Kitaab at-Tawheed Explained - Page 2

Faizah · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

The Words of Allah (swt ), Most High:

" No intercession can avail with Him, except for those whom He allows so [much so] that, when terror is removed from their hearts, they will say: "What is it that your Lord has said?" They will say: "The Truth; and He is the Most High, the Most Great."" (Qur'an 34:23)

Allah (swt ), Most Glorified, Most High, informs us in this verse that none can intercede on behalf of another on the Day of Judgement - whosoever he might be - unless Allah (swt ), the Almighty, the All-powerful Permits him to do so, and that all, including the angels, will be prostrate due to their fear of Him. Then when the fear is removed from the angels' hearts, they will begin to ask one another concerning what Allah (swt ) has said and what He has revealed; and some of them will answer that He has said naught but the Truth, and He (swt ) is the Most High, the Most Great.

Benefits Derived From This Verse

1. That none may intercede except if Allah Wills it.

2. Confirmation of Allah's Greatness and His Fearfulness.

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

4. That the Words of Allah are free from all falseness.

5. Confirmation of His Divine Attribute of being Above all of His creation - in His Self and in His Attributes.

6. Confirmation of two of His Names, which are: The Most High and the Most Great.

Relevance of This Verse to the Subject of the Chapter

That the verse proves that even the angels fear Allah (swt ) and are humbled before Him.

Relevance of This Verse to the Subject of Tawheed

That it proves that the angels themselves fear their Lord, so how can anyone call upon them instead of Allah (swt )? And if such acts of worship are rejected, whether they are worshipped directly or as intercessors with Allah (swt ), then what must be said about worshipping others such as the inhabitants of graves? - they have even less right to be worshipped.

..ooOOoo..

It is authentically reported from Abu Hurairah (ra ) that the Prophet (saas ) said: "When Allah (swt ) orders a matter in the heaven, the angels beat their wings in humility and submission to His Words, and the sound is like the sound of a chain on smooth rocks; they continue to do so until it enters their hearts. Then, when fear has been removed from their hearts, they (i.e. some of the angels) say: "What has your Lord said?" They (the others) reply: "The Truth, and He (swt ) is the Most High, the Most Great," and the listening thief and (another listening thief) hears it, so, one above another," Sufyaan (one of the narrators) described it by spreading out his fingers, "...and he (the thief) hears the Words (of Allah swt ) and transmits them to the one below him and he transmits it to the one below and so on, until it reaches the tongue of the magician or the fortune-teller, and sometimes the meteorite strikes him (the thief) before he can convey the news, and sometime he conveys it before he is struck, and then he adds a hundred lies to what he hears, and it is said: "Did not he (the fortune-teller) tell us such-and-such on such-and-such a day?" Then he is believed because of these Words which were overheard from the heaven." 1

Allah's Messenger (saas ) informs us in this Hadith that when Allah (swt ), Almighty, All-Powerful, decrees a matter in the heaven, the angels fall prostrate in fear of Him and in glorification of Him; then, when the fear is removed from their hearts, they begin to ask one another about what the Lord, Almighty, All-powerful has said. One of them (probably Jibreel as )2 replies that Allah (swt ) has spoken the uncompromising Truth, of which there is no doubt; and it could be that the listening thief, who is a devil, overhears what is said and transmits it to the awaiting magician or the fortune-teller, although a meteorite might strike the devil and incinerate him before he has the chance to pass on what he has heard, or it might be passed on before he is destroyed - all in accordance with Allah's Will. And the devil, the magician or the fortune-teller adds a hundred lies to what he has heard and the people hear and believe ninety-nine lies because of this one scrap of Truth which was heard from the heaven.

Benefits Derived From This Hadith

1. Confirmation of Allah's being above His creation.

2. Evidence of Allah's Greatness.

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

4. Confirmation that the devils overhear what the angels are saying in the heaven, and that Allah (swt ) has allowed them to do so as a test and a trial for them.

5. The permissibility of the use of practical examples in order to explain abstract matters.

6. That the devils are the source of knowledge for both the magician and the fortune-teller.

7. The attachment of some souls to that which is vain and futile.

8. Evidence that the sorcerors and fortune-tellers are liars and cheats.

Relevance of This Hadith to the Subject of the Chapter

That it shows the position of the angels, that they fear and revere their Lord.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that the angels themselves worship Allah (swt ) and fear Him, and so, if it is not permissible to worship them, whether by calling upon them as intercessors, or as gods, then it is eminently clear that calling upon them is even more obviously futile.

..ooOOoo..

An-Nawwaas Ibn Sam'aan (ra ) reported that Allah's Messenger (saas ) said: "When Allah (swt ), Most High, wishes to reveal something, He speaks out the Revelation and the heavens begin to shake (or he said: thunder heavily) due to fear of Allah (swt ), the Almighty, the All-powerful, and when the inhabitants of the heavens hear it, they fall down in prostration to Allah (swt ), and Jibreel (as ) is the first to raise his head; then Allah (swt ) speaks to him and Allah (swt ) gives him the Revelation according to His Will. Then Jibreel (as ) passes by the angels, and every time he passes through a different heaven, its angels ask him: "What Has our Lord revealed, oh, Jibreel as ?" Jibreel (as ) then answers: "He has spoken the Truth, and He (swt ) is the Most High, the Most Great." Then they all repeat the same after him, and then Jibreel (as ) proceeds to the destination commanded by Allah (swt ), the Almighty, the All-powerful."

Allah's Messenger (saas ) informs us in this Hadith that when Allah (swt ) speaks the Revelation which He wishes, it causes the heavens to shake with thunder and convulsions and the angels to fall down prostrate, in fear of His Majesty; then the first of them to recover and raise his head is the angel Jibreel (as ), and Allah (swt ) then speaks to him as He (swt ) Wills, after which Jibreel (swt ) departs with the Revelation to wheresoever Allah Commands him; and every time he passes through one of the heavens, its inhabitants from among the angels enquire of him as to what the Rabb, Almighty, All-powerful has commanded. And each time he gives the same reply: That Allah (swt ) has spoken the evident Truth, and He (swt ) is the Most High, above all His creation, the Most Great, without equal in greatness.

Benefits Derived From This Hadith

1. Confirmation of Allah's Divine Attribute of Iradah. 3

2. Confirmation of Allah's Divine Attribute of Kalaam (speaking) and that His (saas ) Speech is heard.

3. Evidence of Allah's unparalleled Might.

4. Evidence that all of the heavens are inhabited.

5. Proof of Jibreel's superiority over the rest of the angels.

6. Confirmation of Allah's Divine Attribute of Qawl. 4

7. Confirmation of two of Allah's Names: The Most High and the Most Great.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith clearly shows the position of the angels that they fear Allah (swt ).

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that the angels, who are amongst Allah's finest creations, fear Allah (swt ), and so worship of them by others is false and an act of Shirk.

Footnotes

1. Narrated by Bukhari
2. Since he is the leader of the angels and the greatest of them.
3. Iradah: Want, wish, will, decree.
4. It is not easy to adequately translate the words Qawl and Kalaam into English, but we may say that Qawl is when we say: "Such-and-such a person said: "...", whereas Kalaam refers to the spoken words of Allah (swt), which are spoken to whom He wills from amongst the angels or Prophets (alayhum-as-salaam).

Faizah · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

Intercession

Allah (swt ) says:

" And warn by it, those who fear to be gathered to their Lord: Besides Him they will have no protector nor intercessor: That they may become pious, God-fearing" (Qur'an 6:51)

Allah (swt ), Most High commands His Prophet, Muhammad, (saas ) in this verse to inform and strike fear into those who are convinced of the truth of the Day of Resurrection: That they will stand before their Lord on that Day, and that they will find no helper, nor intercessor to intercede between them and Allah's punishment, that hopefully, they will fulfill the commands of Allah (swt ) and abstain from that which He has forbidden.

Benefits Derived From This Verse

1. That warnings profit not except those who believe.

2. Confirmation of the Resurrection.

3. That there will be no intercession except and until its conditions have been fulfilled.

Relevance of This Verse to the Subject of the Chapter

That the verse proves that no intercession will be excepted unless and until its conditions have been met.

Relevance of This Verse to the Subject of Tawheed

That the verse proves that none can intercede on his own initiative; therefore, to seek such intercession from one of Allah's creatures is an act of major Shirk. Likewise, seeking intercession from idols which their worshippers claim can intercede with Allah (swt ) on their behalf is a Shirk.

..ooOOoo..

Allah (swt ), says:

" Say to Allah belongs all intercession. To Him belongs the dominion of the heavens and the earth and to Him you shall all return" (Qur'an 39:44)

Allah (swt ), Most Glorified, Most High, commands His Prophet, Muhammad (saas ) in this verse to inform the people, whatever their philosophy or creed, that the right to grant every manner of intercession is purely and solely for Allah (swt ), the Almighty, the All-powerful, and none may contend with Him in it, nor can any intercede except by His permission; then He affirms that He is the One and Only Disposer of affairs in the heavens and the earth and all that they contain and that there is no escaping from the Day when all mankind will be returned to Allah (swt ); then those who took others as intercessors will know the futility of their deeds.

Benefits Derived From This Verse

1. The plurality of intercession.

2. That intercession is the dominion of Allah and none may intercede unless He Wills it and is pleased by the one for whom intercession is made.

3. Confirmation of the truth of the Resurrection.

Relevance of This Verse to the Subject of the Chapter

That the verse proves that every kind of intercession is the dominion of Allah (swt ) and it will not be granted to anyone unless Allah (swt ) permits it and Is pleased by the one for whom intercession is sought.

Relevance of This Verse to the Subject of Tawheed

That the verse confirms that intercession is the dominion of Allah (swt ), to which none other than He is entitled. Therefore, seeking it from other than Allah (swt ) is an act of major Shirk, including those idols which people worship, claiming that they are doing so in order to obtain intercession.

Important Note

Allah's Words: " to Allah belongs all intercession" Prove that intercession is of many different kinds and the scholars have mentioned eight of them:

1. Major Intercession: It is that which will fall upon the shoulders of the Prophet Muhammad (saas ) after all the other Prophets and Messengers have refused to accept it on the Day of Resurrection: The people will ask all of the previous Prophets and Messengers to intercede with Allah (swt ) on their behalf but they will refuse, saying: "Myself! Myself!" Then they will come to the Messenger of Allah (saas ), and he will accept, and go to his Rabb and prostrate before Him for as long as He wills, then he will be given permission to raise his head and intercede on behalf of the believing people, and none other than he (swt ) shall be given this right and privilege.

2. Intercession for the People of Paradise: This has been confirmed by the long Hadith of Abu Hurairah (ra ) which has been narrated by Bukhari and Muslim and which mentions that the Prophet (saas ) will intercede with Allah (swt ) on behalf of the People of Paradise that they may be allowed to enter therein.

3. Intercession for the Disobedient Muslims: He (saas ) will intercede with his Lord on behalf of those Muslims who may have committed sins of disobedience to their Rabb, Almighty, that they may not be placed in the Fire.

4. Intercession for the Disobedient People of Tawheed: He (saas ) will intercede with Allah (swt ) on behalf of those Muslims who have entered the Hell-fire because of their sins, that they may be removed from it. The authentic narration concerning this has been widely reported and all of the Companions and Ahl As-Sunnah are agreed upon it.

5. Intercession for Increasing the Reward of the People of Paradise: The Messenger of Allah (saas ) will intercede on behalf of a people from amongst the People of Paradise, that they may have their reward increased and their status elevated; and there is none who disputes this.

6. Intercession of the Prophet (saas ) for his Uncle: He (saas ) will intercede on behalf of his uncle Abu Talib, that his punishment in the Hell-fire may be lightened.

7. Intercession of the Children: Those children who died while still below the age of reason will intercede on behalf of their believing parents.

8. Intercession of Some of the Believers for Others: It is authentically confirmed that some of the Believers will intercede on behalf of their believing brothers.

..ooOOoo..

Allah (swt ), says:

" Allah! There is none has the right to be worshipped but He, the Living, the Ever-lasting. Neither slumber or sleep overtakes him. His are all things in the heavens and the earth. Who is it that can intercede in His presence, except as He permits? He knows what is before them and what is behind them. Nor shall they compass aught of His Knowledge, except as He Wills. His Kursi extends over the heavens and the earth and He feels no fatigue in guarding and preserving them, for He is the Most High, Most Great" (Qur'an 2:255)

Allah (swt ), Most Glorified, Most High informs us in this verse that there is none who has the right to be worshipped besides Him, because He is the Living, Whose Life is complete and without beginning or end, Who gives life to His creatures, but is in no need of anything and is afflicted by nothing which affects His slaves, such as tiredness, sleep, hunger etc. His Lordship is complete and all-encompassing: His is the Dominion of the heavens and the earth and all that is in them and none can gainsay Him in anything concerning them, including the matter of intercession, and none possesses power to intercede except as He Wills and permits, and whose intercession pleases Him. And He informs us that none encompasses anything of His Knowledge except Him whom He blesses and grants knowledge, whether Revelation or other wisdom. And He tells us that His Kursi1 extends over all of the heavens and the earth and that guarding and protecting them causes Him no fatigue or discomfort, for He (swt ) is the Most High, above all of His creation, and He is the Most Great, Greater than all others who claim greatness.

Benefits Derived From This Verse

1. Affirmation of five of Allah's Names:

(i) Allah (swt );
(ii) Al-Hayy (the Living);
(iii) Al-Qayyoom (the Ever-lasting);
(iv) Al-'Ali (the Most High);
(v) Al-'Azeem (The Most Great).

2. That Allah (swt ) does not succumb to slumber or sleep, for He is in no need of them; they are attributes of His creatures which indicate imperfection and He is far above any imperfection.

3. That none may intercede with Him on his own initiative but only as He permits.

4. Evidence of Allah's Will.

5. Confirmation of intercession after Allah (swt ) permits it.

6. Proof of the existence of Allah's Kursi.

7. Evidence of Allah's Complete Power and Knowledge.

8. Affirmation of Allah's Divine Attribute of being Above, both literally and metaphorically.

9. Evidence of Allah's Greatness.

Relevance of This Verse to the Subject of the Chapter

That the verse negates any intercession by Allah's creatures on their own initiative without His permission.

Relevance of This Verse to the Subject of Tawheed

That it negates any intercession by Allah's creatures of their own volition, and therefore seeking such intercession from other than Allah (swt ), is an act of major Shirk including idols which their worshipers claim can intercede with Allah (swt ) on their behalf.

Important Note

This blessed verse has been described in authentic Hadith as the greatest verse in the Qur'an, and it is reported that whoever recites it in the evening, will be protected from Satan until he wakes in the morning, and also that whoever recites it in the morning will be protected from Satan until the evening, in accordance with His Will.

..ooOOoo..

Allah (swt ), says:

" And no matter how many be angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He Wills and pleases" (Qur'an 53:26)

Allah (swt ), Most Glorified, Most High, informs us in this verse that in the heavens there are hosts of angels, but in spite of their large numbers, and their elevated status in the sight of Allah (swt ), they cannot benefit anyone unless Allah (swt ) grants them leave to intercede and is Pleased with their intercession.

Benefits Derived From This Verse

1. Proof that all of the heavens are inhabited by angels.

2. Evidence that intercession will only be granted on two conditions: (i) That Allah has permitted the intercession, and (ii) that He is pleased with the one for whom intercession is sought. And Allah is not Pleased with any save the People of Tawheed as is confirmed by the Hadith: "On behalf of whom will your intercession be most pleasing (to Allah), oh, Messenger of Allah?" He replied: Him who says: Laa ilaaha illal-laah, sincerely, from his heart." 2

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

4. Confirmation of Allah's Divine Attribute of Pleasure.

Relevance of This Verse to the Subject of the Chapter

That it proves the negation of intercession by every created thing unless two conditions are fulfilled:

(i) That Allah's permission is granted to the intercessor, and
(ii) that Allah (swt ) is pleased with the one for whom intercession is sought.

Relevance of This Verse to the Subject of Tawheed

That the verse proves that intercession is not granted except after Allah (swt ) permits it and is pleased with the person for whom intercession is sought, which proves that intercession belongs to Allah (swt ) and therefore, seeking it from other than Him is an act of major Shirk, especially including the worship of idols in the belief that they can intercede with Allah (swt ).

..ooOOoo..

Allah (swt ), says:

" Say: "Call upon those whom you claim [as gods] besides Allah: They have no power, not the weight of an atom - in the heavens or on the earth. No share have they therein, nor is any of them a helper to Allah. No intercession can avail with Him, except for those for whom He has granted permission. So much so that, when terror is removed from their hearts, they will say: "That which is true and just; and He is the Most High, Most Great."" (Qur'an 34:22-23)

In these verses, Allah (swt ), Most Glorified, Most High, challenges the polytheists to ask their objects of worship which they have set up as partners with Allah (swt ), for they will not be able to grant any benefit or protect anyone from harm because they possess not an atom's weight of goodness or evil in the heavens or the earth, nor do they have any share in the heavens or the earth, nor are they helpers for Allah (swt ), nor intercessors. Not even the angels or any other of Allah's creations possess the power to intercede on behalf of anyone except by His permission. Then Allah (swt ) makes plain that the angels, who are the most powerful of Allah's creatures, fall down in fear and submission to Allah (swt ) and His aweful Majesty. Then, when the fear is removed from their hearts, they ask one another concerning what their Rabb, the Almighty, the All-powerful has Said; and some of them answer that it is the firm truth, and He (swt ) is the Most High, the Most Great.

Benefits Derived From These Verses

1. Negation of all the polytheists' claims regarding the idols they worship - that they possess any power or dominion in the heavens or the earth, or that they have any share in that, or in Allah's Help, or that they have the power of intercession with Allah (swt ).

2. Confirmation of intercession after Allah (swt ) permits it and negation of it without His permission.

3. Evidence of the awesomeness of Allah (swt ) and His Greatness.

4. Affirmation of Allah's Divine Attribute of Speech.

5. Confirmation of two of Allah's Names: (i) Al-'Ali, and (ii) Al-Kabeer.

Relevance of These Verses to the Subject of the Chapter

That they prove the negation of intercession without Allah's leave.

Relevance of These Verses to the Subject of Tawheed

That the verses prove the negation of intercession for all of Allah's creatures on their own initiative, and that granting intercession is the exclusive right of Allah (swt ), and therefore, to seek it from other than Allah (swt ) is an act of Shirk. This includes the worship of idols which their worshipers claim have the power of intercession.

Important Note

Abul `Abbas said: "Allah (swt ) has negated all that the polytheists do in worship: Such as the belief that any besides Allah (swt ) possesses sovereignty or has any share in sovereignty, or aid, so that naught remains except intercession; and He has made plain that intercession is not possible except by His permission for the intercessor and the Hadith of Major Intercession also supports this, for in it is (reported the Words of Allah (swt ) on the Day of Resurrection: "Raise your head and ask and it shall be given; intercede and it will be accepted." (Narrated by Bukhari)

And it will not be accepted unless Allah (swt ) is Pleased with the one for whom intercession is sought, as is proved by the Words of Him (swt ), Most High:

" And they offer no intercession except for those with whom He is well-pleased" - and Allah (swt ) is not well-Pleased except with the people of Tawheed as evidenced by the Hadith: On behalf of whom will your intercession be most Pleasing (to Allah swt ), Oh, Messenger of Allah (saas )? He replied: "Him who says: Laa illaha illallah, sincerely, from his heart."

Footnotes

1. Kursi: It has been authentically reported that the Kursi is the resting place of the Feet of the Beneficent, and it is the largest of all created things after the 'Arsh (Throne).
2. Narrated by Bukhari, on the authority of Abu Hurairah (ra).

Faizah · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

The Words of Allah (swt ), Most High:

" Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who Will guided" (Qur'an 28:56)

Allah (swt ) informs the Prophet (saas ) that his assiduous pursuit of his uncle, Abu Talib in order to call him to Islam will be of no avail, that he will not be guided; for Allah (swt ) knows all things - past, present and future, and none other than Allah (swt ) has knowledge of the unseen. And He informs His Messenger (saas ) that successful guidance comes only by His will, and He makes successful the guidance for whosoever of His slaves He Wills and that is because He knows best who deserves to be guided to success.

Benefits Derived From This Verse

1. That successful guidance comes only through Allah.

2. That the natural love of a person for his disbelieving kin - so long as they do not fight against Islam - does not conflict with true faith and belief.

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

The Relevance of This Verse to the Subject of the Chapter

That the verse proves that there can be no successful guidance through the Prophet (saas ) alone in spite of the fact that he is the noblest of all mankind; and if he cannot guide anyone of his own Will, then obviously, no lesser human being can do so.

The Relevance of This Verse to the Subject of Tawheed

That the verse proves that successful guidance comes only from Allah (swt ) and therefore seeking it from other than Allah (swt ) is of Shirk.

Important Note

There is no contradiction between this verse and the Words of Allah (swt ), Most High:

" And verily, you do guide [men] to the Straight Path" (Qur'an 42:52)

For in the former verse, Allah (swt ) is negating the ability of the Prophet (saas ) to make people accept his guidance, while in the latter He says that His Messenger (saas ) Calls people to the Straight Path.

..ooOOoo..

It is authentically reported on the authority of Ibn Al-Musyyib from his father, that he said: "When death approached Abu Talib, Allah's Messenger (saas ) came to him, and with him were `Abdullah Ibn Abi Umayyah and Abu Jahl. The Prophet (saas ) said to his uncle: "Oh uncle! Say: Laa ilaaha illallaah, a word by which I will plead for you with Allah (swt )." But they said: "Will you reject the faith of `Abdul Muttalib?" And the Messenger of Allah (saas ) repeated his words, and again they repeated their question, and so the last testament of Abu Talib was that he reamined upon the religion of `Abdul Muttalib and he refused to say: Laa ilaaha illallaah. So the Messenger of Allah (saas ) said: "Verily, I will continue to ask forgiveness for you until I am forbidden to do so." Then Allah (swt ) revealed:

" It is not for the Prophet or those who believe with him to ask forgiveness for the polytheists, even though they be their close relative after it has been made plain to them that they are of the people of the Hell-fire" (Qur'an 9:113)

And concerning Abu Talib, He revealed: " Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who will be guided" 1

Sa'eed Ibn Al-Musayyib (ra ) informs us in this Hadith, that when death approached Abu Talib, the Prophet (saas ) requested him to pronounce the words of Tawheed (i.e. Laa ilaaha Iilallaah) so that he might be a witness for him to Allah (swt ); but Abu Talib's two wicked visitors aroused in him the passion of the Jahiliyyah, reminding him that it was the religion of his ancestors, and so Abu Talib refused to embrace Islam an died upon the religion of his people, after which the Prophet said that he would continue to ask forgiveness for him until Allah (swt ) forbade him to do so. This he did, until Allah (swt ) revealed the above-mentioned verse.

Benefits Derived From This Hadith

1. The permissibility of visiting the sick, even though he may be a polytheist if the purpose in so doing is the desire to call him to Islam.

2. That whoever said: Laa ilaaha illallaah at the time of death, will be judged by appearances to be a Muslim, even though he may never have done any good deeds or acts of worship in Islam.

3. That the most important deeds are one's final in life.

4. The obligation to strive in the cause of propagating Islam, to be patient and persevering in that cause, and to order the good and forbid the evil.

5. Refutation of the claim of those who assert that `Abdul Muttalib and his forebears were Muslims.

6. The harm inflicted by the evil people upon the good.

7. The forbiddance of seeking forgiveness from Allah (swt ) for the disbelievers and polytheists, even though they be close family members and even though they might perform services for Islam and the Muslims.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves the negation of successful guidance through the Prophet (saas ) and since he is the noblest of mankind, it stands to reason that no lesser mortal may be assured of successful guidance.

Relevance of This Hadith to the Subject of Tawheed

That it proves that successful guidance is from Allah (swt ), Alone and therefore seeking it from other than Him is an act of Shirk.

Footnotes

1. Narrated by Bukhari.

Faizah · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

What Has Been Said Concerning the Reason for Mankind's Disbelief and Rejection of Their Religion-it is Exaggerated Praise of the Righteous

Allah (swt ), says:

" Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not "Three"-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs" (Qur'an 4:171)

In this verse, Allah (swt ), Most High, forbids the Jews and Christians from exaggeration and excess in their religion, such as the deifecation by the Christians of `Eisa (as ), the son of Maryam, while the Jews went to the opposite extreme, rejecting him, but Allah (swt ) refutes the claims of both, by describing Eisa (as ) as His Messenger and a Spirit from amongst the spirits created by Allah (swt ), and therefore they are obliged to believe truly in Allah (swt ), Alone, without attributing fathers, sons, wives or companions to Him, and to believe in all of the Messengers and not to belie them and not to elevate them above their true status, and to reject the belief in the trinity, and to affirm their belief in Allah (swt ) as the only God Who has the right to be worshipped, as the only Rabb, Owner and Creator of the whole universe, and the sole Guardian of all creatures.

Benefits Derived From This Verse

1. The forbiddance of excess in religion.

2. The prohibition of speaking according to one's own opinion in matters of religion without evidence.

3. Affirmation of the Prophethood and Messengership of Eisa.

4. A refutation of the claims of the Jews and Christians regarding the status of Eisa.

5. Affirmation of Allah's Divine Attribute of Speech.

6. Evidence of the falseness of the belief in the trinity.

7. That every aspect of Tawheed represents goodness.

Relevance of This Verse to the Subject of the Chapter

That the verse proves that the cause of the People of the Book leaving their religion was, in the case of the Christians, their excessive praise and glorification of Eisa (as ), and in the case of the Jews, their vilification of him.

Relevance of This Verse to the Subject of Tawheed

That the Christians exceeded in their praise of Eisa (as ) until they deified him and worshipped him as a partner with Allah (swt ).

..ooOOoo..

Allah (swt ), says:

" And they said: "Do not abandon your gods: Do not abandon Wadd, nor Yaghooth, or Ya'ooq, or Nasr," and they have led many astray. And [oh, Allah!] Grant increase to the wrong-doers save error" (Qur'an 71:23-24)

Allah (swt ), Most Glorified, Most High, informs us in this verse about polytheists: That they are devoted to the worship of their idols as evidenced by their advising each other to worship them and not to abandon them, in particular, those mentioned in the verse. Then He, Most Glorified, Most High, makes plain that they have caused many to go astray by their false advice, and they are described as wrong-doers who deserve their punishment and who are far astray from the Straight Path of Allah (swt ).

Benefits Derived From This Verse

1. That Shirk was present among the former communities.

2. That these five names mentioned in the verse are the names of the idols of the people of Nooh.

3. Evidence of the mutual cooperation of the people who practice falsehood in the perpetuation of that falsehood.

4. That permissibility of supplicating Allah against the unbelievers in general.

Relevance of This Verse to the Subject of the Chapter

The relevance of this verse to the subject of the chapter may be realized from the tafseer1 of some of the mufassiroon2: It is stated that these names were the names of righteous men and that their people became excessive in their love of them so that when they died, Satan whispered to them that they should make pictures of them in order to remember them; then later, when those people died, the original purpose of the pictures was forgotten and the succeeding generations began to worship them.3

Relevance of Verse to the Subject to Tawheed

That the verse proves that exaggeration and excessive veneration of the righteous is an act of Shirk because doing so means that one attributes to a created being what should only be attributed to Allah (swt ), thus making them partners with Allah (swt ).

..ooOOoo..

It is reported on the authority of `Umar (ra ) that the Messenger of Allah (saas ) said:

"Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah's Slave and His Messenger."4

In this Hadith, the Prophet (saas ) forbids his Ummah to praise him excessively so that they may never raise him above the status in which Allah (swt ) has placed him. Then he makes plain that the correct way in which to speak of him is as a dependent, worshiping slave of Allah (swt ), Most Blessed, Most High, and His (saas ) Messenger; and this entails believing him in all that he says, and obeying him in what he commands abstaining from what he forbids and knowing that Allah (swt ) may not be worshipped except in accordance with the Law which He has ordained.

Benefits Derived From This Hadith

1. The forbiddance of exceeding in praise of the Prophets and the righteous.

2. The care taken by the Prophet to prevent any means that might lead to sin.

3. Evidence of the Christians' exaggeration in their praise of Eisa (as ).

4. Refutation of those who claim that Muhammad (saas ) was more than a Messenger.

Relevance of This Hadith to the Subject of the Chapter

That is proves that excessive praise and glorification of the Prophet (saas ), who is the best of mankind, will lead the Muslim out of the fold of Islam, just as the Christians left their religion because of excessively extolling Eisa (as ).

Relevance of This Hadeeth to the Subject of Tawheed

That it proves that excessive praise and glorification of Allah's creatures may lead to worship of them.

..ooOOoo..

The Messenger of Allah (saas ) said:

"Beware of exaggerated praise, for it was only this which led those before you to destruction."5

In this Hadith, the Prophet (saas ) forbids us from excess in religion and exaggerating the praises of Allah's creatures so that we may not be destroyed like the communities that came before us when they practised excess in their religion and exceeded all bounds in worship.

Benefits Derived From This Hadith

1. The forbiddance of excess in religious matters.

2. That excess in religious matters is a cause of destruction.

Relevance of This Hadith to the subject of the Chapter

That the Hadith proves that the reason for the destruction of former people was their excess in matter of religion.

Relevance of This Hadith to the subject Tawheed

That it proves that excess in matters of religion, or excessive praise and reverence of Allah's creatures removes a person from the legal bounds set by Allah (swt ) because the one who does so is following his own vain desires, which means that he is elevating those desires to the level of partners with Allah (swt ), and this is Shirk, and is in contradiction with the pure Islamic concept of Tawheed.

..ooOOoo..

It is reported by Muslim on the authority of Ibn Mas'ood (ra ) that the Messenger of Allah (saas ) said:

"Destroyed are those who are extreme"

And he repeated it three times.

Because the Prophet (saas ) was sent to us with Law, he warned his community against extremism and severity in all things, particularly in matters of religion which have been prescribed by Allah (swt ), Most Glorified, Most High; and he made clear for us the limits of that Religion and he repeated his words three times in order to emphasise their importance to the listening Companions that they should understand and be warned of transgressing those limits.

Benefits Derived From This Hadith

1. The prohibition of extremism in all matters.

2. The virtue of stressing important matters.

3. The ease and flexibility of Islam.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves that extremism in all matters, including reverence and praise of the righteous, is a cause of destruction.

Relevance of This Hadith to the Subject of Tawheed

That it proves that extremism in religious matters, or in excessive praising of the righteous puts a person beyond the limits imposed by Allah (swt ), because he spends his life in pursuit of his own vain desires and this is an act of Shirk.

Footnotes

1. Tafseer: Explanation of the meanings of the Qur'an.
2. Mufassiroon: Scholars of tafseer
3. Ref.: Tafseer Ibn Katheer.
4. Narrated by Bukhari.
5. Narrated by Ahmad, An-Nassa'I and Ibn Majah.

**Al-Mu'minah** · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

What Has been Said Concerning the Condemnation of One Who Worships Allah (swt ) at the Grave of a Righteous Man - and Therefore of One Who Worships its Inhabitant

It is authentically reported on the authority of `Aa`ishah that Um Salamah (May Allah be pleased with them both) told the Messenger of Allah (saas ) about a church she had seen in Abyssinia in which there were pictures. The Prophet (saas ) said: "Those people, when a righteous member of their group or a pious slave (of Allah swt ) dies, they build a mosque over his grave and make images therein; by so doing, they combine two evils: (i) The evil of the graves and (ii) the evil of images." 1

`Aa`ishah tells us that Um Salamah informed her that she had told the Prophet (saas ) about a church in Abyssinia which she saw when she migrated there with her husband in which there were images. The Prophet (saas ) then explained to her the significance of what she had seen: That the Christians, when a pious man from among them died, would build an edifice over his grave and place his image in it in order to remember him and be inspired by his piety; and he added that these people were the worst of people in the sight of Allah (swt ) because they had combined two sins: (i) The sin of building over graves which may lead eventually to the worship of their occupants; and (ii) the sin of making images of living creatures which may also lead to worship of those images when the original purpose of their making has been forgotten.

Benefits Derived From This Hadith

1. The acceptability of the evidence of a truthful woman.

2. That placing images in places of worship is among the deeds of the Christians.

3. The forbiddance of building mosques over graves.

4. The prohibition of placing images over graves.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves that building a place of worship over the grave of a righteous man is strongly condemned - and therefore what may be said of one who actually worships its occupant?

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves the forbiddance of building mosques over graves because it entails glorification of their inhabitants and glorification is a form of worship, and dedicating worship to other than Allah (swt ) is an act of Shirk.

..ooOOoo..

Al-Bukhari and Muslim report that `Aa`ishah said: "When the Messenger of Allah (saas ) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said:

"May Allah (swt ) curse the Jews and Christians who took the graves of their Prophets as places of worship - do not imitate them."

And, (added `Aa`ishah,) "if it had not been for this, his grave might have been raised above ground, but it was feared that it would be taken as a place of worship."

`Aa`ishah informs us in this narration that when the Prophet (saas ) was near to death and in a state of delirium, he invoked Allah's curse on the Jews and Christians because they built places of worship over the graves of their Prophets. Then `Aa`ishah explains that the Prophet (saas ) intended by this to warn his Ummah against doing what the Jews and Christians had done; and she made clear that the reason for his forbidding the Companions from burying him outside his house was to prevent them from taking his grave as a place of worship.

Benefits Derived From This Hadith

1. Evidence that the Prophet (saas ) was afflicted by the agonies of death.

2. That the Prophet (saas ) cared deeply for his Ummah.

3. The general permissibility of invoking Allah's curse on the disbelievers.

4. The general prohibition of building over graves.

5. That the Hadith is a reply to those who claim that building over graves - in particular those of Muslim scholars - is permissible.

6. That building over graves is a custom of the Jews and Christians.

7. Evidence of `Aa`ishah's knowledge and understanding in matters of fiqh.

8. Evidence of the reason for burying the Prophet (saas ) in his house.

Relevance of This Hadith to the Subject of the Chapter

That it proves that it is prohibited to build places of worship over graves or to worship Allah (swt ) beside them. Therefore, what may be said of one who worships the occupant of the grave?

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that it is forbidden to build places of worship over graves because this entails glorification of their inhabitants and glorification is an act of worship and directing such an act to other than Allah (swt ) is Shirk.

..ooOOoo..

Muslim narrates on the authority of Jundub Ibn `Abdillah (ra ) that he said: "I heard the Prophet (saas ) say five days before his death:

"Verily, I bear witness before Allah (swt ) that I have taken none of you as my Khaleel,2 for truly, Allah (swt ) has taken me as His Khaleel, just as He took Ibraheem (as ) as a Khaleel. If I were to take any man from my Ummah as a khaleel, it would be Abu Bakr. Your predecessors used to take their Prophets' graves as places of worship, so do not make graves into places of worship for I have forbidden you to do this."

Jundub Ibn `Abdillaah (ra ) informs us that the Prophet (saas ), shortly before his death, rejected that he had taken any man as his Khaleel, and this was because his heart was completely filled with love for Allah (swt ) as was the heart of his ancestor, Ibraheem (as ). Then he said that were he to take any man as his Khaleel, the one with most right to be considered would be Abu Bakr As-Siddeeq (ra ) because of his many virtues, his unceasing efforts in the cause of Islam and his help and support of the Prophet (saas ); and when he knew that the Companions loved him and were influenced by him in everything they did, he began to fear that they might build an edifice over his grave for the purpose of worship as the Jews and Christians had done with their Prophets, and so he expressly forbade the building of places of worship over graves especially his own.

Benefits Derived From This Verse

1. Confirmation that the Prophet is Allah's Khaleel.

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

3. Confirmation that Ibraheem is Allah's Khaleel.

4. Evidence of the virtue of Abu Bakr and therefore of his right to be the first Khaleefah (Caliph) of Islam, because the most loved of mankind in the eyes of the Prophet naturally has more right than any other to be his successor.

5. That building places of worship over graves was the practice of the former nations.

6. The prohibition of taking graves as places of worship.

7. The obligation to take precautions against that which is undesirable.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves the forbiddance of building places of worship over graves, and so what may be said of those who worship their inhabitants?

Relevance of This Hadith to the Subject of Tawheed

That the Hadith clearly prohibits the building of places of worship over graves because this entails glorification of their inhabitants, and glorification is a kind of worship, and directing acts of worship to other than Allah (swt ) is Shirk.

..ooOOoo..

It is narrated by Ahmad, with a good sanad,3 on the authority of Ibn Mas'ood (ra ), in a narration traced back to the Prophet (saas ) himself, the following:

"Verily, the most wicked of people are those who, when the Hour overtakes them, are still alive, and those who take graves as places of worship." (Also Narrated by Abu Hatim in his Saheeh)

The Messenger of Allah (saas ) informs us in this Hadith about the two categories of people upon whom the Hour (i.e. the Day of Judgement) will fall: (i) Those who build places of worship over graves and (ii) those who pray at those places of worship, since this is implicit in the phrase: "taking the graves as places of worship," for they glorify the occupants of the graves and deify them and seek blessings from their graves, which actions are totally unacceptable to the person who has an uncorrupted soul and is still upon the fitrah, and which no person with an ounce of faith in his heart can accept it because conflicts with all authentic sources, whether in the Qur'an or the Sunnah.

Benefits Derived From This Hadith

1. The miracle of the Messenger's prophecy being fulfilled as he had predicted that some members of his Ummah would build places of worship over graves.

2. That the Hour will not fall upon the Believers.

3. Confirmation that the Hour will come.

4. Prohibition of building places of worship over graves and praying close to them, even without building anything over them because a place of worship does not have to be a building but may be any place used for worship, even if it is outdoors.

Relevance of This Hadith to the Subject of the Chapter

That it proves that building places of worship over graves is prohibited, and therefore, what may be said of those who actually worship their inhabitants?

Relevance of This Hadith to the Subject of Tawheed

That the Hadith describes those who build places of worship over graves as the wickedest of people because that entails glorification of their inhabitants, and glorification is a form of worship, and dedicating acts of worship to other than Allah (swt ) is Shirk.

Important Note

The rules of the grave are four:

1. For men to visit them without undertaking a journey to do so, is a favourable act because it reminds them of the Hereafter.

2. Building over graves and burning lights over them is totally forbidden because it leads inevitably to Shirk.

3. Taking the occupants of graves as intercessors, or supplicating them directly is an act of major Shirk because supplication is a form of worship and directing it to other than Allah (swt ) is an act of Shirk.

4. For women to visit graves is prohibited as the Prophet (saas ) said: "Allah (swt ) has cursed those women who visit the graves."4

What Shaikh Al-Islam Ibn Taymiyah Said Concerning This Matter

He (saas ) forbade it (building over graves) towards the end of his life and cursed whoever did so, likewise praying near them, even if no building is erected over them, and this is the intended meaning here, since none of the Companions would have built a mosque over the grave of the Messenger of Allah (saas ), for every place where the intention for prayer is made is a place of worship; indeed, every place which is used as a place of prayer may be classified as a mosque, as He (saas ) said: "The whole earth has been made for me a pure and clean mosque." 5

Footnotes

1. Narrated by Bukhari.
2. Khaleel: A special, most beloved friend.
3. Sanad: Chain of narrators.
4. Narrated by Abu Dawood.
5. Narrated by Abu Dawood.

**Al-Mu'minah** · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

What Has Been Said About Exaggeration
in Raising up the Graves of the Righteous
and How They Tend to Become Idols Worshiped Besides Allah (swt )

Imam Malik has reported in his book, Al-Muwatta`, that the Messenger of Allah (saas ) said:

"Oh, Allah! Do not let my grave become an idol that is worshiped: Allah's Wrath is immense against those peoples who turned the graves of their Prophets into mosques."

The narrator informs us in this Hadith, that the Prophet (saas ) adjured his Rabb that He protect his grave from being taken as an object of worship besides Allah (swt ); then he made clear that Allah's Wrath is upon all of His slaves who take the graves of the Prophets as places of worship - then what may be said of those who take the graves' inhabitants as objects of worship?

Benefits Derived From This Hadith

1. Glorifying graves worship is an act of Shirk however close to Allah (swt ) was the grave's inhabitant.

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

3. Prohibition of building places of worship over graves.

4. The forbiddance of praying near graves even if there is no building erected over the grave.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves that the graves will be taken as idols by some of this Ummah; this is why the Prophet (saas ) asked Allah (swt ) to protect his grave from being taken as an object of worship.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that taking the graves as places of worship will lead to worship of their inhabitants, and this is an act of Shirk.

..ooOOoo..

In addition, Ibn Jareer reports, on the authority of Sufyaan, from Mansoor, from Mujahid (that he said): "" Have you seen Al-Laat and Al-'uzzaa and another, Manaat, the third [deity]?" 1 - He (Al-Laat) used to prepare saweeq for the pilgrims, and when he died, the people began to sit at his grave."

Relevance of This Narration to the Subject of the Chapter and the Subject of Tawheed

That it shows that Al-Laat was originally the name of a righteous man who used to prepare saweeq for the pilgrims; then, after he died, the people began to exaggerate their praises of him, sitting at his grave and taking it as an object of worship besides Allah (swt ). For this reason, every grave whose inhabitant is praised in an exaggerated manner by the people is likely to become an object of worship, even though they may not refer to it as such.

It is reported on the authority of Ibn `Abbas (ra ) that he said: "Allah's Messenger (saas ) said:

"Cursed those women who visit the graves and those who take them as places of worship and hang lights around them." (Narrated by Abu Dawood, At-Tirmizi and Ibn Maajah)

The Prophet (saas ) cursed in this Hadith three groups: (i) Women who visit graves, because of the inherent weakness in them which may lead them to mourn excessively the departed; (ii) those who take the graves as places of worship, because this leads to the glorification of the graves' inhabitants and worship of them; (iii) those who adorn the graves with lights, because this is a waste of wealth without purpose and it leads to the glorification of the graves' inhabitants, very similar to the glorification of idols by those who make them. And the Hadith is a warning and an admonition to every person who would build places of worship over the graves of the righteous and the leaders and praise them excessively, and experience a state of humility which they do not feel when they go to the mosque - and this is among the greatest of sins; indeed it is one of the major sins, which should be eradicated, as the Prophet (saas ) has made clear in this Hadith, for he did not curse except those who committed major sins.

Benefits Derived From This Hadith

1. The general permissibilty of cursing the corrupt.

2. The prohibition of women visiting graves.

3. The forbiddance of taking graves as places of worship and adorning them with lights.

4. The wisdom of Islamic Law lies in its forbidding everything which may lead to Shirk.

5. The prohibition of using up wealth without purpose.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith prohibits excessive praise and glorification of the graves and their inhabitants, by building mosques or other places of worship over them and decorating them with lights because this leads to them being taken as idols and worshiped.

Important Note

(a) The purpose of prohibiting both the building of places of worship over graves and of adorning them with lights is in that these practices may lead to worship of the graves' inhabitants, not because graves are unclean.

(b) There is no conflict between this Hadith and the saying of the Prophet (saas ):

"I had forbidden you to visit the graves, but (now I say visit them."2

Because the former is an exception for women from the general license granted by the latter.

Footnotes

1. Qur'an An-Najm 53:19-20.
2. Narrated by Malik, Muslim and Abu Dawood.

**Al-Mu'minah** · **Re: Kitaab at-Tawheed Explained -** 06-21-2007

What Has Been Said Concerning the Prophet's Protectiveness of Tawheed and His Blocking of Every Path Leading to Shirk

Allah (swt ), says:

" Verily, there has come to you a Messenger from amongst your-selves: It grieves him that you should perish: He is ardently anxious over you. To the Believers He is Most Kind and Merciful" (Qur'an 9:128)

In this verse, Allah (swt ) has bestowed a great blessing upon mankind, in particular, the Arabs, because He sent to them a Messenger from amongst themselves who spoke their language, whose lineage, nobility and trustworthiness were well-known to them; and Allah (swt ) has described him as possessing certain Divinely-given qualities which make it incumbent upon all of us to follow him and believe in him, for he is troubled and grieved by whatever troubles and grieves his Ummah, and he ardently seeks that which is beneficial to them and earnestly desires that they be guided aright and he is full of compassion for them.

Benefits Derived From This Verse

1. Evidence of the great blessing which Allah has bestowed upon mankind, in particular, the Arabs by His sending a Prophet to them from their own community, through whom Allah saved them from the abyss of shirk and humiliation.

2. Evidence of the Prophet's ardent care for his Ummah.

Relevance of This Verse to the Subject of the Chapter and to the Subject of Tawheed

That the verse proves the care taken by the Prophet (saas ) over his Ummah, especially his protection of their tawheed and his great efforts to prevent them from falling into whatever might lead to shirk, including his prohibition of glorifying graves, by building structures over them, in particular, his own grave - may Allah's Peace and Blessings be upon him.

..ooOOoo..

It is reported on the authority of Abu Hurairah (ra ) that he said: "Allah's Messenger (saas ) said:

"Do not make your homes into graves, nor make my grave into a place of celebration. Send your prayers and blessings upon me, for they will be conveyed to me wherever you may be." (Narrated by Abu Dawood with a good sanad, and all of its narrators are trustworthy)

Abu Hurairah (ra ) tells us in this Hadith, that the Prophet (saas ) forbade us from abandoning our homes and making them into graves where acts of worship are not performed and Allah's Name is not mentioned. And he forbade us from taking his grave as a place of celebration where people come to visit on a specific date, for a specific occasion. Then the Messenger of Allah (saas ) ordered us to send prayers and blessings upon him and informed us that the prayers and blessings of any Muslim, whoever he may be and wherever he may be, will be conveyed to him.

Benefits Derived From This Hadith

1. The forbiddance of abandoning worship in the home.

2. The prohibition of praying towards graves.

3. The prohibition of visiting the grave of the Prophet (saas ) on a special occasion or for that matter, of visiting any grave in this manner.

4. The obligation to send prayers and blessings upon the Prophet (saas ).

5. That prayers and blessings upon the Prophet (saas ) reach him wherever the supplicator may be.

That the dead can benefit from the prayers and blessings of the living Believers.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That the Hadith proves that it is prohibited in Islam to take graves as places of celebration, and that this demonstrates the Prophet's protectiveness towards his Ummah from the danger of every path that might lead to shirk.

Important Note

Some people have claimed that the Prophet's forbiddance of making his grave into a place of celebration necessitates that we should zealously cling to and visit his grave: As if he

	(#16 (permalink))
Faizah LI Oldskool Status: Offline Posts: 7,154 Reputation: 25299 Rep Power: 56 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim	Re: Kitaab at-Tawheed Explained - 06-21-2007 The Words of Allah (swt ), Most High: " No intercession can avail with Him, except for those whom He allows so [much so] that, when terror is removed from their hearts, they will say: "What is it that your Lord has said?" They will say: "The Truth; and He is the Most High, the Most Great."" (Qur'an 34:23) Allah (swt ), Most Glorified, Most High, informs us in this verse that none can intercede on behalf of another on the Day of Judgement - whosoever he might be - unless Allah (swt ), the Almighty, the All-powerful Permits him to do so, and that all, including the angels, will be prostrate due to their fear of Him. Then when the fear is removed from the angels' hearts, they will begin to ask one another concerning what Allah (swt ) has said and what He has revealed; and some of them will answer that He has said naught but the Truth, and He (swt ) is the Most High, the Most Great. Benefits Derived From This Verse 1. That none may intercede except if Allah Wills it. 2. Confirmation of Allah's Greatness and His Fearfulness. 3. Confirmation of Allah's Divine Attribute of Speech. 4. That the Words of Allah are free from all falseness. 5. Confirmation of His Divine Attribute of being Above all of His creation - in His Self and in His Attributes. 6. Confirmation of two of His Names, which are: The Most High and the Most Great. Relevance of This Verse to the Subject of the Chapter That the verse proves that even the angels fear Allah (swt ) and are humbled before Him. Relevance of This Verse to the Subject of Tawheed That it proves that the angels themselves fear their Lord, so how can anyone call upon them instead of Allah (swt )? And if such acts of worship are rejected, whether they are worshipped directly or as intercessors with Allah (swt ), then what must be said about worshipping others such as the inhabitants of graves? - they have even less right to be worshipped. ..ooOOoo.. It is authentically reported from Abu Hurairah (ra ) that the Prophet (saas ) said: "When Allah (swt ) orders a matter in the heaven, the angels beat their wings in humility and submission to His Words, and the sound is like the sound of a chain on smooth rocks; they continue to do so until it enters their hearts. Then, when fear has been removed from their hearts, they (i.e. some of the angels) say: "What has your Lord said?" They (the others) reply: "The Truth, and He (swt ) is the Most High, the Most Great," and the listening thief and (another listening thief) hears it, so, one above another," Sufyaan (one of the narrators) described it by spreading out his fingers, "...and he (the thief) hears the Words (of Allah swt ) and transmits them to the one below him and he transmits it to the one below and so on, until it reaches the tongue of the magician or the fortune-teller, and sometimes the meteorite strikes him (the thief) before he can convey the news, and sometime he conveys it before he is struck, and then he adds a hundred lies to what he hears, and it is said: "Did not he (the fortune-teller) tell us such-and-such on such-and-such a day?" Then he is believed because of these Words which were overheard from the heaven." 1 Allah's Messenger (saas ) informs us in this Hadith that when Allah (swt ), Almighty, All-Powerful, decrees a matter in the heaven, the angels fall prostrate in fear of Him and in glorification of Him; then, when the fear is removed from their hearts, they begin to ask one another about what the Lord, Almighty, All-powerful has said. One of them (probably Jibreel as )2 replies that Allah (swt ) has spoken the uncompromising Truth, of which there is no doubt; and it could be that the listening thief, who is a devil, overhears what is said and transmits it to the awaiting magician or the fortune-teller, although a meteorite might strike the devil and incinerate him before he has the chance to pass on what he has heard, or it might be passed on before he is destroyed - all in accordance with Allah's Will. And the devil, the magician or the fortune-teller adds a hundred lies to what he has heard and the people hear and believe ninety-nine lies because of this one scrap of Truth which was heard from the heaven. Benefits Derived From This Hadith 1. Confirmation of Allah's being above His creation. 2. Evidence of Allah's Greatness. 3. Confirmation of Allah's Divine Attribute of Speech. 4. Confirmation that the devils overhear what the angels are saying in the heaven, and that Allah (swt ) has allowed them to do so as a test and a trial for them. 5. The permissibility of the use of practical examples in order to explain abstract matters. 6. That the devils are the source of knowledge for both the magician and the fortune-teller. 7. The attachment of some souls to that which is vain and futile. 8. Evidence that the sorcerors and fortune-tellers are liars and cheats. Relevance of This Hadith to the Subject of the Chapter That it shows the position of the angels, that they fear and revere their Lord. Relevance of This Hadith to the Subject of Tawheed That the Hadith proves that the angels themselves worship Allah (swt ) and fear Him, and so, if it is not permissible to worship them, whether by calling upon them as intercessors, or as gods, then it is eminently clear that calling upon them is even more obviously futile. ..ooOOoo.. An-Nawwaas Ibn Sam'aan (ra ) reported that Allah's Messenger (saas ) said: "When Allah (swt ), Most High, wishes to reveal something, He speaks out the Revelation and the heavens begin to shake (or he said: thunder heavily) due to fear of Allah (swt ), the Almighty, the All-powerful, and when the inhabitants of the heavens hear it, they fall down in prostration to Allah (swt ), and Jibreel (as ) is the first to raise his head; then Allah (swt ) speaks to him and Allah (swt ) gives him the Revelation according to His Will. Then Jibreel (as ) passes by the angels, and every time he passes through a different heaven, its angels ask him: "What Has our Lord revealed, oh, Jibreel as ?" Jibreel (as ) then answers: "He has spoken the Truth, and He (swt ) is the Most High, the Most Great." Then they all repeat the same after him, and then Jibreel (as ) proceeds to the destination commanded by Allah (swt ), the Almighty, the All-powerful." Allah's Messenger (saas ) informs us in this Hadith that when Allah (swt ) speaks the Revelation which He wishes, it causes the heavens to shake with thunder and convulsions and the angels to fall down prostrate, in fear of His Majesty; then the first of them to recover and raise his head is the angel Jibreel (as ), and Allah (swt ) then speaks to him as He (swt ) Wills, after which Jibreel (swt ) departs with the Revelation to wheresoever Allah Commands him; and every time he passes through one of the heavens, its inhabitants from among the angels enquire of him as to what the Rabb, Almighty, All-powerful has commanded. And each time he gives the same reply: That Allah (swt ) has spoken the evident Truth, and He (swt ) is the Most High, above all His creation, the Most Great, without equal in greatness. Benefits Derived From This Hadith 1. Confirmation of Allah's Divine Attribute of Iradah. 3 2. Confirmation of Allah's Divine Attribute of Kalaam (speaking) and that His (saas ) Speech is heard. 3. Evidence of Allah's unparalleled Might. 4. Evidence that all of the heavens are inhabited. 5. Proof of Jibreel's superiority over the rest of the angels. 6. Confirmation of Allah's Divine Attribute of Qawl. 4 7. Confirmation of two of Allah's Names: The Most High and the Most Great. Relevance of This Hadith to the Subject of the Chapter That the Hadith clearly shows the position of the angels that they fear Allah (swt ). Relevance of This Hadith to the Subject of Tawheed That the Hadith proves that the angels, who are amongst Allah's finest creations, fear Allah (swt ), and so worship of them by others is false and an act of Shirk. Footnotes 1. Narrated by Bukhari 2. Since he is the leader of the angels and the greatest of them. 3. Iradah: Want, wish, will, decree. 4. It is not easy to adequately translate the words Qawl and Kalaam into English, but we may say that Qawl is when we say: "Such-and-such a person said: "...", whereas Kalaam refers to the spoken words of Allah (swt), which are spoken to whom He wills from amongst the angels or Prophets (alayhum-as-salaam). __________________ إنما الدين بالآثار وليس بالرأي ~ خير الناس قرني، ثم الذين يلونهم ثم الذين يلونهم ~ إن هذا العلم دين فانظروا عمن تأخذون دينكم

	(#17 (permalink))
Faizah LI Oldskool Status: Offline Posts: 7,154 Reputation: 25299 Rep Power: 56 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim	Re: Kitaab at-Tawheed Explained - 06-21-2007 Intercession Allah (swt ) says: " And warn by it, those who fear to be gathered to their Lord: Besides Him they will have no protector nor intercessor: That they may become pious, God-fearing" (Qur'an 6:51) Allah (swt ), Most High commands His Prophet, Muhammad, (saas ) in this verse to inform and strike fear into those who are convinced of the truth of the Day of Resurrection: That they will stand before their Lord on that Day, and that they will find no helper, nor intercessor to intercede between them and Allah's punishment, that hopefully, they will fulfill the commands of Allah (swt ) and abstain from that which He has forbidden. Benefits Derived From This Verse 1. That warnings profit not except those who believe. 2. Confirmation of the Resurrection. 3. That there will be no intercession except and until its conditions have been fulfilled. Relevance of This Verse to the Subject of the Chapter That the verse proves that no intercession will be excepted unless and until its conditions have been met. Relevance of This Verse to the Subject of Tawheed That the verse proves that none can intercede on his own initiative; therefore, to seek such intercession from one of Allah's creatures is an act of major Shirk. Likewise, seeking intercession from idols which their worshippers claim can intercede with Allah (swt ) on their behalf is a Shirk. ..ooOOoo.. Allah (swt ), says: " Say to Allah belongs all intercession. To Him belongs the dominion of the heavens and the earth and to Him you shall all return" (Qur'an 39:44) Allah (swt ), Most Glorified, Most High, commands His Prophet, Muhammad (saas ) in this verse to inform the people, whatever their philosophy or creed, that the right to grant every manner of intercession is purely and solely for Allah (swt ), the Almighty, the All-powerful, and none may contend with Him in it, nor can any intercede except by His permission; then He affirms that He is the One and Only Disposer of affairs in the heavens and the earth and all that they contain and that there is no escaping from the Day when all mankind will be returned to Allah (swt ); then those who took others as intercessors will know the futility of their deeds. Benefits Derived From This Verse 1. The plurality of intercession. 2. That intercession is the dominion of Allah and none may intercede unless He Wills it and is pleased by the one for whom intercession is made. 3. Confirmation of the truth of the Resurrection. Relevance of This Verse to the Subject of the Chapter That the verse proves that every kind of intercession is the dominion of Allah (swt ) and it will not be granted to anyone unless Allah (swt ) permits it and Is pleased by the one for whom intercession is sought. Relevance of This Verse to the Subject of Tawheed That the verse confirms that intercession is the dominion of Allah (swt ), to which none other than He is entitled. Therefore, seeking it from other than Allah (swt ) is an act of major Shirk, including those idols which people worship, claiming that they are doing so in order to obtain intercession. Important Note Allah's Words: " to Allah belongs all intercession" Prove that intercession is of many different kinds and the scholars have mentioned eight of them: 1. Major Intercession: It is that which will fall upon the shoulders of the Prophet Muhammad (saas ) after all the other Prophets and Messengers have refused to accept it on the Day of Resurrection: The people will ask all of the previous Prophets and Messengers to intercede with Allah (swt ) on their behalf but they will refuse, saying: "Myself! Myself!" Then they will come to the Messenger of Allah (saas ), and he will accept, and go to his Rabb and prostrate before Him for as long as He wills, then he will be given permission to raise his head and intercede on behalf of the believing people, and none other than he (swt ) shall be given this right and privilege. 2. Intercession for the People of Paradise: This has been confirmed by the long Hadith of Abu Hurairah (ra ) which has been narrated by Bukhari and Muslim and which mentions that the Prophet (saas ) will intercede with Allah (swt ) on behalf of the People of Paradise that they may be allowed to enter therein. 3. Intercession for the Disobedient Muslims: He (saas ) will intercede with his Lord on behalf of those Muslims who may have committed sins of disobedience to their Rabb, Almighty, that they may not be placed in the Fire. 4. Intercession for the Disobedient People of Tawheed: He (saas ) will intercede with Allah (swt ) on behalf of those Muslims who have entered the Hell-fire because of their sins, that they may be removed from it. The authentic narration concerning this has been widely reported and all of the Companions and Ahl As-Sunnah are agreed upon it. 5. Intercession for Increasing the Reward of the People of Paradise: The Messenger of Allah (saas ) will intercede on behalf of a people from amongst the People of Paradise, that they may have their reward increased and their status elevated; and there is none who disputes this. 6. Intercession of the Prophet (saas ) for his Uncle: He (saas ) will intercede on behalf of his uncle Abu Talib, that his punishment in the Hell-fire may be lightened. 7. Intercession of the Children: Those children who died while still below the age of reason will intercede on behalf of their believing parents. 8. Intercession of Some of the Believers for Others: It is authentically confirmed that some of the Believers will intercede on behalf of their believing brothers. ..ooOOoo.. Allah (swt ), says: " Allah! There is none has the right to be worshipped but He, the Living, the Ever-lasting. Neither slumber or sleep overtakes him. His are all things in the heavens and the earth. Who is it that can intercede in His presence, except as He permits? He knows what is before them and what is behind them. Nor shall they compass aught of His Knowledge, except as He Wills. His Kursi extends over the heavens and the earth and He feels no fatigue in guarding and preserving them, for He is the Most High, Most Great" (Qur'an 2:255) Allah (swt ), Most Glorified, Most High informs us in this verse that there is none who has the right to be worshipped besides Him, because He is the Living, Whose Life is complete and without beginning or end, Who gives life to His creatures, but is in no need of anything and is afflicted by nothing which affects His slaves, such as tiredness, sleep, hunger etc. His Lordship is complete and all-encompassing: His is the Dominion of the heavens and the earth and all that is in them and none can gainsay Him in anything concerning them, including the matter of intercession, and none possesses power to intercede except as He Wills and permits, and whose intercession pleases Him. And He informs us that none encompasses anything of His Knowledge except Him whom He blesses and grants knowledge, whether Revelation or other wisdom. And He tells us that His Kursi1 extends over all of the heavens and the earth and that guarding and protecting them causes Him no fatigue or discomfort, for He (swt ) is the Most High, above all of His creation, and He is the Most Great, Greater than all others who claim greatness. Benefits Derived From This Verse 1. Affirmation of five of Allah's Names: (i) Allah (swt ); (ii) Al-Hayy (the Living); (iii) Al-Qayyoom (the Ever-lasting); (iv) Al-'Ali (the Most High); (v) Al-'Azeem (The Most Great). 2. That Allah (swt ) does not succumb to slumber or sleep, for He is in no need of them; they are attributes of His creatures which indicate imperfection and He is far above any imperfection. 3. That none may intercede with Him on his own initiative but only as He permits. 4. Evidence of Allah's Will. 5. Confirmation of intercession after Allah (swt ) permits it. 6. Proof of the existence of Allah's Kursi. 7. Evidence of Allah's Complete Power and Knowledge. 8. Affirmation of Allah's Divine Attribute of being Above, both literally and metaphorically. 9. Evidence of Allah's Greatness. Relevance of This Verse to the Subject of the Chapter That the verse negates any intercession by Allah's creatures on their own initiative without His permission. Relevance of This Verse to the Subject of Tawheed That it negates any intercession by Allah's creatures of their own volition, and therefore seeking such intercession from other than Allah (swt ), is an act of major Shirk including idols which their worshipers claim can intercede with Allah (swt ) on their behalf. Important Note This blessed verse has been described in authentic Hadith as the greatest verse in the Qur'an, and it is reported that whoever recites it in the evening, will be protected from Satan until he wakes in the morning, and also that whoever recites it in the morning will be protected from Satan until the evening, in accordance with His Will. ..ooOOoo.. Allah (swt ), says: " And no matter how many be angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He Wills and pleases" (Qur'an 53:26) Allah (swt ), Most Glorified, Most High, informs us in this verse that in the heavens there are hosts of angels, but in spite of their large numbers, and their elevated status in the sight of Allah (swt ), they cannot benefit anyone unless Allah (swt ) grants them leave to intercede and is Pleased with their intercession. Benefits Derived From This Verse 1. Proof that all of the heavens are inhabited by angels. 2. Evidence that intercession will only be granted on two conditions: (i) That Allah has permitted the intercession, and (ii) that He is pleased with the one for whom intercession is sought. And Allah is not Pleased with any save the People of Tawheed as is confirmed by the Hadith: "On behalf of whom will your intercession be most pleasing (to Allah), oh, Messenger of Allah?" He replied: Him who says: Laa ilaaha illal-laah, sincerely, from his heart." 2 3. Confirmation of Allah's Divine Attribute of Will. 4. Confirmation of Allah's Divine Attribute of Pleasure. Relevance of This Verse to the Subject of the Chapter That it proves the negation of intercession by every created thing unless two conditions are fulfilled: (i) That Allah's permission is granted to the intercessor, and (ii) that Allah (swt ) is pleased with the one for whom intercession is sought. Relevance of This Verse to the Subject of Tawheed That the verse proves that intercession is not granted except after Allah (swt ) permits it and is pleased with the person for whom intercession is sought, which proves that intercession belongs to Allah (swt ) and therefore, seeking it from other than Him is an act of major Shirk, especially including the worship of idols in the belief that they can intercede with Allah (swt ). ..ooOOoo.. Allah (swt ), says: " Say: "Call upon those whom you claim [as gods] besides Allah: They have no power, not the weight of an atom - in the heavens or on the earth. No share have they therein, nor is any of them a helper to Allah. No intercession can avail with Him, except for those for whom He has granted permission. So much so that, when terror is removed from their hearts, they will say: "That which is true and just; and He is the Most High, Most Great."" (Qur'an 34:22-23) In these verses, Allah (swt ), Most Glorified, Most High, challenges the polytheists to ask their objects of worship which they have set up as partners with Allah (swt ), for they will not be able to grant any benefit or protect anyone from harm because they possess not an atom's weight of goodness or evil in the heavens or the earth, nor do they have any share in the heavens or the earth, nor are they helpers for Allah (swt ), nor intercessors. Not even the angels or any other of Allah's creations possess the power to intercede on behalf of anyone except by His permission. Then Allah (swt ) makes plain that the angels, who are the most powerful of Allah's creatures, fall down in fear and submission to Allah (swt ) and His aweful Majesty. Then, when the fear is removed from their hearts, they ask one another concerning what their Rabb, the Almighty, the All-powerful has Said; and some of them answer that it is the firm truth, and He (swt ) is the Most High, the Most Great. Benefits Derived From These Verses 1. Negation of all the polytheists' claims regarding the idols they worship - that they possess any power or dominion in the heavens or the earth, or that they have any share in that, or in Allah's Help, or that they have the power of intercession with Allah (swt ). 2. Confirmation of intercession after Allah (swt ) permits it and negation of it without His permission. 3. Evidence of the awesomeness of Allah (swt ) and His Greatness. 4. Affirmation of Allah's Divine Attribute of Speech. 5. Confirmation of two of Allah's Names: (i) Al-'Ali, and (ii) Al-Kabeer. Relevance of These Verses to the Subject of the Chapter That they prove the negation of intercession without Allah's leave. Relevance of These Verses to the Subject of Tawheed That the verses prove the negation of intercession for all of Allah's creatures on their own initiative, and that granting intercession is the exclusive right of Allah (swt ), and therefore, to seek it from other than Allah (swt ) is an act of Shirk. This includes the worship of idols which their worshipers claim have the power of intercession. Important Note Abul `Abbas said: "Allah (swt ) has negated all that the polytheists do in worship: Such as the belief that any besides Allah (swt ) possesses sovereignty or has any share in sovereignty, or aid, so that naught remains except intercession; and He has made plain that intercession is not possible except by His permission for the intercessor and the Hadith of Major Intercession also supports this, for in it is (reported the Words of Allah (swt ) on the Day of Resurrection: "Raise your head and ask and it shall be given; intercede and it will be accepted." (Narrated by Bukhari) And it will not be accepted unless Allah (swt ) is Pleased with the one for whom intercession is sought, as is proved by the Words of Him (swt ), Most High: " And they offer no intercession except for those with whom He is well-pleased" - and Allah (swt ) is not well-Pleased except with the people of Tawheed as evidenced by the Hadith: On behalf of whom will your intercession be most Pleasing (to Allah swt ), Oh, Messenger of Allah (saas )? He replied: "Him who says: Laa illaha illallah, sincerely, from his heart." Footnotes 1. Kursi: It has been authentically reported that the Kursi is the resting place of the Feet of the Beneficent, and it is the largest of all created things after the 'Arsh (Throne). 2. Narrated by Bukhari, on the authority of Abu Hurairah (ra). __________________ إنما الدين بالآثار وليس بالرأي ~ خير الناس قرني، ثم الذين يلونهم ثم الذين يلونهم ~ إن هذا العلم دين فانظروا عمن تأخذون دينكم

	(#18 (permalink))
Faizah LI Oldskool Status: Offline Posts: 7,154 Reputation: 25299 Rep Power: 56 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim	Re: Kitaab at-Tawheed Explained - 06-21-2007 The Words of Allah (swt ), Most High: " Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who Will guided" (Qur'an 28:56) Allah (swt ) informs the Prophet (saas ) that his assiduous pursuit of his uncle, Abu Talib in order to call him to Islam will be of no avail, that he will not be guided; for Allah (swt ) knows all things - past, present and future, and none other than Allah (swt ) has knowledge of the unseen. And He informs His Messenger (saas ) that successful guidance comes only by His will, and He makes successful the guidance for whosoever of His slaves He Wills and that is because He knows best who deserves to be guided to success. Benefits Derived From This Verse 1. That successful guidance comes only through Allah. 2. That the natural love of a person for his disbelieving kin - so long as they do not fight against Islam - does not conflict with true faith and belief. 3. Confirmation of Allah's Divine Attribute of Will. The Relevance of This Verse to the Subject of the Chapter That the verse proves that there can be no successful guidance through the Prophet (saas ) alone in spite of the fact that he is the noblest of all mankind; and if he cannot guide anyone of his own Will, then obviously, no lesser human being can do so. The Relevance of This Verse to the Subject of Tawheed That the verse proves that successful guidance comes only from Allah (swt ) and therefore seeking it from other than Allah (swt ) is of Shirk. Important Note There is no contradiction between this verse and the Words of Allah (swt ), Most High: " And verily, you do guide [men] to the Straight Path" (Qur'an 42:52) For in the former verse, Allah (swt ) is negating the ability of the Prophet (saas ) to make people accept his guidance, while in the latter He says that His Messenger (saas ) Calls people to the Straight Path. ..ooOOoo.. It is authentically reported on the authority of Ibn Al-Musyyib from his father, that he said: "When death approached Abu Talib, Allah's Messenger (saas ) came to him, and with him were `Abdullah Ibn Abi Umayyah and Abu Jahl. The Prophet (saas ) said to his uncle: "Oh uncle! Say: Laa ilaaha illallaah, a word by which I will plead for you with Allah (swt )." But they said: "Will you reject the faith of `Abdul Muttalib?" And the Messenger of Allah (saas ) repeated his words, and again they repeated their question, and so the last testament of Abu Talib was that he reamined upon the religion of `Abdul Muttalib and he refused to say: Laa ilaaha illallaah. So the Messenger of Allah (saas ) said: "Verily, I will continue to ask forgiveness for you until I am forbidden to do so." Then Allah (swt ) revealed: " It is not for the Prophet or those who believe with him to ask forgiveness for the polytheists, even though they be their close relative after it has been made plain to them that they are of the people of the Hell-fire" (Qur'an 9:113) And concerning Abu Talib, He revealed: " Verily, you will not guide everyone whom you love, but Allah guides whom He wills and He knows best those who will be guided" 1 Sa'eed Ibn Al-Musayyib (ra ) informs us in this Hadith, that when death approached Abu Talib, the Prophet (saas ) requested him to pronounce the words of Tawheed (i.e. Laa ilaaha Iilallaah) so that he might be a witness for him to Allah (swt ); but Abu Talib's two wicked visitors aroused in him the passion of the Jahiliyyah, reminding him that it was the religion of his ancestors, and so Abu Talib refused to embrace Islam an died upon the religion of his people, after which the Prophet said that he would continue to ask forgiveness for him until Allah (swt ) forbade him to do so. This he did, until Allah (swt ) revealed the above-mentioned verse. Benefits Derived From This Hadith 1. The permissibility of visiting the sick, even though he may be a polytheist if the purpose in so doing is the desire to call him to Islam. 2. That whoever said: Laa ilaaha illallaah at the time of death, will be judged by appearances to be a Muslim, even though he may never have done any good deeds or acts of worship in Islam. 3. That the most important deeds are one's final in life. 4. The obligation to strive in the cause of propagating Islam, to be patient and persevering in that cause, and to order the good and forbid the evil. 5. Refutation of the claim of those who assert that `Abdul Muttalib and his forebears were Muslims. 6. The harm inflicted by the evil people upon the good. 7. The forbiddance of seeking forgiveness from Allah (swt ) for the disbelievers and polytheists, even though they be close family members and even though they might perform services for Islam and the Muslims. Relevance of This Hadith to the Subject of the Chapter That the Hadith proves the negation of successful guidance through the Prophet (saas ) and since he is the noblest of mankind, it stands to reason that no lesser mortal may be assured of successful guidance. Relevance of This Hadith to the Subject of Tawheed That it proves that successful guidance is from Allah (swt ), Alone and therefore seeking it from other than Him is an act of Shirk. Footnotes 1. Narrated by Bukhari. __________________ إنما الدين بالآثار وليس بالرأي ~ خير الناس قرني، ثم الذين يلونهم ثم الذين يلونهم ~ إن هذا العلم دين فانظروا عمن تأخذون دينكم

	(#19 (permalink))
Faizah LI Oldskool Status: Offline Posts: 7,154 Reputation: 25299 Rep Power: 56 Join Date: Jul 2005 Location: ~ Daar as-Sa'aadah ~ Gender: Way of Life: Muslim	Re: Kitaab at-Tawheed Explained - 06-21-2007 What Has Been Said Concerning the Reason for Mankind's Disbelief and Rejection of Their Religion-it is Exaggerated Praise of the Righteous Allah (swt ), says: " Oh, you People of the Book! Commit not excesses in your religion, nor say of Allah anything but the truth. The Messiah, `Eisa, the son of Maryam is no more than a Messenger of Allah, and His Word, which He bestowed upon Maryam, and a Spirit proceeding from Him: So believe in Allah and His Messengers. Say not "Three"-desist: It will be better for you: For Allah is one God, glory be to Him [Far exalted is He] above having a son. To him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs" (Qur'an 4:171) In this verse, Allah (swt ), Most High, forbids the Jews and Christians from exaggeration and excess in their religion, such as the deifecation by the Christians of `Eisa (as ), the son of Maryam, while the Jews went to the opposite extreme, rejecting him, but Allah (swt ) refutes the claims of both, by describing Eisa (as ) as His Messenger and a Spirit from amongst the spirits created by Allah (swt ), and therefore they are obliged to believe truly in Allah (swt ), Alone, without attributing fathers, sons, wives or companions to Him, and to believe in all of the Messengers and not to belie them and not to elevate them above their true status, and to reject the belief in the trinity, and to affirm their belief in Allah (swt ) as the only God Who has the right to be worshipped, as the only Rabb, Owner and Creator of the whole universe, and the sole Guardian of all creatures. Benefits Derived From This Verse 1. The forbiddance of excess in religion. 2. The prohibition of speaking according to one's own opinion in matters of religion without evidence. 3. Affirmation of the Prophethood and Messengership of Eisa. 4. A refutation of the claims of the Jews and Christians regarding the status of Eisa. 5. Affirmation of Allah's Divine Attribute of Speech. 6. Evidence of the falseness of the belief in the trinity. 7. That every aspect of Tawheed represents goodness. Relevance of This Verse to the Subject of the Chapter That the verse proves that the cause of the People of the Book leaving their religion was, in the case of the Christians, their excessive praise and glorification of Eisa (as ), and in the case of the Jews, their vilification of him. Relevance of This Verse to the Subject of Tawheed That the Christians exceeded in their praise of Eisa (as ) until they deified him and worshipped him as a partner with Allah (swt ). ..ooOOoo.. Allah (swt ), says: " And they said: "Do not abandon your gods: Do not abandon Wadd, nor Yaghooth, or Ya'ooq, or Nasr," and they have led many astray. And [oh, Allah!] Grant increase to the wrong-doers save error" (Qur'an 71:23-24) Allah (swt ), Most Glorified, Most High, informs us in this verse about polytheists: That they are devoted to the worship of their idols as evidenced by their advising each other to worship them and not to abandon them, in particular, those mentioned in the verse. Then He, Most Glorified, Most High, makes plain that they have caused many to go astray by their false advice, and they are described as wrong-doers who deserve their punishment and who are far astray from the Straight Path of Allah (swt ). Benefits Derived From This Verse 1. That Shirk was present among the former communities. 2. That these five names mentioned in the verse are the names of the idols of the people of Nooh. 3. Evidence of the mutual cooperation of the people who practice falsehood in the perpetuation of that falsehood. 4. That permissibility of supplicating Allah against the unbelievers in general. Relevance of This Verse to the Subject of the Chapter The relevance of this verse to the subject of the chapter may be realized from the tafseer1 of some of the mufassiroon2: It is stated that these names were the names of righteous men and that their people became excessive in their love of them so that when they died, Satan whispered to them that they should make pictures of them in order to remember them; then later, when those people died, the original purpose of the pictures was forgotten and the succeeding generations began to worship them.3 Relevance of Verse to the Subject to Tawheed That the verse proves that exaggeration and excessive veneration of the righteous is an act of Shirk because doing so means that one attributes to a created being what should only be attributed to Allah (swt ), thus making them partners with Allah (swt ). ..ooOOoo.. It is reported on the authority of `Umar (ra ) that the Messenger of Allah (saas ) said: "Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah's Slave and His Messenger."4 In this Hadith, the Prophet (saas ) forbids his Ummah to praise him excessively so that they may never raise him above the status in which Allah (swt ) has placed him. Then he makes plain that the correct way in which to speak of him is as a dependent, worshiping slave of Allah (swt ), Most Blessed, Most High, and His (saas ) Messenger; and this entails believing him in all that he says, and obeying him in what he commands abstaining from what he forbids and knowing that Allah (swt ) may not be worshipped except in accordance with the Law which He has ordained. Benefits Derived From This Hadith 1. The forbiddance of exceeding in praise of the Prophets and the righteous. 2. The care taken by the Prophet to prevent any means that might lead to sin. 3. Evidence of the Christians' exaggeration in their praise of Eisa (as ). 4. Refutation of those who claim that Muhammad (saas ) was more than a Messenger. Relevance of This Hadith to the Subject of the Chapter That is proves that excessive praise and glorification of the Prophet (saas ), who is the best of mankind, will lead the Muslim out of the fold of Islam, just as the Christians left their religion because of excessively extolling Eisa (as ). Relevance of This Hadeeth to the Subject of Tawheed That it proves that excessive praise and glorification of Allah's creatures may lead to worship of them. ..ooOOoo.. The Messenger of Allah (saas ) said: "Beware of exaggerated praise, for it was only this which led those before you to destruction."5 In this Hadith, the Prophet (saas ) forbids us from excess in religion and exaggerating the praises of Allah's creatures so that we may not be destroyed like the communities that came before us when they practised excess in their religion and exceeded all bounds in worship. Benefits Derived From This Hadith 1. The forbiddance of excess in religious matters. 2. That excess in religious matters is a cause of destruction. Relevance of This Hadith to the subject of the Chapter That the Hadith proves that the reason for the destruction of former people was their excess in matter of religion. Relevance of This Hadith to the subject Tawheed That it proves that excess in matters of religion, or excessive praise and reverence of Allah's creatures removes a person from the legal bounds set by Allah (swt ) because the one who does so is following his own vain desires, which means that he is elevating those desires to the level of partners with Allah (swt ), and this is Shirk, and is in contradiction with the pure Islamic concept of Tawheed. ..ooOOoo.. It is reported by Muslim on the authority of Ibn Mas'ood (ra ) that the Messenger of Allah (saas ) said: "Destroyed are those who are extreme" And he repeated it three times. Because the Prophet (saas ) was sent to us with Law, he warned his community against extremism and severity in all things, particularly in matters of religion which have been prescribed by Allah (swt ), Most Glorified, Most High; and he made clear for us the limits of that Religion and he repeated his words three times in order to emphasise their importance to the listening Companions that they should understand and be warned of transgressing those limits. Benefits Derived From This Hadith 1. The prohibition of extremism in all matters. 2. The virtue of stressing important matters. 3. The ease and flexibility of Islam. Relevance of This Hadith to the Subject of the Chapter That the Hadith proves that extremism in all matters, including reverence and praise of the righteous, is a cause of destruction. Relevance of This Hadith to the Subject of Tawheed That it proves that extremism in religious matters, or in excessive praising of the righteous puts a person beyond the limits imposed by Allah (swt ), because he spends his life in pursuit of his own vain desires and this is an act of Shirk. Footnotes 1. Tafseer: Explanation of the meanings of the Qur'an. 2. Mufassiroon: Scholars of tafseer 3. Ref.: Tafseer Ibn Katheer. 4. Narrated by Bukhari. 5. Narrated by Ahmad, An-Nassa'I and Ibn Majah. __________________ إنما الدين بالآثار وليس بالرأي ~ خير الناس قرني، ثم الذين يلونهم ثم الذين يلونهم ~ إن هذا العلم دين فانظروا عمن تأخذون دينكم

	(#20 (permalink))
Al-Mu'minah Super Moderator Status: Offline Posts: 5,129 Reputation: 21545 Rep Power: 52 Join Date: Jan 2005 Gender: Way of Life: Muslim	Re: Kitaab at-Tawheed Explained - 06-21-2007 What Has been Said Concerning the Condemnation of One Who Worships Allah (swt ) at the Grave of a Righteous Man - and Therefore of One Who Worships its Inhabitant It is authentically reported on the authority of `Aa`ishah that Um Salamah (May Allah be pleased with them both) told the Messenger of Allah (saas ) about a church she had seen in Abyssinia in which there were pictures. The Prophet (saas ) said: "Those people, when a righteous member of their group or a pious slave (of Allah swt ) dies, they build a mosque over his grave and make images therein; by so doing, they combine two evils: (i) The evil of the graves and (ii) the evil of images." 1 `Aa`ishah tells us that Um Salamah informed her that she had told the Prophet (saas ) about a church in Abyssinia which she saw when she migrated there with her husband in which there were images. The Prophet (saas ) then explained to her the significance of what she had seen: That the Christians, when a pious man from among them died, would build an edifice over his grave and place his image in it in order to remember him and be inspired by his piety; and he added that these people were the worst of people in the sight of Allah (swt ) because they had combined two sins: (i) The sin of building over graves which may lead eventually to the worship of their occupants; and (ii) the sin of making images of living creatures which may also lead to worship of those images when the original purpose of their making has been forgotten. Benefits Derived From This Hadith 1. The acceptability of the evidence of a truthful woman. 2. That placing images in places of worship is among the deeds of the Christians. 3. The forbiddance of building mosques over graves. 4. The prohibition of placing images over graves. Relevance of This Hadith to the Subject of the Chapter That the Hadith proves that building a place of worship over the grave of a righteous man is strongly condemned - and therefore what may be said of one who actually worships its occupant? Relevance of This Hadith to the Subject of Tawheed That the Hadith proves the forbiddance of building mosques over graves because it entails glorification of their inhabitants and glorification is a form of worship, and dedicating worship to other than Allah (swt ) is an act of Shirk. ..ooOOoo.. Al-Bukhari and Muslim report that `Aa`ishah said: "When the Messenger of Allah (saas ) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said: "May Allah (swt ) curse the Jews and Christians who took the graves of their Prophets as places of worship - do not imitate them." And, (added `Aa`ishah,) "if it had not been for this, his grave might have been raised above ground, but it was feared that it would be taken as a place of worship." `Aa`ishah informs us in this narration that when the Prophet (saas ) was near to death and in a state of delirium, he invoked Allah's curse on the Jews and Christians because they built places of worship over the graves of their Prophets. Then `Aa`ishah explains that the Prophet (saas ) intended by this to warn his Ummah against doing what the Jews and Christians had done; and she made clear that the reason for his forbidding the Companions from burying him outside his house was to prevent them from taking his grave as a place of worship. Benefits Derived From This Hadith 1. Evidence that the Prophet (saas ) was afflicted by the agonies of death. 2. That the Prophet (saas ) cared deeply for his Ummah. 3. The general permissibility of invoking Allah's curse on the disbelievers. 4. The general prohibition of building over graves. 5. That the Hadith is a reply to those who claim that building over graves - in particular those of Muslim scholars - is permissible. 6. That building over graves is a custom of the Jews and Christians. 7. Evidence of `Aa`ishah's knowledge and understanding in matters of fiqh. 8. Evidence of the reason for burying the Prophet (saas ) in his house. Relevance of This Hadith to the Subject of the Chapter That it proves that it is prohibited to build places of worship over graves or to worship Allah (swt ) beside them. Therefore, what may be said of one who worships the occupant of the grave? Relevance of This Hadith to the Subject of Tawheed That the Hadith proves that it is forbidden to build places of worship over graves because this entails glorification of their inhabitants and glorification is an act of worship and directing such an act to other than Allah (swt ) is Shirk. ..ooOOoo.. Muslim narrates on the authority of Jundub Ibn `Abdillah (ra ) that he said: "I heard the Prophet (saas ) say five days before his death: "Verily, I bear witness before Allah (swt ) that I have taken none of you as my Khaleel,2 for truly, Allah (swt ) has taken me as His Khaleel, just as He took Ibraheem (as ) as a Khaleel. If I were to take any man from my Ummah as a khaleel, it would be Abu Bakr. Your predecessors used to take their Prophets' graves as places of worship, so do not make graves into places of worship for I have forbidden you to do this." Jundub Ibn `Abdillaah (ra ) informs us that the Prophet (saas ), shortly before his death, rejected that he had taken any man as his Khaleel, and this was because his heart was completely filled with love for Allah (swt ) as was the heart of his ancestor, Ibraheem (as ). Then he said that were he to take any man as his Khaleel, the one with most right to be considered would be Abu Bakr As-Siddeeq (ra ) because of his many virtues, his unceasing efforts in the cause of Islam and his help and support of the Prophet (saas ); and when he knew that the Companions loved him and were influenced by him in everything they did, he began to fear that they might build an edifice over his grave for the purpose of worship as the Jews and Christians had done with their Prophets, and so he expressly forbade the building of places of worship over graves especially his own. Benefits Derived From This Verse 1. Confirmation that the Prophet is Allah's Khaleel. 2. Affirmation of Allah's Divine Attribute of Love. 3. Confirmation that Ibraheem is Allah's Khaleel. 4. Evidence of the virtue of Abu Bakr and therefore of his right to be the first Khaleefah (Caliph) of Islam, because the most loved of mankind in the eyes of the Prophet naturally has more right than any other to be his successor. 5. That building places of worship over graves was the practice of the former nations. 6. The prohibition of taking graves as places of worship. 7. The obligation to take precautions against that which is undesirable. Relevance of This Hadith to the Subject of the Chapter That the Hadith proves the forbiddance of building places of worship over graves, and so what may be said of those who worship their inhabitants? Relevance of This Hadith to the Subject of Tawheed That the Hadith clearly prohibits the building of places of worship over graves because this entails glorification of their inhabitants, and glorification is a kind of worship, and directing acts of worship to other than Allah (swt ) is Shirk. ..ooOOoo.. It is narrated by Ahmad, with a good sanad,3 on the authority of Ibn Mas'ood (ra ), in a narration traced back to the Prophet (saas ) himself, the following: "Verily, the most wicked of people are those who, when the Hour overtakes them, are still alive, and those who take graves as places of worship." (Also Narrated by Abu Hatim in his Saheeh) The Messenger of Allah (saas ) informs us in this Hadith about the two categories of people upon whom the Hour (i.e. the Day of Judgement) will fall: (i) Those who build places of worship over graves and (ii) those who pray at those places of worship, since this is implicit in the phrase: "taking the graves as places of worship," for they glorify the occupants of the graves and deify them and seek blessings from their graves, which actions are totally unacceptable to the person who has an uncorrupted soul and is still upon the fitrah, and which no person with an ounce of faith in his heart can accept it because conflicts with all authentic sources, whether in the Qur'an or the Sunnah. Benefits Derived From This Hadith 1. The miracle of the Messenger's prophecy being fulfilled as he had predicted that some members of his Ummah would build places of worship over graves. 2. That the Hour will not fall upon the Believers. 3. Confirmation that the Hour will come. 4. Prohibition of building places of worship over graves and praying close to them, even without building anything over them because a place of worship does not have to be a building but may be any place used for worship, even if it is outdoors. Relevance of This Hadith to the Subject of the Chapter That it proves that building places of worship over graves is prohibited, and therefore, what may be said of those who actually worship their inhabitants? Relevance of This Hadith to the Subject of Tawheed That the Hadith describes those who build places of worship over graves as the wickedest of people because that entails glorification of their inhabitants, and glorification is a form of worship, and dedicating acts of worship to other than Allah (swt ) is Shirk. Important Note The rules of the grave are four: 1. For men to visit them without undertaking a journey to do so, is a favourable act because it reminds them of the Hereafter. 2. Building over graves and burning lights over them is totally forbidden because it leads inevitably to Shirk. 3. Taking the occupants of graves as intercessors, or supplicating them directly is an act of major Shirk because supplication is a form of worship and directing it to other than Allah (swt ) is an act of Shirk. 4. For women to visit graves is prohibited as the Prophet (saas ) said: "Allah (swt ) has cursed those women who visit the graves."4 What Shaikh Al-Islam Ibn Taymiyah Said Concerning This Matter He (saas ) forbade it (building over graves) towards the end of his life and cursed whoever did so, likewise praying near them, even if no building is erected over them, and this is the intended meaning here, since none of the Companions would have built a mosque over the grave of the Messenger of Allah (saas ), for every place where the intention for prayer is made is a place of worship; indeed, every place which is used as a place of prayer may be classified as a mosque, as He (saas ) said: "The whole earth has been made for me a pure and clean mosque." 5 Footnotes 1. Narrated by Bukhari. 2. Khaleel: A special, most beloved friend. 3. Sanad: Chain of narrators. 4. Narrated by Abu Dawood. 5. Narrated by Abu Dawood. __________________

	(#21 (permalink))
Al-Mu'minah Super Moderator Status: Offline Posts: 5,129 Reputation: 21545 Rep Power: 52 Join Date: Jan 2005 Gender: Way of Life: Muslim	Re: Kitaab at-Tawheed Explained - 06-21-2007 What Has Been Said About Exaggeration in Raising up the Graves of the Righteous and How They Tend to Become Idols Worshiped Besides Allah (swt ) Imam Malik has reported in his book, Al-Muwatta`, that the Messenger of Allah (saas ) said: "Oh, Allah! Do not let my grave become an idol that is worshiped: Allah's Wrath is immense against those peoples who turned the graves of their Prophets into mosques." The narrator informs us in this Hadith, that the Prophet (saas ) adjured his Rabb that He protect his grave from being taken as an object of worship besides Allah (swt ); then he made clear that Allah's Wrath is upon all of His slaves who take the graves of the Prophets as places of worship - then what may be said of those who take the graves' inhabitants as objects of worship? Benefits Derived From This Hadith 1. Glorifying graves worship is an act of Shirk however close to Allah (swt ) was the grave's inhabitant. 2. Confirmation of Allah's Divine Attribute of Anger. 3. Prohibition of building places of worship over graves. 4. The forbiddance of praying near graves even if there is no building erected over the grave. Relevance of This Hadith to the Subject of the Chapter That the Hadith proves that the graves will be taken as idols by some of this Ummah; this is why the Prophet (saas ) asked Allah (swt ) to protect his grave from being taken as an object of worship. Relevance of This Hadith to the Subject of Tawheed That the Hadith proves that taking the graves as places of worship will lead to worship of their inhabitants, and this is an act of Shirk. ..ooOOoo.. In addition, Ibn Jareer reports, on the authority of Sufyaan, from Mansoor, from Mujahid (that he said): "" Have you seen Al-Laat and Al-'uzzaa and another, Manaat, the third [deity]?" 1 - He (Al-Laat) used to prepare saweeq for the pilgrims, and when he died, the people began to sit at his grave." Relevance of This Narration to the Subject of the Chapter and the Subject of Tawheed That it shows that Al-Laat was originally the name of a righteous man who used to prepare saweeq for the pilgrims; then, after he died, the people began to exaggerate their praises of him, sitting at his grave and taking it as an object of worship besides Allah (swt ). For this reason, every grave whose inhabitant is praised in an exaggerated manner by the people is likely to become an object of worship, even though they may not refer to it as such. It is reported on the authority of Ibn `Abbas (ra ) that he said: "Allah's Messenger (saas ) said: "Cursed those women who visit the graves and those who take them as places of worship and hang lights around them." (Narrated by Abu Dawood, At-Tirmizi and Ibn Maajah) The Prophet (saas ) cursed in this Hadith three groups: (i) Women who visit graves, because of the inherent weakness in them which may lead them to mourn excessively the departed; (ii) those who take the graves as places of worship, because this leads to the glorification of the graves' inhabitants and worship of them; (iii) those who adorn the graves with lights, because this is a waste of wealth without purpose and it leads to the glorification of the graves' inhabitants, very similar to the glorification of idols by those who make them. And the Hadith is a warning and an admonition to every person who would build places of worship over the graves of the righteous and the leaders and praise them excessively, and experience a state of humility which they do not feel when they go to the mosque - and this is among the greatest of sins; indeed it is one of the major sins, which should be eradicated, as the Prophet (saas ) has made clear in this Hadith, for he did not curse except those who committed major sins. Benefits Derived From This Hadith 1. The general permissibilty of cursing the corrupt. 2. The prohibition of women visiting graves. 3. The forbiddance of taking graves as places of worship and adorning them with lights. 4. The wisdom of Islamic Law lies in its forbidding everything which may lead to Shirk. 5. The prohibition of using up wealth without purpose. Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed That the Hadith prohibits excessive praise and glorification of the graves and their inhabitants, by building mosques or other places of worship over them and decorating them with lights because this leads to them being taken as idols and worshiped. Important Note (a) The purpose of prohibiting both the building of places of worship over graves and of adorning them with lights is in that these practices may lead to worship of the graves' inhabitants, not because graves are unclean. (b) There is no conflict between this Hadith and the saying of the Prophet (saas ): "I had forbidden you to visit the graves, but (now I say visit them."2 Because the former is an exception for women from the general license granted by the latter. Footnotes 1. Qur'an An-Najm 53:19-20. 2. Narrated by Malik, Muslim and Abu Dawood. __________________