
Allah
Allah (swt
) says:
" Say
(O Muhammad) : "This is my way; I invite unto
Allah with sure knowledge, I and whosoever follows me.
And Glorified and Exalted is Allah. And I am not of
the Mushrikin." (Qur'an 12:108)
Allah (swt
) commands His Prophet (saas ) in this verse to teach
the people and make clear to them his Religion and his Sunnah
and his way of life and that of those who follow the
call to Allah's Religion, and practice Tawheed,
and that by so doing, he and those who obey him and
believe in him are following Divine Guidance and acting
upon knowledge and clear evidence; and they exalt their
Lord and glorify Him above any association of partners,
in His Lordship, in worship and in His Divine Names and
Attributes; and he (swt ) is innocent of the polytheists
and their Shirk.
Benefits
Derived From This Verse
1. The
obligation of sincerity and purity of faith, when
calling to (the worship of) Allah.
2. The
call should be based upon a foundation of truth and
evidence.
3. The
obligation to stay free from Shirk and its
followers.
4. That
deeds are not accepted unless they are in conformity
with that which was brought by the Messenger of Allah.
5. The
obligation to exalt Allah above all that is not becoming
His Majesty.
Relevance
of This Verse to the Subject of
Tawheed
That it
proves that the way of the Prophet (saas ) and those who
follow him is to call the people to the religion of
Allah (swt ), and this embodies the testimony that none
is worthy of worship except Allah (swt ).
..ooOOoo..
It is
reported on the authority of Ibn `Abbas (ra ) that
Allah's Messenger (saas ) said when he sent Mu`aaz (ra )
to Yemen: "You are going to a people who are from
the People of the Book: So the first thing to which you
call them should be the testimony that none has the
right to be worshipped except Allah (swt )." - And
in another narration: "that they testify to the
Oneness of Allah (swt )." - "And if they obey
you in that, then inform them that Allah (swt ) has made
compulsory upon them five prayers every day and night.
And if they obey you in that, then inform them that
Allah (swt ) has made incumbent upon them a charity (Zakah)
which is to be taken from the rich among them and given
to their poor. And if they obey you in that then be
careful not to take the best of their wealth (as Zakah),
and be careful of the supplication of those who have
suffered injustice, for there is no obstacle between it
and Allah (swt ). (Narrated by Bukhari and Muslim)
The
Prophet (saas ) sent Mu`aaz Ibn Jabal (ra ) as his
representative to Yemen, and he advised him of what was
required of him there, beginning with the call to
worship Allah (swt ), Alone, without partners, and that
if they accepted that then he must inform them of the
greatest obligations upon them after Tawheed,
which are: prayer and Zakah; and that if they
obeyed this, then it is incumbent upon him to maintain
justice with them, and not to wrong them or cause
suffering to them by taking the best of their property
as Zakah, for that would constitute an injustice
to them and might provoke them and cause them to invoke
Allah (swt ) upon him - and the invocation of the
oppressed and the wronged is never rejected by Allah (swt
).
Benefits
Derived From This Hadith
1. That
the first thing to which the Du'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.
Relevance
of the Hadith to the Subject of
Tawheed
That it
proves that the first thing with which the da'iyah
must begin his message is the call to testify that none
is worthy of worship except Allah (swt ).
Important
Note
(a)
Although they are two of the five pillars of Islam,
fasting and Hajj have not been mentioned in this
Hadith; this is because at the time Allah's Prophet (saas
) made this statement, those pillars which had been
made obligatory upon the Muslims were Tawheed
and belief in the Messengership of Muhammad (saas ),
prayer and Zakah - all of which were made
incumbent from the beginning of Islam, while the time
of fasting and Hajj had not come.
(b) It
is mentioned in this Hadith the obligation to be
careful of the supplication of those who have been
wronged, because there is no obstacle between it and
Allah (swt ), and Allah (swt ) has said in Qur'an:
" Is
not He [better than your gods] Who responds to the
distressed one when he calls Him?" (Qur'an
27:62)
And it is
mentioned in another Hadith that the answer to the one
who calls upon Allah (swt ) is of three types:
That it
is answered quickly, (ii) that some of his sins will be
blotted out in accordance with the measure of the
supplication, or (iii) that it will be stored up for him
on the Day of Resurrection. We may reconcile this Hadith
with the above narration by saying that the latter
concerns the one who is not oppressed or distressed,
while the former concerns the supplication of one who
suffers oppression or distress for it is answered even
if after some time, and Allah (swt ) alleviates his
distress and bestows His Mercy upon him.
..ooOOoo..
It is
reported on the authority of S'ad Ibn Sahl that he said:
"Allah's Messenger (saas ) said on the Day of (the
Battle of) Khaibar: "Tomorrow I shall indeed give
the flag to someone who loves Allah (swt ) and His
Messenger (saas ) and is loved by Allah (swt ) and His
Messenger (saas ): Allah (swt ) will grant victory under
his leadership. The people spent the night absorbed in
discussing who might be given the flag. In the morning,
they came eagerly to Allah's Messenger (saas ), each of
them hoping to be given the flag. Allah's Messenger (saas
) asked: "Where is `Ali Ibn Abi Talib (ra )?"
They replied: "He is suffering from an eye
ailment." He was sent for and brought to the
Prophet (saas ) who spat in his eyes and prayed for him
whereupon he was cured as if he had not been in pain
before. Allah's Messenger (saas ) then gave him the flag
and said: "Advance with ease and gentleness until
you arrive in their midst, then call them to Islam and
inform them of their duties to Allah (swt ) in Islam. By
Allah (swt )! If He may guide through you a single man
to Islam, it would be better for you than red
camels."
Benefits
Derived From This Hadith
1.
Evidence of the virtue of `Ali Ibn Abi Talib (ra ).
2.
Confirmation of Allah's Divine Attribute of Love.
3.
Evidence of the Prophet's miracle.
4. The
love of the Companions for all that is good.
5. The
questioning of the Imam about the individual members of
his congregation and his concern for their welfare.
6. The
obligation of belief in Divine Ordainment and
Predestination, as shown by the Companions when the flag
was given to the one who did not ask for it.
7. The
obligation of the leader to behave in a good manner,
with gentleness, but with firmness.
8. The
obligation to begin with the call to Islam before
engaging in battle for the benefit of those who have not
heard the message.
9. The
testimony of belief in the Oneness of Allah (swt ) and
the Messengership of His Prophet, Muhammad (saas ) is
not sufficient unless accompanied by deeds.
10. The
permissibility of swearing in Allah's name concerning
one's pronouncements as a means of emphasis.
11. The
permissibility of invoking Allah's name without calling
upon Him for a definite purpose.
12. The
virtue of calling people to Allah (swt ) and of
teaching.
Relevance
of the Hadith to the Subject of Tawheed
That it
proves that the first thing with which the caller to
Islam should begin and the first pillar of Islam is the Shahaadatan.
Important
Note
The
position of the Imam with regard to the disbelievers, if
they are from the People of the Book, is that he gives
them three choices in this order: (i) To embrace Islam,
(ii) to pay the jizyah or (iii) to fight.
As for
the idol-worshipers, their choices are but two: (i) To
embrace Islam or (ii) to fight.
Kitaab
At-Tawheed, Chapter: 3
Explanation
of the Meaning of Tawheed and the Testimony: Laa ilaaha
illallaah
Allah (swt
), says:
" Those
whom they supplicate [created beings, such as
Prophets, pious men, or angels], desiring means of
access to their Rabb, as to which of them
should be the nearest - they [the Prophets pious men
etc.] hope for His Mercy and fear His punishment:
Verily, the punishment of their Rabb is
fearful" (Qur'an 57:17)
Allah (swt
) informs us in this verse that those whom the
polytheists worship besides Allah (swt ), the Almighty,
the All-powerful, such as the angels and the pious
people, themselves try to get nearer to Allah (swt ) by
obedience to Him, worshipping Him and carrying out His
Commands, hoping for His Mercy; and they abstain from
those things which He has prohibited, in fear of His
punishment because every true Believer fears and dreads
His punishment.
Benefits
Derived From This Verse
1. The
falseness of the worship of deities other than Allah, by
the polytheists, since their objects of worship
themselves seek nearness to Allah and hope for His Mercy
and fear His punishment.
2. The
piety of those who are worshipped does not validate the
act of worshipping them.
3.
Confirmation of Allah's Divine Attribute of Mercy.
The
true Believer approaches Allah in a state between
fear and hope, except at the time when death
approaches, then hope becomes stronger.
Relevance
of the Verse to the Subject of the Chapter
That it
proves that the meaning of Tawheed and the
testimony Laa ilaaha illallah is the abandonment
of the deeds of the polytheists such as calling upon the
Prophets and the Righteous and requesting their
intercession with Allah (swt ); and the verbal
recitation of the testimony is not sufficient if the
worship of all deities besides Allah (swt ) is not
rejected.
..ooOOoo..
Allah (swt
), says:
" And
[remember] when Ibraheem said to his father and his
people: "Verily, I am innocent of what
you worship, except Him Who originated me, and He will
certainly guide me" (Qur'an 43:26-27)
Allah (swt
), informs us in this verse, that His Messenger and 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.
Relevance
of These Verses to the Subject of
Tawheed
That the
verses prove that a person's Tawheed is not
correct if he does not declare (by word and deed) his
innocence of the worship of any deity besides Allah.
..ooOOoo..
Allah (swt
), says:
" They
have taken their 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.
Benefits
Derived From This Verse
1. That
obedience to other than Allah, in contradiction to
Allah's Commands constitutes Shirk.
2. It is
forbidden to obey one of Allah's creatures, if in so
doing, one is disobedient to the Creator.
3. Deeds
will not be considered righteous unless two conditions
are met: (i) That the deeds are done purely for Allah,
and (ii) that they conform to the teachings of the
Messengers.
4. That
the scholars of religion are not infallible.
5.
Evidence that the Jews and Christians have gone astray
from the correct precepts of their Religion: i.e. Tawheed.
6. The
danger of misguided scholars to the Ummah.
Relevance
of This Verse to the Subject of
Tawheed
That it
proves that the meaning of Tawheed, and the
testimony: Laa ilaaha illallaah entail confirming
the Oneness of Allah by obedience to Him and to His
Messenger, because whoever obeyed the Messenger has
obeyed Allah.
..ooOOoo..
Allah (swt
), says:
" And
amongst mankind are those who take [for worship]
others besides Allah, as equals [with Allah]: They
love them as they should love Allah. And those who
believe love Allah more [than anything else]. If only
the wrongdoers could see, behold, they would see the
punishment: That to Allah belongs all power, and Allah
is Stern in punishment" (Qur'an 2:165)
Allah (swt
), informs us in this verse that some of mankind set up
for themselves deities which they love more than they
love Allah (swt ), then He, Most Glorified explains that
the Believers are stronger in their love for Allah (swt
) than the polytheists because the Believers are pure
and sincere in their love of Allah (swt ), Alone, while
the polytheists divide their love between Allah (swt )
and their false gods; and whoever was sincere in loving
Allah (swt ), Alone, his love would be stronger than
that of the polytheist who divides his love. Then Allah
(swt ), Most Glorified promises those who associate
partners with Him that when they see the punishment
which He has prepared especially for them on the Day of
Resurrection, they will wish that they had not
associated others with Allah (swt ), either in love, or
in anything else. Then they shall know, with certain
knowledge that all power belongs to Allah (swt ), and
that Allah is Stern in enforcing His punishment.
Benefits
Derived From This Verse
1. That
love is a kind of worship.
2.
Confirmation that the polytheists love Allah, but this
will not benefit them so long as they are guilty of Shirk.
3. The
negation of faith of those who commit Shirk by
loving other deities besides Allah.
4.
Confirmation of Allah's Divine Attribute of
all-embracing Power.
Relevance
of This Verse to the Subject of the Chapter
That it
proves that the meaning of Tawheed and the
testimony: Laa ilaaha illallaah is to confirm the
Oneness of Allah in a foundation of love which entails
purity and sincerity in all acts of worship for Allah,
Alone.
..ooOOoo..
It is
authentically reported that the Prophet (saas ) said:
"Whoever
said: "Laa ilaaha illallaah," and
rejected all that is worshipped besides Allah (swt ),
(know that) Allah (swt ) has forbidden the taking of
his property and the spilling of his blood; and his
account will be for Allah, the Almighty, the
All-powerful."
Whoever
said: "Laa ilaaha illallaah,"
pronouncing it, understanding its meaning and acting
upon all that it entails, and rejected all that is
worshipped besides Allah (swt ) (i.e. by his heart, his
tongue and his actions), it is forbidden for the Muslims
to take his property (except what the Law requires such
as the payment of zakah), or to take his life,
except as the Law requires (such as the punishment for
adultery after chastity, or disbelief after belief or
for murder); and his account will be for Allah (swt ):
That is, He will take charge of his account on the Day
of Resurrection, and if he was truthful in his
testimony, He will reward him, but if he was insincere
in his testimony, He will punish him.
Benefits
Derived From This Hadith
1. The
virtue of Islam which protects the life and property of
whosoever embraces it.
2. The
obligation to desist from enmity towards the
disbeliever, should he embrace Islam, even though he
should do so during a battle until and unless it should
be proved that his testimony was false.
3. That a
person might say: "Laa ilaaha illallaah,
without rejecting that which is worshipped besides
Him."
4. That
the conditions of acceptance of faith include
pronouncing the shahaadah: Laa ilaaha
illallaah, and rejecting all that is worshipped
besides Him.
5. That
judgement in this world is based on appearances.
6. The
forbiddance of appropriating the property of the Muslim
unless it is ordained by Islamic Law, such as zakah,
or a legally imposed fine in compensation for that which
he has destroyed (be it property or a life).
Relevance
of the Hadith to the Subject of the Chapter
That it
proves that the meaning of Tawheed and the
explanation of the shahaadah: Laa ilaaha
illallaah are not complete without a categorical
rejection of all that is worshipped besides Allah (swt
).
Important
Note
The
disbelieving polytheist has only two choices: (i) To
embrace Islam or (ii) to be fought; but the People of
the Book have three choices: (i) To embrace Islam, (ii)
to pay the jizyah, or (iii) to fight (in that
order).
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.
Benefits
Derived From These Verses
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
Relevance
of These Verses to the Subject of the Chapter
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.
Benefits
Derived From This Verse
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.
Relevance
of This Hadith to the Subject of the Chapter and to the
Subject of Tawheed
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
What
Has Been Said About Those Who Deny Allah's Qadr
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.
Benefits
Derived From This Narration
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.
Relevance
of This Narration to the Subject of the Chapter
That it
proves that those who reject Allah's Qadr are
disbelievers.
Relevance
of This Narration to the Subject of
Tawheed
That it
proves that whoever rejects Allah's Qadr is a
disbeliever, because denial of Al-Qadr is a form
of Shirk in Rabbship.
Important
Note
(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.
Benefits
Derived From This Hadith
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.
Relevance
of This Hadith to the Subject of the Chapter
That the
Hadith proves that whoever rejected Allah's Qadr
is a disbeliever.
Relevance
of This Hadith to the Subject of
Tawheed
That the
Hadith proves that whoever denied Allah's Qadr is a
disbeliever because this is Shirk in Rabbship.
Important
Note
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.
Benefits
Derived From This Narration
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.
Relevance
of This Narration to the Subject of the Chapter
That it
proves that whoever denied Al-Qadr is a
disbeliever.
Relevance
of This Narration to the Subject of
Tawheed
That it
proves that whoever rejected Allah's Qadr is
guilty of disbelief because this constitutes Shirk
in Rabbship.