Understanding The Heart of Islam

1
IN THE
NAME OF ALLAH,
THE MERCIFUL,
THE BENEFICENT
"May the Peace and Blessings of Allah (Subhanahu

wa ta’ala) be upon you all"
“Praise be to Allah (Subhanahu wa ta’ala), we seek

His help and His forgiveness.
We seek refuge with Allah (Subhanahu wa ta’ala)
from the evil of our own souls and from our bad
deeds.
Whomsoever Allah (Subhanahu wa ta’ala) guides will
never be led astray,
and whomsoever Allah (Subhanahu wa ta’ala) leaves
astray, no one can guide.”
“I bear witness that there is no god but Allah
(Subhanahu wa ta’ala).
I also bear witness that Muhammad (Salla Allahu
‘alayhi wa salam) was His Messenger.”
2
ACKNOWLEDGEMENTS
I would like to thank my wife and children for the valuable help and
assistance given to me and for putting up with my lack of family
commitment during the writing of this book, their loyalty and their
dedication.
Dedicated to Muna, Mahammed, Yassir, Aisha and Aliyyah
Due respect must also be levelled to all the scholars, past and
present who have contributed to this work, either knowingly, or by
my reading of their works. I truly believe that nothing written about
Islam has a right to be copy written and therefore this work can be
freely distributed, translated without reference to the writer.
The main reference works used within this book is the Glorious
Qur’an translated by A Yusuf Ali, together with those of M. Asad
and M. Picktall. The Sahih Hadith’s of al-Bukhari, and Muslim, the
Sunnah of Abu Dawud, Malik’s Muwatta to name the most used,
although other compliers of hadith have been used and are noted
accordingly within the texts. Also used was the Shari’ah Law by
Mohammed Hashim Kamali, Crime and Punishment Under Islamic
Law by George M Boroody, the Al Halal Wal Haram Fil Islam by
Yusuf Al-Qaradawi, and of course the extensive knowledge gained
while studying and researching all the different sects of Islam.
3
CONTENTS
Page
Introduction 4
Chapter 1 The Beginning 6
Chapter 2 Tawhid 30
Chapter 3 Fear of Shirk 54
Chapter 4 The Supernatural? 75
Chapter 5 Seeking help of other than 90
Allah (Subhanahu wa ta’ala)
Chapter 6 Unbelief is Exaggeration 112
Chapter 7 Protection of Tawhid 124
Chapter 8 Worshiping Others with Love 154
Chapter 9 Satan Wishes to Lead 181
Them Astray
Chapter 10 Mercy is by My Merit. 201
Chapter 11 Kafr – Kufr 219
Chapter 12 Shari’ah Law 238
Chapter 13 What Benefits You? 253
Chapter 14 Image Makers 265
Chapter 15 False Prophet’s 274
Chapter 16 Glorious Qur’an 286
Chapter 17 Safeguarding Tawhid 313
Conclusion 326
Glossary 334
Postscript 340
4
INTRODUCTION
This book is the work of a revert Muslim, searching for the

inner truth within my then new faith of Islam. It is not meant
to be a purest ideal but rather a view given to me through
the guidance of Allah (Subhahahu wa ta’ala).
When I reverted to Islam back in 1989 three elderly

Brothers, who each in turn gave me a single piece of advice,
took me to one side after my reciting of the Shahadah.
The first congratulated me on becoming a Muslim and then

said “If a Brother or Sister gives you some Islamic advice,
then accept it with the love that it was given to you but do
check it out fully before you put it into practice.”
The second congratulated me also and the said: “Study and

learn your new faith and read every book that you can about
Islam, irrespective of the views of the writer.”
The third Brother also congratulated me and then said:

“Before you decide on what sect of Islam to join, please
read and learn about them all, seek help and guidance from
Allah (Subhahahu wa ta’ala) and take your time in making
the final decision.”
These three comments have stayed with me ever since and

within three years after I had reverted to Islam, I had
completed a Degree in Islamic Studies and Shari’ah Law,
followed by further studies within Egypt, the United Arab
Emirates and back within the United Kingdom. I have now
finished my secular journey and found that not one single
sect appears to follow the correct path provided by Allah
(Subhahahu wa ta’ala) and the Prophet Muhammad (Salla
Allahu ‘alayhi wa sallam). This statement alone will cause
great distress to many a Muslim, who may consider that
they alone follow the correct path of Islam. However, I ask
the reader to continue reading what I have written and to
come to their own decision as to if I am correct or not, or
even if they feel that they are still on the right path of Islam?
5
The intention is not to speculate nor to pour suspicion on
any individual alive or dead, nor to set blame upon any
individual or group from the time after the death of the
Prophet Muhammad (Salla Allahu ‘alayhi wa sallam).
Although many questions could be raised, the answers
anyone would be able to give would be pure speculation
and it is not the writer’s intention to proceed down this road.
Rather, it is a path trod by an individual with the courage

and belief to question, ‘why have Muslim’s become so
divided and are there 73 sects of Islam around today and
are any of them fully correct and right, and if so who is
wrong? The book does not look at individual sects but rather
gives a view of the path that was indeed intended for all of
mankind to follow.
However, it is up to the individual to make their own final

decision but it should be carried out by study and reference
to not only this book but to all material available. Faith is not
blind, unless the believer chooses to follow the hypocrites.
There may be secular references made within the quoted
passages from other scholars past and present, within
certain parts of the text but this does not infer agreement
with their ideals.
No one is perfect and mistakes can happen to anyone but if

those mistakes are intentional, then that person has no faith
in what they do except to mislead others. I have no intention
to mislead anyone but hope and pray that this book may be
able to show exactly that which I have found on this journey
of discovery after I had embraced Islam. Only strong hadith
from reliable sources and the Glorious Qur’an have mostly
been used.
May Allah (Subhahahu wa ta’ala)’s guide us all to His

Paradise, may we be worthy in our service to Him and May
He grant us mercy for our mistakes, as we also ask
forgiveness from those whom we may upset in some way or
other, Insha’Allah.
6
Chapter 1
The Beginning
The beginning of this book does not start from the

enlightenment of me entering Islam but rather from the point
after my reverting to the faith. It is my own personal journey,
of inner discovery, to what that inward faith meant and what
it may or should mean to others, who may try to follow that
same ideal and path to enlightenment.
It is true to say that when I reverted to Islam, I blamed the

Ummah for leaving me in the dark and away from the true
faith for so long. However, it very quickly dawned on me that
it was not their fault that I had not found Islam before but
rather it was due to Allah (Subhahahu wa ta’ala), who had
decreed that I was not ready to accept it for what it really is.
Certainly as Muslims we do not do ourselves any favours,
yes, we may do some Dawah but is Dawah putting up a
table and just handing out leaflets letting people know what
is wrong with their own faiths? Dawah is a way of life that
we should show to the whole world by our actions,
correcting ourselves, and our intentions. We should not just
switch on and off as we want too, just to please ourselves,
for we should please only Allah (Subhahahu wa ta’ala) in
what we do and say at all times.
As Muslim’s we revere the Holy Qur’an but this is the wrong

status for such a wonderful revelation from Allah
(Subhahahu wa ta’ala). It certainly is not equal to the Holy
Bible of the Christians or the Torah of the Jews but superior
to them both. The Holy Bible is the work of man, who has
put into it what he thinks Allah (Subhahahu wa ta’ala) would
have said and the Torah has been relegated by the Zionist
Jews to an object of little to no meaning. While the Glorious
Qur’an is the actual words of Allah (Subhahahu wa ta’ala)
given to the Prophet Muhammad (Salla Allahu ‘alayhi wa
salam) for the people to learn and understand. Therefore we
should elevate it above all other books and give it its due
reverence, for it is a living document on how we should
7
behave and act in all circumstances. Hence forth within this
book we will only refer to it as the Glorious Qur’an.
As an ex-Christian it took me a good thirty-five years to

come to the understanding that the Bible contains untruths
and that the personage of Jesus, did not exist being as
there is no ‘J’ within the Hebrew text and he was a Jew. So
what was his real name? This is revealed within the
Glorious Qur’an as Isa (Radiya Allahu ‘anhu) but our
translators and commentators have attributed the same Isa
(Radiya Allahu ‘anhu) to that of Jesus, although the two are
distinct different stories within two distinct different books.
One being man made and the other by the word of Allah
(Subhahahu wa ta’ala), to which, both meet at the cross.
There really is no compatibility between the two individuals
and they even have different mothers. This is not to say that
the real Isa (Radiya Allahu ‘anhu) did not exist for he did but
as Muslims, we should not attribute to the Isa (Radiya
Allahu ‘anhu) of the Glorious Qur’an to the lies of the Holy
Bible.
Call me a purist but certain ideals must not be compromised

unless of course one wishes to delude our own faith into
disbelief and if this is the case then why should we believe
in being called Muslim’s?
It is from these premises that I journeyed forward, not

knowing what I was to find, or what crossroads would
develop to take me down either some dark alley or a well
light road of reasonableness. Where do you start on such a
journey?
The simple answer is with the Glorious Qur’an and to read it

not just once or twice right through but rather to understand
each and every verse which it contains. When one does not
speak the Arabic language, one has to rely upon a
translation into ones own mother tongue. This is fine, if one
restricts oneself to the verses only and not to the supporting
commentaries. We are not exploring what others think this is
what Allah (Subhahahu wa ta’ala) meant but the use of a
certain word, nor are we at this stage looking at the time of
8
its revelation, only its content. Anyway, what individual, no

matter how learned they may be, can they believe that they
know what Allah (Subhahahu wa ta’ala) meant by such and
such a word? Also, we must cross reference not only the
translated text of what we are reading with that of another
similar text but translated by another person. This then
clarifies the text as being correct but also shows up certain
anomalies that different translators put or find within their
respective translations. Then any differences found must be
resolved, that would satisfy both translators, rather than a
single individual. Sometimes one has to go to a third
translation if there is one to put a final seal on what you then
understand it to mean. If you were to have three or more
Arab speakers, able to translate the Glorious Qur’an into
another single language, there would be differences as to
what certain words would mean. Any root word in Arabic
can level out into many different meanings and the Glorious
Qur’an is in the old classical Arabic. Arabs today have three
different types of language, the classical Arabic, media
Arabic and the colloquial Arabic of the streets.
The companions of the Prophet (Salla Allahu ‘alayhi wa

salam) saw the Glorious Qur’an as a rich mine of Divine
wisdom and spent their lives in search of the treasures lying
buried deep within that mine. Their labours brought out the
rich ore of wisdom, which in some ways illuminate our
thoughts and lives today. According to ‘Allammah Shah
‘Abdul ‘Aziz Dehlavi, we should keep in mind the following
three conditions when seeking to interpret the Glorious
Qur’an:
1 Every word should be explained with its real

meaning so that it shows the reality of its
objective. In order to achieve this, the scholar
has to employ linguistic knowledge and
grammar.
2 Everything should be explained with reference
to the context of the main theme of the
revelation.
9
3 The interpretation should not be contrary to

the writings of the Sahaba, who witnessed the
coming of the revelations to the Prophet (Salla
Allahu ‘alayhi wa salam).
Through this way the Glorious Qur’an can be understood by

all who delve into its true meanings. It is the same system
that we should use in understanding the hadith of the
Prophet (Salla Allahu ‘alayhi wa salam). There is no hidden
path to understand, for there is nothing hidden within His
words. Anyone who tries to make something mean
something, which, it does not has removed himself or
herself from His path and to them is a great penalty.
By the end of the first half of the first century, there were
three main schools of Qur’anic Commentary. One being in
Makka whose master was ‘Abdallah Ibn ‘Abbas, the second
was in Iraq which recognised Ibn Mas’ud as its master and
lastly there was the school of Madina which, as the first
capital of the Islamic Caliphate, was full of Companions and
Muslim scholars, the most famous being Ubayy bin Ka’b. It
is generally believed that the oldest surviving commentary of
the Glorious Qur’an is that of Al-Tabari, who died in 310
A.H. /922 A.D. Although this may not be the case, for there
are the commentaries by Mujahid bin Jabr al-Makki (d. 104
A.H. /722 A.D.), Zaid bin ‘Ali (d.122 A.H./740 A.D.), ‘Ata al-
Khurasani (d. 133 A.H./755 A.D.), Muhammad bin al-Saib
al-Kalbi (d. 146 A.H./763 A.D.) and Muqatil bin Sulaiman al-
Khurasani (d. 150 A.H./767 A.D.), which are reported to be
still available today and the process is still going on and will
so until the Day of Judgment.
It was after these famous people above that the four schools
of thought developed through Imam’s Malik, Abu Hanifa,
Shafie and Ahmad bin Hanbal. It was through these learned
people that the principles of the science of Islamic
Jurisprudence, was established. It was due to their efforts
and forms of study, collection and compilation of the Sunna
(hadith) of the Prophet (Salla Allahu ‘alayhi wa salam)
evolved. Each established rules, which would determine the
10
authenticity of any hadith and any weakness within it either

on the grounds of doubt in the character of one of the
narrators or on the grounds of its unsoundness of language.
The main person who formulated these rules was
Muhammad al-Tabari, who was a contemporary of al-
Bukhari.
What is evident from my research is the reliability given in

the late centuries, where Muslim’s used to seek information
from the Jews newly reverted to Islam, about the stories of
the ancient civilisations mentioned within the Glorious
Qur’an. The narration and explanations of the old events by
these Ahl al-Kitab (People of the Book) used to be taken as
authentic and final by the Arabs for they did not know
anything about them. One of these people was a person by
the name of Ka’ab al-Ahbar, a learned Jew who reverted to
Islam. The Arabs later learned and discovered their mistake
as most of these explanations and narrations proved to be
false. The false narrations and explanations are called Al
Isra’illiyat and some can still be found in the words of Tafsir.
The following are just some examples that may be cited; the
stories of Adam and Eve, Harut and Marut, Prophet Yusuf,
the building of the Ka’bah, the killing of Jalut by Prophet
Daud, the Ark of Noah, the corruption of the Israelites, of the
Companions of the Cave (Ashab al Kahf) Dhul Qarnain, the
Gog and Magog, the Queen of Sheba Biliqis and so on. The
main reason for the acceptance of taking these stories from
the newly reverted Jews can be found in a hadith from al-
Bukhari, in which the Prophet (Salla Allahu ‘alayhi wa
salam) said: “Preach from me even if it is one single verse
and narrate from the Israelites and there is no harm.
Whosoever, attributes a lie on me intentionally, he prepared
his residence within the fire of Hell.”
Therefore, there is a limit in what one can accept from the

People of the Book and some commentators have pointed
out that they only differ in the amount of people, the colour
of an animal and minor facts but Allah (Subhahahu wa
ta’ala) says:
11
Glorious Qur’an, Surah Al-Kahf, Ayah 22

“(Some) say they were three, the dog being the fourth
among them; (others) say they were five, the dog being the
sixth,- doubtfully guessing at the unknown; (yet others) say
they were seven, the dog being the eighth. Say thou: "My
Lord knoweth best their number; it is but few that know their
(real case)." Enter not, therefore, into controversies
concerning them, except on a matter that is clear, nor
consult any of them about (the affair of) the Sleepers.”
ٌ‫خمسة‬ َ ُ ُ َ َ ‫كلبھم‬
َ ْ َ ‫ويقولون‬ ْ ُ ُ ْ َ ‫رابعھم‬
ْ ُ ُ ِ ‫ثالثةٌ ﱠ‬ َ ُ ََُ
َ َ َ ‫سيقولون‬
ٌ‫سبعة‬
َ ْ َ ‫ويقولون‬ ِ ْ َ ْ ِ ‫رجما‬
َ ُ ُ َ َ ‫بالغيب‬ ْ ُ ُ ْ َ ‫سادسھم‬
ً ْ َ ‫كلبھم‬ ُْ ُ ِ َ
‫يعلمھم ِ ﱠإال‬
ْ ُ ُ َ ْ َ ‫بعدتھم ﱠما‬ ُ َ ْ َ ‫ربي‬
ِ ِ ‫أعلم ِ ِ ﱠ‬ ‫كلبھم ُقل ﱠ ﱢ‬ْ ُ ُ ْ َ ‫وثامنھم‬
ُْ ُ ِ َ َ
ِ ْ َ ْ َ ‫وال‬
‫تستفت‬ ً ِ َ ‫فيھم ِ ﱠإال ِم َراء‬
َ َ ‫ظاھرا‬ ْ ِ ِ ‫تمار‬ِ َ ُ ‫فال‬ َ َ ‫َ ِقلي ٌل‬
ً َ َ ‫منھم‬
(18:22) ‫أحدا‬ ْ ُ ْ ‫فيھم ﱢ‬ ِ ِ
What became evident though is that there are three
standards by which stories from the People of the Book are
taken, which must be observed at all times, mainly:
1. Those which our texts approve; we must

accept all of them.
2. Those which our texts reject; we must reject all
of them.
3. Those about which our texts are silent; we
have the freedom to explore them.
Narrated Ubaidullah: Ibn 'Abbas said, "Why do you ask the

people of the scripture about anything while your Book
(Glorious Qur’an) which has been revealed to Allah's
Apostle is newer and the latest? You read it pure,
undistorted and unchanged, and Allah has told you that the
people of the scripture (Jews and Christians) changed their
scripture and distorted it, and wrote the scripture with their
12
own hands and said, 'It is from Allah,' to sell it for a little
gain. Does not the knowledge, which has come to you,
prevent you from asking them about anything? No, by Allah,
we have never seen any man from them asking you
regarding what has been revealed to you!" (Sahih al-
Bukhari, Book 92, Hadith 461)
If one closely examines the fiqh [jurisprudence] of the four

schools of the Sunni’s, one will never come across any
difference of opinions as far as the basic principles of Islam
are concerned. The differences mainly centre on the furuat
[tiny branches] of theology rather than the Usul
[fundamental principles] of belief.
In order to ascertain which school came first we must state

that Imam Abu Hanifah [d. 150 A.H.] was first, followed by
Imam Malik Bin Anas [d.179 A.H.], thirdly there was, Imam
Muhammad Idris al-Shafi’i [d. 204 A.H.] and lastly Imam
Ahmad bin Muhammad bin Hanbal [d. 241 A.H.]. Each one
played their own major part in the construction of Islamic
Law and jurisprudence.
The death of the Prophet (Salla Allahu ‘alayhi wa salam)

occurred in the year 10 A.H. a full 70 years before the birth
of Imam Abu Hanifah and at a time when most of the
original companions of the Prophet (Salla Allahu ‘alayhi wa
salam) had died. This then implies that we were well into the
second and third generations of those who followed the
companions. While we have great respect for all learned
scholars, we nonetheless must remember that as human
beings that we are not infallible and are prone to mistakes,
no matter how well we may research a particular subject.
The old party game of Chinese whispers should give us a
clear indication that through time and the chain of narrator’s
mistakes to the original message will be made. However,
the golden rule must still remain the same, in that nothing
the Prophet (Salla Allahu ‘alayhi wa salam) said or did,
would or ever could contradicted the Glorious Qur’an.
13
The next part of the journey is to understand the hadith of
the Prophet (Salla Allahu ‘alayhi wa salam) from all the
different sources available. To check out the line of
narrators (isnad) and to check out their status as either
being weak or strong. Weak hadith are only used if there is
no strong hadith to suit a particular problem needing to be
rectified. The one thing that a hadith should not do is to go
against the words of Allah (Subhahahu wa ta’ala) within the
Glorious Qur’an. For this would be against the message of
the Prophet Muhammad (Salla Allahu ‘alayhi wa salam),
who upheld the ideals and words of Allah (Subhahahu wa
ta’ala) and the faith of Islam.
The emergence of today’s Islam is from the Prophet

Muhammad (Salla Allahu ‘alayhi wa salam) and the
Message he gave to us from Allah (Subhahahu wa ta’ala)
up until the time of his death. Anything after his death, which
is not associated from him and him alone as being a part of
Islam, is to be classed as an innovation, unless it comes
from the Glorious Qur’an in a plain language for all to read.
What we must be certain of, is that we do not enter
something, which is not of Islam, an innovation [Bid’a], for
example:
It was narrated by Abu Huraira: that Allah's Apostle said,

"Whoever prayed at night the whole month of Ramadan out
of sincere Faith and hoping for a reward from Allah, then all
his previous sins will be forgiven." Ibn Shihab (a sub-
narrator) said, "Allah's Apostle died and the people
continued observing that (i.e. Nawafil offered individually,
not in congregation), and it remained as it was during the
Caliphate of Abu Bakr and in the early days of 'Umar's
Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out
in the company of 'Umar bin al-Khattab one night in
Ramadan to the mosque and found the people praying in
different groups. A man praying alone or a man praying with
a little group behind him. So, 'Umar said, 'In my opinion I
would better collect these (people) under the leadership of
one Qari (Reciter) (i.e. let them pray in congregation!)'. So,
he made up his mind to congregate them behind Ubai bin
Ka'b. Then on another night I went again in his company
14
and the people were praying behind their reciter. On that,
'Umar remarked, 'what an excellent Bid'a (i.e. innovation in
religion) this is; but the prayer which they do not perform,
but sleep at its time is better than the one they are offering.'
He meant the prayer in the last part of the night. (In those
days) people used to pray in the early part of the night."
(Sahih al-Bukhari, Book 32, Hadith 227)
Now this hadith is authentic and with a strong isnad, so it

should not be drawn in any confusion, that what has
happened here is pure Bid’a, no matter how right or wrong it
may seem. It did not happen during the time of the Prophet
(Salla Allahu ‘alayhi wa salam), or during the time of Abu
Bakr, or during the early reign of ‘Umar, however, for what
ever reasons, good or bad, he changed it.
What is not in doubt is from the following hadith:
It was narrated by 'Abdullah: The best talk (speech) is

Allah's Book (Glorious Qur’an), and the best way is the way
of Muhammad (Salla Allahu ‘alayhi wa salam), and the
worst matters are the heresies (those new things which are
introduced into the religion); and whatever you have been
promised will surely come to pass, and you cannot escape
(it). (Sahih al-Bukhari, Book 92, Hadith 382)
Allah (Subhahahu wa ta’ala) said within the Glorious Qur’an,

Surah Baqara, Ayah 18, the following:
“Deaf, dumb, and blind, they will not return (to the path)”.
(2:18) ‫يرجعون‬ ْ ُ َ ‫عمي‬

َ ُ ِ ْ َ َ‫فھم ال‬ ٌ ْ ُ ‫صم‬
ٌ ْ ُ ‫بكم‬ ‫ُﱞ‬
A fundamental concept for becoming a Muslim is the reciting
of the Shahadah “There is no god but Allah and Muhammad
is His Messenger”. But is this correct? For we have two
distinct but different sentences coming together as one?
The first part “There is no god but Allah”, is repeated many
times within the Glorious Qur’an and which is ‘Fard’
[obligatory] from Allah (Subhahahu wa ta’ala) to us in
15
becoming a Muslim. The second part is not strictly required
but it must be recognised and believed upon, in that
“Muhammad is His Messenger”. Without this second part
being a major part in your belief, you would only have belief
in Allah (Subhahahu wa ta’ala). Yet we must be very careful,
in that by joining the two together, are we are running the
risk of association of someone else with Allah (Subhahahu
wa ta’ala), which is ‘Shirk’ [unbelief]?
The allegiances, which, were given by the companions to

the Prophet (Salla Allahu ‘alayhi wa salam) during his
lifetime were for him to hold the office of Caliphate and with
it recognition of his Prophethood. After his passing, the
Caliphate changed hands to others until it came to a full
stop. The Prophethood of Muhammad (Salla Allahu ‘alayhi
wa salam) ceased upon his death and it certainly could not
be transferred to any other, without the expressed wishes of
Allah (Subhahahu wa ta’ala), and this He certainly did not
do.
Yes we have belief in his Prophethood (Salla Allahu ‘alayhi

wa salam), his Sunnah and his Hadith but they are
instructions and guides to the greater Hadith held within the
Glorious Qur’an. I have listed and submit the following
Surah’s from the Glorious Qur’an to substantiate this
argument:
The Glorious Qur’an confirms very clearly the correct

Shahadah in Surah Muhammad and the corrupted
Shahadah is in the Surah Munafiqun. The correct
Shahadah bears the witness of Allah (Subhahahu wa
ta’ala) and the corrupt Shahadah bears the witness of the
messengership of Muhammad (Salla Allahu ‘alayhi wa
salam):
Glorious Qur’an, Surah Muhammad, Ayah 19

Know, therefore, that there is no god but Allah, and ask
forgiveness for thy fault and for the men and women who
believe: for Allah knows how ye move about and how ye
dwell in your homes.
16
َ ِ ِ ْ ُ ْ ِ َ ‫لذنبك‬
‫وللمؤمنين‬ ْ ِ ْ َ ْ َ ُ‫ﷲ‬
َ ِ َ ِ ‫واستغفر‬ ‫فاعلم َ ﱠأنهُ َال ِ َإلهَ ِ ﱠإال ﱠ‬
َْْ َ
ْ ُ َ ْ َ َ ‫متقلبكم‬
(47:19) ‫ومثواكم‬ ْ ُ َ ‫يعلم ُ َ َ ﱠ‬ ِ َِ ُْْ َ
‫والمؤمنات َ ﱠ‬
ُ َ ْ َ ُ‫وﷲ‬
The following Surah from Allah (Subhahahu wa ta’ala)
delivers the rendition that the ‘Hypocrites’ bear witness to
the Prophet Muhammad (Salla Allahu ‘alayhi wa salam) but
it is not required by Allah (Subhahahu wa ta’ala). He even
goes as far as calling these ‘hypocrites’ liars. We know in
our hearts that the Prophet Muhammad (Salla Allahu ‘alayhi
wa salam) is the Messenger of Allah (Subhahahu wa ta’ala)
and He knows it as well, for He sees it within our hearts. But
the unbeliever does not have it in his heart, although he may
say it a million times over and over again.
Glorious Qur’an, Surah Al-Munafiqun, Ayah 1

When the Hypocrites come to thee, they say, "We bear
witness that thou art indeed the Messenger of Allah."
Yea, Allah knoweth that thou art indeed His Messenger, and
Allah beareth witness that the Hypocrites are indeed liars.
‫لرسول ﱠ‬
ِ‫ﷲ‬ ُ ُ َ َ ‫إنك‬َ ‫نشھد ِ ﱠ‬ َ ُ ِ َ ُ ْ ‫ءك‬
ُ َ ‫المنافقون‬
ُ َ ْ َ ‫قالوا‬ َ ‫ِ َإذا َجا‬
َ ِ ِ َ ُ ْ ‫إن‬
‫المنافقين‬ ُ َ ْ َ ُ‫وﷲ‬
‫يشھد ِ ﱠ‬ ‫لرسولهُ َ ﱠ‬
ُ ُ َ َ ‫إنك‬
َ ‫يعلم ِ ﱠ‬ ‫َ ﱠ‬
َ ُِ ََ
(63:1) ‫لكاذبون‬
Therefore the correct Shahadah from the Glorious Qur’an

bears the witness of Allah (Subhahahu wa ta’ala) only and
no one else:
Glorious Qur’an, Surah Al-Baqara, Ayah 255

Allah. There is no god but He, the Living, the Self-
subsisting, Eternal. No slumber can seize Him nor sleep.
His are all things in the heavens and on earth. Who is there
can intercede in His presence except as He permitteth? He
knoweth what (appeareth to His creatures as) before or after
or behind them. Nor shall they compass aught of His
knowledge except as He willeth. His Throne doth extend
over the heavens and the earth, and He feeleth no fatigue in
17
guarding and preserving them for He is the Most High, the
Supreme (in glory).
َ‫سنةٌ َوال‬ ُ ُ ْ َ َ‫ﱡوم ال‬

َ ِ ُ‫تأخذه‬ ُ ‫الحي ْالقَي‬‫ھو ْ َ ﱡ‬ َ ُ ‫ﷲُ الَ ِ َإلـهَ ِإالﱠ‬ ّ
‫األرض َمن َذا‬ِ ْ َ ‫وما ِفي‬ ِ َ َ ‫نوم ﱠلهُ َما ِفي ﱠ‬
َ َ ‫السماوات‬ ٌ َْ
‫وما‬ ْ ِ ِ ْ َ ‫بين‬
َ َ ‫أيديھم‬ ِ ِ ْ ِ ِ ‫عندهُ ِإالﱠ‬
ُ َ ْ َ ‫بإذنه‬
َ ْ َ ‫يعلم َما‬ ُ َ ْ َ‫الذي ي‬
َ ْ ِ ‫شفع‬ ِ‫ﱠ‬
‫بما َشاء‬ ِ ِ ْ ِ ‫من‬
َ ِ ‫علمه ِإالﱠ‬ ْ ‫بشيء ﱢ‬
ٍ ْ َ ِ ‫يحيطون‬َ ُ ِ ُ َ‫خلفھم َوال‬ ُْ ََْ
ُ ُ َ ‫وال‬
ُ‫يؤوده‬ َ ْ َ َ ‫السماوات‬
َ َ ‫واألرض‬ ِ َ َ ‫كرسيﱡهُ ﱠ‬ ِ ْ ُ ‫وسع‬ َ ِ َ
(2:255) ‫العظيم‬ ْ
ُ ِ َ ‫العلي‬ ْ
‫وھو َ ِ ﱡ‬ َ ُ َ ‫حفظھما‬ ُ
َُ ِْ
Glorious Qur’an, Surah Al-Imran, Ayah 6
He it is Who shapes you in the wombs as He pleases.
There is no god but He, the Exalted in Might, the Wise.
َ‫ال ِ َإلـه‬
َ ‫يشاء‬ ِ َ ْ َ ‫يصوركم ِفي‬
َ ْ َ ‫األرحام‬
َ َ ‫كيف‬ ِ ‫ھو ﱠ‬
ْ ُ ُ ‫الذي ُ َ ﱢ‬ َُ
ُ ِ َ ْ ‫العزيز‬
(3:6) ‫الحكيم‬ ُ ِ َ ْ ‫ھو‬
َ ُ ‫ِإالﱠ‬
Glorious Qur’an, Surah Al-An'am, Ayah 19 (The Cattle)
Say: "What thing is most weighty in evidence?" Say: "(Allah)
is witness between me and you; This Qur'an hath been
revealed to me by inspiration, that I may warn you and all
whom it reaches. Can ye possibly bear witness that
besides Allah there is another god?" Say: "Nay! I cannot
bear witness!" Say: "But in truth He is the one Allah, and I
truly am innocent of (your blasphemy of) joining others with
Him."
ْ ُ َ ْ َ َ ‫بيني‬
‫وبينكم‬ ٌ ِ َ ‫ﷲ‬
ِ ْ ِ ‫شھيد‬ ِ ّ ‫قل‬ ِ ُ ً‫شھادة‬َ َ ‫أكبر‬ُ َ ْ َ ‫شيء‬
ٍ ْ َ ‫قل َأيﱡ‬ ُْ
ْ ُ ‫بلغ َ ِ ﱠ‬
‫أئنكم‬ َ َ َ ‫ومن‬ َ َ ‫به‬ ُ َ ِ ُ ‫القرآن‬
ِ ِ ‫ألنذركم‬ ُ ْ ُ ْ ‫ھذا‬ َ َ ‫إلي‬ َ ِ َُ
‫وأوحي ِ َ ﱠ‬
ُ َ ْ َ ‫أخرى ُقل الﱠ‬
ْ ُ ‫أشھد‬
‫قل‬ َ ْ ُ ً‫آلھة‬
َ ِ ِ‫ﷲ‬ ّ ‫مع‬ َ َ ‫أن‬ ‫لتشھدون َ ﱠ‬
َ َُ ْ ََ
َ ُ ِ ْ ُ ‫مما‬
(6:19) ‫تشركون‬ ‫بريء ﱢ ﱠ‬
ٌ ِ َ ‫إنني‬ ِ ‫واحد َو ِ ﱠ‬
ٌ ِ َ ٌ‫ھو ِ َإلـه‬ َ‫ِﱠ‬
َ ُ ‫إنما‬
18
Glorious Qur’an, Surah An-Nahl, Ayah 2
He doth send down His angels with inspiration of His
Command, to such of His servants as He pleaseth, (saying):
"Warn (Man) that there is no god but I: so do your duty
unto Me."
ْ ِ ‫يشاء‬
‫من‬ َ َ ‫على َمن‬ َ َ ‫أمره‬ ِ ِ ْ َ ‫من‬
ْ ِ ‫وح‬ ِ ‫بالرﱡ‬ ْ ِ َ‫المآلئكة‬
َ ِ َ ْ ‫ينزل‬
ُ ‫َُ ﱢ‬
ِ ُ ‫ال ِ َإلـهَ ِإالﱠ َ َأناْ َ ﱠ‬
(16:2) ‫فاتقون‬ َ ُ‫أنذروا َ ﱠأنه‬
ْ ُ ِ َ ‫أن‬
ْ َ ‫عباده‬
ِِ َِ
Glorious Qur’an, Surah Ta-Ha, Ayah 8
Allah. there is no god but He! To Him belong the most
Beautiful Names.
(20:8) َ ْ ُ ْ ‫األسماء‬
‫الحسنى‬ َ ْ َ ْ ُ‫ھو َله‬ ‫ﱠ‬
َ ُ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال‬
"Verily, I am Allah. There is no god but I: So serve thou Me
(only), and establish regular prayer for celebrating My
praise.
ِ ِ َ َ ‫فاعبدني‬
َ ‫وأقم ﱠ‬
َ‫الصالة‬ ِ ْ ُ ْ َ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال َ َأنا‬‫ِإنﱠ ِني َ َأنا ﱠ‬
ِ ْ ِِ
(20:14) ‫لذكري‬

But the god of you all is the One Allah. there is no god but
He: all things He comprehends in His knowledge.
‫وسع ُ ﱠ‬
ٍ ْ َ ‫كل‬
‫شيء‬ َ ِ َ ‫ھو‬ ِ ‫ﷲُ ﱠ‬
َ ُ ‫الذي َال ِ َإلهَ ِ ﱠإال‬ ‫لھكم ﱠ‬
ُ ُ ُ َ ِ‫إنما إ‬
َ‫ِﱠ‬
ًِْ
(20:98) ‫علما‬
Glorious Qur’an, Surah Al-Mu'minun, Ayah 91

No son did Allah beget, nor is there any god along with
Him: (if there were many gods), behold, each god would
have taken away what he had created, and some would
19
have lorded it over others! Glory to Allah. (He is free) from
the (sort of) things they attribute to Him!
َ َ َ ‫إله ِ ًإذا ﱠ‬
‫لذھب‬ ٍ َ ِ ‫من‬
ْ ِ ُ‫معه‬َ َ ‫كان‬َ َ ‫وما‬ ٍ َ َ ‫ﷲُ ِمن‬
َ َ ‫ولد‬ ‫اتخذ ﱠ‬
َ َ ‫َما ﱠ‬
َ َ ْ ُ ‫بعض‬
‫سبحان‬ ٍ ْ َ ‫على‬ َ َ ‫بعضھم‬ َ َ َ ‫خلق‬
ْ ُ ُ ْ َ ‫ولع َال‬ َ َ َ ‫بما‬ ٍ َ ِ ‫ُكلﱡ‬
َ ِ ‫إله‬
َ ُ ِ َ ‫عما‬
(23:91) ‫يصفون‬ ‫ﷲِ َ ﱠ‬ ‫ﱠ‬
Therefore exalted be Allah, the King, the Reality: there is
no god but He, the Lord of the Throne of Honour!
ِ ْ َ ْ ‫ھو َربﱡ‬
‫العرش‬ ‫الملك ْ َ ﱡ‬
َ ُ ‫الحق َال ِ َإلهَ ِ ﱠإال‬ ُ ِ َ ْ ُ‫ﷲ‬ ‫فتعالى ﱠ‬
َ َ ََ
ِ ِ َْ
(23:116) ‫الكريم‬
Glorious Qur’an, Surah An-Naml, Ayah 26

"Allah! - there is no god but He! - Lord of the Throne
Supreme!"
(27:26) ِ ِ َ ْ ‫العرش‬
‫العظيم‬ ِ ْ َ ْ ‫ھو َربﱡ‬ ‫ﱠ‬
Glorious Qur’an, Surah Al-Qasas, Ayah 70
And He is Allah. There is no god but He. To Him be praise,
at the first and at the last: for Him is the Command, and to
Him shall ye (all) be brought back.
ُ ْ ‫الحمد ِفي‬
‫األولَى‬ ُ ْ َ ْ ُ‫ھو َله‬ ‫وھو ﱠ‬
َ ُ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال‬ َُ َ
َ ُ َ ْ ُ ‫وإليه‬
(28:70) ‫ترجعون‬ ُ ْ ُ ْ ُ‫وله‬
ِ ْ َ ِ َ ‫الحكم‬ َِ ِ ْ َ
َ َ ‫واآلخرة‬
And call not, besides Allah, on another god. There is no
god but He. Everything (that exists) will perish except His
own Face. To Him belongs the Command, and to Him will
ye (all) be brought back.
20
ٍ ْ َ ‫ھو ُكلﱡ‬
‫شيء‬ َ ُ ‫آخر َال ِ َإلهَ ِ ﱠإال‬
َ َ ‫إلھا‬ ‫مع ﱠ‬
ً َ ِ ِ‫ﷲ‬ ُ ْ َ ‫وال‬
َ َ ‫تدع‬ ََ
َ ُ َ ْ ُ ‫وإليه‬
(28:88) ‫ترجعون‬ ُ ْ ُ ْ ُ‫وجھهُ َله‬
ِ ْ َ ِ َ ‫الحكم‬ َ ْ َ ‫ھالك ِ ﱠإال‬
ٌ ِ َ
Glorious Qur’an, Surah Fatir, Ayah 3
O men! Call to mind the grace of Allah unto you! - is there a
creator, other than Allah, to give you sustenance from
heaven or earth? There is no god but He: how then are ye
deluded away from the Truth?
ْ ِ ‫ھل‬
‫من‬ ْ ُ َْ َ ‫ﷲ‬
ْ َ ‫عليكم‬ ِ ‫نعمت ﱠ‬
َ َ ْ ِ ‫اذكروا‬ ُ ُ ْ ‫الناس‬
ُ ‫َيا أَي َﱡھا ﱠ‬
ِ ْ َ ْ َ ‫السماء‬
َ‫واألرض َال ِ َإله‬ َ ‫من ﱠ‬ ُ ُ ُ ْ َ ِ‫ﷲ‬
َ ‫يرزقكم ﱢ‬ ‫غير ﱠ‬
ُ ْ َ ‫لق‬ ٍ ِ ‫َخا‬
‫ھو َ َ ﱠ‬
َ ُ َ ْ ُ ‫فأنى‬
(35:3) ‫تؤفكون‬ َ ُ ‫ِ ﱠإال‬
Glorious Qur’an, Surah As-Saffat, Ayah 35
For they, when they were told that there is no god except
Allah, would puff themselves up with Pride,
‫يستكبرون‬ ‫لھم َال ِ َإلهَ ِ ﱠإال ﱠ‬

َ ُ ِ ْ َ ْ َ ُ‫ﷲ‬ ْ ُ َ ‫قيل‬
َ ِ ‫كانوا ِ َإذا‬ ُْ ‫ِﱠ‬
ُ َ ‫إنھم‬
(37:35)
Glorious Qur’an, Surah Suad, Ayah 65

Say: "Truly am I a Warner: no god is there but the one
Allah, Supreme and Irresistible,
ُ ‫الواحد ْ َ ﱠ‬
‫القھار‬ ُ ِ َ ْ ُ‫ﷲ‬
‫إله ِ ﱠإال ﱠ‬
ٍ َ ِ ‫من‬
ْ ِ ‫وما‬ ِ ُ ‫إنما َ َأنا‬
َ َ ‫منذ ٌر‬ ُْ
َ ‫قل ِ ﱠ‬ (38:65)
Glorious Qur’an, Surah Az-Zumar, Ayah 6

He created you (all) from a single person: then created, of
like nature, his mate; and he sent down for you eight head
of cattle in pairs: He makes you, in the wombs of your
mothers, in stages, one after another, in three veils of
darkness. such is Allah, your Lord and Cherisher: to Him
belongs (all) dominion. There is no god but He: then how
are ye turned away (from your true Centre)?
21
َ َ َ َ ‫زوجھا‬
‫وأنزل‬ َ ْ ِ ‫جعل‬
َ َ ْ َ ‫منھا‬ َ َ َ ‫ثم‬ ‫واحدة ُ ﱠ‬
ٍ َ ِ َ ‫نفس‬ ٍ ْ ‫خلقكم ﱢمن ﱠ‬ ُ َََ
ِ ُ ُ ‫يخلقكم ِفي‬
‫بطون‬ ٍ َ ْ َ َ‫ثمانية‬
ْ ُ ُ ُ ْ َ ‫أزواج‬ ِ َ ْ َ ْ ‫من‬
َ ِ َ َ ‫األنعام‬ ْ ‫لكم ﱢ‬َُ
ُ ُ ِ َ ‫ثالث‬
‫ذلكم‬ ٍ َ ُ ُ ‫خلق ِفي‬
ٍ َ َ ‫ظلمات‬ ٍ ْ َ ‫بعد‬ ِ ْ َ ‫خلقا ِمن‬ ُِْ َ ‫ُﱠ‬
ً ْ َ ‫أمھاتكم‬
َ ُ َ ْ ُ ‫فأنﱠى‬
‫تصرفون‬ َ َ ‫ھو‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬
َ ُ ‫الملك َال ِ َإلهَ ِ ﱠإال‬ ْ ُ ‫ﷲُ َرب‬ ‫ﱠ‬
(39:6)
Glorious Qur’an, Surah Ghafir, Ayah 3

Who forgiveth sin, accepteth repentance, is strict in
punishment, and hath a long reach (in all things). there is
no god but He: to Him is the final goal.
ِ ْ ‫العقاب ِذي ﱠ‬
‫الطول‬ ِ َ ِ ْ ‫شديد‬ ِ ْ ‫وقابل ﱠ‬
ِ ِ َ ‫التوب‬ ِ ‫غافر ﱠ‬
ِ ِ َ َ ‫الذنب‬ ِ ِ َ
ُ ِ َ ْ ‫إليه‬
(40:3) ‫المصير‬ َ ُ ‫َال ِ َإلهَ ِ ﱠإال‬
ِ ْ َ ِ ‫ھو‬
Glorious Qur’an, Surah Ad-Dukhan, Ayah 8
There is no god but He: It is He Who gives life and gives
death. The Lord and Cherisher to you and your earliest
ancestors.
ُ ُ ِ َ ‫وربﱡ‬
‫آبائكم‬ ْ ُ ‫ويميت َرب‬
َ َ ‫ﱡكم‬ ُ ِ ُ َ ‫يحيي‬ َ ُ ‫َال ِ َإلهَ ِ ﱠإال‬
ِ ْ ُ ‫ھو‬
َ ِ‫َْﱠ‬
(44:8) ‫األولين‬
Glorious Qur’an, Surah Muhammad, Ayah 19

Know, therefore, that there is no god but Allah, and ask
forgiveness for thy fault and for the men and women who
believe: for Allah knows how ye move about and how ye
dwell in your homes.
َ ِ ِ ْ ُ ْ ِ َ ‫لذنبك‬
‫وللمؤمنين‬ ْ ِ ْ َ ْ َ ُ‫ﷲ‬
َ ِ َ ِ ‫واستغفر‬ ‫فاعلم َ ﱠأنهُ َال ِ َإلهَ ِ ﱠإال ﱠ‬
َْْ َ
ْ ُ َ ْ َ َ ‫متقلبكم‬
(47:19) ‫ومثواكم‬ ْ ُ َ ‫يعلم ُ َ َ ﱠ‬ ِ َِ ُْْ َ
‫والمؤمنات َ ﱠ‬
22
Glorious Qur’an, Surah Al-Hashr, Ayah 22
Allah is He, than Whom there is no other god - Who
knows (all things) both secret and open; He, Most Gracious,
Most Merciful.
ِ ْ َ ْ ‫عالم‬
ِ َ َ ‫الغيب َ ﱠ‬
‫والشھادة‬ ُ ِ َ ‫ھو‬ ِ ‫ﷲُ ﱠ‬
َ ُ ‫الذي َال ِ َإلهَ ِ ﱠإال‬ ‫ھو ﱠ‬
َُ
ُ ِ ‫الرحمن ﱠ‬
(59:22) ‫الرحيم‬ ُ َ ْ ‫ھو ﱠ‬َُ
Glorious Qur’an, Surah Al-Hashr, Ayah 23
Allah is He, than Whom there is no other god;- the
Sovereign, the Holy One, the Source of Peace (and
Perfection), the Guardian of Faith, the Preserver of Safety,
the Exalted in Might, the Irresistible, the Supreme: Glory to
Allah. (High is He) above the partners they attribute to Him.
ُ ‫الملك ْ ُ ﱡ‬
ُ َ ‫القدوس ﱠ‬
‫السالم‬ ُ ِ َ ْ ‫ھو‬
َ ُ ‫الذي َال ِ َإلهَ ِ ﱠإال‬ ِ ‫ﷲُ ﱠ‬‫ھو ﱠ‬َُ
‫سبحان ﱠ‬
ِ‫ﷲ‬ ُ ‫الجبار ْ ُ َ َ ﱢ‬
َ َ ْ ُ ‫المتكبر‬ ُ ‫العزيز ْ َ ﱠ‬
ُ ِ َ ْ ‫المھيمن‬ُ ِ ْ َ ُ ْ ‫المؤمن‬
ُ ِ ُْْ
َ ُ ِ ْ ُ ‫عما‬
(59:23) ‫يشركون‬ ‫َ ﱠ‬
Glorious Qur’an, Surah At-Taghabun, Ayah 13
Allah. There is no god but He: and on Allah, therefore, let
the Believers put their trust.
(64:13) َ ُ ِ ْ ُ ْ ‫فليتوكل‬
‫المؤمنون‬ ِ ‫ﷲِ َ ْ َ َ َ ﱠ‬
‫وعلى ﱠ‬ ‫ﱠ‬
َ َ َ ‫ھو‬
Glorious Qur’an, Surah Al-Muzzammil, Ayah 9

(He is) Lord of the East and the West: there is no god but
He: take Him therefore for (thy) Disposer of Affairs.
ْ ِ ‫ھو َ ﱠ‬
ً ِ َ ُ‫فاتخذه‬
‫وكيال‬ ِ ِ ْ َ ْ َ ‫المشرق‬
َ ُ ‫والمغرب َال ِ َإلهَ ِ ﱠإال‬ ِ ِ ْ َ ْ ‫َربﱡ‬ (73:9)
The Glorious Qur’an rejects the corrupted Shahadah in

many verses and the reasons are stated very clearly:
23
Glorious Qur’an, Surah Al-Munafiqun, Ayah 1
When the Hypocrites come to thee, they say, "We bear
witness that thou art indeed the Messenger of Allah." Yea,
Allah knoweth that thou art indeed His Messenger, and
Allah beareth witness that the Hypocrites are indeed liars.
‫لرسول ﱠ‬
ِ‫ﷲ‬ ُ ُ َ َ ‫إنك‬َ ‫نشھد ِ ﱠ‬ َ ُ ِ َ ُ ْ ‫جاءك‬
ُ َ ‫المنافقون‬
ُ َ ْ َ ‫قالوا‬ َ َ ‫ِ َإذا‬
َ ِ ِ َ ُ ْ ‫إن‬
‫المنافقين‬ ُ َ ْ َ ُ‫وﷲ‬
‫يشھد ِ ﱠ‬ ‫لرسولهُ َ ﱠ‬
ُ ُ َ َ ‫إنك‬
َ ‫يعلم ِ ﱠ‬ ‫َ ﱠ‬
َ ُِ ََ
Glorious Qur’an, Surah An-Nisa, Ayah 79

Whatever good, (O man!) happens to thee, is from Allah but
whatever evil happens to thee, is from thy (own) soul, and
We have sent thee as an apostle to (instruct) mankind.
And enough is Allah for a witness.
َ َ َ َ ‫وما‬
‫أصابك ِمن‬ ّ ‫فمن‬
َ َ ِ‫ﷲ‬ َ ِ َ ‫حسنة‬
ٍ َ َ َ ‫من‬ َ َ َ َ ‫ﱠما‬
ْ ِ ‫أصابك‬
َ َ َ ً‫رسوال‬
‫وكفى‬ ُ َ ‫للناس‬ َ َ ْ َ ْ َ َ ‫نفسك‬
ِ ‫وأرسلناك ِ ﱠ‬ َ ِ ْ ‫فمن ﱠ‬ ِ َ ‫سيئة‬
ٍ َ‫َﱢ‬
ً ِ َ ِ‫با‬
(4:79) ‫شھيدا‬ ّ ِ
But Allah beareth witness that what He hath sent unto thee
He hath sent from His (own) knowledge, and the angels
bear witness: But enough is Allah for a witness.
ِ ِ ْ ِ ِ ُ‫أنزله‬
‫بعلمه‬ َ َ َ ‫إليك‬ َ َ َ ‫بما‬
َ ْ َ ِ ‫أنزل‬ ّ ‫لـكن‬
ُ َ ْ َ ُ‫ﷲ‬
َ ِ ‫يشھد‬ ِ ِ ‫ﱠ‬
ّ ِ ‫وكفى‬
ً ِ َ ِ‫با‬
(4:166) ‫شھيدا‬ َ َ َ ‫يشھدون‬ َِ َْ َ
َ ُ َ ْ َ ُ‫والمآلئكة‬
Glorious Qur’an, Surah Ar-Ra’d, Ayah 43
The Unbelievers say: "No apostle art thou." Say: "Enough
for a witness between me and you is Allah, and such as
have knowledge of the Book."
24
ّ ِ ‫كفى‬
ِ‫با‬ ْ ُ ً‫مرسال‬
َ َ ‫قل‬ ْ ُ َ َ ‫الذين‬
َ ْ َ ‫كفروا‬
َ ْ ُ ‫لست‬ َ ِ ‫ويقول ﱠ‬
ُ ََُ
ِ َ ِ ْ ‫علم‬
(13:43) ‫الكتاب‬ ُ ْ ِ ُ‫عنده‬
َ ِ ‫ومن‬ ْ ُ َ ْ َ َ ‫بيني‬
ْ َ َ ‫وبينكم‬ ً ِ َ
ِ ْ َ ‫شھيدا‬
Glorious Qur’an, Surah Al-Isra, Ayah 96
Say: "Enough is Allah for a witness between me and
you: for He is well acquainted with His servants, and He
sees (all things).
‫بعباده‬ َ َ ُ‫وبينكم ِ ﱠإنه‬

ِ ِ َ ِ ِ ‫كان‬ ْ ُ َ ْ َ َ ‫بيني‬ ً ِ َ ‫با‬
ِ ْ َ ‫شھيدا‬ ِ ّ ِ ‫كفى‬ ُْ
َ َ ‫قل‬
(17:96) ‫بصيرا‬ ً َِ
ً ِ َ ‫خبيرا‬
Glorious Qur’an, Surah Al-Ahqaf, Ayah 8
Or do they say, "He has forged it"? Say: "Had I forged it,
then can ye obtain no single (blessing) for me from Allah.
He knows best of that whereof ye talk (so glibly)! Enough is
He for a witness between me and you! And he is Oft-
Forgiving, Most Merciful."
‫من‬ َ ُ ِ ْ َ ‫فال‬
َ ِ ‫تملكون ِلي‬ ُ ْ َ َ ْ ‫إن‬
َ َ ُ‫افتريته‬ ِ ِ ‫قل‬ َ ُ ُ َ ‫َ ْأم‬
َ َ ْ ‫يقولون‬
ْ ُ ُ‫افتراه‬
ً ِ َ ‫به‬
‫شھيدا‬ ِ ِ ‫كفى‬َ َ ‫فيه‬ َ ُ ِ ُ ‫بما‬
ِ ِ ‫تفيضون‬ ُ َ ْ َ ‫ھو‬
َ ِ ‫أعلم‬ َ ُ ‫شيئا‬ ً ْ َ ِ‫ﷲ‬‫ﱠ‬
ُ ِ ‫الغفور ﱠ‬
(46:8) ‫الرحيم‬ ُ ُ َ ْ ‫وھو‬ ْ ُ َ ْ َ َ ‫بيني‬
َ ُ َ ‫وبينكم‬ َِْ
The Glorious Qur’an clearly indicates who cherishes the
correct Shahadah and why they cherish it:

There is no god but He: That is the witness of Allah, His
angels, and those endued with knowledge, standing
firm on justice. There is no god but He, the Exalted in
Power, the Wise.
‫العلم‬ ْ ُ ْ ُ َ ُ‫والمالئكة‬
ِ ْ ِ ْ ‫وأولوا‬ َ ِ َ َ ْ َ ‫ھو‬َ ُ ‫ﷲُ َ ﱠأنهُ الَ ِ َإلـهَ ِإالﱠ‬
ّ ‫شھد‬
َِ َ
ُ ِ َ ْ ‫العزيز‬
(3:18) ‫الحكيم‬ ُ ِ َ ْ ‫ھو‬َ ُ ‫ال ِ َإلـهَ ِإالﱠ‬ ِ ْ ِ ْ ِ ً ‫قآئما‬
َ ‫بالقسط‬ َِ َ
25
Glorious Qur’an, Surah Al-An’am, Ayah 19
Say: "What thing is most weighty in evidence?" Say:
"(Allah) is witness between me and you; This Qur’an hath
been revealed to me by inspiration, that I may warn you and
all whom it reaches. Can ye possibly bear witness that
besides Allah there is another god?" Say: "Nay! I cannot
bear witness!" Say: "But in truth He is the one Allah, and I
truly am innocent of (your blasphemy of) joining others
with Him."
ْ ُ َ ْ َ َ ‫بيني‬
‫وبينكم‬ ٌ ِ َ ‫ﷲ‬
ِ ْ ِ ‫شھيد‬ ِ ّ ‫قل‬ ِ ُ ً‫شھادة‬َ َ ‫أكبر‬ُ َ ْ َ ‫شيء‬
ٍ ْ َ ‫قل َأيﱡ‬ ُْ
ْ ُ ‫بلغ َ ِ ﱠ‬
‫أئنكم‬ َ َ َ ‫ومن‬ َ َ ‫به‬ ُ َ ِ ُ ‫القرآن‬
ِ ِ ‫ألنذركم‬ ُ ْ ُ ْ ‫ھذا‬ َ َ ‫إلي‬ َ ِ َُ
‫وأوحي ِ َ ﱠ‬
ُ َ ْ َ ‫أخرى ُقل الﱠ‬
ْ ُ ‫أشھد‬
‫قل‬ َ ْ ُ ً‫آلھة‬
َ ِ ِ‫ﷲ‬ ّ ‫مع‬ َ َ ‫أن‬ ‫لتشھدون َ ﱠ‬
َ َُ ْ ََ
َ ُ ِ ْ ُ ‫مما‬
(6:19) ‫تشركون‬ ‫بريء ﱢ ﱠ‬
ٌ ِ َ ‫إنني‬ ِ ‫واحد َو ِ ﱠ‬
ٌ ِ َ ٌ‫ھو ِ َإلـه‬ َ‫ِﱠ‬
َ ُ ‫إنما‬
The Glorious Qur’an also clearly indicates who cherishes
the corrupted Shahadah and why they cherish it:

When Allah, the One and Only, is mentioned, the hearts of
those who believe not in the Hereafter are filled with disgust
and horror; but when other than He are mentioned, behold,
they are filled with joy!
َ ِ ‫قلوب ﱠ‬
‫الذين َال‬ ْ ‫وحدهُ ْ َ َ ﱠ‬
ُ ُ ُ ‫اشمأزت‬ َ ْ َ ُ‫ﷲ‬ ‫ذكر ﱠ‬
َ ِ ُ ‫وإذا‬
ََِ
ْ ُ ‫دونه ِ َإذا‬
‫ھم‬ َ ِ ‫ذكر الﱠ‬
ِ ِ ُ ‫ذين ِمن‬ َ ِ ُ ‫وإذا‬ ِ َ ِ ْ ِ ‫يؤمنون‬
َ ِ َ ‫باآلخرة‬ َ ُِ ُْ
َ ُ ِ َْ ْ َ
(39:45) ‫يستبشرون‬

For they, when they were told that there is no god except
Allah, would puff themselves up with Pride,
‫يستكبرون‬ ‫لھم َال ِ َإلهَ ِ ﱠإال ﱠ‬

َ ُ ِ ْ َ ْ َ ُ‫ﷲ‬ ْ ُ َ ‫قيل‬
َ ِ ‫كانوا ِ َإذا‬ ُْ ‫ِﱠ‬
ُ َ ‫إنھم‬
(37:35)
26
And say: "What! shall we give up our gods for the sake
of a Poet possessed?"
(37:36) ٍ ُ ْ ‫لشاعر ﱠ‬
‫مجنون‬ ٍ ِ َ ِ ‫آلھتنا‬
َ ِ َ ِ ‫لتاركوا‬ ‫ويقولون َ ِ ﱠ‬
ُ ِ َ َ ‫أئنا‬ َ ُ ََُ
Nay! he has come with the (very) Truth, and he confirms
(the Message of) the apostles (before him).
(37:37) َ ِ َ ْ ُ ْ ‫وصدق‬
‫المرسلين‬ ‫بل َجاء ِ ْ َ ﱢ‬
َ ‫بالحق َ َ ﱠ‬ َْ
Ye shall indeed taste of the Grievous Penalty;
(37:38) ِ ِ َ ْ ‫العذاب‬
‫األليم‬ ِ َ َ ْ ‫لذائقو‬
ُ ِ َ َ ‫إنكم‬
ُْ ‫ِﱠ‬
But it will be no more than the retribution of (the Evil)
that ye have wrought;
(37:39) َ ُ َ ْ َ ‫كنتم‬
‫تعملون‬ ْ ُ ُ ‫تجزون ِ ﱠإال َما‬
َ ْ َ ْ ُ ‫وما‬
َ َ
But the sincere (and devoted) Servants of Allah, [will be
saved]
(37:40) َ ِ َ ْ ُ ْ ِ‫ﷲ‬
‫المخلصين‬ ‫عباد ﱠ‬
َ َ ِ ‫ِ ﱠإال‬
(The answer will be :) "This is because, when Allah was
invoked as the Only (object of worship), ye did reject
Faith, but when partners were joined to Him, ye
believed! the Command is with Allah, Most High, Most
Great!"
27
‫به‬ ْ َ ْ ُ ‫وإن‬
ِ ِ ‫يشرك‬ ْ ُ ْ َ َ ُ‫وحده‬
ِ َ ‫كفرتم‬ َ ْ َ ُ‫ﷲ‬ ‫دعي ﱠ‬ ‫ذلكم ِ َ ﱠ‬
َ ِ ُ ‫بأنهُ ِ َإذا‬ َُِ
ِ ِ َ ْ ‫العلي‬
(40:12) ‫الكبير‬ ‫فالحكم ِ ﱠِ ْ َ ِ ﱢ‬
ُ ْ ُ ْ َ ‫تؤمنوا‬
ُِ ُْ
It would look as the first pillar of Islam, the Shahadah, has
been severely corrupted, when and by who is unknown to
us mere mortals but is well known by Allah (Subhahahu wa
ta’ala). The majority of us have rejected the correct
Shahadah stated within the Glorious Qur’an and what was
preached by the Prophet Muhammad (Salla Allahu ‘alayhi
wa salam). It would appear that the names of the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) has been added
against his will to the first part and ‘Fard’ section of what
would appear to be the correct Shahadah. The majority of
us, it would appear to be, have deserted the wording of the
Glorious Qur’an and in doing so set up an associate with
Allah (Subhahahu wa ta’ala).
I will leave you with the following Surah’s to make you think
a little deeper:
Glorious Qur’an, Surah Al-Furqan, Ayah 27

The Day that the wrong-doer will bite at his hands, he will
say, "Oh! would that I had taken a (straight) path with
the Messenger.
ُ ْ َ ‫ليتني ﱠ‬
‫اتخذت‬ ُ ُ َ ‫يديه‬
ِ َ ْ َ ‫يقول َيا‬ ُ ِ ‫يعضﱡ ﱠ‬
َ َ ‫الظالم‬
ِ ْ َ َ ‫على‬ َ َ ‫ويوم‬
َََْ
ً ِ َ ‫الرسول‬
(25:27) ‫سبيال‬ ِ ُ ‫مع ﱠ‬ َ َ
"Ah! woe is me! Would that I had never taken such a
one for a friend!
(25:28) ‫خليال‬ ْ ِ ‫ليتني َ ْلم َ ﱠ‬

َ ُ ‫أتخذ‬
ً ِ َ ‫فال ًنا‬ ِ َ ْ َ ‫ويلتى‬
َ َ ْ َ ‫َيا‬
28
"He did lead me astray from the Message of Allah, after
it had come to me! Ah! The Evil One is but a traitor to
man!"
ِ َ ‫بعد ِ ْإذ‬
َ َ َ ‫جاءني‬
‫وكان‬ ِ ْ ‫عن ﱢ‬
َ ْ َ ‫الذكر‬ ِ ‫لقد َ َ ﱠ‬
ِ َ ‫أضلني‬ ََْ
ً ُ َ ‫لإلنسان‬
(25:29) ‫خذوال‬ ِ َ ِ ْ ِ ‫طان‬ ْ‫ﱠ‬
ُ َ ‫الشي‬
Then the Messenger will say: "O my Lord! Truly my
people took this Qur’an for just foolish nonsense."
َ ْ ُ ْ ‫ھذا‬
‫القرآن‬ ُ َ ‫قومي ﱠ‬
َ َ ‫اتخذوا‬ ِ ْ َ ‫إن‬
‫رب ِ ﱠ‬ ُ ُ ‫وقال ﱠ‬
‫الرسول َيا َ ﱢ‬ َ ََ
ً ُ ْ ‫َم‬
(25:30) ‫ھجورا‬
If you truly believe in the Prophet (Salla Allahu ‘alayhi wa

salam) and know that he would never lead his people away
from the truth of the Glorious Qur’an, then why should you
believe that the present Shahadah is the truth and not the
one contained within the Glorious Qur’an? Would you then
disbelieve the words of Allah (Subhahahu wa ta’ala)
contained within the Glorious Qur’an, in favour of man, who
ever it may have been, who changed its wording to include
the Prophet (Salla Allahu ‘alayhi wa salam).
We have a duty to learn about our faith and to make it

strong, in light of knowledge and wisdom. Faith is not blind
but must be learned, for blind faith is to have no faith.
Allah (Subhahahu wa ta’ala) is the knower of all things and

may He grant us the wisdom and the forgiveness for what
we do wrong in ignorance.
So we must be aware of what little things may seem on the

face of it correct and true within our faith but are
innovations, which will lead us to the Hell Fire and I certainly
know where I would love to end up within, and it certainly is
not that place if I can seriously help it. This is why I have put
29
pen to paper in an attempt to put before my Brothers and
Sisters the truth as I respectfully see it.
May Allah (Subhahahu wa ta’ala) forgive me for my

mistakes, especially if there are any within this book, for I do
not wish to mislead any fellow Muslim away from the truth,
for should I do so, then I will receive their bad deeds to my
account while they will receive my good deeds. The fear I
have for Allah (Subhahahu wa ta’ala) is far greater than my
love for Him, even though I love Him above all things. I also
love the Prophet (Salla Allahu ‘alayhi wa salam) more than I
love my earthly family or any human being past or present.
Nothing matters to me except my faith and I will hold onto
that as long as I can physically and mentally do so,
irrespective of what others [believers or not] may say or do
against me, Insha’Allah.
Only Allah (Subhahahu wa ta’ala) knows best.

30
Chapter 2
Tawhid
Glorious Qur’an, Surah Zariyat, Ayah 56

“I have only created Jinn’s and men that they may serve
Me.”
(51:56) ِ ُ ُ ْ َ ِ ‫واإلنس ِ ﱠإال‬

‫ليعبدون‬ ‫خلقت ْ ِ ﱠ‬
َ ِ ْ َ ‫الجن‬ ُ ْ َ َ ‫وما‬
َ َ
Glorious Qur’an, Surah Nahl, Ayah 36
“For We assuredly sent amongst every People an apostle,
(with the Command), "Serve Allah, and eschew Evil": of the
People were some whom Allah guided, and some on whom
error became inevitably (established). So travel through the
earth, and see what was the end for those who denied (the
Truth)”
َ‫ﷲ‬ ْ ُ ُ ْ ‫أن‬
ّ ‫اعبدوا‬ ِ َ ً‫رسوال‬ ُ ‫أمة ﱠ‬ ٍ ‫كل ُ ﱠ‬
‫بعثنا ِفي ُ ﱢ‬َ ْ َ َ ‫ولقد‬
َََْ
ُ ْ ِ َ ُ‫ﷲ‬
ْ ‫ومنھم ﱠ‬
‫من‬ ّ ‫ھدى‬ َ َ ‫من‬ َ ُ ‫واجتنبوا ﱠ‬
ُ ْ ِ َ ‫الطاغوت‬
ْ ‫فمنھم ﱠ‬ ْ َُِ ْ َ
ْ ُ ُ َ ‫األرض‬
‫فانظروا‬ ِ ْ َ ‫فسيروا ِفي‬ ْ ُ ِ َ ُ‫الضاللة‬ َ ‫عليه ﱠ‬ ِ ْ َ َ ‫حقت‬ ْ ‫َﱠ‬
َ ِ ‫عاقبةُ ْ ُ َ ﱢ‬
(16:36) ‫المكذبين‬ َ ِ َ ‫كان‬َ َ ‫كيف‬ َ َْ
Glorious Qur’an, Surah al Isra, Ayah 23
“Thy Lord hath decreed that ye worship none but Him, and
that ye be kind to parents. Whether one or both of them
attain old age in thy life, say not to them a word of contempt,
nor repel them, but address them in terms of honour.”
ِ ْ َ ِ َ ْ ِ َ ُ‫تعبدوا ِإالﱠ ِ ﱠإياه‬

ً َ ْ ِ ‫وبالوالدين‬
‫إحسانا‬ ْ ُ ُ ْ َ ‫وقضى َرب َﱡك َأالﱠ‬ َ ََ
‫تقل‬ُ َ َ‫كالھما َفال‬
َ ُ َ ِ ‫أو‬ ْ َ ‫أحدھما‬
َ ُ ُ َ َ ‫الكبر‬
َ َ ِ ْ ‫عندك‬
َ َ ِ ‫يبلغن‬‫إما َ ْ ُ َ ﱠ‬
‫ِﱠ‬
ً ِ َ ً‫قوال‬
(17:23) ‫كريما‬ َ ُ ‫وقل ﱠ‬
ْ َ ‫لھما‬ ُ َ ‫تنھرھما‬
َ ُ ْ َ ْ َ َ‫أف َوال‬ ‫لھمآ ُ ﱟ‬َُ ‫ﱠ‬
31
Glorious Qur’an, Surah Nisa, Ayah 36

“Serve Allah, and join not any partners with Him; and do
good- to parents, kinsfolk, orphans, those in need,
neighbours who are near, neighbours who are strangers,
the companion by your side, the wayfarer (ye meet), and
what your right hands possess: For Allah loveth not the
arrogant, the vainglorious;-“
ِ ْ َ ِ َ ْ ِ َ ‫شيئا‬
‫وبالوالدين‬ ً ْ َ ‫به‬ ْ ُ ِ ْ ُ‫ﷲ َوالَ ت‬
ِ ِ ‫شركوا‬ ْ ُُْ َ
َ ّ ‫واعبدوا‬
ِ َ ْ َ ‫والمساكين‬
‫والجار‬ ِ ِ َ َ ْ َ ‫واليتامى‬ َ َ َ ْ َ ‫القربى‬ َ ْ ُ ْ ‫وبذي‬ ً َ ِْ
ِ ِ َ ‫إحسانا‬
‫بالجنب‬
ِ َ ِ ‫والصاحب‬ِ ِ ‫الجنب َ ﱠ‬ ِ ُ ُ ْ ‫والجار‬
ِ َ ْ َ ‫القربى‬ َ ْ ُ ْ ‫ِذي‬
‫يحبﱡ َمن‬
ِ ُ ‫ال‬َ ‫ﷲ‬ َ ّ ‫إن‬ ْ ُ ُ َ ْ َ ‫ملكت‬
‫أيمانكم ِ ﱠ‬ ْ َ َ َ ‫وما‬ ِ ِ ‫وابن ﱠ‬
َ َ ‫السبيل‬ ِ ْ َ
ً ُ َ ً‫ختاال‬
(4:36) ‫فخورا‬ َ ْ ‫كان ُم‬
َ َ
Glorious Qur’an, Surah An’am, Ayah 151
“Say: "Come, I will rehearse what Allah hath (really)
prohibited you from": Join not anything as equal with Him;
be good to your parents; kill not your children on a plea of
want;- We provide sustenance for you and for them;- come
not nigh to shameful deeds. Whether open or secret; take
not life, which Allah hath made sacred, except by way of
justice and law: thus doth He command you, that ye may
learn wisdom.”
‫به‬ ْ ُ ِ ْ ُ ‫عليكم َأالﱠ‬

ِ ِ ‫تشركوا‬ ْ ُ ْ َ َ ‫ﱡكم‬ ْ ُ ‫رم َرب‬ َ ‫أتل َما َح ﱠ‬ ُ ْ َ ‫تعالوا‬
ْ ْ َ َ َ ‫قل‬
ُْ
ُ َ َ ْ َ ‫تقتلوا‬
ْ ‫أوالدكم ﱢ‬
‫من‬ ْ ُ ُ ْ َ َ‫إحسانا َوال‬ ِ ْ َ ِ َ ْ ِ َ ‫شيئا‬
ً َ ْ ِ ‫وبالوالدين‬ ًَْ
َ ِ َ َ ْ ‫تقربوا‬
‫الفواحش‬ ْ ُ َ ْ َ َ‫وإياھم َوال‬ ْ ُ ُ ُ ْ َ ‫نحن‬
ْ ُ ‫نرزقكم َ ِ ﱠ‬ ُ ْ ‫إمالق ﱠ‬
ٍ َ ْ
َ ‫التي َ ﱠ‬
‫حرم‬ ِ ‫فس ﱠ‬ ْ ُ ُ ْ َ َ‫بطن َوال‬
َ ْ ‫تقتلوا النﱠ‬ َ َ َ ‫وما‬ َ َ ‫منھا‬ َ ْ ِ ‫ظھر‬َ َ َ ‫َما‬
(6:151) ‫تعقلون‬ ْ ُ ‫به َ َ ﱠ‬
َ ُ ِ ْ َ ‫لعلكم‬ ْ ُ ‫ذلكم َ ﱠ‬
ِ ِ ‫وصاكم‬ ‫ﷲُ ِإالﱠ ِ ْ َ ﱢ‬
ْ ُ ِ َ ‫بالحق‬ ّ
32
“And come not nigh to the orphan's property, except to
improve it, until he attain the age of full strength; give
measure and weight with (full) justice;- no burden do We
place on any soul, but that which it can bear;- whenever ye
speak, speak justly, even if a near relative is concerned; and
fulfil the covenant of Allah. Thus doth He command you that
ye may remember?”
ُ َ ْ َ ‫ھي‬
‫أحسن َ ﱠ‬
‫حتى‬ َ ِ ‫بالتي‬ ِ ِ َ ْ ‫مال‬
ِ ‫اليتيم ِإالﱠ ِ ﱠ‬ ْ ُ َ ْ َ َ‫َوال‬
َ َ ‫تقربوا‬
ِ ْ ِ ْ ِ ‫والميزان‬
ُ ‫بالقسط الَ ُ َ ﱢ‬
‫نكلف‬ َ َ ِ ْ َ ‫الكيل‬ َ ْ َ ْ ‫وأوفوا‬
ْ ُ ْ َ َ ُ‫أشده‬
‫يبلغ َ ُ ﱠ‬
َ َُْ
َ ْ ُ ‫كان َذا‬
‫قربى‬ َ َ ‫ولو‬ ْ ُ ِ ْ َ ‫قلتم‬
ْ َ َ ‫فاعدلوا‬ ْ ُ ْ ُ ‫وإذا‬ َ َ ْ ُ ‫نفسا ِإالﱠ‬
َ ِ َ ‫وسعھا‬ ً َْ
‫تذكرون‬ ْ ُ ‫به َ َ ﱠ‬
َ ُ ‫لعلكم َ َ ﱠ‬ ُ ‫ذلكم َ ﱠ‬
ِ ِ ‫وصاكم‬ ْ ُ ‫أو‬
ْ ُ ِ َ ‫فوا‬ َْ ‫ﷲ‬ِ ّ ‫وبعھد‬
ِْ ََِ
(6:152)

“Verily, this is My way, leading straight: follow it: follow not
(other) paths: they will scatter you about from His (great)
path: thus doth He command you, that you may be
righteous.”
ْ ُ ِ ‫فاتبعوهُ َوالَ َ ﱠ‬
‫تتبعوا‬ ُ ِ ‫مستقيما َ ﱠ‬
ً ِ َ ْ ُ ‫صراطي‬
ِ َ ِ ‫ھـذا‬ َ َ ‫وأن‬‫ََﱠ‬
ْ ُ ‫به َ َ ﱠ‬
‫لعلكم‬ ُ ‫ذلكم َ ﱠ‬
ِ ِ ‫وصاكم‬ ْ ُ ِ َ ‫سبيله‬ ْ ُ ِ ‫فتفرق‬
ِ ِ ِ َ ‫بكم َعن‬ َ ‫ﱡبل َ َ َ ﱠ‬
َ ُ ‫الس‬
َ ُ‫َﱠ‬
(6:153) ‫تتقون‬
Ibn Mas’ud said: “Whoever wishes to ascertain the will of

the Prophet Muhammad (Salla Allahu ‘alayhi wa salam), a
will on which the Prophet (Salla Allahu ‘alayhi wa salam)
has set his seal, then let him read the following words of
Allah (Subhanahu wa ta’ala), Come let me tell you what
your Lord has forbidden you, namely, that you do not
associate aught with Him R And that is my straight path.”
33
Mu’adh ibn Jabal related: While I was riding behind the
Prophet and between me and him there was only the back
of the saddle, he said, "0 Mu'adh!" I replied, "Labbaik, 0
Allah's Apostle, and Sa'daik!" he said, “Do you know what
Allah’s right upon his slave is?" I said, "Allah and His
Apostle know best" He said "Allah's right upon his slaves is
that they should worship Him alone and not worship
anything else besides Him." Then he proceeded for a while
and then said, "O Muadh bin Jabal!" I replied, "Labbaik, O
Allah's Apostle: Sa'daik!' He said, "Do you know what the
right of the slaves upon Allah is if they do that?" I replied,
"Allah and His Apostle know best." He said, "The right of the
slaves upon Allah is that He will not punish them (if they do
that)." (Sahih of al-Bukhari Book 72, Hadith 850)
From the above we can define that it was Allah (Subhanahu

wa ta’ala) who in His wisdom created the jinn and
humankind to serve Him and Him alone. That He created all
things, the land, the seas, the mountains, the sky, the
animals that dwell within the waters and all that dwell upon
the land. That he placed man upon this world to be its vice-
regent.
That service to Allah (Subhanahu wa ta’ala) consists of

tawhid. For, in the opposite of tawhid [i.e., associationism or
polytheism] lies against the Will of Allah (Subhanahu wa
ta’ala) and with it comes the reward of the Hell Fire.
Associationism with Allah (Subhanahu wa ta’ala) also
includes any single person of humankind, irrespective of
their position, any animal or vegetation [tree], as a separate
entity altogether or within our prayers to Allah (Subhanahu
wa ta’ala).
Whoever does not fulfil the requirements of tawhid has not

served Allah (Subhanahu wa ta’ala). For, only in tawhid may
the meaning of the following verses be sought:
34
Glorious Qur’an, Surah Kafirun, Ayah 3
Nor will ye worship that which I worship.
(109:3) ُ ُ ْ َ ‫عابدون َما‬

‫أعبد‬ ْ ُ َ ‫وال‬
َ ُ ِ َ ‫أنتم‬ ََ
The actions of a non-believer are in no way any different to
those who may be following the faith of Islam but without
tawhid within their hearts and actions.
What we witness is the wisdom of Allah (Subhanahu wa

ta’ala) in sending to each nation a Prophet (Radiya Allahu
‘anhu) to give them His message, so that no person would
ever be in ignorance to His wishes and be left out from the
salvation of the individual self. That the statement of
“ignorance of the law” cannot be used by anyone on the Day
of Judgment to overcome His wrath and finding themselves
being slung into the Hell Fire.
The religion of all the previous Prophets (Radiya Allahu

‘anhu) of the past has always been the same, with the same
dictates, and the same laws governing their duty towards
Allah (Subhanahu wa ta’ala). However, how many have
moved away from these laws before the revivalism by Allah
(Subhanahu wa ta’ala) through the Prophet Muhammad
(Salla Allahu ‘alayhi wa salam) of His faith towards all
Muslims, is only known by Allah (Subhanahu wa ta’ala).
Even today, Muslims are leaving the faith given to them, in
favour of Bid’a and Shirk even though they do not even
know that they are doing so.
That the service to Allah (Subhanahu wa ta’ala) is not

complete except with the rejection of al-taghut [evil,
immoral, unrighteous and irreligious actions]. Here lies the
meaning of the verse:
Glorious Qur’an, Surah Baqara, Ayah 256

“Let there be no compulsion in religion: Truth stands out
clear from Error: whoever rejects evil and believes in Allah
35
hath grasped the most trustworthy hand-hold that never
breaks. And Allah heareth and knoweth all things.”
‫من ْ َ ﱢ‬
ْ َ َ ‫الغي‬
‫فمن‬ ُ ْ ‫تبين الرﱡ‬
َ ِ ‫شد‬ َ ‫الدين َقد ﱠ َ ﱠ‬ َ ْ ِ َ‫ال‬
ِ ‫إكراهَ ِفي ﱢ‬
ِ َ ْ ُ ْ ِ ‫استمسك‬
‫بالعروة‬ َ َ ْ َ ْ ‫فقد‬ ّ ِ ‫ويؤمن‬
ِ َ َ ِ‫با‬ ِ ُ ‫يكفر ِ ﱠ‬
ِ ْ ُ َ ‫بالطاغوت‬ َُْْ
(2:256) ‫عليم‬
ٌ ِ َ ‫سمي ٌع‬ ِ َ ُ‫وﷲ‬ّ َ ‫لھا‬ َ َ ‫انفصام‬ َ َُْْ
َ َ ِ َ‫الوثقى ال‬
Whoever denies al-taghut for here we must not only comply
with the requirements of Allah (Subhanahu wa ta’ala) but
also follow the guidance of the Prophet Muhammad (Salla
Allahu ‘alayhi wa salam) through his Hadith and Sunnah,
without exception. This also includes not bringing into the
faith of Islam and our daily lives the actions of shirk and
Bid’a.
That generally, al-taghut is anything served other than Allah

(Subhanahu wa ta’ala). This section will be expanded later
within this book for it covers such a multitude of actions,
which are not related to just only putting another with or
alongside Allah (Subhanahu wa ta’ala).
That great importance is attached to the verses from Surah

“Al An’am” a fact which also produces within it a further ten
problems and actions, of which the first is the prohibition of
shirk [acknowledgement of other gods besides Allah
(Subhanahu wa ta’ala); service and worship of such gods.]
or associationism.
The unequivocal verses of Surah “Al Isra’” within the

Glorious Qur’an 22 – 39:
“Take not with Allah another object of worship; or thou (O

man!) wilts sit in disgrace and destitution.”
ً‫مخذوال‬ ً ُ ْ َ ‫فتقعد‬
ُ ْ ‫مذموما ﱠ‬ َ ُ ْ َ َ ‫آخر‬ ّ ‫مع‬
ً َ ِ ِ‫ﷲ‬
َ َ ‫إلـھا‬ َ ْ َ ‫لا ﱠ‬
َ َ ‫تجعل‬
(17:22)
36
“Thy Lord hath decreed that ye worship none but Him, and
that ye be kind to parents. Whether one or both of them
attain old age in thy life, say not to them a word of contempt,
nor repel them, but address them in terms of honour.”
ِ ْ َ ِ َ ْ ِ َ ُ‫تعبدوا ِإالﱠ ِ ﱠإياه‬

ً َ ْ ِ ‫وبالوالدين‬
‫إحسانا‬ ْ ُ ُ ْ َ ‫وقضى َرب َﱡك َأالﱠ‬ َ ََ
ُ َ َ‫كالھما َفال‬
‫تقل‬ َ ُ َ ِ ‫أو‬ ْ َ ‫أحدھما‬
َ ُ ُ َ َ ‫الكبر‬
َ َ ِ ْ ‫عندك‬
َ َ ِ ‫يبلغن‬‫إما َ ْ ُ َ ﱠ‬
‫ِﱠ‬
ً ِ َ ً‫قوال‬
17:23) ‫كريما‬ َ ُ ‫تنھرھما َوقُل ﱠ‬
ْ َ ‫لھما‬ َ ُ ْ َ ْ َ َ‫أف َوال‬ ُ
‫لھمآ ﱟ‬ َُ ‫ﱠ‬
“And, out of kindness, lower to them the wing of humility,
and say: "My Lord! bestow on them thy Mercy even as they
cherished me in childhood."
ُ َ ‫الرحمة‬
‫وقل ﱠ ﱢ‬
‫رب‬ ِ َ ْ ‫من ﱠ‬ ‫جناح ﱡ ﱢ‬
َ ِ ‫الذل‬ َ َ َ ‫لھما‬ ْ ِْ َ
َ ُ َ ‫واخفض‬
(17:24) ‫صغيرا‬ َ َ ‫ارحمھما‬
ِ َ ‫كما َ ﱠ‬
ً ِ َ ‫ربياني‬ َُ ْ َ ْ
“Your Lord knoweth best what is in your hearts: If ye do
deeds of righteousness, verily He is Most Forgiving to those
who turn to Him again and again (in true penitence).”
‫صالحين َ ِ ﱠ‬
ُ‫فإنه‬ ْ ُ ُ َ ‫نفوسكم إِن‬
َ ِ ِ َ ‫تكونوا‬ ْ ُ ِ ُ ُ ‫بما ِفي‬ ُ َ ْ َ ‫ﱡكم‬
َ ِ ‫أعلم‬ ْ ُ ‫ﱠرب‬
(17:25) ‫غفورا‬ َ ِ ‫كان ِ َ ﱠ‬
ً ُ َ ‫لألوابين‬ َ َ
“And render to the kindred their due rights, as (also) to those
in want, and to the wayfarer: But squander not (your wealth)
in the manner of a spendthrift.”
َ‫السبيل َوال‬ َ ِ ْ ِ ْ َ ُ‫القربى َح ﱠقه‬

َ ْ َ ‫والمسكين‬
ِ ِ ‫وابن ﱠ‬ َ ْ ُ ْ ‫وآت َذا‬
ِ َ
ْ ‫َُﱢ‬
ً ِ ْ َ ‫تبذر‬
(17:26) ‫تبذيرا‬
“Verily spendthrifts are brothers of the Evil Ones; and the

Evil One is to his Lord (himself) ungrateful.”
37
ِ ِ َ ‫إخوان ﱠ‬
َ َ َ ‫الشياطين‬
‫وكان‬ ْ ُ َ ‫المبذرين‬
َ َ ْ ِ ‫كانوا‬ َ ِ ‫إن ْ ُ َ ﱢ‬
‫ِﱠ‬
ً ُ َ ‫لربه‬
(17:27) ‫كفورا‬ َ ْ‫ﱠ‬
ُ ‫الشيط‬
ِ ‫ان ِ َ ﱢ‬
“And even if thou hast to turn away from them in pursuit of
the Mercy from thy Lord which thou dost expect, yet speak
to them a word of easy kindness.”
‫ربك‬ ٍ َ ْ َ ‫ابتغاء‬
َ ‫رحمة ﱢمن ﱠ ﱢ‬ ُ ُ ْ َ ‫تعرضن‬
َ ِ ْ ‫عنھم‬ ‫وإما ُ ْ ِ َ ﱠ‬
‫َِﱠ‬
ً ُ ْ ‫قوالً ﱠ‬
(17:28) ‫ميسورا‬ ْ ُ ‫فقل ﱠ‬
ْ َ ‫لھم‬ ُ َ ‫ترجو َھا‬
ُ َْ
“Make not thy hand tied (like a niggard's) to thy neck, nor
stretch it forth to its utmost reach, so that thou become
blameworthy and destitute.”
ْ ُ ْ َ َ‫عنقك َوال‬
‫تبسط َھا ُ ﱠ‬
‫كل‬ َ ُ ْ َ ‫يدك‬
َ ِ ُ ُ ‫مغلولةً ِ َإلى‬ ْ َ ْ َ َ‫َوال‬
َ َ َ ‫تجعل‬
ً ُ ْ ‫ملوما ﱠ‬
(17:29) ‫محسورا‬ ً ُ َ ‫فتقعد‬ ِ ْ َْ
َ ُ ْ َ َ ‫البسط‬
“Verily thy Lord doth provide sustenance in abundance for
which He pleaseth, and He provideth in a just measure. For
He doth know and regard all His servants.”
‫كان‬ ُ ِ ْ َ َ ‫يشاء‬
َ َ ُ‫ويقدر ِ ﱠإنه‬ َ َ ‫لمن‬ َ ْ ‫يبسطُ ﱢ‬
َ ِ ‫الرزق‬ ُ ْ َ ‫ربك‬ ‫ِﱠ‬
َ ‫إن َ ﱠ‬
(17:30) ‫بصيرا‬ ً ِ َ ‫بعباده‬
ً ِ َ ‫خبيرا‬ ِِ َِِ
“Kill not your children for fear of want: We shall provide
sustenance for them as well as for you. Verily the killing of
them is a great sin.”
ْ ُ ُ ُ ْ َ ‫نحن‬
‫نرزقھم‬ ُ ْ ‫إمالق ﱠ‬ ْ ُ َ ْ َ ‫تقتلوا‬
ْ َ ‫أوالدكم‬
ٍ ْ ِ َ‫خش َية‬ ْ ُ ُ ْ َ َ‫َوال‬
ً ْ ِ ‫كان‬
ً ِ َ ‫خطءا‬
(17:31) ‫كبيرا‬ ْ ُ َ ْ َ ‫إن‬
َ َ ‫قتلھم‬ ‫وإياكم ﱠ‬ُ ‫َ ِﱠ‬
38
“Nor come nigh to adultery: for it is a shameful (deed) and
an evil, opening the road (to other evils).”
ِ َ ‫فاحشةً َو َساء‬
ً‫سبيال‬ َ َ ُ‫الزنى ِ ﱠإنه‬
َ ِ َ ‫كان‬ ْ ُ َ ْ َ َ‫َوال‬
َ ‫تقربوا ﱢ‬
(17:32)
“Nor take life - which Allah has made sacred - except for just
cause. And if anyone is slain wrongfully, we have given his
heir authority (to demand qisas or to forgive): but neither let
him nor exceed bounds in the matter of taking life; for he is
helped (by the Law).”
َ ِ ُ ‫ومن‬
‫قتل‬ ‫ﷲُ ِإالﱠ ِ َ ﱢ‬
َ َ ‫بالحق‬ ّ ‫حرم‬
َ ‫التي َ ﱠ‬ ِ ‫النفس ﱠ‬ ْ ُ ُ ْ َ َ‫َوال‬
َ ْ ‫تقتلوا ﱠ‬
‫يسرف ﱢفي‬ ً َ ْ ُ ‫لوليه‬
ِ ْ ُ َ‫سلطانا َفال‬ َ ْ َ َ ‫فقد‬
ِ ‫جعلنا ِ َ ِ ﱢ‬ ً ُْ َ
ْ َ َ ‫مظلوما‬
ً ُ ْ َ ‫كان‬
(17:33) ‫منصورا‬ ِ َْ ْ
َ َ ُ‫القتل ِ ﱠإنه‬
“Come not nigh to the orphan's property except to improve
it, until he attains the age of full strength; and fulfil (every)
engagement, for (every) engagement will be enquired into
(on the Day of Reckoning).”
ُ َ ْ َ ‫ھي‬
‫أحسن َحتﱠى‬ َ ِ ‫بالتي‬ ِ ِ َ ْ ‫مال‬
ً‫مسؤوال‬ َ ْ َ ْ ‫إن‬
َ َ ‫العھد‬
ُ ْ َ ‫كان‬ ِ ْ َ ْ ِ ‫وأوفوا‬
‫بالعھد ِ ﱠ‬ ْ ُ ْ َ َ ُ‫أشده‬
َ َُْ
(17:34)
“Give full measure when ye measure, and weigh with a

balance that is straight: that is the most fitting and the most
advantageous in the final determination.”
ِ ِ َ ْ ُ ْ ‫بالقسطاس‬
‫المستقيم‬ ْ ُ ِ َ ‫كلتم‬
ِ َ ْ ِ ِ ‫وزنوا‬ ْ ُ ْ ِ ‫الكيل ِإذا‬
َ ْ َ ْ ‫وأوفُوا‬
ََْ
(17:35) ً‫تأويال‬
ْ ُ َ ْ َ َ ‫خي ٌر‬ َ َِ
ِ َ ‫وأحسن‬ ْ َ ‫ذلك‬
“And pursue not that of which thou hast no knowledge; for
every act of hearing, or of seeing or of (feeling in) the heart
will be enquired into (on the Day of Reckoning).”
39
َ َ َ ْ َ ‫السمع‬
‫والبصر‬ َ ْ ‫إن ﱠ‬ ٌ ْ ِ ‫به‬
‫علم ِ ﱠ‬ َ َ ‫ليس‬
ِ ِ ‫لك‬ ُ ْ َ َ‫َوال‬
َ ْ َ ‫تقف َما‬
(17:36) ً ‫مسؤوال‬
ُ ْ َ ُ‫عنه‬ْ َ ‫كان‬ َ ِ ُ ‫والفؤاد ُكلﱡ‬
َ َ ‫أولـئك‬ َ َُْ َ
“Nor walk on the earth with insolence: for thou canst not
rend the earth asunder, nor reach the mountains in height.”
َ ِ ْ َ ‫إنك َلن‬
‫تخرق‬ َ ‫مرحا ِ ﱠ‬ ِ ْ َ ‫تمش ِفي‬
ً َ َ ‫األرض‬ ِ ْ َ َ‫َوال‬
(17:37) ً ‫طوال‬ َ َ ِ ْ ‫تبلغ‬
ُ ‫الجبال‬ َ ُ ْ َ ‫ولن‬ َ َْ
َ َ ‫األرض‬
“Of all such things the evil is hateful in the sight of thy Lord.”
(17:38) ً ُ ْ َ ‫ربك‬
‫مكروھا‬ َ ْ ِ ُ‫سيئه‬
َ ‫عند َ ﱢ‬ ُ ‫كان َ ﱟ‬ َ ِ َ ‫ُكلﱡ‬
َ َ ‫ذلك‬
“These are among the (precepts of) wisdom, which thy Lord
has revealed to thee. Take not, with Allah, another object of
worship, lest thou shouldst be thrown into Hell, blameworthy
and rejected.”
َ ْ ِ ْ ‫من‬
ْ َ ْ َ َ‫الحكم ِة َوال‬
‫تجعل‬ َ ِ ‫ﱡك‬
َ ‫إليك َرب‬ َ ْ َ ‫مما‬
َ ْ َ ِ ‫أوحى‬ َ َِ
‫ذلك ِ ﱠ‬
ً ُ ْ ‫ملوما ﱠ‬
‫مدحورا‬ ً ُ َ ‫جھنم‬ َ ْ ُ َ ‫آخر‬
َ ‫فتلقى ِفي َ َ ﱠ‬ ً َ ِ ِ‫ﷲ‬
َ َ ‫إلھا‬ ّ ‫مع‬َ َ
(17:39)
The implications are eighteen in number and each one is

part of tawhid. The first is in the verse, “Take not with Allah
another object of worshipR.”, while the last is in the verse,
“And do not set up with Allah another object of worship lest
you be consigned to Hell, guilty and vanquished. [Glorious
Qur’an, Surah al Isra, Ayah’s 22-39] Allah (Subhanahu wa
ta’ala) has called your attention to the gravity of these
problems, in the verse, “That is wisdom which your Lord has
revealed to you.” All these surah’s and verses [ayah] are
relatively easy to understand but all too often, we believe
that we may know better, or that we may lapse our minds,
thinking that it may not matter just this once. However, all
40
too often the once becomes a repetition of events which will
lead to our own downfall, unless that is we repent, change
our ways and seek His forgiveness.
The implication of the verses in Surah “Al Nisa’” within the

Glorious Qur’an, which is also known as the verse of the ten
duties of man, the start of which is:
Glorious Qur’an, Surah Al Nisa, Ayah 36

“Serve Allah, and join not any partners with Him; and do
good - to parents, kinsfolk, orphans, those in need,
neighbours who are near, neighbours who are strangers,
the companion by your side, the wayfarer (ye meet), and
what your right hands possess: For Allah loveth not the
arrogant, the vainglorious;”
ْ ِ َ ‫شيئا‬
ِ ْ َ ِ َ ‫وبال‬
‫والدين‬ ً ْ َ ‫به‬ ْ ُ ِ ْ ُ َ‫ﷲ َوال‬
ِ ِ ‫تشركوا‬ ْ ُُْ َ
َ ّ ‫واعبدوا‬
ِ َ ْ َ ‫والمساكين‬
‫والجار‬ ِ ِ َ َ ْ َ ‫واليتامى‬ َ َ َ ْ َ ‫القربى‬ َ ْ ُ ْ ‫وبذي‬ ً َ ِْ
ِ ِ َ ‫إحسانا‬
‫بالجنب‬
ِ َ ِ ‫والصاحب‬ِ ِ ‫الجنب َ ﱠ‬ ِ ُ ُ ْ ‫والجار‬
ِ َ ْ َ ‫القربى‬ َ ْ ُ ْ ‫ِذي‬
‫يحبﱡ َمن‬
ِ ُ ‫ال‬َ ‫ﷲ‬ َ ّ ‫إن‬ ْ ُ ُ َ ْ َ ‫ملكت‬
‫أيمانكم ِ ﱠ‬ ْ َ َ َ ‫وما‬ ِ ِ ‫وابن ﱠ‬
َ َ ‫السبيل‬ ِ ْ َ
ً ُ َ ً‫مختاال‬
(4:36) ‫فخورا‬ َ ْ ُ ‫كان‬َ َ
Within the same Surah, we see in verse 49:
“Hast thou not turned Thy vision to those who claim sanctity
for themselves? Nay-but Allah doth sanctify whom He
pleaseth. But never will they fail to receive justice in the
least little thing.”
ّ ‫بل‬
‫ﷲُ ُ َ ﱢ‬
‫يزكي َمن‬ ْ ُ َ ُ َ ‫يزكون‬
ِ َ ‫أنفسھم‬ َ ِ ‫تر ِ َإلى ﱠ‬
َ ‫الذين ُ َ ﱡ‬ ََْ
َ َ ‫ألم‬
(4:49) ً ‫فتيال‬ َ ُ َ ْ ُ َ‫يشاء َوال‬
ِ َ ‫يظلمون‬ َ َ
We see how they invent falsehoods about Allah (Subhanahu
wa ta’ala). This in itself is a most grievous sin. These are the
ones on whom Allah (Subhanahu wa ta’ala) has laid His
curse and who is cursed has no one to help them.
41
It was narrated by Ibn Abbas: Musailama-al-Kadhdhab (i.e.

the liar) came in the lifetime of Allah's Apostle with many of
his people (to Medina) and said, "If Muhammad makes me
his successor, I will follow him." Allah's Apostle went up to
him with Thabit bin Qais bin Shams; and Allah's Apostle was
carrying a piece of a date-palm leaf in his hand. He stood
before Musailama (and his companions) and said, "If you
asked me even this piece (of a leaf), I would not give it to
you. You cannot avoid the fate you are destined to, by Allah.
If you reject Islam, Allah will destroy you. I think that you are
most probably the same person whom I have seen in the
dream." Abu Huraira told me that Allah's Apostle; said,
"While I was sleeping, I saw (in a dream) two gold bracelets
round my arm, and that worried me too much. Then I was
instructed divinely in my dream, to blow them off and so I
blew them off, and they flew away. I interpreted the two
bracelets as symbols of two liars who would appear after
me. And so one of them was Al-Ansi and the other was
Musailama Al-Kadhdhab from Al-Yamama." (Sahih Al-
Bukhari Book 56, Hadith 817)
That from the words above, we should give very good

attention to the proposed will of the Prophet Muhammad
(Salla Allahu ‘alayhi wa salam) during his lifetime and
especially at his death. We should not join him with Allah
(Subhanahu wa ta’ala) in any way, nor within our prayers to
Allah (Subhanahu wa ta’ala).
From the words so far, we have a duty as Muslims towards

Allah (Subhanahu wa ta’ala) and to fulfil our obligations to
Him in every action and deed that we may perform daily.
We know by the statement within the hadith of the Prophet

Muhammad (Salla Allahu ‘alayhi wa salam) what our right
will be with Allah (Subhanahu wa ta’ala) if we fulfil our duty
to Him and to Him alone.
That the actions on Mu’adh ibn Jabal by the Prophet (Salla

Allahu ‘alayhi wa salam) was unknown to most of the
Prophet’s Companions (‘Alayhi al salam). We witness the
42
actions of keeping the matter secret, in order to maximise
men’s service towards Allah (Subhanahu wa ta’ala). In
addition, we see the worthiness of passing this and any glad
tidings to the Muslims.
We also see from the actions on Mu’adh ibn Jabal the true
fear of reliance on the promise of Allah (Subhanahu wa
ta’ala)’s great mercy.
The actions and response to questions asked when the

individual does not have the knowledge of what the answer
may be, states, “Allah (Subhanahu wa ta’ala) and His
Prophet (Salla Allahu ‘alayhi wa salam) knows best.” This is
humility at its greatest, where the individual fully knows and
accepts the level of their own lack of knowledge.
This also shows us that not all people at the time were
treated equally, with the possibility of granting knowledge to
some while not to others.
Virtues of Tawhid:
Within the virtues of tawhid, we shall see the many sins for
which it atones.

"It is those who believe and confuse not their beliefs with
wrong - that are (truly) in security, for they are on (right)
guidance."
َ ِ َ ْ ُ ‫بظلم‬
ُ ُ َ ‫أولـئك‬
‫لھم‬ ٍ ْ ُ ِ ‫إيمانھم‬ ْ ُ ِ ْ َ ‫ولم‬
ُ َ َ ِ ‫يلبسوا‬ ْ ُ َ ‫الذين‬
ْ َ َ ‫آمنوا‬ َ ِ‫ﱠ‬
َ ُ َ ْ ‫وھم ﱡ‬
(6:82) ‫مھتدون‬ ُ َْ
ُ َ ‫األمن‬
Those who believe are those who do not mix their faith
[Iman] with injustice.
It was related by 'Ubada: The Prophet (Salla Allahu ‘alayhi

wa salam) said, "If anyone testifies that None has the right
to be worshipped but Allah Alone Who has no partners, and
43
that Muhammad is His Slave and His Apostle, and that ‘Isa
is Allah's Slave and His Apostle and His Word which He
bestowed on Miriam and a Spirit created by Him, and that
Paradise is true, and Hell is true, Allah will admit him into
Paradise with the deeds which he had done even if those
deeds were few." (Junada, the sub-narrator said, " 'Ubada
added, 'Such a person can enter Paradise through any of its
eight gates he likes.") (Sahih Al-Bukhari, Book 55, Hadith
644.)
This hadith was reported in Sahih of al-Bukhari which also

recorded the report of ‘Itban that the Prophet (Salla Allahu
‘alayhi wa salam) said, “Allah will not permit to be consigned
to Hell anyone who witnesses ‘There is no god but Allah’,
seeking thereby nothing but Allah (Subhanahu wa ta’ala)’s
face.
Abu Sa’id al Khudriyy reported that the Prophet of Allah

(Salla Allahu ‘alayhi wa salam) said, “When Musa [Moses]
asked Allah to teach him a prayer to recite whenever he
remembered or called upon Him, Allah (Subhanahu wa
ta’ala) answered: “Say, O Musa there is no god but Allah.”
Musa said: “O Lord, all your servants say these words.”
Allah said: “O Musa, if the seven heavens and all they hold,
and the seven earths as well, if all these were weighed
against this word of ‘There is no god but Allah,’ the latter
would outweigh the former.” Ibn Hibban also reported it and
al Hakim corrected its version. Al Tirmidhi recorded, with
some editing, the reports of Anas that he heard the Prophet
of Allah (Salla Allahu ‘alayhi wa salam) say: “Allah said: ‘O
Man! Where you to come to Me with all the bags of the
world full of your sins but with the witnessing that you
associate naught with Me, I would come to you with those
bags full of mercy and forgiveness’.”
Within this last hadith from the Prophet (Salla Allahu ‘alayhi
wa salam) we see that no matter how many sins an
individual may have, even if they took up all the bags of this
world, that if he associates nothing with Allah (Subhanahu
wa ta’ala) he will receive the favour of Allah (Subhanahu wa
ta’ala), His Mercy and His Forgiveness. The sins may be
44
numerous but also the forgiveness can be in just as an
equal measure.
However, the rewards can be also in an equal measure to

set against the sins and send the culprit into the Fire, unless
they associate nothing with Allah (Subhanahu wa ta’ala) and
truly gain His Forgiveness.
Here we see that our action in respect of tawhid is either,

the full atonement of our sins, or our downfall into the
Hellfire.
One of the actions of tawhid is the belief in the five

questions posed within the hadith of ‘Ubadah ibn al Samit.
Namely:
1) Whoever witness that there is no god but Allah

(Subhanahu wa ta’ala) alone and without
associates;
2) That Muhammad is the servant of Allah
(Subhanahu wa ta’ala) and His Apostle;
3) That ‘Isa (Radiya Allahu ‘anhu) [Jesus] was
the servant of Allah and His apostle;
4) His command unto Miriam;
5) His spirit.
When joined to that of ‘Itban, ‘Ubada’s hadith clarifies the

meaning of the oath of Muslims, in that “There is no god but
Allah“ and exposes the errors of the sinner and the deluded
people who think that they give true adherence to the word
tawhid but in practice swerve away from true allegiance to
their Creator for worldly profit.
We must stress the importance to the hadith reported by

‘Itban in that the Prophet (Salla Allahu ‘alayhi wa salam)
said: “Allah will not permit to be consigned to Hell anyone
who witnesses ‘There is no god but Allah’, seeking thereby

nothing but Allah (Subhanahu wa ta’ala)’s face. In that, we
must place attention to the overall condition in this hadith.
This is not just the speaking of ‘La ilaha illa Allah’ from the
45
mind and mouth but from within the depths of the heart and
soul of the individual.
There is also the reminding constantly of the need to all men

[including all women] to follow the virtues of the witnessing
“There is no god but Allah,” so why should man go astray
from His Creator, unless he turns away from Him?
What can also be seen from this witnessing is its superiority

in value to all of creation, despite the unimportance, which
certain people profess to put upon it. It is man that goes
away from his Lord, rather than the Lord turning His back on
humankind.
We find that there are seven earths as there are seven

heavens and each of these earths have their own
inhabitants. However, this is as far as we should take it, for
we only have a responsibility for our own earth and our
ultimate existence in serving Allah (Subhanahu wa ta’ala). It
is only the foolish who think that they may be able to find the
gateways to the other earths and heavens from this material
world but their actions are the actions of nothing more than
disbelievers.
That if we understand the hadith of Anas, then we would

understand that of ‘Itban, in that “Allah will not permit to be
consigned to Hell anyone who witnesses, ‘There is no god
but Allah’, seeking thereby nothing but Allah (Subhanahu wa
ta’ala)’s face”. In this the Prophet (Salla Allahu ‘alayhi wa
salam) is meaning the abandonment of shirk, not merely its
verbal denial.
Within the reported hadith of ‘Ubada ibn al Samit we witness

the joint description of both ‘Isa (Radiya Allahu ‘anhu) and
Muhammad (Salla Allahu ‘alayhi wa salam) as Servants and
Messengers of Allah (Subhanahu wa ta’ala). Without belief
in this statement and the other aspects of this hadith, then
Muslims have no faith to follow.
It is also established that ‘Isa (Radiya Allahu ‘anhu) had the

same message to deliver to his people but his people
46
started to follow his way but turned again to disbelieve in
what he had said. His people strayed away from their path
due to the interference of man, who thought that they knew
more than Allah (Subhanahu wa ta’ala) and His Prophet ‘Isa
(Radiya Allahu ‘anhu). Did the same happen within Islam,
following the death of the Prophet Muhammad (Salla Allahu
‘alayhi wa salam)?
From just these two hadith’s we see the virtue and belief in
both Paradise and that of Hell. Each has its own reward for
services given to Allah (Subhanahu wa ta’ala), be they total
servitude within the framework of tawhid, or if the devotee
follows the path of evil, immoral, unrighteousness and
irreligious actions, to each is their own path.
One must balance the one against the other by weighing the
two sides of the scale against each other. Nevertheless, this
is well beyond man’s ability to do and comprehend. For how
does he know what is right and wrong, when he has only
followed his father, Sheikh or Imam in his religious
upbringing? As we have pointed out before, ‘ignorance of
the law is no defence on the Day of Judgement’. Therefore,
the individual has a responsibility to ask questions of not
only his father, Sheik or Imam but of all learned people to
find out the answers to his questions, that he fully needs to
understand.
As an example let us put a simple scenario forward:
A Muslim restaurant sells halal food but also sells alcohol.

The food may be fit to eat by Muslim’s, or is it? If the owner
is happy to lower his faith to perform an act, which is against
their faith, what else would that person do to make a profit?
A believer should never sit at the same table as someone
who is consuming alcohol, nor should they be in the same
room as those that are drinking it. Therefore, Muslims

should not entertain frequenting such an establishment. So
the question must be, what about those owning and working
in such an establishment? Well the answer is quite simple,
in that they are committing an act against Allah (Subhanahu
47
wa ta’ala) to whom all things are due. Certainly, the
establishment itself is unrighteous and irreligious, while the
people owning, or working within it are also immoral and
follow the path of Satan.
It was narrated by 'Aisha (‘Alayhi al salam): When the

verses of Surah "Al-Baqara"' about the usury Riba were
revealed, the Prophet went to the mosque and recited them
in front of the people and then banned the trade of alcohol.
(Sahih Al-Bukhari Book 8, Hadith 449)
In conclusion, to this scenario we must also state that when

someone attributes that which is haram to that which is
halal, for example the alcohol [haram] with food [halal] then
the food becomes haram by association.
Unfortunately, today we see our Ulama making that which is

haram into that which is halal and that which is halal into
that which is haram. However, when we question them by
giving them the obvious reply of what they have done to
Islam, they do not even have the common courtesy to reply,
for they well know that they are in the wrong but through
pride they cannot admit to it.
Lastly, within this section we must establish the meaning of

“Allah’s face”. This is something that all true believers want
to achieve. In that we wish to see our Lord’s face on the Day
of Judgement because we love Him so much and try all that
we can to please Him. Although we fear Him, we seek His
forgiveness through His Will to forgive those whom He
wants too. We must also balance our great love for Him so
that it does not overshadow the fear we should also have for
Him.
The Practice of Tawhid
Allah (Subhanahu wa ta’ala) said:

48
Glorious Qur’an 16:120
“Abraham was indeed a model, devoutly obedient to Allah,
(and) true in Faith, and he joined not gods with Allah.”
‫من‬ ُ َ ‫ولم‬
َ ِ ‫يك‬ ً ِ َ ِّ ِ ‫قانتا‬
ْ َ َ ‫حنيفا‬ ‫كان ُ ﱠ‬
ً ِ َ ً‫أمة‬ َ َ ‫إبراھيم‬ ‫ِﱠ‬
َ ِ َ ْ ِ ‫إن‬
َ ِِ ْ ُْ
(16:120) ‫المشركين‬
This means that Ibrahim (Radiya Allahu ‘anhu) [Abraham]

was not an associationist, or those who associate any other
god or being with their Creator.
Husayn ibn ‘Abd al Rahman reported: “Once, when I was at

Sa’id ibn Jubayr’s, I heard the Prophet (Salla Allahu ‘alayhi
wa salam) ask: “Who has seen the shooting star yesterday?’
I answered: ‘I did’, and explained that I was not at prayer at
the time because I had been stung. He said: “What did you
then do?’ I replied: ‘I sought spiritual means [ruqyah] to cure
it.’ He said: ‘What compelled you to do that?’ I said: ‘A report
I heard from al Sha’bi, which he related on behalf of
Buraydah ibn al Husayb, who said: No ruqyah or recourse
for cure by spiritual means except from jealousy or a
scorpion’s sting’. He said: ‘You did well to reach this
knowledge’. “ However, Ibn ‘Abbas reported: “The Prophet
(Salla Allahu ‘alayhi wa salam) said: ‘All the nations were
paraded in front of me, and I saw the prophets follow one
another, the one with a large crowd, the other with two or
three people, and one with none. There then appeared a
large multitude of people, which I took to be my people. But
I was told that these were the people of Musa. Later, a
larger multitude appeared and I was told that those were my
people. Among them were seventy thousand who would
enter Paradise without reckoning or punishment’. The
Prophet then left for his chambers, and the people began to
surmise who of them would be in the Prophet’s company on
that day. Some said: ‘Perhaps it would be the companions
of the Prophet (Salla Allahu ‘alayhi wa salam). Others
surmised it to be those who were born in Islam and
therefore had never associated anything with Allah
(Subhanahu wa ta’ala). The Prophet (Salla Allahu ‘alayhi wa
49
salam) returned and found them still trying to guess. They
asked him about the identity of the people, and he said:
‘They are those who do not seek spiritual cures for physical
ills, who do not practice cauterization, nor believe in omens
but depend totally, on their Lord’. ‘Ukashah ibn Mihsan rose
and said: ‘O Prophet, pray to Allah that I may be one of
them’. The Prophet answered: ‘You are indeed one of them’.
When another person sought to repeat the request, the
Prophet (Salla Allahu ‘alayhi wa salam) told him that
‘Ukashah had beaten him to it. (Sahih al-Bukhari Book 76,
Hadith 549)
What can be gained from these hadith’s is the degree and

varying levels of tawhid by the people, who should have
known better, with the Prophet (Salla Allahu ‘alayhi wa
salam) around to answer their questions over this subject.
We also see the meaning and the practicing of tawhid,
within the words of ‘Ukashah ibn Mihsan and the other
person who tried to copy him.
We also witness the praise of Allah (Subhanahu wa ta’ala)

of Ibrahim (Radiya Allahu ‘anhu) by His description of him
as “not an associationist”. He was a devout and obedient
servant to Allah (Subhanahu wa ta’ala). He carried out what
was expected of him towards His Lord, Allah (Subhanahu
wa ta’ala). When we read the Glorious Qur’an Surah 23
“The Believers” we also read within Ayah 55: “Do they think
that in giving them wealth and children” that we are
hastening to do them good?
“Do they think that because We have granted them

abundance of wealth and sons?”
(23:55) ‫وبنين‬
َ ِ َ َ ‫مال‬
ٍ ‫به ِمن ﱠ‬
ِ ِ ‫نمدھم‬ َ ‫أيحسبون َ ﱠ‬
ُ ‫أنما ُ ِ ﱡ‬ َ ُ َ ْ ََ
They do not understand.” Allah (Subhanahu wa ta’ala) has

praised all the great saints and prophets for their innocence
of associationism towards Him but what of man in his quest
for family, shelter, wealth and health? Has he requested
50
such occurrence through the Will of Allah (Subhanahu wa
ta’ala), or did he believe that this was a given right of Allah
(Subhanahu wa ta’ala) to him? If he has requested these
through the Will of Allah (Subhanahu wa ta’ala) and has
thanked Him for that which he has been given, then he has
done so through tawhid. Nevertheless, if he had sought
such things not through the Will of Allah (Subhanahu wa
ta’ala), nor thanked Him for receiving such abundance then
his place after the Day of Justice will be the Hellfire. He in
his actions has put associationism with Allah (Subhanahu
wa ta’ala) in the form of material gain, rather than spiritual
service to his Lord and Master Allah (Subhanahu wa ta’ala).
We learn through tawhid that it implies the avoidance to

perform the cauterization of wounds and performing ruqyah
[recourse for cure of physical ailments by spiritual means,
also called ‘aza’im]. These issues are all comprehended in
tawakkul, or to have total trust and reliance upon Allah
(Subhanahu wa ta’ala), through the devotion and good
works that the follower of Islam undertakes throughout their
lives.
It can be taken that the Companions (‘Alayhi al salam) of the

Prophet (Salla Allahu ‘alayhi wa salam) certainly had a deep
wisdom through their ability to speak with the Prophet (Salla
Allahu ‘alayhi wa salam) and to hear his words first hand.
There was also a conviction that such tawakkul would not
exist without the good deeds that they were to perform
around the Prophet (Salla Allahu ‘alayhi wa salam),
otherwise he would quickly correct them.
It would appear that at this time there was a qualitative

excellence of the Ummah during the time of the Prophet
(Salla Allahu ‘alayhi wa salam), which certainly cannot be
denied by any man or woman who reads about Muslims
during that period.
Within the Glorious Qur’an and Surah 16 “The Bee” Ayah

116:
51
“But say not - for any false thing that your tongues may put
forth, - ‘This is lawful, and this is forbidden,’ so as to ascribe
false things to Allah. For those who ascribe false things to
Allah will never prosper.”
َ َ ‫ھـذا‬
‫حال ٌل‬ َ ِ َ ْ ‫ألسنتكم‬
َ َ ‫الكذب‬ ُ ُ ُ َ ِ ْ َ ‫تصف‬
ُ ِ َ ‫لما‬ ْ ُ ُ َ َ‫َوال‬
َ ِ ‫تقولوا‬
َ ِ ‫إن ﱠ‬
‫الذين‬ َ ِ َ ْ ِ‫ﷲ‬
‫الكذب ِ ﱠ‬ ّ ‫على‬ ْ ُ َ ْ َ ‫حرام ﱢ‬
َ َ ‫لتفتروا‬ َ َ َ
ٌ َ َ ‫وھـذا‬
َ ُ ِ ْ ُ َ‫الكذب ال‬
(16:116) ‫يفلحون‬ َ ِ َ ْ ِ‫ﷲ‬ّ ‫على‬ َ ُ ََْ
َ َ ‫يفترون‬
We should not utter or speak falsely over anything,
especially stating that this is lawful, and this is forbidden, in
order to invent a falsehood about Allah (Subhanahu wa
ta’ala). Those who invent falsehoods about Allah
(Subhanahu wa ta’ala) shall never prosper and brief will be
their enjoyment of this life, and certainly a grievous
punishment awaits them.
Allah (Subhanahu wa ta’ala)’s statement here defines not

only what He has made lawful or forbidden to His followers
but also that which the Prophet (Salla Allahu ‘alayhi wa
salam) has also made known to us through his hadith’s.
It is narrated by Abu ‘Amir and Abu Malik Al Ash’ari, that

they heard the Prophet (Salla Allahu ‘alayhi wa salam)
saying, “From among my followers there will be some
people who will consider illegal sexual intercourse, the
wearing of silk, the drinking of alcoholic drinks and the use
of musical instruments, as lawful” (Sahih al-Bukhari Book 69
Hadith 494v)
It was reported by Yahya Abu 'Umar al-Nakhai: that some

people asked Ibn Abbas about the sale and purchase of
wine and its commerce. He asked (them): Are you Muslims?
They said, Yes. Thereupon he said: Its sale and purchase
and its trade are not permissible [forbidden]. (Sahih Muslim
Book 23 Hadith 4975)
52
While within the hadith of Abu Dawud (‘Alayhi al salam) we
read that the Prophet (Salla Allahu ‘alayhi wa salam) said,
“The wearing of silk and gold is permitted for the women of
my Ummah and prohibited for the males.” [The use of the
word gold means all types of gold irrespective of it’s colour
or in today’s society any yellow metal, which includes
imitation gold.]
The prohibition of gold for men includes pure gold, gold

alloys, cut pieces, and joined pieces, gold inlays of any gold
colour, such as red, brown, white and the more common
yellow variety. As for gold plating, which is mainly yellow in
colour, some scholars will say that if only a small part of it is
gold plated then it is not forbidden. However, here we must
establish that both real gold and gold plating cannot be
distinguished between each other, close up or at a distance.
Some may follow the example of others and wear pure gold,
which is forbidden. In addition, Allah (Subhanahu wa ta’ala)
knows best the actions of each individual. What is certain
however is that the Prophet (Salla Allahu ‘alayhi wa salam)
forbade the wearing of gold for the men of his Ummah and
this cannot be changed unless the one doing so has left his
faith. Any scholar who goes against his fatwa’s [Islamic
Injunction] and gives his own rendition of what he believes is
true for a follower to do, has also left the faith of Islam.
Here we can establish that if someone ignores the words of

the Prophet (Salla Allahu ‘alayhi wa salam) and to that
which has been denied to them, then they go against the
way of Islam. To go against the words and hadith of the
Prophet (Salla Allahu ‘alayhi wa salam) is to go against the
Will of Allah (Subhanahu wa ta’ala). It is not for us to say
who does what against Islam but rather it is up to the reader
to question [if Muslim] the actions of themselves and their
leaders if they appear to wear gold, or for them to establish
to their leaders the wrong that they do against their faith of
Islam should suspicion raise its ugly head.
Going back slightly to the time of Musa (Radiya Allahu

‘anhu) and the words of Allah (Subhanahu wa ta’ala) we can
also witness the virtues of his companions.
53
The parade of the nations before the Prophet (Salla Allahu
‘alayhi wa salam) is a sure sign of those prophets before
him as to who their followers were and how many there may
have been but not all prophets except one had no followers.
Was this a failing on the prophet, no for Allah (Subhanahu

wa ta’ala) would only choose those fit for the purpose, with
good character and a strong belief in Him and Him alone?
So was it a failing on Allah (Subhanahu wa ta’ala), who, is
all knowing? No, but at least He had given the people of that
nation a chance to hear His word and they shut it out, even
though He knew that already. Each and every person on the
Day of Judgment will surely come before Him, with their own
respective Prophet (Radiya Allahu ‘anhu).
We can also see the scarcity of those who responded

favourably to their prophets, which also means that on the
Day of Judgement the prophet who had none will come
before Allah (Subhanahu wa ta’ala) alone. If anything, the
moral here is with all these facts before us, man should not
be deluded by quantity, nor lose hope because of scarcity.
The commendation by the Prophet (Salla Allahu ‘alayhi wa

salam) of the Companions’ knowledge, by the statement,
“You did well to reach this knowledge” and that the hadith’s
do not contradict one another in any way by their Isnad
[Chain of narrators], nor in their meaning. Except for those,
which were later added to give weight to the unjust rulers
remaining in power, which truly go against the Glorious
Qur’an.
There is also an underlying reluctance of the companions to

praise falsely and the Prophet (Salla Allahu ‘alayhi wa
salam)’s judgment, “You are one of them”, is a landmark of
prophecy towards ‘Ukashah.
Lastly, we must realise the great importance within this

whole matter, which is evident for all to see but the blind and
that is to serve Allah (Subhanahu wa ta’ala) first and only.
Allah (Subhanahu wa ta’ala) knows best.

54
Chapter 3
Fear of Shirk
Glorious Qur’an, Surah An Nisa, Ayah 48

“Allah forgives not that partners should be set up with Him;
but He forgiveth anything else, to whom He pleaseth; to set
up partners with Allah is to devise a sin Most heinous
indeed.
َ ِ َ ‫دون‬
‫ذلك‬ ُ ِ ْ َ َ ‫به‬
َ ُ ‫ويغفر َما‬ َ َ ْ ُ ‫يغفر َأن‬
ِ ِ ‫يشرك‬ ُ ِ ْ َ َ‫ﷲَ ال‬ّ ‫إن‬
‫ِﱠ‬
‫عظيما‬ ً ْ ِ ‫افترى‬
ً ِ َ ‫إثما‬ َ َ ْ ‫فقد‬ ّ ِ ‫يشرك‬
ِ َ َ ِ‫با‬ ْ ِ ْ ُ ‫ومن‬َ َ ‫يشاء‬ َ َ ‫لمن‬
َِ
(4:48)
Glorious Quran, Surah An Nisa, Ayah 116
“Allah forgiveth not (The sin of) joining other gods with Him;
but He forgiveth whom He pleaseth other sins than this:
one, who joins other gods with Allah, Hath strayed far, far
away (from the right).”
َ ِ َ ‫دون‬
‫ذلك‬ ُ ِ ْ َ َ ‫به‬
َ ُ ‫ويغفر َما‬ َ َ ْ ُ ‫يغفر َأن‬
ِ ِ ‫يشرك‬ ُ ِ ْ َ َ‫ﷲَ ال‬ّ ‫إن‬
‫ِﱠ‬
ً ِ َ ً‫ضالال‬
‫بعيدا‬ َ َ ‫ض ﱠل‬َ ‫فقد‬ ّ ِ ‫يشرك‬
ْ َ َ ِ‫با‬ ْ ِ ْ ُ ‫ومن‬َ َ ‫يشاء‬ َ َ ‫لمن‬
َِ
(4:116)
Glorious Qur’an, Surah Ibrahim, Ayah 35
“Remember Abraham said: "O my Lord! make this city
[Makkah] one of peace and security: and preserve me and
my sons from worshipping idols.”
ِ ْ ُ ْ َ ‫آمنا‬
‫واجنبني‬ َ َ َ ْ ‫اجعل ھَ َـذا‬
ً ِ ‫البلد‬ ْ َ ْ ‫رب‬ ِْ َ
َ َ ‫وإذ‬
ُ ِ َ ْ ِ ‫قال‬
‫إبراھيم َ ﱢ‬
َ َ ْ َ ‫نعبد‬
(14:35) ‫األصنام‬ َ ُ ْ ‫وبني َأن ﱠ‬
‫َ َِ ﱠ‬
In the hadith we read, “When I fear most for you is the
lesser shirk. When asked what it is, the Prophet (Salla
Allahu ‘alayhi wa salam) answered, ‘Hypocrisy’.” In the
Sahih of al-Bukhari, we read that Ibn Mas’ud (‘Alayhi al
salam) reported, “The Prophet of Allah (Salla Allahu ‘alayhi
55
wa salam) said: ‘Whoever dies while calling on associates to
Allah shall enter Hell’.” In Muslim’s Sahih we read: “Jabir
(‘Alayhi al salam) reported that the Prophet of Allah (Salla
Allahu ‘alayhi wa salam) said: “Whoever meets Allah on the
Day of Judgment not having associated aught with Him,
shall enter Paradise; and whoever meets Him having done
the contrary shall be consigned to Hell’.”
Although this is a short section, it nonetheless carries great

weight in that it provides the believer with the fear of shirk
and its consequences. That hypocrisy is one of the
constituents of shirk but is itself a lesser form of shirk.
However, within hypocrisy is the most fearful danger to

threaten the righteous.
There is a combination of both Paradise and Hell within the

same hadith’s and their close proximity to each other. That
whoever meets Allah (Subhanahu wa ta’ala) on the Day of
Judgment not associating nothing with Him shall enter
Paradise; and whoever meets Him differently shall enter
Hell even though he might have been one of the most pious
and religious people around.
We must also look closely at the significant prayer from

Ibrahim (Radiya Allahu ‘anhu) to Allah (Subhanahu wa
ta’ala) and his request that he and his descendants be
protected from idol worship. The consideration that is given
to the fate of the majority of men in the Glorious Qur’an
14:36,
"O my Lord! they have indeed led astray many among

humankind; He then who follows my (ways) is of me, and he
that disobeys me, - but Thou art indeed Oft- forgiving, Most
Merciful.
‫تبعني َ ِ ﱠ‬
ُ‫فإنه‬ ِ َ ِ َ ‫فمن‬ ِ ‫من ﱠ‬
َ َ ‫الناس‬ َ ْ َ ْ َ ‫إنھن‬
ً ِ َ ‫أضللن‬
َ ‫كثيرا ﱢ‬ ‫رب ِ ﱠ ُ ﱠ‬
‫َ ﱢ‬
ُ َ ‫عصاني َ ِ ﱠ‬
ٌ ِ ‫فإنك َغفو ٌر ﱠ‬
(14:36) ‫رحيم‬ ِ َ َ ‫ومن‬ ْ َ َ ‫مني‬‫ِﱢ‬
56
Within this ayah we see that the idols have misguided
numerous people, which indicates that once the Prophet
(Salla Allahu ‘alayhi wa salam) has gone, that people will
transgress the words of Allah (Subhanahu wa ta’ala) and go
back to their old ways. But there are those who will elevate
the Prophet (Salla Allahu ‘alayhi wa salam) into a position of
associationism with that of Allah (Subhanahu wa ta’ala),
through a sense of misguided loyalty, that is against the
wishes of Allah (Subhanahu wa ta’ala) and the Prophet
(Salla Allahu ‘alayhi wa salam).
There is great virtue to the person who is free from shirk but
what can be defined as shirk? Within the general meaning
of shirk we have: associationism, acknowledgement of
others gods or beings besides Allah (Subhanahu wa ta’ala),
or the service and worship of such gods or beings.
However, we can also put the material gains of this world if
it takes a precedence over our belief, such as the desire and
love of a home, wife, children, wealth, fortune, business,
work or if any of these actually contains something which is
forbidden to the believer, or takes us away from our duty to
Allah (Subhanahu wa ta’ala). The desire for the materialism
of this world becomes like a devotion to the self and it
obscures the belief and the actions expected of one who is
a Muslim to his Creator Allah (Subhanahu wa ta’ala).
To give some examples here, we must look at the work

place for a believing person. If it contains that which is
forbidden [haram] and in their working duties they have to
touch it, move it, sell it or do anything with it, other than to
physically eat it or drink it, then their working environment is
haram and they should not work there. Their argument may
be that it is the only work open to them, so that they can
earn a wage to put food on the table. They do not place
themselves under the assistance of Allah (Subhanahu wa
ta’ala), nor do they rely upon His help. The material world
means more to them than their faith. It is as simple as that,
nothing difficult at all.
Should their working environment not allow them due to

pressure of work to perform their daily duties of prayer to
57
Allah (Subhanahu wa ta’ala), then they should find
alternative employment. Even more so, if their work entails
that which is forbidden within Islam. A person is employed to
set up retail units for various companies, although his work
does not entail the final fit out. He is requested to set up a
retail unit that will be become an off-licence selling alcohol.
Although he is not responsible for the final fitting out by the
end user, he is assisting in the later sale of alcohol and by
associationism; he would be committing the act of assisting
in its sales [haram].
If we were to look at all, the possible positions where

unlawful, earning covers, the income received which is
'prohibited' according to Islam then the following examples
would come into being:
Any person irrespective of their position, which works within

any Bank or Building Society, that gives interest to its
investors on their savings.
The owner or workers of a licensed premise such as a

restaurant, bar, club or anywhere alcohol can be consumed
or purchased.
The owner or workers of an establishment, which allows the

consumption of alcohol brought onto their premises, such as
a non-licensed restaurant.
The owner or workers of a shop, which sells either alcohol,

cigarettes, pornographic material, or any products, which
are prohibited under Islamic law.
Any owner or worker in the growing, manufacture,

production, distribution or selling of drugs, which are not for
medical consumption.
Any owner, or worker in the manufacture, production,

distribution or selling of alcohol, music, or any product which
is prohibited under Islamic law.
Any owner or worker who’s work brings them into contact
with that, which is prohibited under Islamic Law.
58
Any tradesman or retailer who extorts money under false

pretence of offering a fair and good service, or whose
products are unfairly overpriced.
The charity workers who derive benefit from the gifts

donated towards helping others, or if that charity
accumulates assets above, its everyday needs from such
gifts.
Those in banking, which charge a monthly fee on loans,

even for housing as rental on the remaining percentage
owned by the bank. This will be gone into more depth later
within this book, together with insurance.
Holding and playing with Stocks and Shares, without holding

a business partnership agreement between the business
owner and the shareholder partner. (Owning shares or
playing the stock market is gambling and gambling is
forbidden.)
Gambling on horseracing is not allowed by anyone unless

they are the only owner of the horse and then only on the
race that horse is in and against the other owners of horses
within that same race.
Gambling on football, boxing and the lotteries is forbidden.

For it is the poor who suffer the most, in that they spend the
most in the vain hope of gaining a high return to take them
from their poverty.
A Muslim should not enter into any work, which brings them
into conflict with their faith, or allows them to do that, which
is forbidden, no matter how little it may seem.
This list is not exhaustive in any way but a Muslim should

make themselves aware of what is right and wrong, for they
will have to answer to Allah (Subhanahu wa ta’ala) on the
Day of Judgment over their actions or lack of actions. A lack
of understanding of the law cannot be entered as a defence
in any court of law, even more so on the Day of Judgment.
59
Would you pray without ‘wudu’, so why should you work in

an environment, which is not allowed to you?
The Call to Witness
Glorious Qur’an Surah Yusuf Ayah108

Say thou: "This is my way: I do invite unto Allah- on
evidence clear as the seeing with one's eyes, - I and
whoever follows me. Glory to Allah. and never will I join
gods with Allah."
ِ َ َ ْ‫بصيرة َ َأنا‬
‫ومن‬ ٍ َ ِ َ ‫على‬ َ َ ِ‫ﷲ‬ ّ ‫أدعو ِ َإلى‬ ُ ْ َ ‫سبيلي‬
ِ ِ َ ‫ھـذه‬
ِ ِ َ ‫قل‬ ُْ
َ ِ ِ ْ ُ ْ ‫من‬
(12:108) ‫المشركين‬ َ ِ ْ‫وما َ َأنا‬
َ َ ِ‫ﷲ‬ّ ‫وسبحان‬ ِ َ َ‫ﱠ‬
َ َ ْ ُ َ ‫اتبعني‬
Ibn ‘Abbas (‘Alayhi al salam) reported: “When the Prophet
(Salla Allahu ‘alayhi wa salam) sent Mu’adh to al Yaman, he
commanded him: ‘When you reach people of the Book, let
your first act be to call them to witness that There is no god
but Allah’.” According to another report, “Rto cal them to
actualize the unicity of Allah. If they obey you, inform them
that Allah has imposed upon them salat [prayer] five times a
day. If they obey you in this, then inform them that Allah has
laid upon them the duty of charity to be levied from their rich
and distributed to their poor. If they obey you in this, do not
touch their other properties and attend to the complaint of
the sufferer of injustice, for in his access to Allah there is
neither let nor hindrance.” (Sahihs of al-Bukhari and
Muslim.)
It is also reported in both collection of hadith, that Sahl ibn

Sa’d (‘Alayhi al salam) said, “At the Battle of Khaybar, the
Prophet (Salla Allahu ‘alayhi wa salam) asserted: ‘Tomorrow
I shall indeed hand over the flag to a person who loves and
is loved by Allah (Subhanahu wa ta’ala) and His Prophet.
Under his leadership, Allah (Subhanahu wa ta’ala) will give
the army victory.’ The people spent their night guessing to
60
whom the flag would be given. On the day, all of them
flocked to the Prophet (Salla Allahu ‘alayhi wa salam) each
asking to be given the flag. The Prophet (Salla Allahu ‘alayhi
wa salam) asked for ‘Ali ibn Abu Talib, who was absent
because of an eye infection. When ‘Ali was brought to the
Prophet (Salla Allahu ‘alayhi wa salam), he anointed his
eyes and prayed for him. ‘Ali was then cured of his infection,
given the flag and commanded, “Go to the people with ease
and gentleness. When you arrive in their midst, call them to
Islam. Inform them of their duties to Allah (Subhanahu wa
ta’ala), May He be glorified! BY Him! That He may guide
through you a single man to Islam is worthier than all the
best cattle of the world’.”
In the above we see the fact that to call men to Allah

(Subhanahu wa ta’ala) is the true way to follow the
teachings of the Prophet (Salla Allahu ‘alayhi wa salam). It
is also stated how this should be done, with ease and
gentleness and certainly not by the sword as taught by the
non-believers about the growth of Islam. The emphasis
must be upon sincerity, for many pretend to call to Allah
(Subhanahu wa ta’ala) when in fact they call people to
themselves, so that they can live a rich life on their
follower’s tithes.
So we should be able to see the directives of Allah

(Subhanahu wa ta’ala) through the Prophet (Salla Allahu
‘alayhi wa salam) in that with our dealings with people, with
reasonableness, together with a clear headedness to be fair
in your dealings with not only our Brothers and Sisters but
also the non-believers. That by these dealings our good
deeds are in keeping with our tawhid and in our overall
belief of Allah (Subhanahu wa ta’ala).
That the opposite to these values, is an evil effect and as

such is shirk and a blasphemy towards Allah (Subhanahu
wa ta’ala). A true Muslim keeps to the values of the Prophet
(Salla Allahu ‘alayhi wa salam) and stays away from that
which is shirk. Should a Muslim find himself within such a
company that performs shirk, then they should remove
themselves and sever all relations with them as quickly as
61
they can and seek Allah (Subhanahu wa ta’ala) forgiveness
and guidance towards the true path of Islam.

Invite (all) to the Way of thy Lord with wisdom and beautiful
preaching, and argue with them in ways that are best and
most gracious: for thy Lord knoweth best, who have strayed
from His Path, and who receive guidance.
ِ َ َ َ ْ ‫والموعظة‬
‫الحسنة‬ ِ َ ِ ْ َ ْ َ ‫بالحكمة‬
ِ َ ْ ِ ْ ِ ‫ربك‬َ ‫سبيل َ ﱢ‬ ُ ْ
ِ ِ َ ‫ادع ِ ِإلى‬
‫بمن‬ ُ َ ْ َ ‫ھو‬
َ ِ ‫أعلم‬ َ ُ ‫ربك‬
َ ‫إن َ ﱠ‬ ُ َ ْ َ ‫ھي‬
‫أحسن ِ ﱠ‬ َ ِ ‫بالتي‬ ُ ِْ َ َ
ِ ‫وجادلھم ِ ﱠ‬
َ ِ َ ْ ُ ْ ِ ‫أعلم‬
(16:125) ‫بالمھتدين‬ ُ َ ْ َ ‫وھو‬
َ ُ َ ‫سبيله‬
ِ ِ ِ َ ‫ضل َعن‬ ‫َ ﱠ‬
The Glorious Qur’an also commands us when to disengage
from such debate:

Already has He sent you Word in the Book, that when ye
hear the signs of Allah held in defiance and ridicule, ye are
not to sit with them unless they turn to a different theme: if
ye did, ye would be like them. For Allah will collect the
hypocrites and those who defy faith - all in Hell
ّ ‫آيات‬
ِ‫ﷲ‬ ِ َ ‫سمعتُ ْم‬ ْ ِ َ ‫أن ِ َإذا‬ ْ َ ‫الكتاب‬
ِ َ ِ ْ ‫عليكم ِفي‬ ْ ُ ْ َ َ ‫نزل‬
َ ‫وقد َ ﱠ‬
َْ َ
‫حتى‬ ‫معھم َ ﱠ‬ ْ ُ ُ ْ َ ‫فال‬
ْ ُ َ َ ‫تقعدوا‬ َ َ ‫بھا‬َ ِ ُ‫ويستھزأ‬
َ ْ َ ْ ُ َ ‫بھا‬ ََُُ
َ ِ ‫يكفر‬
ّ ‫إن‬
َ‫ﷲ‬ ْ ُ ُ ْ ‫إنكم ِ ًإذا ﱢ‬
‫مثلھم ِ ﱠ‬ ْ ُ ‫غيره ِ ﱠ‬
ِ ِ ْ َ ‫حديث‬
ٍ ِ َ ‫يخوضوا ِفي‬ ْ ُ ُ َ
(4:140) ‫جميعا‬
ً ِ َ ‫جھنم‬ َ ِ ِ َ ْ َ ‫المنافقين‬
َ ‫والكافرين ِفي َ َ ﱠ‬ َ ِ ِ َ ُ ْ ‫جامع‬
ُ ِ َ
Glorious Qur’an, Surah Al-An'am, Ayah 68
When thou see men engaged in vain discourse about Our
signs, turn away from them unless they turn to a different
theme. If Satan ever makes thee forget, then after
recollection, sit not thou in the company of those who do
wrong.
62
ْ ِ ْ َ َ ‫آياتنا‬
‫فأعرض‬ َ ُ ُ َ ‫الذين‬
َ ِ َ ‫يخوضون ِفي‬ َ ِ ‫رأيت ﱠ‬َ ْ َ َ ‫وإذا‬
ََِ
َ ‫وإما ُ ِ َ ﱠ‬
‫ينسينك‬ ِ ِ ْ َ ‫حديث‬
‫غيره َ ِ ﱠ‬ ْ ُ ُ َ ‫حتى‬
ٍ ِ َ ‫يخوضوا ِفي‬ ُْ َْ
‫عنھم َ ﱠ‬
َ ِ ِ ‫القوم ﱠ‬
‫الظالمين‬ ِ ْ َ ْ ‫مع‬ َ ْ ‫بعد ﱢ‬
َ َ ‫الذكرى‬ ْ ُ ْ َ َ‫الشيطان َفال‬
َ ْ َ ‫تقعد‬ ُ َ ْ‫ﱠ‬
(6:68)
Tawhid is a Muslim’s first duty and to uphold it all the times
while awake. While asleep, he is not in control, so there is
no sin, likewise to those who have a mental illness. Tawhid
precedes everything else, which includes salat. To assist
the believer, it is better that they repeat and practice their
oneness with Allah (Subhanahu wa ta’ala) and to witness
repeatedly ‘That there is no god but Allah (Subhanahu wa
ta’ala)’. It must also be recognised by Muslim’s that a
person who may belong to the People of the Book [Jews
and Christians] may have tawhid but without knowing or
practicing it.
What is established is the emphasis on teaching by

degrees. That the most important takes precedence over
the lesser. The dispensing of Zakat to the poor from those
more capable to do so, irrespective of if the poor are Muslim
or not. That the most learned should dissipate the
misunderstandings of the learner, or the ignorant. That
people, irrespective of their faith, [if they are not at war with
the Muslim’s] have a right on their properties, which should
never be touched. That whoever is the complainant in a
matter of law has a right to justice and which must be
attended to. No one should suffer an injustice at anyone’s
hand, be they believer or not. Such complaints cannot be
hidden behind closed doors to save the face of the guilty,
even if the guilty is a Muslim against a non-believer. All
Islamic Law [Shari’ah] is above reproach, equal to all, open

to all, believer or not and set within the seals of the Glorious
Qur’an and the Sunnah of the Prophet (Salla Allahu ‘alayhi
wa salam), to which the Judge is accountable at all times.
The question of tawhid is evident at the handing over of the

flag by the Prophet (Salla Allahu ‘alayhi wa salam), when it
63
was denied to all those who sought to be the one who would
carry it on behalf of the Prophet (Salla Allahu ‘alayhi wa
salam). This is just one instance where should a person
seek a position or office, and then it should be denied to
him. One of the virtues of ‘Ali (‘Alayhi al salam) is his
reluctance to carry the flag and the duties which it bore, for
he feared Allah (Subhanahu wa ta’ala), in true tawhid.
Although some may say that, it was due to his eye infection
which stopped him from approaching the Prophet (Salla
Allahu ‘alayhi wa salam) for him but this would not stop
someone who had no tawhid, like the others.
What is evident, is the written evidence of the companions

about their nightlong competition and guessing over who
would carry the flag, rather than the glad tidings of the
coming victory and conquest. So who had tawhid and who
did not? Allah (Subhanahu wa ta’ala) is the only Judge in
this matter and any speculation on the part of the writer
would be wrong for his tawhid. If anything, the faith in qadar
[divine providence, or Allah (Subhanahu wa ta’ala)’s
disposition of any matter; divine decree] is granted to him
who does not seek it and denied to him who does.
That before any battle the Prophet (Salla Allahu ‘alayhi wa

salam) had ordered that the apposing army should be called
to join Islam before any hostilities were to begin. This gave a
legitimacy of fighting those who were called to Islam but had
rejected it and who were well set in intentionally on fighting
them.
To those who accepted Islam there is a duty upon the caller

to inform them of their duties and what is expected off them
and especially their duties towards Allah (Subhanahu wa
ta’ala). It is by the Will of Allah (Subhanahu wa ta’ala) that
anyone embraces Islam and it is within juristic opinion that
the minimum requirement is two witnesses must be present
when the revert gives their swearing of the oath “There is no
god but Allah (Subhanahu wa ta’ala)”.
Explanation of the Witness

64
Glorious Qur’an Surah Al Isra, Ayah 57

“Those whom they call upon do desire (for themselves)
means of access to their Lord, - even those who are
nearest: they hope for His Mercy and fear His Wrath: for the
Wrath of thy Lord is something to take heed of.”
َ ِ َ ْ ‫ربھم‬
َ‫الوسيلة‬ ُ ِ ‫يبتغون ِ َإلى َ ﱢ‬
َ ُ َ ْ َ ‫يدعون‬
َ ُ ْ َ ‫الذين‬ َ ِ َ ُ
َ ِ ‫أولـئك ﱠ‬
‫عذابهُ ِ ﱠ‬
‫إن‬ َ ُ َ َ َ ُ‫رحمته‬
َ َ َ ‫ويخافون‬ َ َ ْ َ ‫ويرجون‬ ُ َ ْ َ ‫ﱡھم‬
َ ُ ْ َ َ ‫أقرب‬ ْ ُ ‫أَي‬
ً ُ ْ َ ‫كان‬
(17:57) ‫محذورا‬ َ َ ‫ربك‬ َ ََ
َ ‫عذاب َ ﱢ‬
Glorious Qur’an, Surah Al Zukhruf, Ayah 26 - 27
“Behold! Abraham said to his father and his people, "I do
indeed clear myself of what ye worship:”
‫مما‬
‫براء ﱢ ﱠ‬ ِ ‫وقومه ِ ﱠ‬
َ َ ‫إنني‬ ِ ِ َ ِ ‫إبراھيم‬
ِ ِ ْ َ َ ‫ألبيه‬ ِْ َ
َ َ ‫وإذ‬
ُ ِ َ ْ ِ ‫قال‬
َ َُُْ
(43:26) ‫تعبدون‬
"(I worship) only Him Who made me, and He will certainly
guide me."
(43:27) ‫طرني َ ِ ﱠ‬
ِ ِ ْ َ َ ُ‫فإنه‬
‫سيھدين‬ ِ ‫ِ ﱠإال ﱠ‬
ِ َ َ َ‫الذي ف‬
Glorious Qur’an, Surah Al Tauba, Ayah 31
“They take their priests and their anchorites to be their lords
in derogation of Allah, and (they take as their Lord) Christ
the son of Mary; yet they were commanded to worship but
One Allah. there is no god but He. Praise and glory to Him:
(Far is He) from having the partners they associate (with
Him).”
65
ِ‫ﷲ‬ّ ‫دون‬ِ ُ ‫أربابا ﱢمن‬ ً َ ْ َ ‫ورھبانھم‬ ْ ُ َ َ ْ َ ‫اتخذوا‬

ْ ُ َ َ ْ ُ َ ‫أحبارھم‬ ْ َُ ‫ﱠ‬
ً َ ِ ‫يعبدوا‬
‫إلـھا‬ ْ ُ ِ ُ ‫وما‬
ْ ُ ُ ْ َ ِ‫أمروا ِإالﱠ ل‬ َ َ ْ َ ‫ابن‬
َ َ ‫مريم‬ َ ِ َْ َ
َ ْ ‫والمسيح‬
(9:31) ‫يشركون‬ َ َ ْ ُ ‫ھو‬
‫سبحانهُ َ ﱠ‬ َ ُ ‫واحدا الﱠ ِ َإلـهَ ِإالﱠ‬
ًِ َ
“Yet there are men who take (for worship) others besides
Allah, as equal (with Allah. They love them as they should
love Allah. But those of Faith are overflowing in their love for
Allah. If only the unrighteous could see, behold, they would
see the penalty: that to Allah belongs all power, and Allah
will strongly enforce the penalty.”
ْ ُ َ ‫يحب‬
‫ﱡونھم‬ ِ ُ ً‫أندادا‬َ َ ِ‫ﷲ‬ ّ ‫يتخذ ِمن ُدو ِن‬ُ ِ ‫الناس َمن َ ﱠ‬
ِ ‫ومن ﱠ‬ َ ِ َ
َ ِ ‫يرى ﱠ‬
‫الذين‬ ْ َ َ ِّ ‫حبا ﱢ‬
َ َ ‫ولو‬ ‫آمنوا َ َ ﱡ‬
ًّ ُ ‫أشد‬ ْ ُ َ ‫والذين‬
َ ِ‫ﷲ َ ﱠ‬ ِ ّ ‫كحب‬‫َ ُ ﱢ‬
َ ّ ‫وأن‬
‫ﷲ‬ ‫جميعا ً َ َ ﱠ‬ ‫أن ْ ُ ﱠ‬
ِ َ ِّ ِ َ‫القوة‬ ‫العذاب َ ﱠ‬
َ َ َ ْ ‫يرون‬َ ْ َ َ ‫ظلموا ِ ْإذ‬
ْ ُ ََ
ِ َ َ ْ ‫شديد‬
(2:165) ‫العذاب‬ ُ َِ
In the Sahih, it is reported that the Prophet (Salla Allahu
‘alayhi wa salam) said, “Whoever affirms that there is no
god but Allah and denies all other objects of worship,
safeguards his blood, property and fate with Allah” and this
would include himself.
Within this hadith we see the words ‘objects of worship’ but

this is not intended to be just idols of other gods, or of other
prophets as with the statues within the Kabbah at the time of
the non-believers, before it became under the jurisdiction of
the Prophet (Salla Allahu ‘alayhi wa salam). In actual fact it
can be material objects, such as houses, businesses,
money, wealth, clothes, luxurious items, or worldly bounties,
which would take the believer away from his Creator Allah
The sections, which will follow this one, are intended to be

an explanation of tawhid and of its witness. In them, we find
66
the greatest and most important problems clearly defined
and answered. The verse from Surah “Al Isra’” has indicated
the associationists who call the righteous away from tawhid
as guilty of the greatest shirk [Glorious Qur’an 17:57].
The verse from Surah “Al Tauba” has indicated the People
of the Book for taking their monks and priests as lords
beside Allah (Subhanahu wa ta’ala); whereas they were not
commanded but to serve Allah (Subhanahu wa ta’ala)
[Glorious Qur’an 9:31]. Today we witness the priests and
monks of the Roman Catholic Church thinking that they are
able to absolve people of their sins, which can only be done
by Allah (Subhanahu wa ta’ala). The verse can be
construed as an indubitably clear sign of their guilt, which
consists of their obedience to other humans in their actions
of evil. Likewise the statement of [Ibrahim (Radiya Allahu
‘anhu)] at Khalil to the unbelievers: “Behold, I shall not
worship any god of yours; but I shall worship only Him who
has created me R” exempted from worship all but Allah, his
Lord [Glorious Qur’an 43:26-27]. Allah (Subhanahu wa
ta’ala) has informed us that the denial and affirmation of
Ibrahim (Radiya Allahu ‘anhu) is clearly the content of his
witness ‘that there is no god but Allah’. Thus Allah
(Subhanahu wa ta’ala) said: “Rand he [Ibrahim (Radiya
Allahu ‘anhu)] bequeathed this witness as a legacy for his
successors, that it may bring them to repentance and true
guidance [Glorious Qur’an 43:28]
Equally in interpreting the witness of tawhid is the following

verse from Surah “Al Baqara” in which Allah (Subhanahu wa
ta’ala) has said of the unbelievers “they shall not come out
of Hell”, for they love their associates as deeply as they
should love Allah (Subhanahu wa ta’ala) [Glorious Qur’an
2:167]
“And then those followers shall say: "Would that we had a

second chance [in life], so that we could disown them as
they have disowned us!" Thus will Allah show them their
works [in a manner that will cause them] bitter regrets; but
they will not come out of the fire.”
67
ْ ُ ْ ِ َ‫فنتبرأ‬
َ َ ‫منھم‬
‫كما‬ ‫كرةً َ َ َ َ ﱠ‬ ‫لو َ ﱠ‬
‫أن َ َلنا َ ﱠ‬ ْ ُ َ ‫الذين ﱠ‬
ْ َ ‫اتبعوا‬ َ ِ ‫وقال ﱠ‬َ ََ
‫حسرات‬
ٍ َ َ َ ‫أعمالھم‬ ْ ُ َ َ ْ َ ُ‫ﷲ‬ّ ‫يريھم‬ َ ِ َ َ ‫منا‬
ُ ِ ِ ُ ‫كذلك‬ ْ ُ ‫ََ ﱠ‬
‫تبرؤوا ِ ﱠ‬
ِ ‫من ﱠ‬
(2:167) ‫النار‬ َ ِ ِ َ ِ ‫وما ُھم‬
َ ِ ‫بخارجين‬ ِْ َْ َ
َ َ ‫عليھم‬
Therefore, despite their great love for Allah (Subhanahu wa
ta’ala) they were not considered Muslims. On the other
hand, those who love their associates more than Allah
(Subhanahu wa ta’ala) and those who love only the
associate rather than Allah (Subhanahu wa ta’ala), are not
Muslims at all and are condemned entirely.
Finally, the Prophet (Salla Allahu ‘alayhi wa salam)’s

statement: “Whoever affirms that there is no god but Allah
and denies all other objects of worship safeguards their
blood, property and fate with Allah,” contains one of the
clearest explanations of the witness “There is no god but
Allah.” Allah (Subhanahu wa ta’ala) has not made this
assertion alone safeguarding to blood and property, or this
assertion with understanding of its meaning, or with the
affirmation of that meaning. He did not make the
safeguarding in question as a consequence of man’s actual
invocation of Allah (Subhanahu wa ta’ala) alone, without
associates, until the person had added to this witnessing the
denial of all other objects of worship besides Allah
(Subhanahu wa ta’ala). Should this denial ever fall in doubt,
or should it ever occur to him not to make it, the safeguard
of his blood and property falls down. It is indeed a grave
problem, singular in its seriousness and importance, which
within these texts been made clear, and its solution is

established without question.
Prevention or Cure of Affliction is Shirk

Glorious Qur’an Surah Zumar, Ayah 38
“If indeed thou ask them who it is that created the heavens
and the earth, they would be sure to say, "(Allah)". Say:
68
"See ye then? the things that ye invoke besides Allah, - can
they, if Allah wills some Penalty for me, remove His
Penalty? - Or if He wills some Grace for me, can they keep
back his Grace?" Say: "Sufficient is Allah for me! In Him
trust those who put their trust."
‫ليقولن‬ َ ْ َ ْ َ ‫السماوات‬
‫واألرض َ َ ُ ُ ﱠ‬ ِ َ َ ‫خلق ﱠ‬ َ َ َ ‫من‬ ُ َ ْ َ َ ‫ولئن‬
ْ ‫سألتھم ﱠ‬ َِ َ
َ ِ َ َ َ ‫إن‬
‫أرادني‬ ‫دون ﱠ‬
ْ ِ ِ‫ﷲ‬ ِ ُ ‫تدعون ِمن‬َ ُ ْ َ ‫أفرأيتم ﱠما‬ ُ ْ َ َ َ َ ‫قل‬ ْ ُ ُ‫ﷲ‬ ‫ﱠ‬
ٍ َ ْ َ ِ ‫أرادني‬
‫برحمة‬ ِ َ َ َ ‫أو‬ْ َ ‫ضره‬ ُ َ ِ َ ‫ھن‬
ِ ‫كاشفات ُ ﱢ‬ ‫ھل ُ ﱠ‬ ْ َ ‫بضر‬ ‫ﷲُ ِ ُ ﱟ‬ ‫ﱠ‬
ِ ْ َ َ ُ‫ﷲ‬
‫عليه‬ ‫حسبي ﱠ‬
َ ِ ْ َ ‫قل‬ْ ُ ‫رحمته‬ ُ َ ِ ْ ُ ‫ھن‬
ِ ِ َ ْ َ ‫ممسكات‬ ‫ھل ُ ﱠ‬ َْ
ُ
َ ‫يتوكل ُ َ َ ﱢ‬
(39:38) ‫المتوكلون‬ ْ ُ ‫ََ َ ﱠ‬
‘Imran ibn Husayn related that the Prophet (Salla Allahu
‘alayhi wa salam) once saw a man carrying a brass chain.
When he asked about it, the man replied that he needed it
to overcome the weakness of old age. The Prophet (Salla
Allahu ‘alayhi wa salam) commanded him to remove it
saying: “It can only add to your weakness. Should death
overtake you while you are wearing it, you would never
succeed”?
This hadith was recorded by Ahmad [Ibn Hanbal] with a

strong chain of Isnad. Ahmad has also recorded a marfu
hadith reported by ‘Uqbah ibn ‘Amir, saying: “Whoever
wears a talisman or an amulet would never see his wish
fulfilled by Allah”. In another version of the same hadith, the
Prophet (Salla Allahu ‘alayhi wa salam) is reported to have
added: “Whoever wears a talisman has committed shirk”.
Ibn Abu Hatim reported from Hudhayfah that the Prophet
saw a man carrying a garment which he claimed protected
him against fever; that he tore it to pieces recalling the
verse: “RMost of them believe not in Allah and still practice
shirk”.
Glorious Quran, Surah Yusuf, Ayah 106

“And most of them believe not in Allah without associating
(other as partners [shirk]) with Him!
69
(12:106) ‫مشركون‬ ُ َ ‫باِ ِإالﱠ‬

َ ُ ِ ْ ‫وھم ﱡ‬ ْ ُ ُ َ ْ َ ‫يؤمن‬
ّ ِ ‫أكثرھم‬ ُ ِ ْ ُ ‫وما‬
َ َ
The Muslim who wears any chains and garments as
amulets, charms or talismans are committing a grave
offence and as the Prophet (Salla Allahu ‘alayhi wa salam)
says: “they practice Shirk”. This goes for men and women
and can even include any object such as a key ring
containing Glorious Qur’anic text, or like the practice within
North Africa of a blue hand, blue eye or a blue bead. There
are many examples too numerous to include here but it is
suffice to say that a talisman is something which the wearer
believes will give them added protection. A Muslim should
rely upon Allah (Subhanahu wa ta’ala) alone to be their
Protector, for has He not written your Book for you and
knows all that is to happen to you? The Christian women
have a habit of wearing lucky charms, bracelets and
necklaces and many Muslim women follow this same
practice.

salam) would not succeed to attain heaven if death was to
overtake them while they wore an amulet or talisman. There
is evidence from the Prophets companions that the lesser
shirk is greater than the kabirah.
The lesser shirk is something which we may do which is

unintentional associationism, the recognition of other gods
or predication of divine power to other beings than Allah
(Subhanahu wa ta’ala) by implication. However, it should be
stressed that there is a warning, that such a lesser shirk is a
greater sin than the grave or mortal sin [kabirah is equal to,
homicide, adultery, theft and so on] which is committed by
the person who is clearly a unitarian, committed to tawhid.
Here we find the ultimate term of all laws be they made by

man, or by Allah (Subhanahu wa ta’ala) the Giver of All
Laws [Shari’ah], in that, “Ignorance of the Law is no
defence”. It is also the very same for the Day of Judgment.
This is why it is incumbent upon all Muslim’s to learn their
faith and to question that which they do not understand,
70
rather than to rely upon what people may say. To follow
one’s father, who followed his father and so on, is a form of
ignorance, for what customs have been brought into Islam,
which is not off it, yet it could constitute a major part of ones
non-belief? This is a major ignorance, which is accountable
for on the Day of Judgement.
From within the texts so far we can establish that talismans

have no worth within the material world but they do have in
the spiritual world, in that the wearer is doomed to the
Hellfire. So here we can also say that the wearer, who
discards their talisman and seeks forgiveness from Allah
(Subhanahu wa ta’ala) has a chance to remove themselves
from that fiery pit. If anything, wearing a talisman is harmful
in this world, as evidenced in the words of the Prophet
(Salla Allahu ‘alayhi wa salam): “RIt can only add to you
weakness”.
In fact, what is evident by the words of the Prophet (Salla

Allahu ‘alayhi wa salam) and his emphatic rejection and
condemnation of any person who may use such items, that
they are guilty of their use? While they continue to carry and
use such items, then they are guilty of shirk, which we can
establish from the hadith of Abu Hatim, which was reported
from Hudhayfah.
It is also evident that whoever wears an amulet or talisman

is left to that amulet or talisman’s care, which is nil, nothing,
zilch, a full zero!
It is also evident from the hadith of Hudhayfah that the

companions recourse to the verses dealing with the greater
shirk to condemn the lesser, as Ibn ‘Abbas had done when
he had recourse to the verse from Surah “Al Baqarah”.
[The greater shirk is the deliberate associationism and

acknowledgements of other gods besides Allah (Subhanahu
wa ta’ala).]
People may wear amulets for many reasons and beliefs,

such as for protection against jealousy, to keep their loved
71
one near to them, for their health, for fear of the unknown, to
assist them in travelling to name just a few. However, what
they receive from them in return is nothing but what they do
to themselves is to leave their tawhid behind them and to
follow the path of shirk.
Finally, within this section the prophet prayed to Allah

(Subhanahu wa ta’ala) against those who wore talismans
and amulets. Therefore, on the Day of Judgment he will not
intercede on their behalf, for they have broken their witness
to both Allah (Subhanahu wa ta’ala) and to their Prophet
(Salla Allahu ‘alayhi wa salam) by not following his Sunnah.
Vows that are Shirk
Allah (Subhanahu wa ta’ala) says,
Glorious Qur’an, Surah Insan, Ayah 7

“They perform (their) vows, and they fear a Day whose evil
flies far and wide.”
َ َ ‫يوما‬
ً ِ َ ْ ُ ُ‫كان َشرﱡ ه‬
‫مستطيرا‬ ً ْ َ ‫ويخافون‬ ِ ْ ‫يوفون ِ ﱠ‬
َ ُ َ َ َ ‫بالنذر‬ َ ُ ُ
(76:7)

“And whatever ye spend in charity or devotion, be sure Allah
knows it all. But the wrong-doers have no helpers.”
َ ّ ‫فإن‬
ََُْ ‫ﷲ‬
ُ‫يعلمه‬ ٍ ْ ‫نذرتم ﱢمن ﱠ‬
‫نذر َ ِ ﱠ‬ ْ َ ‫نفقة‬
ُ ْ َ َ ‫أو‬ ُ ْ َ َ ‫وما‬
ٍ َ َ ‫أنفقتم ﱢمن ﱠ‬ َ َ
ٍ َ َ ‫من‬
(2:270) ‫أنصار‬ َ ِ ِ ‫وما ِ ﱠ‬
ْ ِ ‫للظالمين‬ َ َ
In the Sahih of al-Bukhari, it is narrated by 'Aisha (‘Alayhi al
salam): That the Prophet (Salla Allahu ‘alayhi wa salam)
said, "Whoever vowed to be obedient to Allah, must be
obedient to Him; and whoever vowed to be disobedient to
Allah, should not be disobedient to Him." (Book 78, Hadith
691)
72
There is an obligation on a Muslim to fulfil a vow once it is

taken not just to Allah (Subhanahu wa ta’ala) but also when
they mention His name in something they may say to
another person. So when someone says ‘that they will meet
with a friend at such and such a time, Insha’Allah’, then it is
a vow, which must be kept. However, all too often the word
“Insha’Allah’ is taken to mean any obstacle put in your path
to stop you meeting your obligation will suffice you not
making that meeting. Now by using the word ‘Insha’Allah’
within, or at the end of a sentence, attributes the vow to
Allah (Subhanahu wa ta’ala). Unfortunately, although most
Muslim’s do not realise it, failure to fulfil this vow is
tantamount to shirk.
It must also be understood by all Muslim’s, that no fulfilment

of a vow involving disobedience to Allah (Subhanahu wa
ta’ala) is permissible. This would also include a vow given,
or an oath given on the personage of the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) the Messenger
of Allah (Subhanahu wa ta’ala). Both of these types of
actions are shirk by their very nature of disobedience.
Disobedience to the commandments of Allah (Subhanahu

wa ta’ala) by a Muslim is shirk and disobedience to a
command from the Prophet (Salla Allahu ‘alayhi wa salam)
the Messenger of Allah is also shirk. For disobedience leads
one away from your faith and into the Hell fire.
Refuge that is Shirk
Glorious Qur’an, Surah al Jinn, Ayah 6

“True, there were persons among mankind who took shelter
with persons among the Jinn’s, but they increased them in
folly.”
73
‫من‬
َ ‫برجال ﱢ‬ َ ُ ُ َ ‫اإلنس‬
ٍ َ ِ ِ ‫يعوذون‬ ِ ِ ْ ‫من‬ َ ‫رجا ٌل ﱢ‬َ ِ ‫كان‬ ‫َ َﱠ‬
َ َ ُ‫وأنه‬
ً َ َ ‫فزادوھم‬
(72:6) ‫رھقا‬ ‫ْ ِ ﱢ‬
ْ ُ ُ َ َ ‫الجن‬
It is related that Khaula bint Hakim Sulamiyya reported: I
heard Allah's Messenger (Salla Allahu ‘alayhi wa salam) as
saying: ‘When anyone lands at a place, and then says:" I
seek refuge in the Perfect Word of Allah from the evil of
what He has created," nothing would harm him until he
marches from that stopping place.’ (Sahih Muslim, Book 35,
Hadith 6541)
Abu Huraira reported that a person came to Allah's

Messenger (Salla Allahu ‘alayhi wa salam) and said:"
Allah's Messenger, I was stung by a scorpion during the

night. Thereupon he said: Had you recited these words in
the evening: "I seek refuge in the Perfect Word of Allah from
the evil of what He created," it would not have done any
harm to you.’ (Sahih Muslim, Book 35, Hadith 6542)
Within the explanation of the Ayah of Surah al Jinn quoted,

we see that if any person who seeks refuge within anything
other than Allah (Subhanahu wa ta’ala) such as the jinn,
then they are committing shirk. Jinn are associated with
such things as fortune telling, the paranormal, the
supernatural, witchcraft and all things appertaining to the
evil side of life. All of these things are in themselves acts of
shirk by the individual, against their intended faith of Islam.
As Muslim’s we must the take of the evidence from the

Glorious Qur’an, together with the hadith’s mentioned and
seek refuge only in Allah (Subhanahu wa ta’ala) through the
words given to us by the Prophet (Salla Allahu ‘alayhi wa
salam). Also by taking the evidence of the hadith the Ulama
have shown that the words of Allah (Subhanahu wa ta’ala)
have not been created for man to seek shelter in anything
created by Him, which in itself is shirk.
74
There is great value for the Muslim’s in the prayer given to
us by the Prophet (Salla Allahu ‘alayhi wa salam), for us on
entering a dwelling place and keeping us from harm.
There is also the realisation of the material advantage

through the deed, although we must not rule out the
possibility of that deed being an instance of shirk.

75
Chapter 4
The Supernatural?
In the Sahih, it is reported that Abu Bashir al Ansari (‘Alayhi

al salam) who accompanied the Prophet (Salla Allahu
‘alayhi wa salam) on some of his journeys, heard him
commissioning a messenger to go out into the fields and
destroy every necklace or amulet appended to the camels of
the region. In the collections of Ahmad [Ibn Hanbal] and Abu
Dawud [al Sijistani], we read that Ibn Mas’ud (‘Alayhi al
salam) said: “I heard the Prophet of Allah (Salla Allahu
‘alayhi wa salam) saying: ‘Theurgy, talismans and
bewitchment are all instances of shirk’.” In the collections of
Ahmad [Ibn Hanbal] and al Tirmidhi, we read that ‘Abdullah
Ibn ‘Ukaym reported the following marfu hadith: “Whoever
wears a talisman would be left to that talisman’s care, which
is nil.”
Talismans were and in some cases still are, appended onto

the bodies of children to ward off the evil effects of jealousy
and on cars to aid them on their journeys. If the talisman
consisted of nothing else but verses from the Glorious
Qur’an, some of our past elders approved and others
rejected it. Some did not regard it as prohibited though they
did not permit its use. Ibn Mas’ud was among the latter.
Theurgy [Ar., al ruqa, al ‘aza’im] is equally an instance of
shirk, except in those rare cases which were permitted by
the Prophet (Salla Allahu ‘alayhi wa salam), as in the sting
of a deadly animal. Bewitchment [Ar., al tiwalah [is the
taking of something claimed to make a man fall in love with
a woman or vice versa. Ahmad [Ibn Hanbal] reported the
following hadith from Ruwayfi’. “The Prophet (Salla Allahu
‘alayhi wa salam) said to me: ‘O Ruwayfi’! May you live a
long life! Do spread the word that whoever puts a knot in his
beard, wears a talisman, or washes himself with the urine of
an animal, has nothing to do with me or my religion’.”
Sa’id ibn Jubayr reported the Prophet (Salla Allahu ‘alayhi

wa salam) as saying: “Whoever destroys an amulet or
76
talisman worn by anyone has earned as much as if he had
liberated a slave.” It was Waki’ who told the preceding
hadith, as well as that of Ibrahim, whose version is: “They
[the companions] used to reject all talismans whether
containing Glorious Qur’anic verses exclusively, or not.”
The explanation of Theurgy [al ruqa] and talismans [al

tama’im] is being dealt with within the context of
supernatural superstitions. There is no basis for the belief
that such objects would actually protect the individual, while
there is evidence from the life of the Prophet (Salla Allahu
‘alayhi wa salam), that they actually are worthless and
produce no results, other than to send the user towards the
Hellfire. We also see the explanation for the word
bewitchment [al tiwalah], or to put a spell onto someone,
and in our example, the hope that a man will fall in love with
a woman, or vice versa, is nothing but the work of Satan.
For in Islam it is Satan who misleads the people towards his
ways and away from Allah (Subhanahu wa ta’ala).
That all of the three above mentioned [al ruqa, al tama’im

and al tiwalah] are in themselves sins and instances of
shirk. While theurgy [al ruqa] by utilizing the true words of
the Glorious Qur’an against jealousy and poisonous stings
is not within this meaning an instance of shirk.
It is fair to say that within the meaning of talismans and

especially if they contain nothing but verses from the
Glorious Qur’an, that expert opinion is divided about its
legitimacy. However, it is also fair to say that the majority of
the companions forbade it, along with the Prophet (Salla
Allahu ‘alayhi wa salam), when he sent a messenger to
remove such objects from all the camels within the area.
Within Islam, there is yet another voice of reason, in that it is
said: “That if in doubt, leave it out.” In other words, if there is
the slightest doubt as to is something allowed or not and
there is uncertainty about it, then it is best left alone.
Although that is not where the matter should rest, for the
believer should make all attempts to rectify the matter by
seeking counsel and guidance from those who are learned
in such matters. However, they should get more than one
77
answer, and if they contradict each other, then they must
find others to give them the answer, until such times as the
majority concur that this is the way forward. Then the
believer has done their duty to resolve the matter and can
stand before Allah (Subhanahu wa ta’ala) on the Day of
Judgement, in full knowledge that they had done all in their
power to rectify this single matter, even if the resolution was
wrong.
The appending of any necklaces or amulets to any living

being or animal to protect them from that of jealousy is an
instance of shirk. Here we must define jealousy, as to not
only what we may think it may mean but also by their
actions in trying to cast a spell against the other, or the
wishing that something bad would happen to that individual,
or maybe to their business dealings.
The punishment for such offences is by Ta’azir, which

literally means “the disgracing of the criminal for their act
against another”. In Ta’azir, the punishment has not been
fixed by law, and the Judge [Qadi] is allowed discretion both
as to the form in which such punishment is to be inflicted
and its measure. This kind of punishment by discretion has
been provided in special consideration of the various factors
affecting social change in human civilisation and which vary
based on variations in the methods of commission or the
kind of criminal conduct indicated under the law. Offences
punishable by this method are those against human life,
property, and public peace and tranquillity.
So, someone wishing by spells to bring disaster, or death to

another, could be treated on ‘grounds for potential
homicide’. This is different to the actual act of committing
murder, manslaughter or inflicting bodily harm, which carry
with them a Hadd punishment of death.
Lastly, we should highlight the merits and rewards for those

who destroy talismans worn by another person, which is
equal to the freeing of a slave. Being as Islam had abolished
the keeping of slaves back in the time of the Prophet (Salla
Allahu ‘alayhi wa salam), it can also mean the reward given
78
to someone who removes a burden of debt, for which the
debtor has tithed themselves into service of the lender for a
period of time. The lender removes the burden by letting the
debtor free of his responsibility for his continued service with
the lender. This is a form of charity, which is rewarded by
Allah (Subhanahu wa ta’ala) to the giver.
Omens of the Tree?
Glorious Qur’an, Surah Najm, Ayah19

“Have ye seen Lat. and 'Uzza,”
(53:19) ‫الالت َ ْ ُ ﱠ‬
‫والعزى‬ ُُ َْ َ ََ
َ ‫أفرأيتم ﱠ‬
Al Tirmidhi reported, that Abu Waqid al Laythi said: We went
out with the Prophet of Allah (Salla Allahu ‘alayhi wa salam)
on a campaign against Hunain, while we had barely left our
old paganism for Islam. It was the practice of unbelievers to
hang their arms and armour on a tree called Dhat Anwat.
When we passed by a similar tree, we asked the Prophet:
‘Wouldn’t you establish for us another Dhat Anwat, just as
they have one? The Prophet answered: ‘Allahu Akbar [Allah
is Greatest]! You have now spoken exactly like Banu Isra’il
did to Musa: “Make unto us a god just as their gods!”
Glorious Qur’an, Surah A’raf, Ayah 135

“But every time We removed the penalty from them
according to a fixed term which they had to fulfil – Behold!
They broke their word!
ْ ُ ‫بالغوهُ ِ َإذا‬
‫ھم‬ ٍ َ َ ‫الرجز ِ َإلى‬
ُ ِ َ ‫أجل ُھم‬ َ ْ ‫عنھم ﱢ‬ َ ْ َ َ ‫فلما‬
ُ ُ ْ َ ‫كشفنا‬ ‫ََ ﱠ‬
َ ُُ َ
(7:135) ‫ينكثون‬
Certainly, you are an ignorant people. Must you follow

exactly the same pattern of those that went before you?’”
79
Glorious Qur’an, Surah Al Najm, Ayah 19

“Have ye seen Lat. and 'Uzza,”
(53:19) ‫الالت َ ْ ُ ﱠ‬
‫والعزى‬ ُُ َْ َ ََ
َ ‫أفرأيتم ﱠ‬
Lat and Uzza were two of the three principle idols and false
gods of the pagan Arabs. They were the goddesses Lat and
Uzza, with a third Manat. Opinions differ as to their exact
forms but one version is that Lat was in the human form,
wile Uzza had its origin in a sacred tree and Manat in a
white stone. They were supposed to represent god in the
female form.
So when the Muslim’s wanted the Prophet (Salla Allahu

‘alayhi wa salam) to make them a holy tree like the Dhat
Anwat, it was like returning to the days before Islam. The
nature of the request of these revert people from Makka for
a holy tree to which they could express their gratitude by
hanging their armour and arms on it as they had done so
many times before they reverted to Islam.
The Prophet (Salla Allahu ‘alayhi wa salam) was appalled at

their request and this is why he exclaimed “Allahu Akbar
[Allah is Greatest]”! So he refused their request and
explained to them their ignorance was like those who had
gone before. They maybe did not know the implications of
the request being as it was at the very early stages of the
birth of Islam and maybe others would be more prone not to
know it either. Although they may have had more to their
credit and with the promise of mercy and forgiveness, it did
not stop the Prophet (Salla Allahu ‘alayhi wa salam) from
answering them with “Allahu Akbar!...Must you follow
exactly the same patterns as those that went before you”,
hereby underlining the gravity of their offence.
The moral to this hadith is the Prophet (Salla Allahu ‘alayhi

wa salam)’s comparison of their request with that of Banu
Isra’il when they asked the same to Musa (Radiya Allahu
‘anhu) : “Make unto us a god!”
80
That all this is idolatry is denied implicitly in the witness

“There is no god but Allah”, which had escaped them during
their journey. It is known that the Prophet (Salla Allahu
‘alayhi wa salam) has sworn in confirmation of a juristic
opinion and it is known that he did not swear except for a
benefit.
Although it can be stated that they had committed shirk in

their utterances but shirk does admit to degrees, in that they
remained Muslims despite their deed. Here we see that the
opinion was that they may not have realised their mistake
and in ignorance they had committed shirk. It is always
better to give the benefit of doubt in such matters, rather
than to say they became non-Muslims by their actions. We
can see this in their plea “while we had barely yet left
paganism for Islam.” This also implies that other and older
Muslims would have known that what they had requested
was very wrong indeed.
From the above it can be stated, ‘that this denies any

departure from their tawhid through true ignorance of what
they have done’ and the prohibition of Muslim’s in the
imitation of unbelievers.
Another question this action raises is who is in the wrong,

the teacher or the student? If the student lacks knowledge
on a particular subject, is it their fault or the teachers? If the
teacher had covered the subject in depth, then it is
reasonable to say that the student has some knowledge but
maybe not in the fullest of depth as the teacher. This could
be through the lack of interest by the student or their
incomplete study of the subject given by the teacher. It
could be a fault of the teacher, in that what they thought the
student would grasp, they did not, nor did they wish to look
stupid by asking the teacher to repeat something they did
not understand. But what if the teacher gave the wrong
information to the student and the student thought that what
they had been taught was right? It is no good the teacher
losing their tempers, especially within the teaching of
tawhid, for it is a subject full of main rivers, with attributes
81
and many small streams, which divide it repeatedly into very
different meanings and actions. Some of these waters may
be slow running, or maybe very still, yet there may be some
that are fast flowing and can drown a follower so easily and
quickly, if they do not latch onto the strong overhanging
bough of Allah (Subhanahu wa ta’ala). It is part of human
development to make small and sometimes even major
mistakes. However, it the wise person who see’s them as a
learning curve and will always try not to repeat them ever
again.
The real message is from Allah (Subhanahu wa ta’ala), in

His Glorious Qur’an warning us as Muslim’s not to follow the
way of the Jews and Christians who moved away from His
True Path and their Prophets (Radiya Allahu ‘anhu) and this
could well happen to us all if we do not take heed.
That for them [the Jews and Christians], the rituals of

worship were given to them by direct commandment from
Allah (Subhanahu wa ta’ala) through their Prophets (Radiya
Allahu ‘anhu). Hence, we have a reminder concerning the
questioning of the person within their grave. The question
[ask of the dead upon internment], “Who is your Lord?” is
clear. The second question, “Who is your Prophet?”
depends on Allah (Subhanahu wa ta’ala)’s past revelation.
The third question, “Which is your religion?” is related to
their [the Jews’] request [from Musa].
The straying belief of the Jews and Christians is as

condemnable as that of associationists, or unbelievers.
Lastly, within this section we should state that there is no

absolute certainty that the person who moves from unbelief
after he has become accustomed to it, does not continue to
hold some measure of his old unbelief even after his
reverting to the truth of Islam. This is evident by their
statement: “While we had barley yet left paganism for
Islam.”
Within every part of the world, there are people still

accepting pre-Islamic customs as being a part of Islam,
82
which is wrong, for it is associationism of the very worst
kind.
Slaughtering
I have brought the question of slaughtering into this section

because of a hadith of the Prophet (Salla Allahu ‘alayhi wa
salam) which is narrated later on.

“Say: ‘Truly, my prayer and my service of sacrifice, my life
and my death, are (all) for Allah, the Cherisher of the
Worlds”:
‫ومماتي ِ ِّ َ ﱢ‬
‫رب‬ ِ ُ ُ َ ‫صالتي‬
َ َ ْ َ َ ‫ونسكي‬
ِ َ َ َ ‫ومحياي‬ ِ َ َ ‫إن‬ ُْ
‫قل ِ ﱠ‬
َ َِ َْ
(6:162) ‫العالمين‬

“No partner hath He: this am I commanded, and I am the
first of those who bow to His will.”
(6:163) َ ِ ِ ْ ُ ْ ‫أول‬
‫المسلمين‬ ُ ‫وأناْ َ ﱠ‬
ََ َ ‫ت‬ ْ ِ ُ ‫وبذلك‬
ُ ‫أمر‬ َ ِ َ ِ َ ُ‫شريك َله‬
َ ِ َ َ‫ال‬
Glorious Qur’an, Surah Kauthar, Ayah 2
“Therefore to thy Lord turn in Prayer and Sacrifice.
(108:2) ْ َ ْ َ ‫لربك‬
‫وانحر‬ ‫َ َ ﱢ‬
َ ‫فصل ِ َ ﱢ‬
In the above verses of the Glorious Qur’an we see the word
sacrifice but this is not a sacrifice to Allah (Subhanahu wa
ta’ala) in the literal sense, of the taking of the life of an
animal at an alter dedicated to Allah (Subhanahu wa ta’ala).
The word sacrifice means in all we do for His sake, in the
way we strive during our life to serve Him. It also means
dedicating the animals we eat to Him, for He provided them
83
for us to eat. So when we slaughter an animal we dedicate

and sacrifice it to Him and to Him alone.
Muslim in his Sahih, it is related from ‘Ali (‘Alayhi al salam)

the following, “The Prophet of Allah (Salla Allahu ‘alayhi wa
salam) gave me four judgements: Abomination to him who
slaughters in the name of anyone other than Allah!
Abomination to him who shelters the perpetrator of a crime
incurring a divine sanction! Abomination to him who unjustly
alters the frontiers of personal land properties!”
Ahmad reports that Tariq ibn Shihab related that the

Prophet of Allah (Salla Allahu ‘alayhi wa salam) said: “Flies
provided the circumstances for a man to go to Paradise, and
for another to go to Hell.” When he was asked to explain
how that was possible, the Prophet (Salla Allahu ‘alayhi wa
salam) said: “Two men passed by a people who had an idol
to which they prescribed an obligation for every person
seeking to go through their territory. When the first objected
that, he had nothing to present as a sacrifice to the idol. The
people told him he had to sacrifice something, even if it
were a few flies. So he caught a few flies. Sacrificed them
and was let through. Naturally, he was consigned to Hell.
When another was required to sacrifice something, he
objected that he would never sacrifice aught to anyone but
Allah. They killed him; and he, of course went to Paradise.”
Within the first Ayah of this section, we see the words “my
prayer and my service of sacrifice, my life and my death, are
(all) for AllahR.” This is the commitment a Muslim must
render to his Lord Allah (Subhanahu wa ta’ala). Not for a
short time but from the beginning of their life right up to the
end, in prayer, his service to not only Allah (Subhanahu wa
ta’ala) but to all his fellow Brothers and Sisters in faith and
to the animals that he slaughters for food. The obligation
really begins at the age of puberty, when they are
accountable for their own deeds. There are concessions for
those because of health and for those who are judged to be
not in control of their own minds, such as the mentally ill.
84
The duty of any Muslim is to address their five daily prayers
to Allah (Subhanahu wa ta’ala) alone and to slaughter only
in His name. Life is therefore fully dedicated to Allah
(Subhanahu wa ta’ala) by those who truly believe and not to
worldly gains or objects. For nothing in this world is greater
than their belief in Allah (Subhanahu wa ta’ala) and all other
things become second place to Him alone. It can also be
seen that Allah (Subhanahu wa ta’ala) curses whomsoever
slaughters in any other name than Allah (Subhanahu wa
ta’ala). For none can be associated with Him, so anyone
who slaughters in another name other than His, then their
destination is the Hellfire.
From the dedication to serve Allah (Subhanahu wa ta’ala) a

Muslim must adhere to strict codes and gain understanding
of what is required of him. Not only from his father but also
to study his faith fully from texts of the Glorious Qur’an but
also from books and Imam’s, or learned men. It is no excuse
on the Day of Judgement “that I did as my father did before”,
for his father may have still have been following some old
pre-Islamic doctrine, which would null and void his faith.
A Muslim should show proper respect to their mother and

father, to treat them honourably, with dignity and to never
curse them, for Allah (Subhanahu wa ta’ala) hates those
who curse their parents. Whoever curses their parents,
including the person who invites such a curse by cursing
someone else’s parent’s finds that they are also cursing
their own parent’s in return.
A Muslim should not shelter the muhdith, the perpetrator of

a crime, which incurs a divine sanction, with a view to
enabling them to escape punishment. The protection of all
life is beholden to all Muslim’s, except for those who attack
you physically with the intention to kill you or to take your
possessions. One cannot wage a war on the children and
non-combatants of any nation, so a suicide bomber blowing
up women and children, or any non-armed person is an
abomination to Allah (Subhanahu wa ta’ala) and there is no
justification for such an action. The physical act of suicide
alone is an abomination to Allah (Subhanahu wa ta’ala) and
85
their resting place will be the Hellfire. So if anyone shelters
such a person, then they have gone against the laws of
Allah (Subhanahu wa ta’ala), even if they reside in a non-
Muslim state and their laws are non-Islamic. For the
punishment set by Islam is by far greater than any of the
laws of the non-believers, who have gone against their Lord
Allah (Subhanahu wa ta’ala). It should also be stated that
the actions of a suicide bomber in killing others around
them, does not make them into martyrs but it does to those
whom they kill. Therefore, by their very actions the non-
believers they kill become martyrs.
It is narrated by Jundub: Allah's Apostle said, "Amongst the

nations before you there was a man who got a wound and
growing impatient (with its pain), he took a knife and cut his
hand with it and the blood did not stop till he died. Allah
said, 'My Slave hurried to bring death upon himself so I have
forbidden him (to enter) Paradise.' "(Sahih Al-Bukhari Book
56, Hadith 669)
In the Sahih of al-Bukhari, it is narrated by Thabit bin Ad-

Dahhak: Reported that Allah's Apostle said, "Whoever
swears by a religion other than Islam (i.e. if somebody
swears by saying that he is a non-Muslim e.g., a Jew or a
Christian, etc.) in case he is telling a lie, he is really so if his
oath is false, a person is not bound to fulfil a vow about a
thing which he does not possess. And if somebody commits
Suicide with anything in this world, he will be tortured with
that very thing on the Day of Resurrection; And if somebody
curses a believer, then his sin will be as if he murdered him;
And whoever accuses a believer of Kufr (disbelief), then it is
as if he killed him." (Book 73 Hadith 73)
Lastly within the four abominations, Allah (Subhanahu wa

ta’ala) curses those who alter unjustly the boundaries of
personal land and properties, to which they would attain an
illegitimate advantage. This I believe speaks for itself and
needs no additional material to put further meaning to it.
There is a difference between cursing a definite person for a

definite crime and cursing the perpetrators of crimes in
86
general. All crimes are against society, to which the Muslim
should give protection be they believers or not. Crimes
against the commandments of Allah (Subhanahu wa ta’ala)
and His Messenger (Salla Allahu ‘alayhi wa salam) are dealt
with on the Day of Judgement, which a believer should be
aware of and fear above all things. Nothing can be hidden
from Allah (Subhanahu wa ta’ala) and His Angels report all
things, good and bad that a person does. A Muslim, who
may not believe in these as being a crime, has lost their
belief and is therefore doomed to the Hellfire.
Within the hadith in reference to the flies, reported by Tariq

ibn Shihab, we see that the person who sacrificed the flies
to the idol to avoid the threat of the idolaters went to hell
though he did not approve of his own deed. It is Allah
(Subhanahu wa ta’ala) who assesses the degree of shirk
within the hearts of Muslim’s. Be it their patient suffering of
martyrdom and resistance to the demands of others,
although the latter required only the external act. What is
significant is that it was a Muslim who entered Hell,
otherwise, the Prophet (Salla Allahu ‘alayhi wa salam) would
have said that the man entered hell merely for sacrificing
flies.
Nevertheless, the question must be, “What happens if

slaughtering of the animals is not in the name of Allah
(Subhanahu wa ta’ala), or where slaughtering is practiced in
another name?” Does this mean that if slaughtering of
animals is done without calling on Allah (Subhanahu wa
ta’ala)’s name is practiced; does that make the sacrificing of
animals correct if the same place is used for those whom we
slaughter in His name?
Allah (Subhanahu wa ta’ala) says in the:
Glorious Qur’an, Surah Tauba, Ayah 107

“And there are those who put up a mosque by way of
mischief and infidelity - to disunite the Believers - and in
preparation for one who warred against Allah and His
Messenger a foretime. They will indeed swear that their
87
intention is nothing but good; But Allah doth declare that
they are certainly liars.”
ً ِ ْ َ َ ‫وكفرا‬
َ ْ َ ‫وتفريقا‬
‫بين‬ ً ْ ُ َ ‫ضرارا‬
ً َ ِ ‫مسجدا‬ ْ ُ َ ‫والذين ﱠ‬
ً ِ ْ َ ‫اتخذوا‬ َ ِ‫َ ﱠ‬
َ ُ َ َ َ‫ﷲ‬
‫ورسولهُ ِمن‬ ّ ‫حارب‬
َ َ َ ‫لمن‬ ْ َ ‫وإرصادا ﱢ‬ َ ِِ ُْْ
ً َ ْ ِ َ ‫المؤمنين‬
ْ ُ ‫يشھد ِ ﱠ‬
‫إنھم‬ ْ ُ ْ ‫أردنا ِإالﱠ‬
ّ َ ‫الحس َنى‬ َ ْ َ َ ‫إن‬ ‫قبل َ َ َ ْ ِ َ ﱠ‬
ْ ِ ‫وليحلفن‬ ُ َْ
َ ُِ ََ
The order for Muslim’s from this Ayah alone is for them to
not to use this type of masjid for worship. The Masjid, which
is raised up in piety from its foundation is worthier for a
Muslim to stand up in. The term stand up in, means to
perform Salat [prayer] and worship
In the Sahih of Abu Dawud, it is related that Thabit ibn ad-

Dahhak (Radiya Allahu ‘anhu) said: In the time of the
Prophet (Salla Allahu ‘alayhi wa salam), a man took a vow
to slaughter a camel at Buwanah. So he came to the
Prophet (Salla Allahu ‘alayhi wa salam) and said: I have
taken a vow to sacrifice a camel at Buwanah. The Prophet
(Salla Allahu ‘alayhi wa salam) asked: Did the place contain
any idol worshipped in pre-Islamic times? They (the people)
said: No. He asked: Was any pre-Islamic festival observed
there? They replied: No. The Prophet (Salla Allahu ‘alayhi
wa salam) said: Fulfil your vow, for a vow to do an act of
disobedience to Allah must not be fulfilled, neither must one
do something over which a human being has no control.
(Book 21, Hadith 3307)
We see within this hadith is that disobedience to Allah

(Subhanahu wa ta’ala), as well as obedience are not without
real effects to the people of this world. If there is a
questionable problem as apposed to a clear one, then a
solution must be found through a learned person, such as
the Mufti, to see if it is permissible or not.
88
Within the question before Ayah 107 above, we must first
vow that the specified place of fulfilment is legitimate and
this is as long as there are no legal hindrances, which would
contradict the judgement. So in the question of slaughter
within the hadith, is there an illegitimacy of fulfilling the vow
at a place where an idol once stood, or stands? If an idol did
or does still stand then the slaughtering of any animal in the
name of Allah (Subhanahu wa ta’ala) cannot take place.
Should an animal be slaughtered in the name of Allah
(Subhanahu wa ta’ala) within that same vicinity, then the
animal is not halal to eat by any Muslim.
There is the illegitimacy of fulfilling a vow at a place where

unbelievers have held a religious celebration, even though
the practice may be presently extinct. Now, within the text of
the hadith it was specified towards the pagans, it still stands
true to non-believers. Now, we have a problem, for the
People of the Book [Jews and Christians], although we may
look more closely at the Christians within this context, they
follow the pagan rituals within their Christmas, New Year,
Easter and so on throughout their year. Most Christian work
places hold festivities for their workers. Now this may not be
too evident within a slaughterhouse and especially upon the
slaughter floor but the offices and communal areas will be
decked with their festival decorations. Therefore, it must be
established if a Christian slaughterhouse is the correct place
for the slaughtering of halal meat. My own conclusion is that
it is not under the direction of the Prophet (Salla Allahu
‘alayhi wa salam), in which he states: “Fulfil your vow, for a
vow to do an act of disobedience to Allah must not be
fulfilled,” (Book 21, Hadith 3307)
The Prophet (Salla Allahu ‘alayhi wa salam)’s further

question within this hadith, is: “Was any pre-Islamic festival
observed there?” Now, most of the Christian festivals pre-
date its birth and even that of Islam. For example, their day
of worship is on a Sunday, taken from the old Roman pagan
god Sol [the sun god]; his rays still form the halo on their
religious statues. Now being as most slaughterhouses
observe, or used to observe the Sunday day of rest of the
Christian religion, then it is fair to say that pagan festivals
89
were observed there. This makes the Christian

slaughterhouses not fit to even say the name of Allah
(Subhanahu wa ta’ala) within and certainly not to use for the
production of halal meat.
We must add a note of caution against us imitating the

unbelievers in their celebrations, even if done so unwittingly.
However, being as there are some Muslim’s who like to
think of themselves being above that of Allah (Subhanahu
wa ta’ala) and make that which is haram into halal, then it is
not surprising to see such slaughterhouses being used.
However, when in reality we should have our own premises,
even though they may be regulated by government
agencies, which have nothing to do with Islam.
Within this section, we have learned that no vow is

legitimate if its content is illegitimate and no vow is
legitimate for man if it demands fulfilment of what he cannot
do.
What is evident from all the above is that the work of the
heart is the greater requirement from the individual and
especially Muslim’s to fulfil their faith?
Allah (Subhanahu was ta’ala) knows best.

90
Chapter 5
Seeking help of other than Allah (Subhanahu wa ta’ala)
Within the Glorious Qur’an, Allah (Subhanahu wa ta’ala)

says:
Glorious Qur’an, Surah Yunus, Ayah 106

"'Nor call on any, other than Allah. - Such will neither profit
thee nor hurt thee: if thou dost, behold! Thou shalt certainly
be of those who do wrong.'"
ِ َ ‫يضرﱡ َك‬
‫فإن‬ ُ َ ‫وال‬ ّ ‫دون‬
َ ُ َ َ َ‫ﷲِ َما ال‬
َ َ ‫ينفعك‬ ِ ُ ‫تدع ِمن‬ ُ ْ َ َ‫َوال‬
َ ِ ِ ‫من ﱠ‬
(10:106) ‫الظالمين‬ َ ‫فإنك ِ ًإذا ﱢ‬ َ ََْ
َ ‫فعلت َ ِ ﱠ‬
Ibn: Ayah 107
“If Allah does touch thee with hurt, there is none can remove
it but He: if He do design some benefit for thee, there is
none can keep back His favour: He causeth it to reach
whomsoever of His servants He pleaseth. And He is the Oft-
Forgiving, Most Merciful.”
‫وإن‬
ِ َ ‫ھو‬َ ُ ‫كاشف َلهُ ِإالﱠ‬
َ ِ َ َ‫بضر َفال‬ ‫ﷲُ ِ ُ ﱟ‬ّ ‫يمسسك‬
َ ْ َ ْ َ ‫وإن‬ َِ
‫يشاء‬َ َ ‫به َمن‬ ِ ِ ‫يصيب‬ ِ ِ ْ َ ِ ‫رآد‬
ُ َ ُ ‫لفضله‬ َ َ ‫بخير‬
‫فال َ ﱠ‬ َ ِْ ُ
ٍ ْ َ ِ ‫يردك‬
ُ ُ َ ْ ‫وھو‬
ُ ِ ‫الغفور ﱠ‬
(10:107) ‫الرحيم‬ َ ُ َ ‫عباده‬
ِ ِ َ ِ ‫من‬ْ ِ
Glorious Qur’an, Surah Ankabut, Ayah 17
"For ye do worship idols besides Allah, and ye invent
falsehood. The things that ye worship besides Allah have no
power to give you sustenance: then seek ye sustenance
from Allah, serve Him, and be grateful to Him: to Him will be
your return.”
91
‫إفكا ِ ﱠ‬
‫إن‬ ً ََْ ‫ﷲ‬
َ ُ ُ ْ َ َ ‫أوثانا‬
ً ْ ِ ‫وتخلقون‬ ِ ‫دون ﱠ‬
ِ ُ ‫تعبدون ِمن‬ َ‫ِﱠ‬
َ ُ ُ ْ َ ‫إنما‬
ً ْ ‫لكم ِر‬
‫زقا‬ ْ ُ َ ‫يملكون‬
َ ُ ِ ْ َ ‫ﷲِ َال‬ ‫دون ﱠ‬ ِ ُ ‫تعبدون ِمن‬ َ ِ‫ﱠ‬
َ ُ ُ ْ َ ‫الذين‬
ِ ْ َ ِ ُ‫واشكروا َله‬
‫إليه‬ ُ ُ ْ َ ُ‫واعبدوه‬ َ ْ ‫ﷲ ﱢ‬
ُ ُ ْ َ ‫الرزق‬ ِ ‫عند ﱠ‬ َُْ َ
َ ِ ‫فابتغوا‬
َ ُ َ ُْ
(29:17) ‫ترجعون‬
Glorious Qur’an, Surah Ahqat, Ayah 5

“And who is more astray than one who invokes besides
Allah, such as will not answer him to the Day of Judgment,
and who (in fact) are unconscious of their call (to them)?”
‫يستجيب‬ ِ ‫دون ﱠ‬
ُ ِ َ ْ َ ‫ﷲ َمن ﱠال‬ ِ ُ ‫يدعو ِمن‬ُ ْ َ ‫ممن‬ َ َ ‫ومن‬
‫أضلﱡ ِ ﱠ‬ ْ َ َ
َ ُ ِ َ ‫دعائھم‬
(46:5) ‫غافلون‬ ْ ِ ِ َ ُ ‫وھم َعن‬ ِ َ َ ِ ْ ‫يوم‬
ْ ُ َ ‫القيامة‬ ِ َ ‫َلهُ ِ َإلى‬
Glorious Qur’an, Surah Naml, Ayah 62
“Or, Who listens to the (soul) distressed when it calls on
Him, and Who relieves its suffering, and makes you
(mankind) inheritors of the earth? (Can there be another)
god besides Allah. Little it is that ye heed!”
‫وء‬ ُ ِ ْ َ َ ُ‫دعاه‬
َ ‫ويكشف ال ﱡس‬ ‫يجيب ْ ُ ْ َ ﱠ‬
َ َ ‫المضطر ِ َإذا‬ ُ ِ ُ ‫أمن‬‫َﱠ‬
ً ِ َ ِ‫ﷲ‬
‫قليال ﱠما‬ َ ‫األرض َ ِأإلَهٌ ﱠ‬
‫مع ﱠ‬ ِ ْ َ ْ ‫خلفاء‬ َُُْ ْ ََ
َ َ ُ ‫ويجعلكم‬
َ ُ ‫ََ ﱠ‬
(27:62) ‫تذكرون‬
From the above Surah’s we can state that you should not
call onto any other gods other than Allah (Subhanahu wa
ta’ala), or any other beings. They are incapable of giving
you any benefit and they cannot harm you. To do so is to
become guilty of a wrongdoing and committing the greatest
shirk of all. Should Allah (Subhanahu wa ta’ala) inflict you
with an affliction, none can remove it but Him, so seek your
livelihood from Him and worship Him alone. Who then is
more foolish than those who pray to other beings or gods,
rather than Allah (Subhanahu wa ta’ala), for these false
92
beings and gods are impotent to answer your prayers? It is
Allah (Subhanahu wa ta’ala) who answers the appeals of
the needy when they call upon Him and it is Him who will
remove the need?
In the Sahih of al-Bukhari it is narrated by 'Abdullah bin

'Amr: That the Prophet said, "Whoever has the following
four (characteristics) will be a pure hypocrite and whoever
has one of the following four characteristics will have one
characteristic of hypocrisy unless and until he gives it up.
1. Whenever he is entrusted with something, he betrays it;

2. Whenever he speaks, he tells a lie;
3. Whenever he makes a covenant, he proves treacherous;
4. Whenever he quarrels, he behaves in a very imprudent,
evil and insulting manner."
We have seen in the Surah’s above that devotion to

anything other than Allah (Subhanahu wa ta’ala) is shirk but
to imitate a belief in Him is to be a hypocrite. In the hadith
above, we read the qualities, which lead us to be such a
hypocrite.
The first aspect is whenever someone breaks their

promises. For example, should a Muslim set up a system for
monitoring that which is purported to be Halal by certification
and also states that it will be monitored by their own
inspectors, to make sure that the food that we eat in such
establishments is Halal but fails to meet those requirements,
or a butcher who sells non-Halal meat as being Halal, then
they have all broken their promise to not only us but also to
Allah (Subhanahu wa ta’ala).
The second aspect is quite evident and they become known

for their lies.
The third aspect is the one who makes a covenant but in

reality it does not mean that which you thought it did and
this was due to the respect you have for who they are, or
93
who they represent. An example here would be an
organisation that sets up a Halal Insurance, which is
validated by the Ulama, or a Mufti. On the face of it, we may
believe that this is true due to what we read and it makes
sense. However, within the small print we read that all
policies are underwritten with another insurance company.
The later is haram, which then taints the halal aspect of the
product and by association, makes it haram. Another
example is the halal mortgages being offered through
Islamic Banks and others. While on the face of it, it appears
logical and correct, in that they become the landlord for a
percentage of the property, for which you pay a rent, while
you own the other percentage of it. However, within the
United Kingdom there are laws governing what a landlord
can and cannot do. One of them is that they have a
responsibility for the upkeep of the property but within this
form of contract, they do not. Landlords are supposed to
furnish a tenant with a yearly Gas Landlords Certificate and
a ten yearly Electrical Safety Certificate. They do not offer
such a service and it is left up to the buyer who must pay for
all the property repairs and services. This not only makes
the purchaser responsible for all the repairs but the landlord
is only there in name and not as a partner, as required
under Islamic Law. This means there is no such thing as a
Halal mortgage, even though banks would like you to
believe there is.
The forth aspect is that whenever a person quarrels, they

behave in such a very imprudent, evil and insulting manner.
For example, this person is the opposite of a Brother who
would love for his Brother that which he would want for
himself. That person is always right and every one who
disagrees with them is always wrong. Their ideas are
always the right ones to believe in, for it was given to them
by their fathers, and by their fathers before them. Their logic
has no content and their knowledge is based on hearsay.
Most hypocrites fall into not just one but maybe two or more
of these traits. A person who sells you something which you
94
believe to be halal but it is not, has not only betrayed your
trust but also lied to you and has broken his covenant with
Allah (Subhanahu wa ta’ala). So he has three of the aspects
of being a hypocrite.
Unfortunately, all four of these individual types of hypocrites

attend the Masjid as all pious Muslims should but it is Allah
(Subhanahu wa ta’ala) who really knows the intentions and
belief within our hearts.
Can they bring you victory?
Allah (Subhanahu wa ta’ala) says in the Glorious Qur’an:

“Do they indeed ascribe to Him as partners things that can
create nothing, but are themselves created?”
(7:191) ْ ُ َ ً ‫شيئا‬
َ ُ َ ْ ُ ‫وھم‬
‫يخلقون‬ ْ َ ‫يخلق‬ َ ُ ِ ْ َُ
ُ ُ ْ َ َ‫أيشركون َما ال‬
“No aid can they give them, nor can they aid themselves!”
‫ينصرون‬ ْ ُ َ ُ َ َ‫نصرا َوال‬

َ ُ ُ َ ‫أنفسھم‬ ْ ُ َ ‫يستطيعون‬
ً ْ َ ‫لھم‬ َ ُ ِ َ ْ َ َ‫َوال‬
(7:192)

“He merges Night into Day, and he merges Day into Night,
and he has subjected the sun and the moon (to his Law):
each one runs its course for a term appointed. Such is Allah
your Lord: to Him belongs all Dominion. And those whom ye
invoke besides Him have not the least power.”
ِ ْ ‫النھار ِفي ﱠ‬
‫الليل‬ َ َ ‫ويولج ﱠ‬ َ ْ ‫يولج ﱠ‬
ِ َ ‫الليل ِفي ﱠ‬
ُ ِ ُ َ ‫النھار‬ ُ ِ ُ
ٍ َ َ ِ ‫يجري‬
ًّ َ ‫ألجل ﱡ‬
‫مسمى‬ َ َ َ ْ َ ‫الشمس‬
ِ ْ َ ‫والقمر ُك ﱞل‬ َ ْ ‫وسخر ﱠ‬َ ‫َ َ ﱠ‬
95
َ ُ ْ َ ‫والذين‬
ِ ِ ُ ‫تدعون ِمن‬
‫دونه َما‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬
َ ِ ‫الملك َ ﱠ‬ ‫ذلكم ﱠ‬
ْ ُ ‫ﷲُ َرب‬ َُُِ
ٍ ِ ْ ِ ‫يملكون ِمن‬
(35:13) ‫قطمير‬ َ َُِْ
It was narrated on the authority of Anas that the Messenger
of Allah (Salla Allahu ‘alayhi wa salam) had his front teeth
damaged on the day of the Battle of Uhud, and got a wound
on his head. He was wiping the blood (from his face) and
was saying: “How will these people attain salvation, who
have wounded their Prophet and broken his tooth while he
called them towards Allah?” At this time, Allah (Subhanahu
wa ta’ala), the Exalted and Glorious, revealed the Verse:"
Thou hast no authority" (Glorious Qur’an, Surah Imran,
Ayah 127). (Sahih Muslim, Book 19, Hadith 4417)
Ibn ‘Umar (‘Alayhi al salam) is reported to have heard the

Prophet (Salla Allahu ‘alayhi wa salam) say, upon raising his
head from kneeling (ruku) in the dawn prayer: “May Allah
hear him who praises Him; O Lord, to You is the praise. O
Lord, let Your curse be upon so and so.” It was then that
Allah revealed the following Qur’anic verse:
Glorious Qur’an, Surah Imran, Ayah 128

“Not for thee, (but for Allah. is the decision: Whether He turn
in mercy to them, or punish them; for they are indeed
wrong-doers.”
‫يعذبھم‬ ْ َ ‫عليھم‬
ْ ُ َ ‫أو ُ َ ﱠ‬ ْ ِ ْ َ َ ‫يتوب‬ ْ َ ‫شيء‬
َ ُ َ ‫أو‬ ِ ْ َ ‫من‬
ٌ ْ َ ‫األمر‬ َ َ ‫ليس‬
َ ِ ‫لك‬ َ َْ
ُْ ‫َِﱠ‬
َ ُ ِ َ ‫فإنھم‬
(3:128) ‫ظالمون‬
In a third report, the Prophet (Salla Allahu ‘alayhi wa salam)

had cursed Safwan ibn Umayyah, Suhayl ibn ‘Amir and al
Harith ibn Hisham, whereupon the said verse was revealed.
Glorious Qur’an, Surah Shu’ara, Ayah 214

“And admonish thy nearest kinsmen,”
(26:214) َ ِ َ ْ َ ْ ‫عشيرتك‬
‫األقربين‬ ْ ِ ََ
َ َ َ ِ َ ‫وأنذر‬
96
Abu Huraira (‘Alayhi al salam) reported, when (this verse)

was revealed the Messenger of Allah (Salla Allahu ‘alayhi
wa salam) said, “O people of Quraish, buy yourselves from
Allah, I cannot avail you at all against Allah; O sons of Abd
al-Muttalib. I cannot avail you at all against Allah; 0 Abbas b.
'Abd al- Muttalib, I cannot avail you at all against Allah; O
Safiya (aunt of the Messenger of Allah), I cannot avail you at
all against Allah; 0 Fatima, daughter of Muhammad, ask me
whatever you like, but I cannot avail you at all against Allah.”
(Sahih Muslim Book 1, Hadith 402)

ِ ْ ‫النھار ِفي ﱠ‬
‫الليل‬ َ َ ‫ويولج ﱠ‬ ِ َ ‫الليل ِفي ﱠ‬
ُ ِ ُ َ ‫النھار‬ َ ْ ‫يولج ﱠ‬ُ ِ ُ
ٍ َ َ ِ ‫يجري‬
‫مسمى‬ َ َ َ ْ َ ‫الشمس‬
ِ ْ َ ‫والقمر ُك ﱞل‬ َ ْ ‫وسخر ﱠ‬ َ ‫َ َ ﱠ‬
‫دونه َما‬ َ ُ ْ َ ‫والذين‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬
َ ِ ‫الملك َ ﱠ‬ ْ ُ ‫ﷲُ َرب‬ ‫ذلكم ﱠ‬َُُِ
From the first three verses of the Glorious Qur’an in this
section, we see that man believes that he can ascribe
partners to Allah (Subhanahu wa ta’ala) who will grant him
what he wants but they cannot give them anything for they
themselves are nothing but from their own creation, or their
forefathers before them. They cannot give them aid, comfort
or wealth, nor can they aid themselves, for they are a
creation of the mind of man. If we look at this from a
Christian perspective and the Prophet ‘Isa (Radiya Allahu
‘anhu) [Jesus], then he was a creation of Allah (Subhanahu
wa ta’ala) but still he cannot give man any aid on this earthly
plain, which can only come from Allah (Subhanahu wa
ta’ala).
97
It is also true that a believing Muslim will refrain from calling

on idols or putting any associations with Allah (Subhanahu
wa ta’ala), for they know full well that they will receive His
punishment, yet culture sometimes still have within it old
pagan customs, which can be associated with Islam. This is
another form of association of something which does not
belong to Islam and the Creator Allah (Subhanahu wa
ta’ala).
We also read from the above hadith of Abu Huraira (‘Alayhi

al salam), that all people must stand by their own deeds.
Irrespective of their lineage to the Prophet (Salla Allahu
‘alayhi wa salam), while man may think that the Prophet
(Salla Allahu ‘alayhi wa salam)’s family line is infallible,
which is certainly incorrect, being as none of them will have
the same association with Allah (Subhanahu wa ta’ala).
Even his own daughter Fatima (‘Alayhi al salam) was
advised by her father that he could give her what she
wanted from the earthly plane but from Allah (Subhanahu
wa ta’ala) she would only get what was due to her by her
deeds and service to Allah (Subhanahu wa ta’ala). This
would also go for any progeny from both her and her
husband Ali (‘Alayhi al salam).
The Battle of Uhud, which took place in the third year from
the migration to Madinah, was fought just outside Madinah
near the mountain called Uhud. The fight was between the
Muslims and the Makkans who had been defeated in an
earlier encounter at the Battle of Badr the previous year.
The Makkans came prepared to give battle to the Muslims
and avenge themselves. The Prophet (Salla Allahu ‘alayhi
wa salam) arranged his archers on the mountain to prevent
the strong Makkan cavalry from joining their foot soldiers
who were defeated by the remaining Muslim army. Thinking
that the battle was over, the archers descended against the
Prophet (Salla Allahu ‘alayhi wa salam)’s orders for them to
stay where they were, irrespective of the course of the
battle. This enabled the Makkan cavalry to move and to
attack the Muslim army from behind their lines. The Muslims
were defeated and the Prophet (Salla Allahu ‘alayhi wa
98
salam) was wounded. However, the Makkans did not pursue
their victory and withdrew and the battle of Uhud was a
severe blow to the Muslims.
The Makkans were guilty of even greater sins than most

non-believers had ever perpetrated, in that they attacked
and hit their Prophet (Salla Allahu ‘alayhi wa salam), plus
their desire to kill him and their mutilation of the dead
Muslims who were their near relatives. Even due to this,
Allah (Subhanahu wa ta’ala) sent down the verse from
Surah Imran:
“Not for thee, (but for Allah, is the decision: Whether He

turns in mercy to them, or punish them; for they are indeed
wrong-doers.”
‫يعذبھم‬ ْ َ ‫عليھم‬
ْ ُ َ ‫أو ُ َ ﱠ‬ ْ ِ ْ َ َ ‫يتوب‬ ْ َ ‫شيء‬
َ ُ َ ‫أو‬ ِ ْ َ ‫من‬
ٌ ْ َ ‫األمر‬ َ َ ‫ليس‬
َ ِ ‫لك‬ َ َْ
ُْ ‫َِﱠ‬
َ ُ ِ َ ‫فإنھم‬
(3:128) ‫ظالمون‬
From the words of Allah (Subhanahu wa ta’ala) in this verse,

He will punish those whom He pleases, or He will forgive
them and that it is not a matter for the Prophet (Salla Allahu
‘alayhi wa salam) to be involved with. Once the Makkans
became aware of this verse, they became Muslims and
were forgiven for their deeds against the Prophet (Salla
The Prophet (Salla Allahu ‘alayhi wa salam) uttered an

invocation due to the catastrophe that had befallen them at
Mount Uhud, even naming the main leading people who had
fought against his army. The invocation was made during
prayers (salat) by the use of their own personal names. This
is a form of invoking the curse of Allah (Subhanahu wa
ta’ala) on a specific person, or group of people.
The Prophet (Salla Allahu ‘alayhi wa salam) must have been

in some pain due to his injuries and the sad loss of such
close followers, that the invocation was made but it also
99
shows the seriousness of the matter and the reason for
such an utterance.
The Prophet Mohammad (Salla Allahu ‘alayhi wa salam)’s

declaration to his close relatives, of “I cannot avail you at all
against Allah”. Even including his daughter Fatima (‘Alayhi
al salam) is such a candid assertion of the truth by the
Prophet (Salla Allahu ‘alayhi wa salam) to show that there
are limits as to what he can and cannot do for his kith and
kin. It also shows their fallibility just like all other men and
women in the world today. It is also a stark contrast of the
world order of men in power of today’s world.
What is evident is the truth of tawhid and the uniqueness of

Islam are therefore all the more glaringly apparent. Lastly,
within this section I would like to finish with the two following
Surah’s from the Glorious Qur’an, which I would like the
reader to think very seriously about:
Glorious Qur’an, Surah Maidah, Ayah 54

“O ye who believe! If any from among you turn back from his
Faith, soon will Allah produce a people whom He will love as
they will love Him,- lowly with the believers, mighty against
the rejecters, fighting in the way of Allah, and never afraid of
the reproaches of such as find fault. That is the grace of
Allah, which He will bestow on whom He pleaseth. And
Allah encompasseth all, and He knoweth all things.”
َ ْ َ َ ‫دينه‬
‫فسوف‬ ِ ِ ِ ‫منكم َعن‬ ْ ُ ِ ‫يرتد‬
‫آمنوا َمن َ ْ َ ﱠ‬ ْ ُ َ ‫الذين‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬
َ ِ ِ ْ ُ ْ ‫على‬
‫المؤمنين‬ ٍ ‫ﱡونهُ َ ِ ﱠ‬
َ َ ‫أذلة‬ َ ‫ويحب‬ِ ُ َ ‫ﱡھم‬ْ ُ ‫يحب‬ ٍ ْ َ ِ ُ‫ﷲ‬
ِ ُ ‫بقوم‬ ّ ‫يأتي‬َِْ
َ‫ﷲِ َوال‬ّ ‫سبيل‬ َ ُ ِ َ ُ ‫الكافرين‬
ِ ِ َ ‫يجاھدون ِفي‬ َ ِ ِ َ ْ ‫على‬ ٍ‫َ ِ ﱠ‬
َ َ ‫أعزة‬
ِ ُِْ ‫ﷲ‬
َ َ ‫يؤتيه َمن‬
‫يشاء‬ ِ ّ ‫فضل‬
ُ ْ َ ‫ذلك‬ َ ِ َ ‫آلئم‬ٍ ِ ‫لومة‬َ َ ْ َ ‫يخافون‬َ ُ َ َ
(5:54) ‫عليم‬
ٌ ِ َ ‫واس ٌع‬ ِ َ ُ‫وﷲ‬ ّ َ
Again in the following Ayah of Surah Mumtahinah we read:
100
Glorious Qur’an, Surah Mumtahinah, Ayah 1
“O ye who believe! Take not my enemies and yours as
friends (or protectors),- offering them (your) love, even
though they have rejected the Truth that has come to you,
and have (on the contrary) driven out the Prophet and
yourselves (from your homes), (simply) because ye believe
in Allah your Lord! If ye have come out to strive in My Way
and to seek My Good Pleasure, (take them not as friends),
holding secret converse of love (and friendship) with them:
for I know full well all that ye conceal and all that ye reveal.
And any of you that does this has strayed from the Straight
Path.”
ْ ُ ‫عدوي َ َ ُ ﱠ‬
‫وعدوكم‬ ‫تتخذوا َ ُ ﱢ‬ ُ ِ ‫آمنوا َال َ ﱠ‬ ُ َ ‫الذين‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬
ُ َ ‫بما‬
‫جاءكم‬ َ ِ ‫كفروا‬ ُ َ َ ‫وقد‬ ِ ‫إليھم ِ ْ َ َ ﱠ‬
ْ َ َ ‫بالمودة‬ َ ُ ْ ُ ‫أولياء‬
ِ ْ َ ِ ‫تلقون‬ َِ َْ
‫تؤمنوا ِ ﱠ‬
ِ‫با‬ ُ ِ ْ ُ ‫وإياكم َأن‬ْ ُ ‫الرسول َ ِ ﱠ‬َ ُ ‫يخرجو َن ﱠ‬ ُ ِ ْ ُ ‫الحق‬ ‫من ْ َ ﱢ‬ َ ‫ﱢ‬
َ ِ ْ َ ‫سبيلي‬
‫وابتغاء‬ ِ ِ َ ‫جھادا ِفي‬ ً َ ِ ‫خرجتم‬ ْ ُ ْ َ َ ‫كنتم‬ ْ ُ ُ ‫ربكم ِإن‬ ُْ‫َﱢ‬
‫بما‬ ُ َ ْ َ ‫وأنا‬
َ ِ ‫أعلم‬ َ َ َ ‫بالمودة‬
ِ ‫إليھم ِ ْ َ َ ﱠ‬ ِ ْ َ ِ ‫ون‬
َ ‫تسرﱡ‬ ِ ُ ‫مرضاتي‬ِ َ ْ َ
‫سواء‬
َ َ ‫ضل‬ ‫فقد َ ﱠ‬ ْ ُ ِ ُ‫يفعله‬
ْ َ َ ‫منكم‬ ْ َ ْ َ ‫ومن‬ ْ ُ َ ْ َ ‫وما‬
َ َ ‫أعلنتم‬ َُْْ ْ َ
َ َ ‫أخفيتم‬
ِ ِ‫ﱠ‬
(60:1) ‫السبيل‬
The enemies of Allah (Subhanahu wa ta’ala) are those who

associate any other gods or idols to Him, or those who
reject His faith by walking the wrong path, which He has
chosen for us. Those who do not follow the true Sunnah of
the Prophet (Salla Allahu ‘alayhi wa salam) but still believe
themselves to be Muslims, by listening to their Imam’s and
teachers who tell them that this is for them when the
Prophet forbade it completely. For example, the Prophet
(Salla Allahu ‘alayhi wa salam) stated that “the wearing of
gold and silk has been forbidden to the men of Islam.” Yet
we see many a Muslim wearing what appears to be gold
because their Imams and leaders wear it also.
101
Allah is Most High
It was narrated Abu Huraira (‘Alayhi al salam): Allah's

Prophet (Salla Allahu ‘alayhi wa salam) said, "When Allah
decrees some order in the heaven, the angels flutter their
wings indicating complete surrender to His saying which
sounds like chains being dragged on rock. And when the
state of fear disappears, they ask each other, "What has
your Lord ordered? They say that He has said that which is
true and just, and He is the Most High, the Most Great."
Then the stealthy listeners (devils) hear this order, and
these stealthy listeners are like this, one over the other."
(Sufyan, a sub-narrator demonstrated that by holding his
hand upright and separating the fingers.) A stealthy listener
hears a word, which he will convey to that which is below
him and the second will convey it to that which is below him
till the last of them will convey it to the wizard or fortune-
teller. Sometimes a flame (fire) may strike the devil before
he can convey it, and sometimes he may convey it before
the flame (fire) strikes him, whereupon the wizard adds to
that word a hundred lies. The people will then say, 'Didn't he
(i.e. magician) tell such-and-such a thing on such-and-such
date?' So that magician is said to have told the truth
because of the Statement which has been heard from the
heavens." (Sahih al-Bukhari, Book 60, Hadith 324)
From the above hadith it can be construed that when a

judgement is passed by Allah (Subhanahu wa ta’ala) the
angels strike their wings in submission. As to the judged,
they receive their judgement with peace and satisfaction.
Terror is removed from their hearts and when they are
asked ‘How did your Lord judge you?’ they answer ‘Justly!
Allah (Subhanahu wa ta’ala) is the most High, the most
Great.’ While Satan’s eavesdroppers, pile on top of one
another, to hear the judgement, tamper with it, misinterpret
and pass it on to the devil below and so on downwards until
it reaches the soothsayer or magician, if at all, moments
before the shooting star hits and stops the transmission.
Before it even reaches the earth, therefore, the message is
102
mutilated a hundred times or more but is believed by its
blind hearers.
Glorious Qur’an, Surah Sabu’, Ayah 23

"No intercession can avail in His Presence, except for those
for whom He has granted permission. So far (is this the
case) that, when terror is removed from their hearts (at the
Day of Judgment, then) will they say, 'what is it that your
Lord commanded?' they will say, 'That which is true and
just; and He is the Most High Most Great'."
َ ِ َ ‫لمن‬
‫أذن َلهُ َ ﱠ‬
‫حتى ِ َإذا‬ ْ َ ِ ‫عندهُ ِ ﱠإال‬
َ ِ ُ‫الشفاعة‬
َ َ ‫تنفع ﱠ‬ ُ َ َ ‫وال‬
ََ
‫قالوا ْ َ ﱠ‬
‫الحق‬ ُ َ ‫ﱡكم‬
ْ ُ ‫قال َرب‬
َ َ ‫ماذا‬َ َ ‫قالوا‬ ُ َ ‫قلوبھم‬
ْ ِ ِ ُ ُ ‫فزع َعن‬ َ ‫ُﱢ‬
ُ ِ َ ْ ‫العلي‬
(34:23) ‫الكبير‬ ‫وھو ْ َ ِ ﱡ‬
َُ َ
It is said that when Allah (Subhanahu wa ta’ala) wishes to
reveal anything to humanity that He speaks out the words to
be revealed. The heavens shake strongly in fear of Allah
(Subhanahu wa ta’ala). When the words fall upon the
inhabitants of heaven they are taken in shock and they fall
and prostrate themselves. The first of them to raise his head
would be the angel Jibril, whom Allah (Subhanahu wa ta’ala)
then orders to convey the revelation. Jibril will then pass by
the other angels in their different heavens and will be asked
at each station, ‘What did Our Lord say, O Jibril?’ He
answers them by saying: ‘He is most high, the most Great’
and all will repeat the same after him. Then Jibril will move
on to the destination commanded by Allah (Subhanahu wa
ta’ala), the most High.
The verse from the Glorious Qur’an, Surah Sabu’, Ayah 23

is a great force, for the argument against shirk, especially
against reliance on intercession by the saints. This verse is
often spoken of as breaking the backbone of shirk. The only
one who can intercede for a Muslim on the Day of
Judgement is the Prophet Muhammad (Salla Allahu ‘alayhi
wa salam).
103
When Allah (Subhanahu wa ta’ala) judges those before
Him, He will Judge them justly, with compassion and the full
knowledge of that which they have done wrong and that
which is good. He will weight the two together in full view of
the person before Him, so that they are aware of what they
have done. Their book will be produced, within which all
their deeds are written. Questions will be asked of them why
they did such and such, or they did not do such and such at
specific times. They will remember everything that they have
done and will not have a clouded mind of forgetfulness.
The angel Jibril is the interface between man and his Lord
Allah (Subhanahu wa ta’ala) and all transmissions and
commandments from Allah (Subhanahu wa ta’ala) to man is
through him. That is why he is the first to raise his head after
Allah (Subhanahu wa ta’ala) has stopped speaking of His
judgement, or His command to man. The angel Jibril will
advise all the other angels of what Allah (Subhanahu wa
ta’ala) has said for him to give to man because they enquire
of him. Heaven will shake from the speech of Allah
(Subhanahu wa ta’ala), even though He may speak in a
quite voice. The devil will listen in to what is being said, so
that he can lure man away from the path of his Lord Allah
(Subhanahu wa ta’ala). At each level of heaven there are
devils also, waiting to whisper an untruth of what has been
uttered? That shooting stars is sent to hit the devil before,
and sometimes after, he has conveyed the words to his
human minister. It is therefore true that the soothsayer may
sometimes tell the truth, or what may appear to be the truth.
Although along with such truth, the soothsayer tells a
hundred lies. The soothsayer’s lies are sometimes true but
only by virtue of what has been heard from heaven. The
people’s acceptance of untruth is their attraction to the one
case where the soothsayer has touched reality, and
forgetting the remaining ninety-nine times when he didn’t.
That all words are passed by one to another, memorised

and used to their advantage.
104
The establishment of the divine attributes, against the
neutralising (mu’attilah) claims of al Ash’ariyyah. The
neutralisers (of the divine attributes) is a name given to
those Muslim thinkers/scholars, especially the Mu’tazilah,
who interpreted the divine attributes allegorically in order to
prevent any anthropomorphic understanding of Allah
(Subhanahu wa ta’ala). In their view, the attributes are ways
of talking about the divine Self and they really are that Self.
In the main, the community of Islam is inclined towards their
view but affirmed the reality of the attributes, asserting that
Allah (Subhanahu wa ta’ala) has described Himself by them
and that it is uncritical of men to inquire about the nature of
predication of them to Allah (Subhanahu wa ta’ala). They
should be confirmed “without how” (bila kayfa). Responding
to the Mu’tazilah, al Ash’ariyyah (the school of thought
founded by Abu al Hasan al Ash’ari (d.324 A.H.) in
Baghdad, held the divine attributes to be “neither He, nor
not He”.
Glorious Qur’an, Surah Yunis, Ayah 4

“To Him will be your return of all of you. The promise of
Allah is true and sure. It is He Who beginneth the process of
creation, and repeateth it, that He may reward with justice
those who believe and work righteousness; but those who
reject Him will have draughts of boiling fluids, and a penalty
grievous, because they did reject Him.”
‫ثم‬ َ ْ َ ْ ُ ‫يبدأ‬
‫الخلق ُ ﱠ‬ ًّ َ ِ‫ﷲ‬
َ ْ َ ُ‫حقا ِ ﱠإنه‬ ّ ‫وعد‬ َ ْ َ ‫جميعا‬ ْ ُ ُ ِ ْ َ ‫إليه‬
ً ِ َ ‫مرجعكم‬ ِ َِْ
ِ َ ِ ‫وعملوا ﱠ‬
‫الصالحات‬ ْ ُ ِ َ َ ‫آمنوا‬ْ ُ َ ‫الذين‬
َ ِ ‫ليجزي ﱠ‬ ُ ُِ
َ ِ ْ َ ِ ُ‫يعيده‬
‫حميم‬
ٍ ِ َ ‫من‬ ْ ‫شرابٌ ﱢ‬ َ َ ‫لھم‬ ْ ُ َ َ ‫والذين‬
ْ ُ َ ‫كفروا‬ ِ ْ ِْ ِ
َ ِ ‫بالقسط َ ﱠ‬
(10:4) ‫ن‬َ ‫يكفرو‬ ْ ُ َ ‫بما‬
ُ ُ ْ َ ‫كانوا‬ َ ِ ‫أليم‬ٌ ِ َ ٌ‫وعذاب‬
ََ َ
From Allah (Subhanahu wa ta’ala) begins Creation and it is
He who repeats the Creation as He Wills. It is from Allah
(Subhanahu wa ta’ala) that you have come from and it is to
Him that you will return. It is from Him that you will receive
105
Justice, which under His promise will be fair to your deeds
and devotion.
Allah (Subhanahu wa ta’ala) has no form or gender, is self

sustaining and is the Creator of all things. It is to Him we
turn to in devotion as His servants. We fall in prostration
when giving Him our prayers and all the heaven falls
prostrate upon hearing the word of Allah (Subhanahu wa
ta’ala).
Whatever label we use to refer to our Creator, be it Allah,

God, or any of the "99 names" in the Glorious Qur’an then
we must not confuse the label for Him. He is beyond any
concept or meaning in our finite minds and language; here
in this life we can only strive to understand His influence.
Intercession
Allah (Subhanahu wa ta’ala) says within the Glorious Qur’an

the following:

“Give this warning to those in whose (hearts) is the fear that
they will be brought (to judgment) before their Lord: except
for Him they will have no protector nor intercessor: that they
may guard (against evil).”
َ ْ َ ‫ربھم‬
‫ليس‬ ْ ُ َ ْ ُ ‫يخافون َأن‬
ْ ِ ‫يحشروا ِ َإلى َ ﱢ‬ َ ِ ‫به ﱠ‬
َ ُ َ َ ‫الذين‬ ْ ِ ََ
ِ ِ ‫وأنذر‬
(6:51) ‫يتقون‬ ْ ُ ‫شفي ٌع ﱠ َ ﱠ‬
َ ُ ‫لعلھم َ ﱠ‬ ِ َ َ‫ولي َوال‬ ِ ِ ُ ‫لھم ﱢمن‬
‫دونه َ ِ ﱞ‬ ُ َ
Glorious Qur’an, Surah Zumar, Ayah 44
Say: "To Allah belongs exclusively (the right to grant)
intercession: to Him belongs the dominion of the heavens
and the earth: In the End, it is to Him that ye shall be
brought back."
106
ِ ْ َ ْ َ ‫السماوات‬
‫واألرض‬ ُ ْ ُ ُ‫جميعا ﱠله‬
ِ َ َ ‫ملك ﱠ‬ َ َ ‫ُقل ﱢ ﱠِ ﱠ‬
ً ِ َ ُ‫الشفاعة‬
َ ُ َ ْ ُ ‫إليه‬
(39:44) ‫ترجعون‬ ‫ُﱠ‬
ِ ْ َ ِ ‫ثم‬
“Allah. There is no god but He, the Living, the Self-
subsisting, Eternal. No slumber can seize Him nor sleep.
His are all things in the heavens and on earth. Who is there
can intercede in His presence except as He permitteth? He
knoweth what (appeareth to His creatures as) before or after
or behind them. Nor shall they compass aught of His
knowledge except as He willeth. His Throne doth extend
over the heavens and the earth, and He feeleth no fatigue in
guarding and preserving them for He is the Most High, the
Supreme (in glory).”
َ‫سنةٌ َوال‬ ُ ُ ْ َ َ‫ﱡوم ال‬

َ ِ ُ‫تأخذه‬ ُ ‫الحي ْالقَي‬‫ھو ْ َ ﱡ‬ َ ُ ‫ﷲُ الَ ِ َإلـهَ ِإالﱠ‬ ّ
ِ ْ َ ‫وما ِفي‬
‫األرض َمن َذا‬ ِ َ َ ‫نوم ﱠلهُ َما ِفي ﱠ‬
َ َ ‫السماوات‬ ٌ َْ
‫وما‬ ِ ِ ْ َ ‫بين‬
َ َ ‫أيديھ ْم‬ ِ ِ ْ ِ ِ ‫عندهُ ِإالﱠ‬
ُ َ ْ َ ‫بإذنه‬
َ ْ َ ‫يعلم َما‬ ُ َ ْ َ ‫الذي‬
َ ْ ِ ‫يشفع‬ ِ‫ﱠ‬
‫بما َشاء‬ ِ ِ ْ ِ ‫من‬
َ ِ ‫علمه ِإالﱠ‬ ْ ‫بشيء ﱢ‬
ٍ ْ َ ِ ‫يحيطون‬َ ُ ِ ُ َ‫خلفھم َوال‬ ُْ ََْ
ُ ُ َ ‫وال‬
ُ‫يؤوده‬ َ ْ َ َ ‫السماوات‬
َ َ ‫واألرض‬ ِ َ َ ‫كرسيﱡهُ ﱠ‬ ِ ْ ُ ‫وسع‬ َ ِ َ
(2:255) ‫العظيم‬ ْ
ُ ِ َ ‫العلي‬ ْ
‫وھو َ ِ ﱡ‬ َ ُ َ ‫حفظھما‬ ُ
َُ ِْ
Glorious Qur’an, Surah Najin, Ayah 26
“How many-so-ever be the angels in the heavens, their
intercession will avail nothing except after Allah has given
leave for whom He pleases and that he is acceptable to
Him.”
ْ ُ ُ َ َ َ ‫تغني‬
ً ْ َ ‫شفاعتھم‬
‫شيئا‬ ِ ْ ُ ‫السماوات َال‬
ِ َ َ ‫ملك ِفي ﱠ‬ ٍ َ ‫وكم ﱢمن ﱠ‬َ َ
(53:26) ‫ويرضى‬َ ْ َ َ ‫يشاء‬ َ َ ‫لمن‬
َ ِ ُ‫ﷲ‬ َ َ ْ َ ‫بعد َأن‬
‫يأذن ﱠ‬ ِ ْ َ ‫ِ ﱠإال ِمن‬
107
Glorious Qur’an, Surah Saba’, Ayah 22
Say: "Call upon other (gods) whom ye fancy, besides Allah.
They have no power, - not the weight of an atom, - in the
heavens or on earth: No (sort of) share have they therein,
nor is any of them a helper to Allah.”
َ ُ ِ ْ َ ‫ﷲ َال‬
‫يملكون‬ ِ ‫دون ﱠ‬
ِ ُ ‫زعمتم ﱢمن‬ َ ِ ‫ادعوا ﱠ‬
ُ ْ َ َ ‫الذين‬ ُِ
ُ ْ ‫قل‬
ْ ُ َ ‫وما‬
‫لھم‬ ِ ْ َ ْ ‫وال ِفي‬
َ َ ‫األرض‬ َ َ ‫السماوات‬
ِ َ َ ‫ذرة ِفي ﱠ‬ َ َِْ
ٍ ‫مثقال َ ﱠ‬
ٍ ِ َ ‫منھم ﱢمن‬
(34:22) ‫ظھير‬ ُ ْ ِ ُ‫وما َله‬ ٍ ْ ِ ‫فيھما ِمن‬
َ َ ‫شرك‬ َِ ِ
From these five Ayah’s it is a sure fact that Allah
(Subhanahu wa ta’ala) has denied the claims of the un-
believers concerning the powers of those whom they honour
beside Him. None, other than He, enjoys any possession or
power; none can be of any help to them. Only intercession
remains but He has shown that it will belong only to him who
has been granted that permission to intercede.
Glorious Quran, Surah Anbiya, Ayah 28

“He knows what is before them, and what is behind them,
and they offer no intercession except for those who are
acceptable, and they stand in awe and reverence of His
(Glory).”
ِ َ ِ ‫يشفعون ِ ﱠإال‬
‫لمن‬ َ ُ َ ْ َ ‫وال‬ ْ ُ َ ْ َ ‫وما‬
َ َ ‫خلفھم‬ ْ ِ ِ ْ َ ‫بين‬
َ َ ‫أيديھم‬ ََُْ
َ ْ َ ‫يعلم َما‬
َ ُ ِ ْ ُ ‫خشيته‬
(21:28) ‫مشفقون‬ ِ ِ َ ْ َ ‫من‬ ْ ‫وھم ﱢ‬ُ َ ‫ارتضى‬ َ َْ
None can intercede with Allah (Subhanahu wa ta’ala) except
as He is pleased to permit them to do so and one such
person is the Prophet Muhammad (Salla Allahu ‘alayhi wa
salam) the Seal and the last of all the Prophets to mankind.
As a general category of the Day of Judgment believed in by

the unbelievers is that their Prophets or associated god will
intercede on their behalf but intercession is denied by the
Glorious Qur’an. We have been informed that on the Day of
108
Judgment, the Prophet (Salla Allahu ‘alayhi wa salam) will
be brought before Allah (Subhanahu wa ta’ala), where he
will prostrate himself before Him. He will praise Allah
(Subhanahu wa ta’ala) but not ask to intercede on behalf of
the Muslims. Then Allah (Subhanahu wa ta’ala) will tell him
to “Arise, speak and it will be heard! Ask and it will be given!
Intercede and it will be granted!”
It is narrated by Abu Huraira (‘Alayhi al salam): I said, "O

Allah's Apostle! Who will be the luckiest person, who will
gain your intercession on the Day of Resurrection?" Allah's
Apostle said: O Abu Huraira! "I have thought that none will
ask me about it before you as I know your longing for the
(learning of) Hadith’s. The luckiest person who will have my
intercession on the Day of Resurrection will be the one who
said, sincerely from the bottom of his heart "None has the
right to be worshipped but Allah." And 'Umar bin 'Abdul 'Aziz
wrote to Abu Bakr bin Hazm, "Look for the knowledge of
Hadith and get it written, as I am afraid that religious
knowledge will vanish and the religious learned men will
pass away (die). Do not accept anything save the Hadith’s
of the Prophet (Salla Allahu ‘alayhi wa salam). Circulate
knowledge and teach the ignorant, for knowledge does not
vanish except when it is kept secretly (to oneself)." (Sahih
al-Bukhari Book 3, Hadith 98)
Therefore, the intercession is meant for the sincere and true

believers who hold not only Allah (Subhanahu wa ta’ala) but
also the Prophet Muhammad (Salla Allahu ‘alayhi wa salam)
within their hearts as well as their minds. Intercession is only
granted by Allah (Subhanahu wa ta’ala) permission; and
does not belong to the associationists. The truth is that Allah
(Subhanahu wa ta’ala) grants to the true believers His
blessing through the instrumentality of the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) whom He
chooses to favour and raises to that high and lofty position.
As spoken within the Glorious Qur’an and denied at one
time and affirmed in the special circumstances of Allah
(Subhanahu wa ta’ala)’s express permission, intercession is
free of shirk. The Prophet (Salla Allahu ‘alayhi wa salam)
109
has further restricted it to the true and sincere believers in
tawhid.
What is remarkable about the conduct and the episode in

general of the Prophet (Salla Allahu ‘alayhi wa salam) and
his meeting in front of Allah (Subhanahu wa ta’ala) on the
Day of Judgment? In that he prostrates himself before his
Maker, rather than asking for the permission of intercession.
It is only after he has prostrated himself before his Lord, that
Allah (Subhanahu wa ta’ala) gives him His permission to
intercede on behalf of the true believers of Islam, who have
tawhid within their hearts.
Allah (Subhanahu wa ta’ala) is the Guide
It is narrated within the Sahih, that Said bin al-Musaiyab has

reported from his father: When the time of the death of Abu
Talib approached, Allah’s Apostle went to him and found
Abu Jahl bin Hisham and 'Abdullah bin Abi Umaiya bin al-
Mughira by his side. Allah's Apostle said to Abu Talib, "O
uncle! Say, None has the right to be worshipped but Allah, a
sentence with which I shall be a witness (i.e. argue) for you
before Allah. Abu Jahl and 'Abdullah bin Abi Umaiya said,
"O Abu Talib! Are you going to denounce the religion of
Abdul Muttalib?" Allah's Apostle kept on inviting Abu Talib to
say it, (i.e. 'None has the right to be worshipped but Allah').
While they (Abu Jahl and Abdullah) kept on repeating their
statement till Abu Talib said as his last statement that he
was on the religion of Abdul Muttalib and refused to say,
'None has the right to be worshipped but Allah.' (Then
Allah's Apostle said, "I will keep on asking Allah's
forgiveness for you unless I am forbidden (by Allah) to do
so." So Allah revealed (the verse) concerning him (i.e. It is
not fitting for the Prophet and those who believe that they
should pray (Allah) for forgiveness for Pagans even though
they be of kin, after it is clear to them that they are
companions of the fire (9:113). (Sahih Al-Bukhari, Book 23,
Hadith 442)
110
“It is not fitting, for the Prophet and those who believe, that
they should pray for forgiveness for Pagans, even though
they be of kin, after it is clear to them that they are
companions of the Fire.”
َ ِ ِ ْ ُ ْ ِ ‫يستغفروا‬
‫للمشركين‬ ْ ُ ِ ْ َ ْ َ ‫آمنوا َأن‬
ْ ُ َ ‫والذين‬
َ ِ ‫للنبي َ ﱠ‬
‫كان ِ ﱠ ِ ﱢ‬
َ َ ‫َما‬
ْ ُ ‫لھم َ ﱠ‬
‫أنھم‬ ْ ُ َ ‫تبين‬
َ ‫بعد َما َ َ ﱠ‬
ِ ْ َ ‫قربى ِمن‬ ِ ْ ُ ‫كانوا‬
َ ْ ُ ‫أولي‬ ْ ُ َ ‫ولو‬
ََْ
ِ ِ َ ْ ‫أصحاب‬
(9:113) ‫الجحيم‬ ُ َ ْ َ
In referring to the incident of the Prophet (Salla Allahu
‘alayhi wa salam)’s and his uncle Abu Talib, the following
Ayah, explains that the Prophet (Salla Allahu ‘alayhi wa
salam) is not the one who guides the believers to their faith
but Allah (Subhanahu wa ta’ala), for only Allah (Subhanahu
wa ta’ala) will Guide whom He Wills.
Glorious Qur’an, Surah Qasas, Ayah 56

“It is true thou wilt not be able to guide every one, whom
thou lovest; but Allah guides those whom He will and He
knows best those who receive guidance.”
َ َ ‫يھدي َمن‬
‫يشاء‬ ‫ولكن ﱠ‬
ِ ْ َ َ‫ﷲ‬ َ ْ َ ْ َ ‫من‬
‫أحببت َ َ ِ ﱠ‬ ْ َ ‫تھدي‬ َ ‫ِﱠ‬
ِ ْ َ ‫إنك َال‬
َُ َ
No matter whom you love, you cannot guide them towards
belief in Allah (Subhanahu wa ta’ala), or Islam, unless He
wishes them to do so. No matter how much you may love
them, you cannot see what is within their hearts and minds
but Allah (Subhanahu wa ta’ala) can and knows all things
about them. It is also evident that no matter how much we
would like to, or even the Prophet (Salla Allahu ‘alayhi wa
salam) would like to, it is no good in praying for forgiveness
of the non-believers.
111
Although the Prophet (Salla Allahu ‘alayhi wa salam) loved
his uncle Abu Talib very much. He still held onto his old
Pagan belief, even though the Prophet (Salla Allahu ‘alayhi
wa salam) requested him to believe in Allah (Subhanahu wa
ta’ala) by saying “There is no god but Allah”, not once, not
twice but three times he asked him to believe, in an attempt
to save him from the Hellfire. It is also recognised that Abu
Jahl and his companions were aware of the Prophet (Salla
Allahu ‘alayhi wa salam)’s intentions towards his uncle but
Allah (Subhanahu wa ta’ala) exposed the ugliness of him
whose knowledge of the essence and origin of Islam is
lesser than that of Abu Jahl. The Prophet (Salla Allahu
‘alayhi wa salam) had concerns for his uncle and an
eagerness for him to revert to Islam.
There are some scholars, who lay claim to the fact that Abd
al Muttalib and his ancestors embraced Islam but this is
refuted within this hadith. What is evident is that the Prophet
(Salla Allahu ‘alayhi wa salam) prayed for Abd al Muttalib’s
forgiveness but that Allah (Subhanahu wa ta’ala) had
rejected the prayer and forbade the Prophet (Salla Allahu
‘alayhi wa salam) to repeat it.
From the witness of this hadith we can see the harm that
evil people can bring to any man, especially the
aggrandising of leaders and ancestors. The false claim by
the companions of the uncle to the contrary and above all
the claim to this effect by Abu Jahl. If anything, the evidence
of the worth of deeds lies in their endings. For had the
Prophet (Salla Allahu ‘alayhi wa salam)’s uncle witnessed
as was asked, “That there is no god but Allah”, then he
would have been saved.
The place for this last argument lies in the hearts of the
misguided. The story relates that they did not argue with the
Prophet (Salla Allahu ‘alayhi wa salam), except on its
grounds, despite the Prophet (Salla Allahu ‘alayhi wa
salam)’s emphatic repetition. In fact, for its greatness and
clarity, they limited their argument to it only.

112
Chapter 6
Unbelief is Exaggeration
Glorious Qur’an, Surah Nisa, Ayah 171

“O People of the Book! Commit no excesses in your religion:
Nor say of Allah aught but the truth. Christ Jesus the son of
Mary was (no more than) an apostle of Allah, and His Word,
which He bestowed on Mary, and a spirit proceeding from
Him: so believe in Allah and His apostles. Say not "Trinity”:
desist: it will be better for you: for Allah is one Allah. 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.”
ْ ُ ُ َ َ‫دينكم َوال‬
َ َ ‫تقولوا‬
‫على‬ ْ ُ ِ ِ ‫تغلوا ِفي‬ ْ ُ ْ َ َ‫الكتاب ال‬
ِ َ ِ ْ ‫أھل‬ َ ْ َ ‫َيا‬
‫رسول‬
ُ ُ َ ‫مريم‬ َ َ ْ َ ‫ابن‬ ُ ْ ‫عيسى‬ َ ِ ‫المسيح‬ُ ِ َ ْ ‫إنما‬ ‫ﷲِ ِإالﱠ ْ َ ﱢ‬
َ ‫الحق ِ ﱠ‬ ّ
ِ‫با‬ ْ ُ ِ َ ُ‫منه‬
ّ ِ ‫فآمنوا‬ ْ ‫ورو ٌح ﱢ‬ َ َ ْ َ ُ‫وكلمته‬
َ َ ْ َ ‫ألقاھا ِ َإلى‬
ُ َ ‫مريم‬ ُ َ ِ َ َ ِ‫ﷲ‬ ّ
ّ ‫إنما‬
ُ‫ﷲ‬ َ ‫لكم ِ ﱠ‬ْ ُ ‫خيرا ﱠ‬ ْ ُ َ ٌ‫ثالثة‬
ً ْ َ ‫انتھوا‬ ْ ُ ُ َ َ‫ورسله َوال‬
َ َ َ ‫تقولوا‬ ِ ُِ ُ َ
‫ولد ﱠلهُ َما ِفي‬ َ ُ َ ‫سبحانهُ َأن‬
ٌ َ َ ُ‫يكون َله‬ َ َ ْ ُ ‫واحد‬ ٌ ِ َ ٌ‫ِ َإلـه‬
(4:171) ً ‫وكيال‬ ِ َ ِ‫با‬ ّ ِ ‫وكفى‬ ِ ْ َ ‫وما ِفي‬
َ َ َ ‫األرض‬ َ َ ‫السماوات‬َ َ‫ﱠ‬
Glorious Qur’an, Surah Nuh, Ayah 23
"And they have said (to each other), 'Abandon not your
gods: Abandon neither Wadd nor Suwa', neither Yaguth nor
Ya'uq, nor Nasr';”
ًّ َ ‫تذرن‬
َ َ ‫ودا‬
ً َ ُ ‫وال‬
‫سواعا‬ ‫وال َ َ ُ ﱠ‬ ْ ُ َ َ ِ ‫تذرن‬
َ َ ‫آلھتكم‬ ُ ََ
‫وقالوا َال َ َ ُ ﱠ‬
ً ْ َ َ ‫ويعوق‬
(71:23) ‫ونسرا‬ َ ُ َ ‫وال‬
َ ُ َ َ ‫يغوث‬ ََ
The names of “Wadd, Suwa’, Yaguth, Ya’uq, nor Nasr” from
this verse were the names of righteous people, who were
descendants of Nuh. When they passed away, Satan
113
inspired their people to set up statues in their honour and to
give the statues the names of the departed. Later, when
their origins were forgotten, the excessive esteem paid to
them turned into worship.
From the Sahih of al-Bukhari, it was narrated by Ibn Abbas,

All the idols, which were worshipped by the people of Noah
(Nuh), were worshipped by the Arabs later on. As for the
idol Wadd, it was worshipped by the tribe of Kalb at
Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad
and then by Ban, Ghutaif at Al-Jurf near Saba; Ya’uq was
the idol of Hamdan, and Nasr’ was the idol of Himyr, the
branch of Dhi-al-Kala.' The names (of the idols) formerly
belonged to some pious men of the people of Noah, and
when they died, Satan inspired their people to (prepare and
place idols at the places where they used to sit, and to call
those idols by their names. The people did so, but the idols
were not worshipped until those people (who initiated them)
had died and the origin of the idols had become obscure,
whereupon people began worshipping them. (Sahih al-
From reading many hadith, it would appear that before Islam

came along, it was a custom for when an ancestor had died,
that a statue was erected on their graves, which later on
came to be worshipped as deities.
Within the first Surah we read, “Commit no excesses in your

religion”, which, unfortunately the Christian did by the lifting
up of the son of Mariam to that of the son of god, when Allah
(Subhanahu wa ta’ala) has no son. For he was just a
Messenger of Allah (Radiya Allahu ‘anhu). The Ayah also
rejects the doctrine of the trinity, which they follow as being
true. That through their actions both the Christians and the
Jews have committed shirk. It could be stated that this
historical fact of shirk happened in connection with righteous
people.
Any first alteration to any religion, preached by the Prophets

(Radiya Allahu ‘anhu), despite the fact that they were sent
by Allah (Subhanahu wa ta’ala), was by their respective
114
followers after their deaths. That these same followers
easily accepted false innovations, despite their departure
from established laws and the violation of natural reasoning.
That the root cause of all of this is by the mixing of the true
with the false. The first is esteemed from the righteous; and
the second is a well-intended deed by the wise, which in
later generations are mistaken for something else. It is a
characteristic of man that he resists the truth and tends to
follow the falsehoods. It is recognised that through false
evidence and innovation, that this will lead one to unbelief.
Innovation may seem right and have a good intention but it
has a darker side, which leads the follower into unbelief. For
this reason, there is a general principle for the prohibiting of
exaggeration due to the knowledge of its consequences,
which will lead one to shirk.
There is wisdom in the harm that can befall a person visiting

the graves, no matter how well intended. Take a walk
around any graveyard near to you and see the wisdom
within Islam, which prohibits the use of statues and the
removing of them from sight. There is a need to be aware of
death and what it means to the individual and yes, there is
an importance and constant need to remember our own
frailty.
There would appear to be a strange case for those who

read the story in the books of exegesis and who, despite
their knowledge of the meanings involved, believe that the
people of Nuh have performed the best rituals of worship.
While that which Allah (Subhanahu wa ta’ala) and His
Prophet (Radiya Allahu ‘anhu) have prohibited is merely
open and clear unbelief with which, the subject makes itself
an outlaw. Without any disrespect, it is as if Allah
(Subhanahu wa ta’ala) had separated their hearts from their
reasoning.
Those who set up the idols in the first place may have done
so under the misguided belief that their ancestors could
interceded on their behalf and that their presumption was
just that and that they intended nothing more. However,
through the lapse of time of what they had originally
115
intended the later people began to use them as an
instrument of their own desire for other gods.
The desire and teaching of the Prophet (Salla Allahu ‘alayhi

wa salam) not to be aggrandised like the son of Miriam,
shows us the knowledge of how simple it would have been
for Muslims to follow the same path as the Christians, with
their statues of both ‘Isa (Radiya Allahu ‘anhu) and Miriam.
His counsel to us through this wisdom leads us to realise
that exaggeration in religion brings about damnation.
The explanation that the idols were not worshipped until the
knowledge of their origin was forgotten is a valued lesson of
historical knowledge and the value of its loss. The main
cause of the loss of knowledge is time and with it comes the
death of men.
Worshipping at the Grave
Within the Sahih, it was narrated by 'Aisha (‘Alayhi al

salam): Um Salama told Allah's Apostle about a church,
which she had seen in Ethiopia, and which was called
Mariya. She told him about the pictures which she had seen
in it. Allah's Apostle said, "If any righteous pious man dies
amongst them, they would build a place of worship at his
grave and make these pictures in it; they are the worst
creatures in the sight of Allah." (Sahih al-Bukhari, Book 8,
Hadith 426)
Inside most of the older Christian churches you will find the
burial places for the local nobility and its dignitaries. These
graves are elaborately carved in marble, with statues or
carved replicas of their bodies laid on top of the raised
sarcophagus. Outside in the graveyard are many richly
carved headstones, sometimes with statues of angels raised
on pillars? They combine the two evils of worshipping at the
grave and the setting up of images.
Likewise, in the two Sahihs, it was narrated by A’isha

(‘Alayhi al salam) that Allah's Apostle in his fatal illness said,
"Allah cursed the Jews and the Christians, for they built the
116
places of worship at the graves of their prophets." And if that
had not been the case, then the Prophet's grave would have
been made prominent before the people. So (the Prophet)
was afraid, or the people were afraid that his grave might be
taken as a place for worship. (Sahih Al-Bukhari, Book 23,
Hadith 472)
Muslim reported from Jundub (‘Alayhi al salam) that he said:

I heard from the Apostle of Allah (Salla Allahu ‘alayhi wa
salam) five days before his death and he said: I stand
acquitted before Allah that I took any one of you as friend,
for Allah has taken me as His friend, as he took Ibrahim as
His friend. Had I taken any one of my Ummah as a friend, I
would have taken Abu Bakr as a friend. Beware of those
who preceded you and used to take the graves of their
prophets and righteous men as places of worship, but you
must not take graves as masjids; I forbid you to do that.
(Sahih Muslim, Book 4, Hadith 1083)
Within the same book, Jabir said: Allah's Messenger (Salla

Allahu ‘alayhi was salam) forbade that the graves should be
plastered or they be used as sitting places (for the people),
or a building should be built over them. (Sahih Muslim, Book
4, Hadith 2116)
The Prophet (Salla Allahu ‘alayhi wa salam) therefore

prohibited the practice of praying at the graves and
condemned the person who followed it. To perform salat at
a grave is hence equally condemned, even if no masjid had
been built on the site? That is the meaning of the statement:
“you must not take graves as masjids”.
Narrated Abu Hurayrah: The Prophet (Salla Allahu ‘alayhi

wa salam) said: “Do not make your houses graves, and do
not make my grave a place of festivity. But invoke blessings
on me, for your blessings reach me wherever you may be.”
(Sunnah Abu Dawud, Book 10, Hadith 2037)

salam) and those who have followed them have made two
mistakes, for whatever reasoning is immaterial, nor can we
117
speculate why their actions were so. However, the first was
that the Prophet (Salla Allahu ‘alayhi wa salam) was buried
within his house, which was next door to the Prophet (Salla
Allahu ‘alayhi wa salam)’s masjid in Madina. This is
established by the following hadith:
Narrated by Hisham's father: 'Aisha said to 'Abdullah bin Az-

Zubair, "bury me with my female companions (i.e. the wives
of the Prophet) and do not bury me with the Prophet in
the house, for I do not like to be regarded as sanctified (just
for being buried there).'' Narrated Hisham's father: 'Umar
sent a message to 'Aisha, saying, "Will you allow me to be
buried with my two companions (the Prophet and Abu
Bakr)?" She said, "Yes, by Allah." though it was her habit
that if a man from among the companions (of the Prophet)
sent her a message asking her to allow him to be buried
there, she would say, "No, by Allah, I will never give
permission to anyone to be buried with them." (Sahih Al-
The second mistake was the building of the masjid around

his house and by doing so bringing it inside the Prophet
(Salla Allahu ‘alayhi wa salam)’s Masjid. Any place is a
masjid, which is intended for salat, or where salat is
performed, just as the Prophet (Salla Allahu ‘alayhi wa
salam) had said: “The earth is a masjid for you, so wherever
you are at the time of prayer, pray there.” (Sahih Muslim,
Book 4, Hadith 1057)
There are many hadith with strong isnad’s going back to Ibn
Mas’ud, which are marfu hadith of the Prophet (Salla Allahu
‘alayhi wa salam), where he says: “Some of the most evil
men will witness the coming of the Hour, as well as those
who take their graves as masjids.” This hadith is also
reported by Abu Hatim in his Sahih.
The Prophet (Salla Allahu ‘alayhi wa salam)’s instructions

and statements were ignored, even though the curse is on
those who worship at the graves and upon those who would
build a masjid near, around or even over them, no matter
how good the intention was. The rule on any Islamic burial
118
is that the spoil on top of the grave should be no higher than
a hands width and if a marker is to be used, then it is to be
placed flat upon it but it is better if no marker is used at all.
The construction of the grave must be out in the open, and
not within a dwelling place, nor is there to be a construction
around or above the grave, to make it look like anything but
a grave. It is not the fault of the one inside the grave, unless
that is that they have commissioned such a construction
themselves but it is the fault of their relatives or followers,
who in venerating the one inside, they themselves have
received the curse of the Prophet (Salla Allahu ‘alayhi wa
salam) and Allah (Subhanahu wa ta’ala).
We have seen the prohibition of images and the gravity of

the offence, together with the wisdom of the Prophet (Salla
Allahu ‘alayhi wa salam) where his emphasis on how evil
happens. Five days before his death, he repeated the
prohibition, and forbade the use of his own grave, even
before the grave existed. His intention was for Muslims not
to go down the same path as the Jews and Christians with
their prophets graves. He had great condemnation of them
for what they practiced and his intention was to warn us
against a similar use of his grave.
Certainly he did not want his grave to be recognised, for

people may start to use it as a place of worship, which is
shirk and he wanted his Ummah to follow the straight path.
By the fact of the burying of the Prophet (Salla Allahu ‘alayhi
wa salam) inside his house and the building of the Masjid
around his grave, we have joined the ranks of the Jews and
Christians in what they did to their prophets. This is a
greater sin of shirk, for have we not only gone against what
he taught us but also we have gone against what he
instructed us not to do? So to all Muslims, including myself,
within this world, are we on the straight path, when we have
made it crooked and evil just by this one act alone? He was
the most perfect person on this earth but we did not take
heed of what he said and asked of us. Those who say that
they and they alone are on the true path of Islam, then I say
by what standard do you set your guidance, for you do not
follow the Prophet (Salla Allahu ‘alayhi wa salam),
119
otherwise you would tear down the building around him and
build it further from his grave. It is only Allah (Subhanahu wa
ta’ala) who will bear witness to who will be asked to
question over this state of affairs. It is to Him that we
perform Umrah and Hajj and when we visit the Prophet
(Salla Allahu ‘alayhi wa salam)’s Masjid it is up to Him if He
accepts it or not. Although, if we have been denied the
authority to perform salat at the grave, then a grave within a
masjid is also forbidden, for the masjid becomes a
graveyard, or it could be said that any salat performed within
that masjid is forbidden. If salat within such a place is
forbidden then who is to say that Allah (Subhanahu was
ta’ala) will answer such prayers?
I do not apologise for the above questions, or if it seems that

I have spoken out of turn but as a simple servant of Allah
(Subhanahu wa ta’ala) I have a duty, no matter how hard it
may be at times, to tell the truth from what we perceive and
know to be correct. I use the following hadith to make this
point:
On the authority of Abu Saeed Al-Khurdari, who heard the

messenger of Allah say, "Whosoever of you sees an evil
action, let him change it with his hand, and if he is not able
to do so, then with his tongue, and if he is not able to do so,
then with his heart, and that is the weakest of faith." (Sahih
of Muslim, Book 1, Hadith 79).
The Prophet (Salla Allahu ‘alayhi wa salam) in his speech

five days before his death repudiated the two most evil
sects. Some scholars have removed these two sects from
the 72 groups composing of the Ummah of Islam. They
identified them as the Rafidah and the Jahmiyyah sects. It
was due to the actions of the Rafidah sect and the first to
build masjids over graves that shirk occurred amongst
Muslims. It must also be stated that even if a masjid is built
first and then a person is buried later inside that masjid, it is
still shirk for those who built it, if they had knowledge of the
burial to take place later, and it is also shirk for those who
buried the person and upon any worshippers thereafter.
120
It was narrated by Abu Huraira (‘Alayhi al salam) that the
Prophet (Salla Allahu ‘alayhi wa salam) said, "Leave me as I
leave you) for the people who were before you were ruined
because of their questions and their differences over their
prophets. So, if I forbid you to do something, then keep
away from it. And if I order you to do something, then do of it
as much as you can." (Sahih Al-Bukhari, Book 92, Hadith
3911)
Respect for the Graves
In his Muwatta’, Malik reported that Yahya related to me

from Malik from Zayd ibn Aslam from Ata ibn Yasar that the
Messenger of Allah (Salla Allahu ‘alayhi wa salam) said, "O
Allah! Do not make my grave an idol that is worshipped. The
anger on those who took the graves of their Prophets as
places of prostration was terrible." (Book 9, Hadith 24.88)
This tells us that Allah (Subhanahu wa ta’ala)’s anger is

directed to those who take their saints’ or prophets’ graves
as masjids. Ibn Jarir al Tabari reported from Sufyan, from
Mansur, from Mujahid, concerning the verse “Have ye seen
Lat. and 'Uzza,” (Glorious Qur’an, Surah Najm, Ayah 19)
and what that the Prophet (Salla Allahu ‘alayhi wa salam)
had said over this matter.
It is narrated by Abdullah ibn Abbas: The Apostle of Allah

(Salla Allahu ‘alayhi wa salam) cursed women who visit
graves, those who built masjids over them and erected
lamps (there). (Sunnah Abu Dawud, Book 20, Hadith 3230)
The Prophet (Salla Allahu ‘alayhi wa salam) thereby

condemned the women who visited the graves as well as
the men, who set up masjids and lights over the graves.
What is certain is the fact that statues through time become

idols and any visit to them makes it an act of worship, even
though that may not have been the intention at the
beginning. What is even more certain was the fact that
before the death of the Prophet (Salla Allahu ‘alayhi wa
salam), he was aware that his Ummah would divide and
121
that there was nothing that he could do about it. He even
tried to let his Ummah know the true path that they should
keep too.
It was narrated by Ibn 'Abbas: When the time of the death of

the Prophet (Salla Allahu ‘alayhi wa salam) approached
while there were some men in the house, and among them
was 'Umar bin Al-Khatttab, the Prophet said, "Come near let
me write for you a writing after which you will never go
astray." 'Umar said, "The Prophet is seriously ill, and you
have the Qur’an, so Allah's Book is sufficient for us." The
people in the house differed and disputed. Some of them
said, "Come near so that Allah's Apostle may write for you a
writing after which you will not go astray," while some of
them said what 'Umar said. When they made much noise
and differed greatly before the Prophet, he said to them, "Go
away and leave me." Ibn 'Abbas used to say, "It was a great
disaster that their difference and noise prevented Allah's
Apostle from writing that writing for them. (Sahih Al-Bukhari,
The origin therefore is the grave and the person who is

buried within it, who may or may not have been a righteous
person but by the actions of their relatives or followers,
statues and pictures adorn the grave, which over time
becomes an idol for worship. Even today, we witness
candles being burnt for the dead by the Jews, Christians,
Buddhists, Hindus, Sikhs and many more, in actual fact it is
a wide practice, which thankfully does not include the
majority of Muslims.
From the Glorious Qur’an, we read:

As for those who divide their religion and break up into
sects, thou hast no part in them in the least: their affair is
with Allah. He will in the end tell them the truth of all that
they did.
122
َ ْ ‫شيعا ﱠ‬
ْ ُ ْ ِ ‫لست‬
‫منھم ِفي‬ ْ ُ َ َ ‫دينھم‬
ً َ ِ ‫وكانوا‬ ْ ُ ‫الذين َ ﱠ‬
ْ ُ َ ِ ‫فرقوا‬ َ ِ ‫إِ ﱠن ﱠ‬
ْ ُ َ ‫بما‬
‫كانوا‬ ُ ُ ‫ثم ُ َ ﱢ‬
َ ِ ‫ينبئھم‬ ْ ُ ُ ْ َ ‫إنما‬
ّ ‫أمرھم ِ َإلى‬
‫ﷲِ ُ ﱠ‬ َ ‫شيء ِ ﱠ‬
ٍ ْ َ
َ َُ َْ
(6:159) ‫يفعلون‬
From this Ayah, we must ask the question, ‘How far do we

have to go, to have no part with those who have divided
their religion, and who is on the right path?’ All the people
who have stated the witness “That there is no god but Allah”
is a Muslim and all those who believe “That Muhammad was
His Messenger”, is also on that path of Islam. So why are
we so divided and at each other’s throats, or is this the Will
of Allah (Subhanahu wa ta’ala) because we have not taken
the words of our Prophet (Salla Allahu ‘alayhi wa salam)
seriously enough and have done terrible things both in his
name and against Allah (Subhanahu wa ta’ala)?
It is narrated by Abu Said: That the Prophet (Salla Allahu

‘alayhi wa salam) said, "You will follow the wrong ways, of
your predecessors so completely and literally that if they
should go into the hole of a mastigure [a lizard’s hole], you
too will go there." We said, "O Allah's Apostle! Do you mean
the Jews and the Christians?" He replied, "Whom else?"
(Meaning, of course, the Jews and the Christians.) (Sahih
Al-Bukhari Book 56, Hadith 662)
'Abdullah reported Allah's Messenger (Salla Allahu ‘alayhi

wa salam) as saying; I shall be there at the Cistern before
you, and I shall have to contend for some people, but I shall
have to yield. I would be saying: My Lord, they are my
friends, they are my friends, and it would be said: You don't
know what innovations they made after you. (Sahih Muslim,
This last hadith points to the problem of secular differences,

where the Prophet (Salla Allahu ‘alayhi wa salam) will be
interceding for all Muslims who are his friends but Allah
(Subhanahu wa ta’ala) will have the knowledge of who
123
followed the correct path, from the guidance of the Prophet
Some people like 'Umar bin Al-Khattab, will consider that the
Glorious Qur’an is all that we need but we forget about the
words of Allah (Subhanahu wa ta’ala), when He says in the
following ayah,
Glorious Qur’an, Surah Al-A'raf, Ayah 157

"Those who follow the apostle, the unlettered prophet,
whom they find mentioned in their own (scriptures), - in the
law and the Gospel, - for he [the prophet] commands them
what is just and forbids them what is evil; he allows them as
lawful what is good (and pure) and prohibits them from what
is bad (and impure); He releases them from their heavy
burdens and from the yokes that are upon them. So it is
those who believe in him, honour him, help him, and follow
the light which is sent down with him, - it is they who will
prosper."
َ ُ ِ َ ‫الذي‬
ُ‫يجدونه‬ ِ ‫األمي ﱠ‬‫النبي ُ ﱢ ﱠ‬ ‫الرسول ﱠ ِ ﱠ‬
َ ُ ‫يتبعون ﱠ‬ َ ِ‫ﱠ‬
َ ُ ِ ‫الذين َ ﱠ‬
ُ ُ ُ ْ َ ‫واإلنجيل‬
‫يأمرھم‬ ِ ِ ْ ِ َ ‫التوراة‬ ِ َ ْ ‫عندھم ِفي ﱠ‬ ْ ُ َ ِ ‫مكتوبا‬ً َُْ
ُ ُ َ ‫ويحلﱡ‬
‫لھم‬ ِ َ ُ ْ ‫عن‬
ِ ُ َ ‫المنكر‬ ِ َ ‫وينھاھم‬ ِ ُ َْْ ِ
ْ ُ َ ْ َ َ ‫بالمعروف‬
ْ ُ ْ َ ‫ضع‬
‫عنھم‬ ُ َ َ‫الخبآئث َوي‬ َ ِ َ َ ْ ‫عليھم‬
ُ ِ ْ َ َ ‫ويحرم‬ ِ َ‫ﱠﱢ‬
ُ ‫الطيبات َ ُ َ ﱢ‬
ْ ُ َ ‫فالذين‬
‫آمنوا‬ َ ِ ‫عليھم َ ﱠ‬ ْ ِ ْ َ َ ‫كانت‬ْ َ َ ‫التي‬ َ َ ْ َ َ ‫إصرھم‬
ِ ‫واألغالل ﱠ‬ ُْ َ ْ ِ
َ ِ ُ ‫الذي‬
‫أنزل‬ َ ِ ‫النور ﱠ‬
َ ‫واتبعوا ﱡ‬ ْ ُ َ ‫ونصروهُ َ ﱠ‬ ُ َ َ َ ُ‫وعزروه‬ ُ ‫به َ َ ﱠ‬ ِِ
َ ُ ِ ْ ُ ْ ‫ھم‬
(7:157) ‫المفلحون‬ ُ ُ ‫أولـئك‬ ُ
َ ِ َ ْ ُ‫معه‬ ََ
Therefore, it is incumbent upon a Muslim to not only to
believe in the Glorious Qur’an but also the ways of the
Prophet Muhammad (Salla Allahu ‘alayhi wa salam), in his
true hadith and Sunnah, which in no way compromises the
Glorious Qur’an.

124
Chapter 7
Protection of Tawhid
Allah (Subhanahu wa ta’ala) says in the Glorious Qur’an the

following:

“Now hath come unto you a Messenger from amongst
yourselves: it grieves him that ye should perish: ardently
anxious is he over you: to the Believers is he most kind and
merciful.”
ْ ‫عليه َما َ ِ ﱡ‬
‫عنتم‬ ِ ْ َ َ ‫عزيز‬ ْ ُ ِ ُ َ ‫من‬
ٌ ِ َ ‫أنفسكم‬ ْ ‫رسو ٌل ﱢ‬ ْ ُ َ ‫لقد‬
ُ َ ‫جاءكم‬ ََْ
ٌ ِ ‫رؤوف ﱠ‬
(9:128) ‫رحيم‬ َ ِ ِ ْ ُ ْ ِ ‫عليكم‬
ٌ ُ َ ‫بالمؤمنين‬ ُ ْ َ َ ٌ‫حريص‬ِ َ
Abu Hurayrah (‘Alayhi al salam) reported that the Prophet
(Salla Allahu ‘alayhi wa salam) said: Do not make your
houses graves, and do not make my grave a place of
festivity. But invoke blessings on me, for your blessings
reach me wherever you may be. (Sunnah Abu Dawud, Book
10, Hadith 2037)
Abu Dawud recorded this hadith with good Isnad, as did

many other trustworthy hadith collectors. It is reported within
Al Mukhtarah that ‘Ali ibn al Husayn (‘Alayhi al salam) saw a
man come to a corner near the grave of the Prophet (Salla
Allahu ‘alayhi wa salam) and pray. He reprimanded the man
and instructed him saying: “Wouldn’t you learn a hadith of
the Prophet (Salla Allahu ‘alayhi wa salam), which I [the
reporter] heard my father tell, from my grandfather? The
Prophet (Salla Allahu ‘alayhi wa salam) said: “Do not make
my grave a place for celebration, nor build graves within
your homes. Your greetings will reach me wherever you
are!”
Allah (Subhanahu wa ta’ala) sent a message for all to know

about, in that nothing revealed to man by either Allah
(Subhanahu wa ta’ala) or His Messenger (Salla Allahu
125
‘alayhi wa salam) in the way of any commandment will
never be abrogated. Man must learn and know what is
expected of him, for he cannot say that he did not know the
law, for ignorance is no defence on the Day of Judgment.
His destination for such folly is the Hellfire, for he ignored
his Creator (Subhanahu wa ta’ala) and his Prophet (Salla
Allahu ‘alayhi wa salam). Ignoring Allah (Subhanahu wa
ta’ala) and the Prophet Muhammad (Salla Allahu ‘alayhi wa
salam) is a mark of having no faith and with it comes shirk.

“None of Our revelations do We abrogate or cause to be
forgotten, but We substitute something better or similar:
Knowest thou not that Allah Hath power over all things?”
َ ِ ْ ِ ‫أو‬
‫مثلھا‬ ْ َ ‫منھا‬
َ ْ ‫بخير ﱢ‬ ِ ْ َ ‫نسھا‬
ٍ ْ َ ِ ‫نأت‬ ْ َ ‫آية‬
َ ِ ُ‫أو ن‬ ٍ َ ‫من‬ ْ َ َ ‫َما‬
ْ ِ ‫ننسخ‬
(2:106) ‫ر‬ ِ َ ‫شيء‬
ٌ ‫قدي‬ ٍ ْ َ ‫كل‬‫على ُ ﱢ‬
َ َ َ َ‫ﷲ‬ ّ ‫أن‬‫تعلم َ ﱠ‬ ََْ
ْ َ ْ َ ‫ألم‬
The Prophet (Salla Allahu ‘alayhi wa salam) has been
removed from his Ummah and is far away from the danger
that his people face today. Even though he had great love,
with a firm sympathy for his Ummah, this did not stop him
from having concerns for their future, divided by secular
differences bordering on non-belief.
He forbade us to visit his grave in a manner which would

impose shirk on his followers, which would compromise their
tawhid, even though visiting him is one of the most worthiest
acts, if practiced properly. He also forbade the use of
excessive visiting of any grave and even more so his own,
for he did not want it to become a festival or even an act of
celebration.
Throughout his Prophethood he exhorted the performance

of supererogatory prayers would be better performed at
home, where there is much reward. That for the companions
and all Muslims who follow them, that no salat should ever
be performed within a cemetery.
126
His explanation that prayer to Allah (Subhanahu wa ta’ala)
for him and for any greetings to him will reach him from any
location, however distant. Therefore, there is no need for
any physical closeness to his grave. So it does not matter if
you are just a couple of feet away or even a thousand miles,
the action and communication remains the same.
The Prophet (Salla Allahu ‘alayhi wa salam) is in al Barzakh

where the deeds of his followers are presented to him,
including their prayers and greetings.
[Note: al Barzakh is a stellar place where the souls of the departed

Prophets rest until the Day of Judgment.]
Some Worship Idols
On this topic Allah (Subhanahu wa ta’ala) says within the

Glorious Qur’an:
Glorious Qur’an, Surah Al Nisa, Ayah 51

“Hast thou not turned Thy vision to those who were given a
portion of the Book? they believe in sorcery and Evil, and
say to the Unbelievers that they are better guided in the
(right) way Than the believers!”
ِ َ ِ ْ ‫من‬
َ ُ ِ ْ ُ ‫الكتاب‬
‫يؤمنون‬ ْ ُ ُ ‫الذين‬
ً ِ َ ‫أوتوا‬
َ ‫نصيبا ﱢ‬ َ ِ ‫تر ِ َإلى ﱠ‬ ََْ
َ َ ‫ألم‬
ْ ُ َ َ ‫للذين‬
ُ َ ‫كفروا‬
‫ھؤالء‬ َ ِ ‫ويقولون ِ ﱠ‬ ِ ُ ‫بالجبت َ ﱠ‬
َ ُ ُ َ َ ‫والطاغوت‬ ِ ِْ ْ ِ
(4:51) ً ‫سبيال‬ ْ ُ َ ‫الذين‬
ِ َ ‫آمنوا‬ َ ِ ‫من ﱠ‬
َ ِ ‫أھدى‬ َْ َ
He further goes on to say within the next two Surah’s:
Glorious Qur’an, Surah Al Ma’idah, Ayah 60

Say: "Shall I point out to you something much worse than
this, (as judged) by the treatment it received from Allah.
those who incurred the curse of Allah and His wrath, those
of whom some He transformed into apes and swine, those
who worshipped evil;- these are (many times) worse in rank,
and far more astray from the even path!"
127
َ َ ‫ﷲِ َمن ﱠ‬
ُ‫لعنه‬ ّ ‫عند‬ َ ُ َ ‫ذلك‬
َ ِ ً‫مثوبة‬ َ ِ َ ‫بشر ﱢمن‬ ُ ُ ‫ھل ُ َ ﱢ‬
‫أنبئكم ِ َ ﱟ‬ ْ َ ‫قل‬ُْ
َ ِ َ َ ْ َ َ‫القردة‬
‫والخنازير‬ َ َ ِ ْ ‫منھم‬
ُ ُ ْ ِ ‫وجعل‬ ِ ْ َ َ ‫وغضب‬
َ َ َ َ ‫عليه‬ َ ِ َ َ ُ‫ﷲ‬ ّ
َ َ َ ً ‫مكانا‬
‫وأضلﱡ َعن‬ َ ِ َ ْ ُ ‫الطاغوت‬
َ ‫أولـئك َش ﱞر ﱠ‬ َ ُ ‫وعبد ﱠ‬ َََ َ
ِ ِ ‫سواء ﱠ‬
(5:60) ‫السبيل‬ ََ
Glorious Qur’an, Surah Kahf, Ayah 21
“Thus did We make their case known to the people, that
they might know that the promise of Allah is true, and that
there can be no doubt about the Hour of Judgment? Behold,
they dispute among themselves as to their affair. (Some)
said, "Construct a building over them": Their Lord knows
best about them: those who prevailed over their affair said,
"Let us surely build a place of worship over them."
‫حق َ َ ﱠ‬
‫وأن‬ ‫ﷲِ َ ﱞ‬ ‫وعد ﱠ‬ َ ْ َ ‫أن‬ ‫ليعلموا َ ﱠ‬ُ َ ْ َ ِ ‫عليھم‬ َ ْ َ ْ َ ‫وكذلك‬
ْ ِ ْ َ َ ‫أعثرنا‬ َ ََِ َ
ْ ُ َ ْ َ ‫بينھم‬
‫أمرھم‬ َ ُ َ َ َ َ ‫فيھا ِ ْإذ‬
ْ ُ َ ْ َ ‫يتنازعون‬ َ ِ ‫ريب‬ َ ْ َ ‫الساعةَ َال‬َ ‫ﱠ‬
َ ِ ‫قال ﱠ‬
‫الذين‬ َ َ ‫بھم‬ ُ َ ْ َ ‫ﱡھم‬
ْ ِ ِ ‫أعلم‬ ً َ ْ ُ ‫عليھم‬
ْ ُ ‫بنيانا ﱠرب‬ ِ ْ َ َ ‫ابنوا‬ ُ ََ
ُ ْ ‫فقالوا‬
ً ِ ْ ‫عليھم ﱠ‬
(18:21) ‫مسجدا‬ ‫ھم َ َ ﱠ ِ َ ﱠ‬
ِ ْ َ َ ‫لنتخذن‬ ِ ْ َ ‫على‬
ْ ِ ‫أمر‬ َ َ ‫غلبوا‬ََُ
It was narrated by Abu Said, that the Prophet (Salla Allahu
‘alayhi wa salam) said, "You will follow the wrong ways, of
your predecessors so completely and literally that if they
should go into the hole of a mastigure [a lizard’s hole], you
too will go there." We said, "O Allah's Apostle! Do you mean
the Jews and the Christians?" He replied, "Whom else?"
(Meaning, of course, the Jews and the Christians.) (Sahih
al-Bukhari, Book 56, Hadith 662)
It was reported by Thauban, that Allah's Messenger (Salla

Allahu ‘alayhi wa salam) said: Allah drew the ends of the
world near one another for my sake. And I have seen its
eastern and western ends. And the dominion of my Ummah
would reach those ends which have been drawn near me,
and I have been granted the red and the white treasure [the
Byzantine and Persian empires] and I begged my Lord for
128
my Ummah that it should not be destroyed because of
famine, nor be dominated by an enemy who is not amongst
them to take their lives and destroy them root and branch,
and my Lord said: Muhammad, whenever I make a decision,
there is none to change it. Well, I grant you for your Ummah
that it would not be destroyed by famine and it would not be
dominated by an enemy who would not be amongst it and
would take their lives and destroy them root and branch
even if all the people from the different parts of the world
join hands together (for this purpose), but it would be from
amongst them, viz. your Ummah, that some people would
kill the others or imprison the others. (Sahih Muslim, Book
41, Hadith 6904)
Al Barqani related this hadith in his Sahih and added to it

the following words: “Rather what I do fear for my Ummah is
for it to be led by misguided leaders; so that they fall under
the sword, that sword would not be lifted until the Day of
Resurrection. I fear for them that that Day will not come until
a section of my Ummah will have followed the unbelievers,
and begun to worship idols. I fear for them that thirty false
prophets will rise amongst them, all liars; for I am the last
Prophet. There shall be no prophet after me. But a section
of my Ummah will remain victorious, unaffected by the
falling away of the others, until Allah (Subhanahu wa ta’ala)
has issued His commandment [for the movement of
history].”
From Ayah 51 of Surah Al Nisa, is a reference to the early

followers of the Prophet (Salla Allahu ‘alayhi wa salam) who
having received a small part of the Glorious Qur’an, turned
back to their old beliefs. It is Allah (Subhanahu wa ta’ala)
who guides whom He Wills and turns away those whom
displease Him. The same can be said of today for those
who still follow their horoscopes and trundle to have either
the cards read for them, or the palms of their hands.
Within Ayah 60 of Surah Al Ma’idah, it points out something

far worse and that is the curse and wrath to those above in
Ayah 51 of Surah Al Nisa from Allah (Subhanahu wa ta’ala).
His wrath is so great that He transforms those He Wills into
129
apes and swine, especially those who worship evil. It is
these people who have strayed away from the true path of
Allah (Subhanahu wa ta’ala), even though they may appear
to be Muslims, they follow the evil by their association with
idols.
The Ayah from Al Kahf, leads us into those who mislead

their followers, thinking that they have found the hidden path
to Allah (Subhanahu wa ta’ala), the path that is never
hidden to anyone but clear to see. They dispute amongst
themselves as to their belief and the path they take but to
make certain that they will receive the blessings of their
Lord. They have built over their graves a place of worship,
so that it hides any mistakes, which they have made. Do
they not know that Allah (Subhanahu wa ta’ala) knows all
things and what they have done? It is evident from within
the pages of the Glorious Qur’an and the Sunnah of the
Prophet (Salla Allahu ‘alayhi wa salam) the way that the true
path to salvation takes but these people are blind to their
own grandeur and elevated position by their followers to say
that they were wrong and to seek forgiveness from their
Lord.
At this point we must pause and consider the important

question of the meaning of ‘al jibt’’ and ‘’al taghut’’ [sorcery
and idol worship] in the present context. Is it a question of
faith in the mind, or within the heart? or one of seeking
approval from those who practice it, while at the same time
hating it and being convinced of its falsehood? If the latter is
the case, then the people can move away from it and from
those whom they seek approval from, to find new friends
within faith. Friends and relatives are but a short stop upon
a long road. You have them for a short time and you will
reap the rewards for their pleasure. Those whom lead you
astray lead you to the Hellfire, while those who have faith in
Allah (Subhanahu wa ta’ala) will be rewarded with Paradise.
The claim of the unbelievers who may recognise their

unbelief, say that they are better guided than the believers.
What can their idols, or associates to Allah (Subhanahu wa
ta’ala) give to them, when they are man made and have no
130
power. The mind plays tricks, so much that they fall into the
trap of total belief in their ancestors and what they did was
right for them and it is right for them also. Blinded by illogical
thinking, reason comes to the fore, like a flash of lightning,
what was good enough then, so the same today, for what
has happened to the people to lead them to ruination. They
had nothing in the past and they have nothing now.
The hadith of Abu Sa’id, which is repeated to numerous

audiences, has the apparent implication of predicting that
parts of the Ummah will be misguided and that this will
become fact and true. The Prophet (Salla Allahu ‘alayhi wa
salam), clearly predicted, that idol worshiping would occur in
his Ummah, although we do not know when, or by whom,
although it would appear that it is happening right now and
has been since his death.
We have a very surprising appearance of a claimant of

prophethood in the form of al Mukhtar, who also provides
the two witnesses necessary and begins to assert his
belonging to this Ummah and acknowledges the Prophet
(Salla Allahu ‘alayhi wa salam) and the Glorious Qur’an as
being true. The Glorious Qur’an, it must be remembered
does indeed affirm that Muhammad (Salla Allahu ‘alayhi wa
salam) was the last Prophet. The amazing fact that such a
false prophet is believed in despite his contradictions; that al
Mukhtar was such a false prophet who appeared at the end
of the age of the Companions and was followed by large
amounts of the Ummah.
There are also the glad tidings that the truth will not perish
from this earth, as it has done so in the past but that a
remnant of Islam will always uphold its truth and validity to
exist as the true faith of Allah (Subhanahu wa ta’ala). There
is also the great reassurance that, despite its scarcity, the
remnant will not be affected by being either abandoned or
opposed. That the final and last remaining remnant of Islam;
will be valid right up to the final Hour.
The great tidings that Allah (Subhanahu wa ta’ala) has

revealed to the Prophet (Salla Allahu ‘alayhi wa salam) of
131
the earth, its Eastern and Western extremities imparted to
him, together with the meaning of this revelation, shows that
history confirmed that revelation and the Ummah spread
over the East and West. The Prophet (Salla Allahu ‘alayhi
wa salam) was not given the North or the South but just the
two treasures of East and West. These tidings he passed on
to his Ummah and that his two prayers for his Ummah have
been granted but not the internal wars. He was informed of
the seemingly endless battles between different sect’s and
the seemingly destruction of the Muslims, of the tyranny
over one another; his fear of misguided leadership, false
prophets, and his prediction of a victorious remnant. All of
these extremely strange events have indeed happened just
as the Prophet (Salla Allahu ‘alayhi wa salam) predicted.
What is also certain is the danger that has been imposed on

the Ummah by the misguided leaders and which is still
happening today as it did in the past. Islam may be growing
in the Western world but it is a misrepresentation of what it
should be which further leads us to see its demise to the
mere remnant predicted by the Prophet (Salla Allahu ‘alayhi
wa salam).
The emphasis on the meaning of idol worship stands true

today as it did at the time of the Prophet (Salla Allahu ‘alayhi
wa salam). But beware, an idol does not mean that you
have to say your prayers to it, or to sing its praises. It
becomes part of your every day life without you really
realising it. By watching your favourite soap program on
television, or watching a film, which contains scenes not
befitting a Muslim. If any of these are part of your pleasure
and it takes you away from your prayer, or you leave your
prayers until after the program has ended, then you have
worshiped something other than Allah (Subhanahu wa
ta’ala). It is as simple as that, and no matter how you wish to
dress it up, or to put your argument forward, the fact
remains, that anything which takes you away from your salat
by deed, or by actions unbefitting a Muslim, then you are
answerable to Allah (Subhanahu wa ta’ala) for your neglect
and worshipping something other than Allah (Subhanahu wa
ta’ala).
132
In matters of Sorcery
Allah (Subhanahu wa ta’ala) said within Surah al Baqara,

Ayah 102 the following:
Glorious Qur’an, Surah al Baqara, Ayah 102

“They followed what the evil ones gave out (falsely) against
the power of Solomon: the blasphemers. Were, not
Solomon, but the evil ones, teaching men Magic and such
things as came down at Babylon to the angels Harut and
Marut. But neither of these taught anyone (Such things)
without saying: "We are only for trial; so do not blaspheme."
They learned from them the means to sow discord between
man and wife. But they could not thus harm anyone except
by Allah's permission. And they learned what harmed them,
not what profited them. And they knew that the buyers of
(magic) would have no share in the happiness of the
Hereafter. And vile was the price for which they did sell their
souls, if they but knew!”
‫وما‬َ َ ‫سليمان‬ َ َ ْ َ ُ ‫ملك‬ ِ ْ ُ ‫على‬ ُ ِ َ ‫تتلوا ﱠ‬

َ َ ‫الشياطين‬ ْ ُ ْ َ ‫واتبعوا َما‬
ْ ُ َ‫َ ﱠ‬
َ ‫يعلمون ﱠ‬
‫الناس‬ ْ ُ َ َ ‫الشياطين‬
َ ُ ‫كفروا ُ َ ﱢ‬ َ ِ ْ ‫ولـكن ﱠ‬ ‫سليمان َ َ ِ ﱠ‬ ُ َ ْ َ ُ ‫كفر‬ َََ
َ ُ َ ‫ببابل‬
‫ھاروت‬ ِ ْ َ َ َ ْ ‫على‬
َ ِ َ ِ ‫الملكين‬ َ َ ‫أنزل‬َ ِ ُ ‫وما‬ َ ْ ‫ﱢ‬
َ َ ‫السحر‬
ُ ْ َ ‫إنما‬
‫نحن‬ َ ‫يقوال ِ ﱠ‬َ ُ َ ‫أحد َح ﱠتى‬ ٍ َ ‫من‬ َ ِ َ ‫وما ُ َ ﱢ‬
ْ ِ ‫يعلمان‬ َ ُ َ َ
َ َ ‫وماروت‬
َ ْ َ ‫به‬
‫بين‬ ِ ِ ‫يفرقون‬َ ُ ‫منھما َما ُ َ ﱢ‬ َ ُ ‫تكفر َ َ َ َ ﱠ‬
َ ُ ْ ِ ‫فيتعلمون‬ ْ ُ ْ َ َ‫فتنةٌ َفال‬ َِْ
‫أحد ِإالﱠ‬ ٍ َ َ ‫من‬ ْ ِ ‫به‬ َ ‫وما ُھم ِ َ ﱢ‬
ِ ِ ‫بضآرين‬ ِ ِ ْ َ َ ‫المرء‬
َ َ ‫وزوجه‬ ِ ْ َْ
ْ َ َ َ ‫ينفعھم‬
‫ولقد‬ ْ ُ ُ َ َ َ‫ھم َوال‬ ْ ُ ‫يضرﱡ‬ َ ُ ‫ﷲ َ ََ َﱠ‬
ُ َ ‫ويتعلمون َما‬ ِ ّ ‫بإذن‬ِ ِِْ
ٍ َ َ ‫من‬
‫خالق‬ ِ َ ِ ‫اشتراهُ َما َلهُ ِفي‬
ْ ِ ‫اآلخرة‬ َ َ ْ ‫لمن‬ ِ َ َ ‫موا‬ ْ ُ ِ‫َعل‬
(2:102) ‫يعلمون‬ َ ُ َ ْ َ ‫كانوا‬ ْ ُ َ ‫لو‬ ْ ُ َ ُ َ ‫به‬
ْ َ ‫أنفسھم‬ ْ ْ َ َ ‫ولبئس َما‬
ِ ِ ‫شروا‬ َ َِْ َ
133
Glorious Qur’an, Surah al Nisa, Ayah 51
“Hast thou not turned Thy vision to those who were given a
portion of the Book? They believe in sorcery and Evil, and
say to the Unbelievers that they are better guided in the
(right) way than the believers!”
ِ َ ِ ْ ‫من‬
َ ُ ِ ْ ُ ‫الكتاب‬
‫يؤمنون‬ ْ ُ ُ ‫الذين‬
ً ِ َ ‫أوتوا‬
َ ‫نصيبا ﱢ‬ َ ِ ‫تر ِ َإلى ﱠ‬ ََْ
َ َ ‫ألم‬
ْ ُ َ َ ‫ين‬
ُ َ ‫كفروا‬
‫ھؤالء‬ ِ ‫ويقولون ِ ﱠ‬
َ ‫للذ‬ ِ ُ ‫بالجبت َ ﱠ‬
َ ُ ُ َ َ ‫والطاغوت‬ ِ ِْ ْ ِ
(4:51) ً ‫سبيال‬ ْ ُ َ ‫الذين‬
ِ َ ‫آمنوا‬ َ ِ ‫من ﱠ‬
َ ِ ‫أھدى‬ َْ َ
‘Umar said: “Al jibt means sorcery, magic; al taghut is the
devil.” Jabir said: “Al tawaghit [pl. of taghut] are priests
inspired by Satan, distributed among the localities.
It is narrated by Abu Huraira, that the Prophet (Salla Allahu

‘alayhi wa salam) said, "Avoid the seven great destructive
sins." The people enquire, "O Allah's Apostle! What are
they? "He said, "To join others in worship along with Allah,
to practice sorcery, to kill the life which Allah has forbidden
except for a just cause, (according to Islamic law), to eat up
Riba (usury), to eat up an orphan's wealth, to give back to
the enemy and fleeing from the battlefield at the time of
fighting, and to accuse, chaste women, who never even
think of anything touching chastity and are good believers.”
(Sahih Al-Bukhari, Book 51, Hadith 28)
It is also reported by Jundub, the following marfu hadith,

which al Tirmidhi reported, “That sanction for sorcery is
capital punishment. The Sahih mentioned it but declared it
mawquf.
In the Sahih of al-Bukhari, Bajalah ibn ‘Abadah reported that

‘Umar ibn al Khattab (‘Alayhi al salam) issued the following
command: “Execute every sorcerer and sorceress.” So
Bajalah continued, “We killed three sorceresses.” It was also
established that Hafsah (‘Alayhi al salam) also commanded
the execution of a slave woman who sought to charm her.
134
Jundub confirmed this and according to Ahmad, so did three
companions of the Prophet (Salla Allahu ‘alayhi wa salam).
The word ‘angels’ as applied to Harut and Marut is figurative

and within this text it actually means “good men, of
knowledge, science, or wisdom and lastly power.” Harut and
Marut lived in Babylon, a very ancient seat of science,
especially the science of astronomy. Although these two
men were of good character and certainly did not practice
their art in any evil way whatsoever but knowledge and the
arts, if learned by evil men, can be used for evil intentions.
The evil ones certainly did lay their hands on some of this
knowledge, combining it with their fraudulent magic, used it
for evil purposes. Being as men of insight, they both saw the
blasphemy that might rise to the lips of the evil ones. As
Muslims we are expressly warned against dabbling in magic
or believing that anything can hurt us except by Allah
(Subhanahu wa ta’ala)’s Will and Allah (Subhanahu wa
ta’ala) is Just and Righteous.
From astronomy it is only but a short step to come to the

horoscopes and fortune-tellers, with their cards and crystal
balls, muttering the unbelievable to the gullible, who take it
all in, not knowing that this leads them away from their
Creator Allah (Subhanahu wa ta’ala) and to the fires of Hell.
The ones who practice the telling of the horoscopes and
with it the future of those who read it and the fortune-tellers
with their crystal balls or cards are nothing but sorcerers, be
they male or female. The ones who frequent such activities
of these people believe in their powers of foresight and
knowledge but it is a false knowledge and they have no
power over anything. They practice their art, thinking that
they themselves are more guided than anyone else is and
certainly more guided than any believer who may believe in
Allah (Subhanahu wa ta’ala). The Muslim who treads this
path be they the practiser, or the customer, have left their
faith behind them for the worldly attributes they wish to
aspire to and will not reap the benefits of Paradise.
The difference between both Al jibt [sorcery and magic] and

al taghut [idol worshipping] is the reliance on human
135
intervention on the one hand and an object associated with
say a human form statue on the other. Al jibt requires an
actual person to give instructions from the reading of the
cards, stars, from a crystal ball to the enquirer. Al taghut on
the other hand is nothing more than a statue, a lifeless
object, or maybe a tree, in which there is a belief that it will
empower the believer in it and give it good fortune. Neither
of them can perform anything that is not under the control of
Allah (Subhanahu wa ta’ala). The people who practice these
arts are nothing more than charlatan priests inspired by
Satan, distributed across the world. The sorcerer or
sorceress, irrespective of their trade, practices nothing but
unbelief.
From the hadith of Abu Huraira about the seven grave sins,
which are all expressly forbidden by Allah (Subhanahu wa
ta’ala).
1) Joining others in worship along with Allah
(Subhanahu wa ta’ala);
2) To kill a Muslim unless under the jurisdiction of
the law;
3) Riba [usury];
4) Fleeing from a battle field at the time of
fighting;
5) The accusing of a chaste woman who are
good believers.
The punishment for any sorcerer or sorceress is to receive

the capital punishment due to them, which is death, rather
than them to be asked to repent and with that repentance to
be absolved from their sins. Man does not have the
guidance or the sanction from Allah (Subhanahu wa ta’ala)
for the forgiving of sins on this world and unlike the Catholic
Church with its priests they commit the gravest of sins for
even thinking that they have the power to do so. For this is
to say that the servant is equal to Allah (Subhanahu wa
ta’ala), which is an association of man with Allah
(Subhanahu wa ta’ala), which is blasphemous to the
extreme.
136
Although the occurrences of such practices is nothing new
and can be seen well documented from before the
beginning of Islam, it was nonetheless outlawed as a
practice by Allah (Subhanahu wa ta’ala) and the Prophet
(Salla Allahu ‘alayhi wa salam). However, evil will always
raise its ugly head to misguide the unfortunate away from
their religion and the gullible will always succumb to the
riches and lies of this world and forget about the Paradise
that awaits the true believer.
Varieties of Sorcery
Ahmad reported: Muhammad ibn Ja’far related from ‘Awf

from Hayyan ibn al ‘Ala, from Qatan ibn Qabisah from his
father, that he heard the Prophet (Salla Allahu ‘alayhi wa
salam) say: “Al ‘Iyafah, al Tarq, al Tiyarah [three forms of
divination] are all instances of sorcery.”
‘Awf said: “Al ‘Iyafah is the letting of a bird fly away. Al Tarq
is a line drawn on the earth”. Al Hasan said: “Al jibt is
listening to the voice of Satan.” The last definition is
confirmed with a good Isnad by Abu Dawud, al Nas’I and ibn
Hibban in their collections of hadith.
It was narrated by Abdullah ibn Abbas: That the Prophet

(Salla Allahu ‘alayhi wa salam) said: If anyone acquires any
knowledge of astrology, he acquires a branch of magic of
which he gets more as long as he continues to do so.
(Sunnah Abu Dawud, Book 29, Hadith 3896)
Astrology is sorcery and the words of “he gets more as long

as he continues to do so” is in reference to the suffering that
he will gain from Allah (Subhanahu wa ta’ala).
It is narrated by Abu Hurayrah: That the Prophet (Salla

Allahu ‘alayhi wa salam) said: “If anyone resorts to a diviner
and believes in what he says -RR- he has nothing to do
with what has been sent down to Muhammad (Salla Allahu
‘alayhi wa salam)”. (Sunnah Abu Dawud, Book 29, Hadith
3895)
137
From Al Nasa’i it is reported from the hadith of Abu
Hurayrah: “Whoever makes a knot and blows on it, has
committed sorcery, and thereby shirk. Whoever wears an
amulet or talisman would be subject to its control [which is
nil].” Ibn Mas’ud is reported by Muslim to have heard the
Prophet (Salla Allahu ‘alayhi wa salam) say: “Shall I tell you
what al ‘adh [literally, lying and by prediction, sorcery] is? It
is conveying false rumours with the purpose of spreading
evil and ill will.” Further more from both Sahih collectors, it is
reported from Ibn ‘Umar (‘Alayhi al salam) that the Prophet
(Salla Allahu ‘alayhi wa salam) said: “Literary eloquence can
be [so beautiful that it constitutes] sorcery.”
What is evident here is that all three forms of divination are

all instances of sorcery. Divination in general is the
foretelling of the future by means of either reading the cards
shuffled by the one having the reading or the reading of the
lines on ones hand, the drawing of lines in the earth, the
reading of the stars and planets in the sky, the reading of
the coffee grounds or tea leaves within a cup and many
more. All of these are classed as sorcery and with it comes
the harshest of punishments, death.
The spoken word of literary eloquence is sorcery, is where

the writer is telling untruths to make the audience to believe
in their tales, such as horoscopes for those who may read
and believe in such rubbish. Tell enough lies and the truth
may sometimes be slightly seen but only for a fraction of a
second.
Soothsayers
Muslim reported in his Sahih from some of the wives of the

Prophet (Salla Allahu ‘alayhi wa salam) the following;
Safiya reported from some of the wives of Allah's Apostle

having said: “He who visits a diviner ('Arraf) and asks him
about anything, his prayers extending to forty nights will not
be accepted.” (Sahih Muslim, Book 26, Hadith 5540)
138
Abu Dawud relates in his Sahih, from Abu Hurayrah, that
the Prophet (Salla Allahu ‘alayhi wa salam) said, “If anyone
resorts to a diviner [priest or soothsayer] and believes in
what he says [has committed blasphemy], he has nothing to
do with what has been sent down to Muhammad (Salla
Allahu ‘alayhi wa salam) (Sunnah Abu Dawud, Book 29,
Hadith 3895)
The other four hadith collectors and al Hakim equally report

the hadith of Abu Hurayrah and classify it as genuine
(Sahih) according to their criteria, as follows: “Whoever goes
to a soothsayer or priest and believes what either of them
tells him has denied the revelation of Muhammad (Salla
Allahu ‘alayhi wa salam).” Abu Ya’la reported the same
hadith from Ibn Mas’ud with good isnad but as mawquf.
‘Imran ibn Husayn reports the following marfu’ hadith: “He is

not of us who feels that what will befall him, whether good or
ill, could have been revealed to him by an omen, a priest,
soothsayer or sorcerer; who indulges in such divination for
others. Whoever goes to a priest and believes what the
latter tells him, has denied the revelation of Muhammad
This hadith was related by al Bazzar with good isnad, by al

Tabarani in Al Awsat as coming through Ibn ‘Abbas. But the
last sentence of the hadith is omitted in the third version.
Al Baghawi said: The soothsayer [al ‘arraf] is a person who

claims to know facts such as stolen items, the place where a
stray animal has gone, and the like matters of these, by
means of omens.” Some called such a person a priest; but
the priest is the person who foretells the future, who divines
the closely guarded secrets of others. Abu al ‘Abbas ibn
Taymiyyah said: “Al ‘arraf is a name for the priest,
astrologer, fortune teller or others who claim knowledge in
these ways.” Ibn ‘Abbas said of people who practice
astrology and gaze at the stars: “Whoever does what they
do will have no share of divine blessing.”
139
Within some secular ideology there is a strong belief that the
Imam, through his knowledge and guidance, that by turning
the pages of the Glorious Qur’an at random, that they can
answer the questions posed to them by the inquirer. This is
yet another form of divination and as such is blasphemous,
for “it has nothing to do with what has been sent down to
Muhammad (Salla Allahu ‘alayhi wa salam).” (Sunnah Abu
Dawud, Book 29, Hadith 3895)
Believing the priest and iman are never found together

within the same person. This is for both the inquirer and for
the person performing this false service. It must be stressed
that any form of soothsaying is unbelief, for not only the
practitioner but also for those going to them for their
services. The hearer is the believer of their lies and places
within them the trust that they should have placed in Allah
(Subhanahu wa ta’ala) and the Prophet (Salla Allahu ‘alayhi
wa salam). There is utter condemnation of the person for
whom omens are read, for those who practice its art and for
those who are learning the art.
Breaking the Magic Spell
The breaking of a magic spell in Arabic is Al Nushrah.
Ahmad reported with a sound isnad, and so did Abu Dawud,

from Jabir that the Prophet (Salla Allahu ‘alayhi wa salam)
was asked about al nushrah, or the breaking of magic
spells. He answered: “It is part of Satan’s work.” [Sunnah
Abu Dawud, Book 28, Hadith 3859] Ahmad was asked
about it and he answered: “Ibn Mas’ud hates all this.”
Al-Bukhari reports from Qatadah: “I asked Ibn al Musayyib

whether a man under a magic spell or turned sexually
impotent would not have to be cured by nushrah or some
other means of removing the spell?” He answered: “It is
alright as long as it is intended for something good. The
useful has not been forbidden [by the Prophet (Salla Allahu
‘alayhi wa salam)].”
140
Ibn al Qayyim wrote: “Al nushrah is the lifting of magic
spells, which is of two kinds: The first, which is to remove
the spell by imposing another counter-spell, is Satanic and
hence prohibited. Al Hassan’s following description of this
applies, in that the patient under the spell and his ‘doctor’
both approach Satan and give him satisfaction in exchange
for breaking the spell. The second, which consists of ruqyah
[breaking the spell by invoking genuine spiritual powers]
through recitation of ayah [verses] from the Glorious Qur’an,
together with or without pharmaceutical preparations, as
well as legitimate prayers is permissible.
What is evident is the prohibition of al nushrah, together with

the distinction of what is prohibited together with the
permitted kinds of nushrah allowed. The dividing line
between both is very narrow and it is quite easy for one to
fall into Satan’s trap by taking what may seem the easy and
correct way, where in actual fact the simplest way is through
the words of Allah (Subhanahu wa ta’ala) contained within
the Glorious Qur’an, praying to Him alone from within the
very depth of the heart.
Reading of Evil Omens

“But when good (times) came, they said, "This is due to us;"
When gripped by calamity, they ascribed it to evil omens
connected with Moses and those with him! Behold! In truth
the omens of evil are theirs in Allah's sight, but most of them
do not understand!”
ْ ُ ْ ِ ُ ‫وإن‬
‫تصبھم‬ ْ ُ َ ُ‫الحسنة‬
ِ ِ َ ‫قالوا َ َلنا‬
ِ َ ‫ھـذه‬ َ َ َ ْ ‫جاءتھم‬
ُ ُ ْ َ ‫فإذا‬ََِ
ْ ُ ُ ِ َ ‫إنما‬
‫طائرھم‬ َ ‫معهُ َأال ِ ﱠ‬
َ ‫ومن ﱠ‬ َ َ ‫بموسى‬ ْ ُ ‫سيئةٌ َ ﱠ ﱠ‬
َ ُ ِ ‫يطيروا‬ َ‫َﱢ‬
(7:131) ‫يعلمون‬ ْ ُ َ َ ْ َ ‫ولـكن‬
َ ُ َ ْ َ َ‫أكثرھم ال‬ ّ ‫عند‬
‫ﷲُ َ َ ِ ﱠ‬ َ ِ
141
Glorious Qur’an, Surah Ya-Sin, Ayah 19
They said: "Your evil omens are with yourselves: (deem ye
this an evil omen). If ye are admonished? Nay, but ye are a
people transgressing all bounds!"
ْ ُ َ ‫بل‬
ٌ ْ َ ‫أنتم‬
‫قوم‬ ُ ْ ‫معكم َ ِأئن ُ ﱢ‬
ْ َ ‫ذكرتم‬ ْ ُ َ َ ‫طائركم‬ ُ َ
ْ ُ ُ ِ َ ‫قالوا‬
َ ُِ ْ ‫ﱡ‬
(36:19) ‫مسرفون‬
Within both Sahihs of Al-Bukhari and Muslim it is reported

from Abu Hurayrah (‘Alayhi al salam) that the Prophet (Salla
Allahu ‘alayhi wa salam) said, “No ‘adwa, no tiyarah, no
hamah, and no safar.” In Muslim’s Sahih the following
additional words are reported: “R. and no naw’ and no
ghul.” Both of them reported from Anas: “The Prophet (Salla
Allahu ‘alayhi wa salam) said: “No ‘adwa and no tiyarah; but
fa’l pleases me.” So they asked: “What is al fa’l?” The
Prophet answered: “It is a good word.”
With valid isnad, Abu Dawud reported that ‘Uqbah ibn ‘Amir
said, “Al tiyarah was once mentioned before the Prophet
(Salla Allahu ‘alayhi wa salam) and he said: “The best form
of it is al fa’l [optimism or the expectation that any event will
be followed by a better one]. It does not constitute heresy.
Whenever a Muslim meets with the undesirable, he should
pray: “O Allah, no one brings good things except Thee, and
no one averts evil things except Thee, and there is no might
and power but in Allah.” (Sunnah Abu Dawud, Book 29,
Hadith 3909)
Abu Dawud also reported the marfu hadith of Ibn Mas’ud “Al
tiyarah is shirk; al tiyarah is shirk; it is foreign to us. [But if it
exists among you] Allah will wash it away through recourse
to and dependence upon Him.” This hadith was also related
by al Tirmidhi.
Ahmad reported from Ibn ‘Amr the following hadith:

“Whoever is dissuaded from his purpose by al tiyarah has
committed shirk. They asked: ‘What constitutes atonement
for such a sin?’ The Prophet (Salla Allahu ‘alayhi wa salam)
142
answered: ‘Witnessing in these words: O Lord, There is no
good except the good, which You bestow! There is no evil
except the evil, which You decree. And there is no god
except You’.” Ahmad equally reported the hadith of al Fadl
ibn al ‘Abbas (‘Alayhi al salam): “A person is guilty of al
tiyarah if its judgment has motivated him to proceed or to
refrain.”
From the first Ayah of this section from Surah A’raf, we

read: “Behold! In truth the omens of evil are theirs in Allah's
sight, but most of them do not understand!” Together with
the following Ayah from Surah Ya-Sin, we read: “Your evil
omens are with yourselves!” In essence, the evil omens are
from the individual by the individual but not necessary the
same person, yet they are made by man for man’s own
desire to hold sway over others. They are man’s own ideas
of what religion is all about. Yes, they may start out in life to
be good but due to their nature, they take the believer away
from their faith and therefore become evil.
There is the denial of al ‘adwa or the spread of a disease

through moral corruption, through close association with
others, or by the disease itself. Rather than denial of spread
of disease through moral corruption, the idea here is to deny
that moral corruption itself, like any other natural
phenomenon, could take place without Allah (Subhanahu
wa ta’ala)’s determination, as sorcery and magic seem to
indicate.
The denial of al tiyarah is in the form of divination and the

reading of the future in omens of nature, which itself is
superstition and superstition is shirk.
The denial of al hamah a worm like beast claimed to roam

around the still non-avenged grave of the victim of homicide,
which will not disappear until satisfied with a bloody
vengeance.
Finally the denial of al safar, which has two meanings. The

first is that it is the second month of the lunar year, which
was tampered with by pre-Islamic Arabs for the purpose of
143
prolonging or shortening the previous month [Muharram] in
which there was neither to be any hunting or war. Secondly,
it is a disease thought to be contagious and consisting of a
yellow worm in the digestive system.
It is worth noting that al fa’l takes no part in any of the above

four and in essence is desirable due to the optimism of
interpreting omens for the good of mankind.
Should any of these be found within a Muslim against his

will, or despite his condemnation of it, it does not harm him.
Allah (Subhanahu wa ta’ala) will wash it away through
recourse to and dependence upon Him alone. It is essential
therefore, that upon discovery of any of these, that prayers
must be recited and to gain dependence upon Allah
It cannot be declared strongly enough that al tiyarah is

superstition and as such constitutes shirk and must be
avoided at all times by true Muslims.
In the book Al-Adab Al-Mufrad, a code for everyday living

and an example of the early Muslims by Imam Bukhari, we
read in chapter 411 on page 178, hadith 913, that Anas
said: “The Prophet (Salla Allahu ‘alayhi wa salam) said,
‘There is no contagion [moral corruption] and no seeing bad
omens in things. I like the good omen – the good word.’”
Following this hadith there is 914. Habis b. Rabi’a said: “I
heard the Prophet (Salla Allahu ‘alayhi wa salam) say,
‘There is nothing in hamas [night bird], and the most truthful
of omens is the good omen. The evil eye is a reality.
Hamas is a night bird, usually an owl, said to embody the

spirit of the dead calling for vengeance. People in Jahiliyya
[pre-Islam days] used to believe in this but Islam rejects this
notion.
Within the same book in chapter 406, we have a man’s

words, “We have been given rain by the rising star of such
and such and such and such [a star]” The reply form the
Prophet (Salla Allahu ‘alayhi wa salam) ‘As for someone
144
who says, ‘It is by the rising of such and such a star,’ that
person disbelieves in Me and believes in the stars.””
Being as this final hadith is sound with a good isnad one

wonders as to the true meaning of the Prophet (Salla Allahu
‘alayhi wa salam)’s words. In that, “that person disbelieves
in Me.” The ‘Me’ in this sentence being Allah (Subhanahu
wa ta’ala) and not the Prophet (Salla Allahu ‘alayhi wa
salam) is understandable, yet that would also make the
believer in such omens as being a non-believer in Islam. So
if a Muslim believed in such omens, then they become
apostate by such a belief, for they no longer believe in Allah
Other omens have the same end result for a Muslim who
believes in them. Such as the reading of clouds, flying birds,
black cats crossing your path, walking under a ladder, in
actual fact all and any superstitious ramblings.
Astrology
Within this subject matter, it is certainly one that is very

quickly transgressed by those who believe that they have
certain knowledge to foretell the future, by the placement of
the planets and stars in any given period, or that they are
actually believed in by such gullible people.
Glorious Quran, Surah Al An’am, Ayah 97

“It is He Who maketh the stars (as beacons) for you that ye
may guide yourselves, with their help, through the dark
spaces of land and sea: We detail Our signs for people who
know.”
ِ َ ُ ُ ‫بھا ِفي‬
‫ظلمات‬ ْ ُ َ ْ َ ِ ‫النجوم‬
َ ِ ‫لتھتدوا‬ َ ُ ‫لكم ﱡ‬ ُ ُ َ ‫جعل‬
َ َ َ ‫الذي‬ ِ ‫وھو ﱠ‬
َُ َ
َ ُ َ ْ َ ‫لقوم‬
(6:97) ‫يعلمون‬ ٍ ْ َ ِ ‫اآليات‬ َ ْ ‫قد َ ﱠ‬
ِ َ ‫فصلنا‬ ِ ْ َ ْ َ ‫البر‬
ْ َ ‫والبحر‬ ‫َْ ﱢ‬
In the Sahih of Al-Bukhari, it is reported that Qatadah said,
“Allah created the stars for three purposes: As ornaments
for heaven, missiles against devils, and as signs for the
145
guidance of travellers. Whoever speculates beyond this errs
and dissipates his credit as a scholar, for he would be
transgressing the limits of his own knowledge.” Harb has
reported that learning the movement of the moon was
permitted by Ahmad and Ishaq, discouraged by Qatadah,
and prohibited by Ibn ‘Uyaynah. Ahmad [in his Musnad] and
Ibn Hibban, in his Sahih, mentioned that Abu Musa reported
that the Prophet of Allah (Salla Allahu ‘alayhi wa salam)
said: “Those that will not enter Paradise are three, the
habitual alcoholic drinker, the denier of blood relation, and
the believer in sorcery.”
Glorious Qur’an, Surah Al-'Ankabut, Ayah 61

“If indeed thou ask them who has created the heavens and
the earth and subjected the sun and the moon (to his Law),
they will certainly reply, "(Allah)". How are they then deluded
away (from the truth)?”
‫وسخر‬ َ ْ َ ْ َ ‫السماوات‬
َ ‫واألرض َ َ ﱠ‬ ِ َ َ ‫خلق ﱠ‬ َ َ َ ‫من‬ ُ َ ْ َ َ ‫ولئن‬
ْ ‫سألتھم ﱠ‬ َِ َ
‫ﷲُ َ َ ﱠ‬
َ ُ َ ْ ُ ‫فأنى‬
(29:61) ‫يؤفكون‬ ‫ليقولن ﱠ‬ َ َ َ ْ َ ‫الشمس‬
‫والقمر َ َ ُ ُ ﱠ‬ َ ْ‫ﱠ‬
ِ ْ ‫ھار ِفي ﱠ‬
‫الليل‬ َ َ ‫ويولج النﱠ‬ ِ َ ‫الليل ِفي ﱠ‬
ُ ِ ُ َ ‫النھار‬ َ ْ ‫يولج ﱠ‬ُ ِ ُ
‫مسمى‬ َ
ٍ َ ِ ‫يجري‬ِ ْ َ ‫والقمر ُك ﱞل‬ ْ َ ْ ‫وسخر ﱠ‬
َ َ َ َ ‫الشمس‬ َ ‫َ َ ﱠ‬
‫دونه َما‬ َ ُ ْ َ ‫والذين‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬
َ ِ ‫الملك َ ﱠ‬ ْ ُ ‫ﷲُ َرب‬ ‫ذلكم ﱠ‬َُُِ
There is certain wisdom from Allah (Subhanahu wa ta’ala)
when He created the stars and the heavens, for it enabled
travellers to be guided correctly to their destinations. But it
146
also became a magnet for the unbelievers to follow a path of
sorcery from the knowledge of those who searched for the
stars inner most meanings. Surely, they were put there for
more reasons than just for guiding the traveller on their
journey.
The astrologers transgressed their limits of knowledge and

speculated as to the stars meanings, for were they not
grouped into symbols for man to find as idols. For example,
the great bear the plough just to name two constellations of
stars, which form a shape within the sky. From these it is but
a short step to the birth signs of the zodiac and horoscopes
and fortune telling. These are then added to the other acts
of sorcery, namely, numerology [the supposed study of the
occult meanings of numbers and their supposed influence
on human life.], necromancy [the practice of supposedly
communicating with the spirits of the dead in order to predict
the future.], thaumaturgy [the supposedly working of
miracles or magic feats.], and divination [1. The supposedly
art or act of foretelling future events or revealing occult
knowledge by means of augury or an alleged supernatural
agencies; 2. by an inspired guess or presentiment; 3. or
something that has been divined.].
We could go into the many other realms of the occult but for
now we will best leave it well alone.
Being as Allah (Subhanahu wa ta’ala) built the heavenly

bodies as a guide for mankind to witness the coming of the
day and night, plus to help guide him through his nightly
travels, it was for the non-believers a way to imagine and
think that a force equal to Him existed up there, when in
reality it did not.
There is a stark difference in learning about the sun and

moons movements and the differential between night and
day, which form the hours of the day and night, plus the
seasons as apposed to believing that they are anything
more than just a guide for mankind. Certainly, the moon has
an influence on the earth through its gravitational pull, which
makes the seas ebb and flow but that is all it can do. It has
147
no power or hold over man in any spiritual sense of the
word. The same goes for all the stars in the night sky.
What is evident from the verses of the Glorious Qur’an and

the hadith of the Prophet (Salla Allahu ‘alayhi wa salam) is
the condemnation from Allah (Subhanahu wa ta’ala) on
those who believe in sorcery and magic, even if they believe
it against their own wills.
Seeking Rain
Glorious Qur’an, Surah Al Waq’ia, Ayah 82

“And have ye made it your livelihood that ye should declare
it false?”
(56:82) ‫تكذبون‬ ْ ُ ‫رزقكم َ ﱠ‬

َ ُ ‫أنكم ُ َ ﱢ‬ َ َُ ْ ََ
ْ ُ َ ْ ِ ‫وتجعلون‬
This Ayah can mean for both employer and employee
irrespective of the business being dealt in. A more
understandable translation would be: ‘Have you been found
lying in your business or career?’ Do you lie about your
business dealings, or to your employer, or to anyone during
your working day? Is your business a practice in which you
lie, such as a soothsayer, fortune telling, or even reading
omens?
Muslim related from Abu Malik al Ash’ari (‘Alayhi al salam)

that the Prophet (Salla Allahu ‘alayhi wa salam) said: Among
my people there are four characteristics belonging to pre-
Islamic period, which they do not abandon: boasting of high
rank, reviling other peoples' genealogies, seeking rain by
stars, and walling. And he (further) said: If the wailing
woman does not repent before she dies, she will be made to
stand on the Day of Resurrection wearing a garment of pitch
and a chemise of mange. (Sunnah Abu Dawud, Book 4,
Hadith 2033)
148
Mange within this particular hadith refers to the illness of
leprosy.
It is narrated in both Muslim and al-Bukhari, on the authority

of Zayd b. Khalid al-Juhani: That the Messenger of Allah
(Salla Allahu ‘alayhi wa salam) led the Morning Prayer at
Hudaibiya. There were some marks of the rainfall during the
night. At the conclusion of prayer, he turned towards people
and observed, ‘Do you know what your Lord has said?’
They replied, Allah and His Messenger know best. The
Prophet (Salla Allahu ‘alayhi wa salam) remarked, ‘Allah
(Subhanahu wa ta’ala) said, “Some of My bondsmen
entered the morning as My believers and some as
unbelievers. He who said: We have had a rainfall due to the
Blessing and Mercy of Allah, he is My believer and a
disbeliever of stars, and who said: We have had a rainfall
due to the rising of such and such (star) disbelieved Me and
affirmed his faith in the stars.”’ (Sunnah Muslim, Book 1,
Hadith 132)
Ibn Abbas reported this hadith with differing terminology but

with a similar meaning.
In the days before Islam the pre-Islamic Arabs used to say,

“the naw’ of such and such a star has come true whenever
rain had fallen during the night,” For this reason Allah
(Subhanahu wa ta’ala) revealed the following Ayah’s:
Glorious Qur’an, Surah Al Waq’ia, Ayah 75

“Furthermore I call to witness the setting of the Stars,”
(56:75) ِ ُ ‫بمواقع ﱡ‬
‫النجوم‬ ُ ِ ْ ُ ‫فال‬
ِ ِ َ َ ِ ‫أقسم‬ ََ
Ibid, 76
“And that is indeed a mighty adjuration if ye but knew,”
(56:76) ‫عظيم‬
ٌ ِ َ ‫تعلمون‬ ْ ‫لقسم ﱠ‬
َ ُ َ ْ َ ‫لو‬ ‫َ ِﱠ‬
ٌ َ َ َ ُ‫وإنه‬
149
Ibid, 77
“That this is indeed a Qur’an Most Honourable,”
(56:77) ‫كريم‬ ٌ ْ ُ َ ُ‫ِ ﱠإنه‬

ٌ ِ َ ‫لقرآن‬
Ibid, 78
“In Book well-guarded,”
(56:78) ٍ ُ ْ ‫كتاب ﱠ‬
‫مكنون‬ ٍ َ ِ ‫ِفي‬
Ibid, 79
“Which none shall touch but those who are clean:”
(56:79) َ ُ ‫يمسﱡهُ ِ ﱠإال ْ ُ َ ﱠ‬

‫المطھرون‬ َ َ ‫ﱠال‬
Ibid, 80
“A Revelation from the Lord of the Worlds.”
(56:80) َ ِ َ َ ْ ‫رب‬
‫العالمين‬ ِ َ
‫تنزي ٌل ﱢمن ﱠ ﱢ‬
Ibid, 81
“Is it such a Message that ye would hold in light esteem?”
(56:81) ُ َ ‫الحديث‬
َ ُ ِ ْ ‫أنتم ﱡ‬
‫مدھنون‬ ِ ِ َ ْ ‫أفبھذا‬
ََ ََِ
Ibid 82
“And have ye made it your livelihood that ye should declare
it false?”
(56:82) ‫تكذبون‬ ْ ُ ‫رزقكم َ ﱠ‬

َ ُ ‫أنكم ُ َ ﱢ‬ َ َُ ْ ََ
ْ ُ َ ْ ِ ‫وتجعلون‬
Within these Ayahs’ of the Glorious Qur’an, Allah
(Subhanahu wa ta’ala) is saying that it was Him and Him
alone who Created the Heavens and the setting of the stars
in their places. He claims the beauty of its Creation but you
still wonder if it was Him who carried out this work? His
testimony is held within the Glorious Qur’an for all to see,
150
which is well guarded by the way it is written, for none can
or could copy such a work. No human being can touch this
book except for those who are pure in mind and body and
for those who have undertaken spiritual cleaning. It is a
revelation from your Creator the Lord of All Allah
(Subhanahu wa ta’ala) to mankind through His final Prophet
Muhammad (Salla Allahu ‘alayhi wa salam). The last two
sentences are questions to those who profess to be
followers of Islam and especially His message held within
the Glorious Qur’an. The message contained within the
Glorious Qur’an is for all of you to follow but you hold it in
such low esteem and ignore its truth? There are some of
you that have made it a livelihood [received money to live
upon] in such a way as to declare My Words False, for by
your livelihood, you have turned to sorcery and with it, you
have lost your way?
Allah (Subhanahu wa ta’ala) is most forgiving to those who

can see the error of their ways and strive to return to the
true path of His faith Islam. But He will only allow those
whom He wishes to return to the straight path and those
whom He does not will enter the Hellfire.
The four evil customs from pre-Islam are still around today,
for they are traits, which the people do not give up easily.
The boasting of high rank, when there is no high rank at all,
or when someone ascribes that, they have knowledge when
they do not. During my travels through the different sects of
Islam, I have always been astounded by the following few

words: “It is compulsory [fard] to follow a school of thought
[fiqh]”. My answer has always been the same ‘Why?’
Certainly, I use and recognise the valuable contribution all
schools of though have brought to Islam but which school
was around during or even at the death of the Prophet
(Salla Allahu ‘alayhi wa salam). The simple answer is none,
so who made it compulsory that a follower of Islam must
adhere to one school or another? Allah (Subhanahu wa
ta’ala) and the Prophet (Salla Allahu ‘alayhi wa salam) is the
only school of thought that we should follow and there is no
compulsion in religion. Today we see many people boasting
151
of their high rank or esteem within society. They have
sought office or put themselves up for election to a particular
post but this is against Islam. For should someone seek to
hold office, it should be denied to them. As in the following
hadith, ‘It was narrated by Anas ibn Malik: That the Prophet
(Salla Allahu ‘alayhi wa salam) said, “If anyone desires the
office of Judge and seeks help for it, he will be left to his
own devices; if anyone does not desire it, nor does he seek
help for it, Allah will send down an angel who will direct him
right.”’ (Sunnah Abu Dawud, Book 24, Hadith 3571)
Although the office of Judge is mentioned within this hadith,

it is nonetheless applicable to all positions sought by any
individual themselves, rather than them being appointed by
others.
The second of the four evil customs, is the reviling of other

peoples' genealogies or denying them their birthright and
the belittling the line of their ancestors. For here, we can see
that lies, untruths and all sorts of misinformation can
generate a barrier of one brother against another, which is
not Islam.
The third of the four evils is the seeking of rain by the stars,
which is to put others with Allah (Subhanahu wa ta’ala),
which is not only associationism but also is sorcery and is
the act of an apostate against Islam. For by association of
someone or something with Allah (Subhanahu wa ta’ala) is
to deny His Oneness and in turn to deny His very
uniqueness and even existence. For a Muslim to do this is
to revert away from Islam and become an apostate.
However, Allah (Subhanahu wa ta’ala) Knows Best of what
is within the hearts and minds of man, for He is the final
Judge.
The last of the four evils is the wailing of women who

continue to wail after their prescribed times, for they do not
have faith in Allah (Subhanahu wa ta’ala) who is the
provider of all. The mourning for a relative but not your
husband is three nights, even for a child of your own. The
mourning for a husband is for four months and ten days.
152
It is narrated by Umm Salama; Umm Habibah; Zaynab bint
Jahsh: Humayd ibn Nafi' reported the following three
traditions on the authority of Zaynab, daughter of Abu
Salama: Zaynab said: I visited Umm Habibah when her
father Abu Sufyan, died. She asked for some yellow
perfume containing saffron (khaluq) or something else. Then
she applied it to a girl and touched her cheeks. She said: I
have no need of perfume, but I heard the Apostle of Allah
(Salla Allahu ‘alayhi wa salam) say: “It is not lawful for a
woman who believes in Allah and the Last Day to observe
mourning for one who has died, more than three nights,
except for four months and ten days in the case of a
husband.” (Sunnah Abu Dawud, Book 12, Hadith 2292)
What can be seen by these four evils is that they do imply a

level of unbelief in the individuals who practice them. This
form of individual unbelief then becomes unbelief within the
wider Muslim community, for they are mislead by the evil,
although they may see it as normal behaviour through the
ignorance they have in their faith. ‘Ignorance of the law is no
defence,’ must be addressed by the individual who wishes
to follow their faith correctly.
The hadith from Muslim within the statement from Allah

(Subhanahu wa ta’ala), ‘Some of My bondsmen entered the
morning as My believers and some as unbelievers,’ due to
good fortune that had come their way, i.e. rainfall during the
night. However, the ones who believed that it was due to the
Blessing and Mercy of Allah (Subhanahu wa ta’ala) are His
believers, while the ones who said such and such a star
brought it were unbelievers in Him.
What we must recall is the iman under such circumstances.

Under normal circumstances the faith is not blind, nor is it
ever opposed to or contrasted with reason but it is
synonymous with conviction. However, conviction is not
within just the mind but also from within the depths of the
heart of the believing individual. Should we remove the iman
from the heart, then we just have it within the mind, which is
not faith, or belief but rather a false ideology of adherence to
what others around them do, so that they can blend in.
153
Security in numbers, rather than belief in a faith. Such a
person is then a hypocrite for their faith is within their mind
and not within their heart. These are the sorts of people who
say do as I say and not as I do.
The statement of “The naw’ of such and such a star has

come true.” Within the Arabic meaning of the word naw’ is
that it is a division of time, which is connected with the
appearance of a given star or heavenly body; or when an
incidence is linked with such an appearance. The rising of
such a star and the earthly incidence is just a coincidence,
rather than a matter of fact, or by a direct influence of the
star itself.
What is evident throughout most of the hadith’s and within

the Glorious Qur’an is the indirect teaching of the ignorant
follower, by asking the following question, or something
similar to it, “Do you know what your Lord has informed us
on this matter?” This is not someone making something up
just for the mere sake of it but rather a revelation of what
Allah (Subhanahu wa ta’ala) needs to inform His subjects on
what to do. Anyone can take a single word or sentence from
the Glorious Qur’an and make it into something that it is not
but it is the sentences before and afterwards that also
matter. This is why a true believer not only recognises the
truth within the Glorious Qur’an but also the true hadith’s
and Sunnah of the Prophet Muhammad (Salla Allahu ‘alayhi
wa salam).
Finally, we must understand the condemnation of the

wailing woman, who due to her grief extends it beyond the
bounds of its limits. A believing woman puts her faith in her
Creator Allah (Subhanahu wa ta’ala), who is her provider
and benefactor. Should she not hold onto such a belief, then
destruction and further hardships will abound on her, for she
has become the prey of the devil. Hard words these may
seem to a non-believer but for all believers we are raging a
battle between good and evil in our every day lives.

154
Chapter 8
Worshiping Others with Love
Glorious Qur’an Surah Tauba, Ayah 24

“Say: If it be that your fathers, your sons, your brothers, your
mates, or your kindred; the wealth that ye have gained; the
commerce in which ye fear a decline: or the dwellings in
which ye delight - are dearer to you than Allah, or His
Messenger, or the striving in His cause; - then wait until
Allah brings about His decision: and Allah guides not the
rebellious.”
ْ ُ ُ َ ْ َ َ ‫وإخوانكم‬
‫وأزواجكم‬ ْ ُ ُ َ ْ َ َ ‫آباؤكم‬
ْ ُ ُ َ ْ ِ َ ‫وأبنآؤكم‬ ْ ُ ُ َ ‫كان‬ َ َ ‫قل ِإن‬ُْ
َ ْ َ ْ َ ٌ‫وتجارة‬
‫تخشون‬ َ ُ ُ ْ َ َ ْ ‫وأموا ٌل‬
َ َ ِ َ ‫اقترفتموھا‬ َ ْ َ َ ‫وعشيرتكم‬
َُُْ ِ َ َ
ّ ‫من‬
ِ‫ﷲ‬ َ ‫إليكم ﱢ‬ ‫ترضونھا َ َ ﱠ‬
ُ ْ َ ِ ‫أحب‬ َ َ َ َ
ُ ِ َ َ َ ‫كسادھا‬
َ َ ْ َ ْ َ ‫ومساكن‬
ّ ‫يأتي‬
ُ‫ﷲ‬ َ ِ ْ َ ‫حتى‬ ‫صوا َ ﱠ‬ ْ ُ ‫فتربﱠ‬َ َ َ ‫سبيله‬
ِ ِ ِ َ ‫وجھاد ِفي‬
ٍ َ ِ َ ‫ورسوله‬
ِِ ُ َ َ
َ ِ ِ َ ْ ‫القوم‬
(9:24) ‫الفاسقين‬ َ ْ َ ْ ‫يھدي‬ ِِ َِْ
ّ َ ‫بأمره‬
ِ ْ َ َ‫وﷲُ ال‬
Both Muslim and Bukhari related from Anas that the Prophet
(Salla Allahu ‘alayhi wa salam) said: No bondsman believes,
and, in the hadith narrated by Abdul Warith, no person
believes, until I [Allah (Subhanahu wa ta’ala)] am dearer to
him than the members of his household, his wealth and the
whole of mankind. (Sahih Muslim, Book 1, Hadith 70)
It is reported on the authority of Anas that the Prophet of

Allah (Salla Allahu ‘alayhi wa salam) said: “There are three
qualities for which anyone who is characterised by them will
relish the sweetness of faith: he to whom Allah and His
Messenger are dearer than all else; he who loves a man for
Allah's sake alone; and he who has as great an abhorrence
of returning to unbelief after Allah has rescued him from it as
he has of being cast into Hell.” (Sahih Muslim, Book 1,
Hadith 67)
155
In another version, the hadith begins with the words: “Man
will not find the bliss of iman untilR” Ibn Jarir relates from
Ibn ‘Abbas: “whoever loves but for Allah, whoever hates but
for Allah, whoever befriends but for Allah and whoever
antagonizes but for Allah, would obtain Allah’s friendship.
No matter how often a person prays or for how long they

fast, they will not taste the sweetness of iman, unless this
description becomes true of them. ‘Most people befriend
their friends but for this world, not for Allah (Subhanahu wa
ta’ala) sake, which is an utterly worthless practice.’
Glorious Qur’an Surah Baqara, Ayah 166

“Then would those who are followed clear themselves of
those who follow (them): They would see the penalty, and
all relations between them would be cut off.”
َ َ َ ْ ‫ورأوا‬
‫العذاب‬ ْ ُ َ َ َ ‫اتبعوا‬
ْ ُ َ ‫الذين ﱠ‬
َ ِ ‫من ﱠ‬ ْ ُ ِ ‫الذين ﱡ‬
َ ِ ‫اتبعوا‬ َ ِ ‫تبرأَ ﱠ‬
‫ِ ْإذ َ َ ﱠ‬
ُ َ ْ َ ‫بھم‬
(2:166) ‫األسباب‬ ْ َ‫َ ََ ﱠ‬
ُ ِ ِ ‫وتقطعت‬
Ibn ‘Abbas refers to the meaning of the word ‘relations’
within this Ayah to mean those who you ‘friendly love’.
There are men who may take for worship others besides
Allah (Subhanahu wa ta’ala) and sometimes as being equal
to Him. They will love them as they should have loved Allah
(Subhanahu wa ta’ala). Yet there are those of faith who are
overflowing in their love for Allah (Subhanahu wa ta’ala)
alone and above all else. If only the unbelievers could see
the punishment awaiting them, for they would see that the
penalty to which Allah (Subhanahu wa ta’ala) alone belongs
all power, and Allah (Subhanahu wa ta’ala) will strongly
enforce His penalty over them. (Glorious Qur’an 2:165)
When we look at the first Surah and Ayah of this section, it

may seem straightforward and simple to understand, in that
do you strive for your worldly possessions and dwellings or
do you strive in His and His Messengers cause? Some
would simply say that it does not matter for being faithful to
156
Allah (Subhanahu wa ta’ala) and His Messenger reaps the
rewards of this life and the Hereafter. However, does it? Let
us look at the following scenario, which is based on Islamic
fact:
A Muslim restaurant owner runs what he believes to be a

halal business but allows customers to bring in their own
alcohol to be consumed on his premises. This association of
alcohol [haram] and his business [halal] makes his business
haram. So not only is he doing something which he should
not do but also those whom he employs as well as his
Muslim customers, even though they do not drink. Some
scholars would argue that the business remains halal even
though he allows his non-Muslim customers to drink alcohol
on his premises. This is wrong, for here we must use
analogy, something which is similar in essence but which
may be totally different from the original problem.
A market gardener grows grapes for the market as food for

consumption [halal]. He sells his grapes on bulk to another
tradesman who tells him he intends to take them to another
market to sell them to the general-public [halal] however; he
sells them to someone who makes wine [haram]. The
market gardener remains a believer for his business is halal.
The tradesman obtained the grapes by deception and sells
them to the wine maker, which makes both their
transactions haram. It does not affect the original grower
what transpired afterwards. Now we take it a little further, in
that, the grower grew his produce for the making of wine
[haram] he sells it to the producer of wine [haram] who sells
it to his customers [haram] who consume his product
[haram]. In this last scenario, all the people concerned have
undertaken something, which is haram.
However, we will now put another view of this scenario

forward, in that the grower of grapes supplies his grapes to
someone who will make wine intentionally, who in turn
makes the wine but turns all the wine into vinegar because it
is his trade. As long as no wine is sold to the general-public
and the initial grower knew this, then their businesses are all
halal.
157
Going back to the original scenario of the restaurant owner
together with his business. His Muslim customers will see
the alcohol being consumed by his non-believing customers,
who even though they may be sitting at different tables than
themselves, should they either leave the premises, or to
have words with the owner. Why, you may ask, he is not
doing anything which is directly related to me, is he? If he is
willing to allow that which is forbidden by his faith, what else
would he be capable off? Buying meat, which is not halal,
simply because it may be cheaper? Does he not fear Allah
(Subhanahu wa ta’ala) for he does that which he should
not? Is he striving in the cause of Allah (Subhanahu wa
ta’ala) and His Messenger? On the other hand, is he striving
for profit before faith by bowing down to the wishes of the
non-believers? Does he not fear a decline in his business
should he not undertake such dealings with the non-
believers? Who is the winner and who is the looser?
Certainly, the restaurant owner is the looser as well as those
whom he employs, also his believing customers, by their
patronage, have given him their satisfaction over his
business dealings. They are all losers in this action for Allah
(Subhanahu wa ta’ala) does not guide the rebellious.
To stress the point further, I would like to present the

following hadith, Nu'man b. Bashir (‘Alayhi al salam)
reported, “I heard Allah's Messenger (Salla Allahu ‘alayhi wa
salam) as having said this (and Nu'man) pointed towards his
ears with his fingers): “What is lawful is evident, and what is
unlawful is evident, and in between them are the things
doubtful, which many people do not know. Therefore, he
who guards against doubtful things keeps his religion and
honour blameless, and he who indulges in doubtful things
indulges in fact in unlawful things, just as a shepherd who
pastures his animals round a preserve will soon pasture
them in it. Beware, every king has a preserve, and the
things Allah has declared unlawful are His preserves.
Beware, in the body there is a piece of flesh; if it is sound,
the whole body is sound and if it is corrupt the whole body is
corrupt, and hearken it is the heart.” (Sahih Muslim, Book
10, Hadith 3882)
158
A believer should love Allah (Subhanahu wa ta’ala) first and
foremost, followed closely by the Prophet (Salla Allahu
‘alayhi wa salam) before anything else. In fact all else does
not matter, for they are nothing but of the flesh and our
rewards are in the hereafter and not upon this world.
Friendly love of a Brother and Sister is totally different to the
love that one should have for your Creator Allah
(Subhanahu wa ta’ala). Whom do you want to intercede for
you on the Day of Judgment, the Prophet (Salla Allahu
‘alayhi wa salam) or your mother or father? Therefore, the
love you have for the Prophet (Salla Allahu ‘alayhi wa
salam) must be greater than your love for your mother and
father, children, aunts and uncles and so on down the line.
That does not mean that you have no feelings for them but it
is a worldly love and not the strong spiritual love that you
should have for Allah (Subhanahu wa ta’ala) and His
Messenger (Salla Allahu ‘alayhi wa salam).
Remember this as a very simple message ‘You come into

this world with nothing and you leave it with nothing’. The
use of the word nothing relates to the worldly objects that
one acquires throughout life, like wealth and property, family
and friends. You cannot take anything of them with you
when you die, except your deeds, be they good or bad.
The denial of iman does not in itself mean a person’s

departure from Islam but to remove it from your heart will
affect your actions and future belief. Iman provides bliss,
which is hard to explain and may or may not be
apprehended or experienced by everybody. A bliss that
cannot be felt if the iman is held within the mind. It is the
spiritual well being of closeness and being nurtured by
someone close to you but in a spiritual sense. The four
attributes that are indispensible for Allah (Subhanahu wa
ta’ala)’s friendship adds to the sweetness of the individual’s
iman.
There was an understanding in the early days of Islam

under the Prophet (Salla Allahu ‘alayhi wa salam) and the
Companions, in the realistic concept of Brotherly love and
that most relationships were not built over worldly interests.
159
What is evident, is that on the Day of Judgment each one of
us will stand alone before Allah (Subhanahu wa ta’ala) to be
Judged, when others will speak either against or for your
actions. The same can be said when you die, for all your
relations with your earthly loved ones will cease.
It may be true that some associationists may love Allah

(Subhanahu wa ta’ala) very much but it is Him who will
decide who loved Him for what He is, rather than what He
could be to them. There is condemnation for the person who
prefers his ancestors, spouses, clan, wealth, trade and
habitat of this world to that of Allah (Subhanahu wa ta’ala)
and His religion.
To take another being beside Allah (Subhanahu wa ta’ala)

as His equal and to love them as the same as Allah
(Subhanahu wa ta’ala) is the greatest shirk. For the love of
this world has over shadowed the spiritual love that one
should have for Allah (Subhanahu wa ta’ala). One has
become blinded for the love of now and not for the
hereafter.
Fear Me not Satan.
We start here with the words of Allah (Subhanahu wa

ta’ala), who said:

“The mosques of Allah shall be visited and maintained by
such as believe in Allah and the Last Day, establish regular
prayers, and practise regular charity, and fear none (at all)
except Allah. It is they who are expected to be on true
guidance.”
‫اآلخر‬ ِ ْ َ ْ َ ِ‫با‬
ِ ِ ‫واليوم‬ ّ ِ ‫آمن‬َ َ ‫من‬ ِ ّ ‫مساجد‬
ْ َ ‫ﷲ‬ َ‫ِﱠ‬
ُ ُ ْ َ ‫إنما‬
َ ِ َ َ ‫يعمر‬
ّ ‫يخش ِإالﱠ‬
َ َ َ َ‫ﷲ‬
‫فعسى‬ َ ْ َ ‫ولم‬ َ ‫وآتى ﱠ‬
ْ َ َ َ‫الزكاة‬ َ ‫وأقام ﱠ‬
َ َ َ‫الصالة‬ َ َََ
َ ِ َ ْ ُ ْ ‫من‬
(9:18) ‫المھتدين‬ َ ِ َُْ
ْ ُ ُ َ ‫أولـئك َأن‬
َ ِ ‫يكونوا‬
160
Glorious Qur’an, Surah ‘Ankabut, Ayah 10
“Then there are among men such as say, "We believe in
Allah; but when they suffer affliction in (the cause of) Allah,
they treat men's oppression as if it were the Wrath of Allah.
And if help comes (to thee) from thy Lord, they are sure to
say, "We have (always) been with you!" Does not Allah
know best all that is in the hearts of all creation?”
ِ‫ﷲ‬‫أوذي ِفي ﱠ‬َ ِ ُ ‫فإذا‬

َ ِ َ ِ‫با‬ ‫آمنا ِ ﱠ‬
‫يقول َ ﱠ‬ُ ُ َ ‫الناس َمن‬ ِ ‫ومن ﱠ‬ َ ِ َ
ْ َ ‫ولئن َجاء‬
‫نص ٌر ﱢمن‬ ِ َ َ ِ‫ﷲ‬‫كعذاب ﱠ‬ ِ ‫فتنةَ ﱠ‬
ِ َ َ َ ‫الناس‬ َ ْ ِ ‫جعل‬
َ َ َ
‫بما ِفي‬ َ ‫ﱠ‬
َ َ ْ ِ ُ‫أوليس ﷲ‬
َ ِ ‫بأعلم‬ َ
َ ْ َ َ ‫معكم‬ ْ ُ َ َ ‫كنا‬ ُ ُ
‫ليقولن ِ ﱠإنا ُ ﱠ‬
‫ربك َ َ ﱠ‬ َ ‫ﱠﱢ‬
َ ِ َ َ ْ ‫صدور‬
(29:10) ‫العالمين‬
ِ ُُ
Abu Sa’id (‘Alayhi al salam) reported the following marfu
hadith: “It is poor faith to please men by displeasing Allah; or
to blame them for His displeasure and wrath. Allah’s
providing is not brought about by the worker’s concern, nor
is it dispelled by the hatred of your antagonist.”
Ibn Hibban (‘Alayhi al salam) reported in his Sahih, that

‘Aisha (‘Alayhi al salam) said: “The Prophet of Allah (Salla
Allahu ‘alayhi wa salam) said: “Whoever seeks Allah’s
pleasure at the cost of men’s displeasure, will win the
pleasure of both, as Allah will cause men to be pleased with
him. Whoever seeks to please men at the cost of Allah’s
displeasure will win the displeasure of both, as Allah will
cause men to be displeased with him.”
Glorious Qur’an, Surah Imran, Ayah 175

“It is only the Evil One that suggests to you the fear of his
votaries: Be ye not afraid of them, but fear Me, if ye have
Faith.”
‫تخافوھم‬ َ ِ ْ َ ‫يخوف‬
ْ ُ ُ َ َ َ‫أولياءهُ َفال‬ ُ َ ْ ‫ذلكم ﱠ‬
ُ ‫الشيطان ُ َ ﱢ‬ ُ ُ ِ َ ‫إنما‬
َ‫ِﱠ‬
َ ِ ِ ْ ‫كنتم ﱡ‬
(3:175) ‫مؤمنين‬ ِ ُ َ َ
ُ ُ ‫وخافون ِإن‬
161
This last ayah concerns the individuals who fear more the
ardent followers of the evil one who cannot harm them in
anyway whatsoever, rather than to fear Allah (Subhanahu
wa ta’ala) due to their faith in Him. If you have no faith, then
you will fear the evil, for it seems real and alive. However, to
the one in faith, he fears his Creators retribution for why
should he fear them, when Allah (Subhanahu wa ta’ala) is
his protector.
Those who follow the true path of Islam, through attendance

at their respective masjids, which are maintained by such as
believe in Allah and the Day of Judgment, who establish
regular prayer and give in regular charity, and who fear
none accept Allah (Subhanahu wa ta’ala), then it is they
who will be on the true path of Islam. However, we must
establish that the masjids we attend are maintained by such
as those who believe in Allah and the Day of Judgment. If
bid’ah has been introduced, or a burial has taken place
inside the masjid, then it is not maintained for its purpose,
which is to serve Allah (Subhanahu wa ta’ala) alone. So no
matter how pious a person may be, in attending such a
masjid, establishing regular prayer, or to give regularly in
charity, and who fears only Allah (Subhanahu wa ta’ala),
then it is only Allah (Subhanahu wa ta’ala) who can judge
him. However, being as the Prophet forbids the raising of
masjids over the graves of anyone, and then one would say
that the prayers of the believers inside it are not accepted
but only Allah (Subhanahu wa ta’ala) truly knows best.
There are those who suffer any affliction as if it was the

wrath of Allah (Subhanahu wa ta’ala), rather than relying
upon His help and assistance to help them overcome their
difficulties. Turn to your Lord for help and assistance at such
times, rather than blaming him for you problems. Problems
are from men’s own making. A test from Allah (Subhanahu
wa ta’ala) to any individual is to see whom they will turn to
for help and assistance. People have a tendency to turn on
and off to the ways of their ancestors and pre-Islamic rituals
to help them in their hour of need. Certainly we may turn to
a doctor for a medical complaint after a given period of pain
but we should first seek our remedy through Allah
162
(Subhanahu wa ta’ala), which is a strengthening of our faith
in Him. It is Allah (Subhanahu wa ta’ala) who knows more
about what is within our hearts and minds than we do
ourselves.
That the certainty of religious conviction [yaqin] can either

grow or weaken throughout the trials of life but within the
true believer, it only grows. With that, conviction of faith will
allow the iman to enter within the heart.
The signs of weakness, or the three constitutive elements

which make up this are, poor faith, not to thank Allah
(Subhanahu wa ta’ala) for your livelihood and to blame Allah
(Subhanahu wa ta’ala) for His displeasure and wrath. To
fear Allah (Subhanahu wa ta’ala) alone is a duty upon the
believer but here also one must be cautious, in having that
fear is one thing but to overshadow it with the love you have
for Him could lead one to forget about the fear altogether, so
a balance must be found, which can seem to be like walking
upon a knifes edge.
The one who has no fear in Allah (Subhanahu wa ta’ala)

has left his faith behind him, for he may have fallen off that
very knifes edge into the abyss of darkness but only Allah
(Subhanahu wa ta’ala) knows what is in store for this type of
person and He surely knows best.
Rely upon Allah (Subhanahu wa ta’ala)
Glorious Qur’an, Surah Ma’idah, Ayah 23

“(But) among (their) Allah. Fearing men were two on whom
Allah had bestowed His grace: They said: "Assault them at
the (proper) Gate: when once ye are in, victory will be yours;
But on Allah put your trust if ye have faith.”
163
َ ِ ْ َ َ ُ‫ﷲ‬
‫عليھما‬ ّ ‫أنعم‬َ َ ْ َ ‫يخافون‬
َ ُ َ َ ‫الذين‬ َ ِ ‫من ﱠ‬ ِ َ ُ َ ‫قال‬
َ ِ ‫رجالن‬ َ َ
َ ُ ِ َ ‫فإنكم‬
‫غالبون‬ ُ ُ ْ َ َ ‫فإذا‬
ْ ُ ‫دخلتموهُ َ ِ ﱠ‬ َ َ ْ ‫عليھم‬
َ ِ َ ‫الباب‬ ْ ُُ ْ
ُ ِ ْ َ َ ‫ادخلوا‬
َ ِ ِ ْ ‫كنتم ﱡ‬
(5:23) ‫مؤمنين‬ ْ ُ ‫ﷲِ َ َ َ ﱠ‬
ُ ُ ‫فتوكلوا ِإن‬ ّ ‫وع َلى‬
َ َ
Glorious Qur’an, Surah Anfal, Ayah 2
“For, Believers are those who, when Allah is mentioned, feel
a tremor in their hearts, and when they hear His signs
rehearsed, find their faith strengthened, and put (all) their
trust in their Lord;”
ْ ُ ُ ُ ُ ‫وجلت‬
‫قلوبھم‬ ْ َ ِ َ ُ‫ﷲ‬ّ ‫ذكر‬
َ ِ ُ ‫الذين ِ َإذا‬ َ ُ ِ ْ ُ ْ ‫إنما‬
َ ِ ‫المؤمنون ﱠ‬ َ‫ِﱠ‬
‫ربھم‬
ْ ِ ‫وعلى َ ﱢ‬ َ َ َ ‫إيمانا‬ ْ ُ ْ َ َ ُ‫آياته‬
ً َ ِ ‫زادتھم‬ ُ َ ‫عليھم‬
ْ ِ ْ َ َ ‫تليت‬ْ َ ِ ُ ‫وإذا‬
ََِ
َ ُ‫ََ َ ﱠ‬
(8:2) ‫يتوكلون‬
Glorious Qur’an, Surah Anfal, Ayah 64

“O Messenger. Sufficient unto thee is Allah, - (unto thee)
and unto those who follow thee among the Believers.”
‫المؤمنين‬ َ َ َ ‫ومن ﱠ‬
َ ِ ‫اتبعك‬ ّ ‫حسبك‬
ِ َ َ ُ‫ﷲ‬ ‫َيا أَي َﱡھا ﱠ ِ ﱡ‬
َ ُ ْ َ ‫النبي‬
(8:64)
Glorious Qur’an, Surah Talaq, Ayah 3

“And He provides for him from (sources) he never could
imagine. And if any one puts his trust in Allah, sufficient is
(Allah) for him. For Allah will surely accomplish his purpose:
verily, for all things has Allah appointed a due proportion.”
ِ ‫على ﱠ‬
‫ﷲ‬ ْ ‫ومن َ َ َ ﱠ‬
َ َ ‫يتوكل‬ ُ ْ َ ‫من‬
ُ ِ َ ْ َ ‫حيث َال‬
َ َ ‫يحتسب‬ ُْ ََْ
ْ ِ ُ‫ويرزقه‬
‫ﷲُ ِ ُ ﱢ‬
ٍ ْ َ ‫لكل‬
‫شيء‬ ‫جعل ﱠ‬َ َ َ ‫قد‬ ِ ِ ْ َ ‫بالغ‬
ْ َ ‫أمره‬ ُ ِ َ ‫ﷲ‬َ ‫إن ﱠ‬
‫حسبهُ ِ ﱠ‬
ُ ْ َ ‫فھو‬ َُ َ
ً َْ
(65:3) ‫قدرا‬
Al-Bukhari and Al Nasa’I reported that Ibn ‘Abbas said, “The

word sufficient unto us is Allah; He is the best trustee. Were
164
said by Ibrahim (Radiya Allahu ‘anhu) when he was cast into
the fire [of Nimrod]. They were said by the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) when they
reported to him that ‘the people have mobilized their armies
against you. Therefore, fear them. But this only
strengthened the iman [of the believers].

“Men said to them: "A great army is gathering against you":
And frightened them: But it (only) increased their Faith: They
said: "For us Allah sufficient and He is the best disposer of
affairs.”
‫لكم‬ ْ ُ َ َ ‫قد‬
ْ ُ َ ‫جمعوا‬ َ ‫إن ﱠ‬
ْ َ ‫الناس‬ ُ ‫لھم ﱠ‬
‫الناس ِ ﱠ‬ ُ ُ َ ‫قال‬ َ ِ‫ﱠ‬
َ َ ‫الذين‬
َ ْ ِ َ ُ‫ﷲ‬
‫ونعم‬ ّ ‫حسبنا‬ ْ ُ َ َ ً ‫إيمانا‬
َ ُ ْ َ ‫وقالوا‬ َ ِ ‫فزادھم‬ ُْ ْ َ ْ َ
ْ ُ َ َ َ ‫فاخشوھم‬
ُ ِ َْ
(3:173) ‫الوكيل‬
It is a must for all believers to rely upon Allah (Subhanahu

wa ta’ala) [tawakkul] as such it is a duty and a condition of
faith [iman]. A believer is one who when the name of his
Lord is mentioned that fear strikes their hearts. The same is
when he sees His signs he finds the additional strength to
go forward in faith and puts his total trust in his Lord
completely.
Allah (Subhanahu wa ta’ala) is sufficient proof to His chosen

Prophet Muhammad (Salla Allahu ‘alayhi wa salam) and to
all those who follow him in his quest to spread the word
about Islam and their Lord Allah (Subhanahu wa ta’ala).
Allah (Subhanahu wa ta’ala) provides for the believers from

His bountiful sources, which no man can imagine how vast it
really is. If one puts their trust in Allah (Subhanahu wa
ta’ala) and only Him, then Allah (Subhanahu wa ta’ala) will
assist him in his endeavours and to each man He has
appointed a due portion, depending on what is within his
heart.
165
There is great importance of the words attributed to Ibrahim
(Radiya Allahu ‘anhu) and to Muhammad (Salla Allahu
‘alayhi wa salam) especially when a potential disaster waits.
Such as the “great army is gathering against you”, after the
initial shock and fear, which had frightened them, they put
their total trust in their Lord, for He was sufficient for their
needs and He is the best disposer of all affairs.
The Doomed Cannot Escape from Allah (Subhanahu wa

ta’ala) Designs

“Did they then feel secure against the plan of Allah - but no
one can feel secure from the Plan of Allah, except those
(doomed) to ruin!”
ُ ْ َ ْ ‫ﷲِ ِإالﱠ‬
‫القوم‬ ّ ‫مكر‬ ُ َ ْ َ َ‫ﷲِ َفال‬
َ ْ َ ‫يأمن‬ ّ ‫مكر‬ ْ ُ َََِ
َ ْ َ ‫أفأمنوا‬
َ ُ ِ َ ْ
(7:99) ‫الخاسرون‬
Glorious Qur’an, Surah Al-Hijr, Ayah 56

He said, "And who despairs of the mercy of his Lord, but
such as go astray?"
(15:56) َ ‫ربه ِإالﱠ ﱠ ﱡ‬

‫الضآلون‬ ِ َ ْ ‫يقنطُ ِمن ﱠ‬
ِ ‫رحمة َ ﱢ‬ َ ْ َ ‫ومن‬ َ َ
َ َ ‫قال‬
Ibn ‘Abbas (‘Alayhi al salam) reported, that the Prophet of
Allah (Salla Allahu ‘alayhi wa salam) was asked about the
grave sins. He answered: “The grave sins are: associating
of aught with Allah, despairing of Allah’s mercy, and thinking
oneself secure from Allah’s designs’.” ‘Abd al Raziq reported
from Ibn Mas’ud that the Prophet (Salla Allahu ‘alayhi wa
salam) said: “The gravest of all sins are associating aught
with Allah, thinking oneself secure from His designs, and
despairing of His mercy and concern.”
166
From the Surah Al-A’raf and the Ayah quoted before, we
see that Allah is all knowing of what people will try to do to
conceal what they do and think. They may feel secure in the
knowledge that no one knows what is within their hearts and
minds, or what they do behind closed doors. However, they
are wrong, for although they may feel secure, everything
about them is already known. Each one of us has his or her
book written for them from the day that they are born but
each one of us has the freedom of choice to either follow the
faith of our Creator Allah (Subhanahu wa ta’ala) or to
choose a different path altogether. Those with faith believe
in this book and the right of choice but the non-believer does
not believe in such a book and therefore feels secure. The
doomed are on the path to ruin, unless they through the Will
of Allah (Subhanahu wa ta’ala) change their ways and follow
His and the Prophet (Salla Allahu ‘alayhi wa salam)’s path.
What is evident is the notion and the strong condemnation

of thinking that oneself is beyond Allah (Subhanahu wa
ta’ala)’s reach. Do you believe that He doe’s not have
knowledge of what you do, or what you say or even think,
for He is the Knower of all things? Only the doomed shroud
themselves in the belief that what they do cannot be seen
by anyone and for them are the fires of Hell.
There is a feeling also for the strong condemnation of

despair, for there is a way out for the unbeliever and that is
to seek forgiveness and have true faith in Allah (Subhanahu
wa ta’ala) and His Messenger (Salla Allahu ‘alayhi wa
salam).
Iman
Glorious Qur’an, Surah At-Taghabun, Ayah 11

“No kind of calamity can occur, except by the leave of Allah.
and if any one believes in Allah, ((Allah)) guides his heart
(aright): for Allah knows all things.”
167
‫يؤمن ِ ﱠ‬
ِ‫با‬ ِ ْ ُ ‫ومن‬
َ َ ‫ﷲ‬ ِ ْ ِ ِ ‫مصيبة ِ ﱠإال‬
ِ ‫بإذن ﱠ‬ َ َ َ ‫َما‬
ٍ َ ِ ‫أصاب ِمن ﱡ‬
(64:11) ‫عليم‬
ٌ ِ َ ‫شيء‬ ٍ ْ َ ‫بكل‬ َ ْ َ ‫يھد‬
‫قلبهُ َ ﱠ‬
‫وﷲُ ِ ُ ﱢ‬ َِْ
‘Alqamah said, “He [the person referred to in this verse] is
the man who, when struck by an affliction, knows that it is
from Allah, accepts it and submits [to Him].”
It is narrated on the authority of Abu Huraira that the

Messenger of Allah (Salla Allahu ‘alayhi wa salam)
observed: Two (things) are found among men which are
tantamount [measure of] to unbelief: slandering one's
lineage and lamentation on the dead. (Sahih Muslim, Book
1, Hadith 128) Muslim and Bukhari reported the following
marfu hadith: “He is not of us who strikes the cheek, tears
the garment and bewails the dead [in mourning] as Pre-
Islamic Arabs once did.”
From Anas, we learn that the Prophet said, “Whenever Allah

wishes a person well, He hastens to send him punishment
in this world, and whenever He does not, He postpones the
punishment to the Day of Judgment.” Al Tirmidhi reported
that the Prophet (Salla Allahu ‘alayhi wa salam) said:
“Affliction is directly proportional to the reward. If Allah loves
a people, He vests them with affliction. If they accept it,
Allah is pleased with them and rewards them accordingly. If
they resent it, Allah will be displeased with them
accordingly.”
From the ayah of Al Taghabun above, there is no kind of

calamity, which can occur to a people without it coming from
Allah (Subhanahu wa ta’ala) and if they believe in Him, then
He will be pleased with them. If the opposite is true, and
they resent it happening to them, then He will be displeased
with them. Allah (Subhanahu wa ta’ala) is the Knower of all
things.
That this is an essential part of the iman of the person, in

that they fully believe in their faith and accept whatever
Allah (Subhanahu wa ta’ala) asks of them. It is wrong that
168
someone should attack the genealogy of another, especially
a Brother or Sister in faith, or even a non-believer. The line
of lineage is a mark of person’s forebears, their status in life
and the crossing over of families through marriage.
There is a strong condemnation of the striking of one’s

cheeks of the face, the tearing of one’s garments and the
crying in lamenting for the dead, especially as it was in the
Pre-Islamic times of the Arabs. It is still strongly condemned
today, for it is a custom based on the past before Islam and
is therefore a pagan ritual.
The sign of Allah (Subhanahu wa ta’ala)’s design is the

calamities which He sends to His people [servants], so that
they will bear witness to their belief in Him. The calamity will
be no more than they can put up with and it will not break
them, or be an overburden to them. It is a misfortune, which
if correctly handled will resort them to the Paradise, which
awaits them. However, should they consider the misfortune
to be a heavy burden upon them and they do not seek
solace within Him, then they are doomed to His displeasure.
What we should also see is the love and concern that Allah
(Subhanahu wa ta’ala) has for His servants and the
prohibition of resentment of any affliction is by the
contentment and patience of His servants. It is through
these that one will attain Paradise.
Hypocrisy
Glorious Qur’an, Surah Al-Kahf, Ayah 110

Say: "I am but a man like yourselves, (but) the inspiration
has come to me, that your Allah is one Allah. Whoever
expects to meet his Lord, let him work righteousness, and,
in the worship of his Lord, admit no one as partner.”
169
َ ‫إلي َ ﱠ‬
ْ ُ ُ َ ِ ‫أنما‬
ٌ‫إلھكم ِإلَه‬ ‫يوحى ِ َ ﱠ‬ ْ ُ ُ ْ ‫بش ٌر ﱢ‬
َ ُ ‫مثلكم‬ َ َ ‫إنما َ َأنا‬ ُْ
َ ‫قل ِ ﱠ‬
‫عمال‬ ْ َ ْ َ ْ َ ‫ربه‬
ً َ َ ‫فليعمل‬ ِ ‫يرجو ِ َلقاء َ ﱢ‬ُ ْ َ ‫كان‬َ َ ‫فمن‬ َ َ ‫واحد‬
ٌِ َ
ً َ َ ‫ربه‬
(18:110) ‫أحدا‬ ِ ‫بعبادة َ ﱢ‬
ِ َ َ ِ ِ ‫يشرك‬ْ ِ ْ ُ ‫وال‬
َ َ ‫صالحا‬ ً ِ َ
Glorious Qur’an, Surah Fussilat, Ayah 6
Say thou: "I am but a man like you: It is revealed to me by
Inspiration, that your Allah is one Allah. So stand true to
Him, and ask for His Forgiveness." And woe to those who
join gods with Allah,”
َ ‫إلي َ ﱠ‬
ْ ُ ُ َ ِ ‫أنما‬
ٌ‫إلھكم ِإلَه‬ ‫يوحى ِ َ ﱠ‬ ْ ُ ُ ْ ‫بش ٌر ﱢ‬
َ ُ ‫مثلكم‬ َ َ ‫إنما َ َأنا‬ ُْ
َ ‫قل ِ ﱠ‬
َ ِ ِ ْ ُ ْ ‫ووي ٌل ﱢ‬
‫للمشركين‬ ُ ِ ْ َ ْ َ ‫إليه‬
ْ َ َ ُ‫واستغفروه‬ ِ ْ َ ِ ‫فاستقيموا‬
ُ ِ َ ْ َ ‫واحد‬ٌِ َ
(41:6)
Abu Huraira reported Allah's Messenger (Salla Allahu ‘alayhi

wa salam) as stating that Allah the Most High and Exalted
said, I am the One; One Who does not stand in need of a
partner. If anyone does anything in which he associates
anyone else with Me, I shall abandon him with one whom he
associates with Allah. (Sahih Muslim, Book 42, Hadith 7114)
Ahmad reported the following marfu hadith from Abu Sa’id:

“The Prophet (Salla Allahu ‘alayhi wa salam) said: “Shall I
tell you what I fear for you more than a false Christ?” They
said, ‘Indeed, yes.’ He said: “Dissimulated shirk, as when a
person improves his rendering of the prayer [salat] when he
knows others are watching”.”
From the verse of Surah Al Kahf above, we see the human

side of the Prophet (Salla Allahu ‘alayhi wa salam), who is
the same as all other men, yet has been chosen by Allah
(Subhanahu wa ta’ala) to reveal His message upon this
world due to his exemplary character. The inspiration is the
revelation of the singleness of Allah (Subhanahu wa ta’ala)
and who ever wants to meet Him without sin, let him work
good deeds only. Let him worship his Lord and Creator
170
Allah (Subhanahu wa ta’ala) only by not associating anyone
else with Him.
However, we also find the rejection by Allah (Subhanahu wa

ta’ala) of the good deeds, if those deeds were not done
purely for His sake. I remember watching someone filming
inside a masjid, while there were plenty of people about.
Some were praying and some were sitting doing nothing
while some were reading the Glorious Qur’an. There was
one person who was in the kneeling position but not in
prayer, he caught my eye because as the camera turned
towards him he turned his face away from the camera,
brought his hands up towards his face and began to cry. As
soon as he thought that the camera was no longer on him,
he stopped crying. I wonder what his reward will be I
thought. Allah (Subhanahu wa ta’ala) who knows best what
is within our hearts, our minds and our actions?
I wondered, does Allah (Subhanahu wa ta’ala) want or even

need such a person? Allah (Subhanahu wa ta’ala) is totally
self-sufficient and would reject such hypocrisy as this man
showed. Another reason therefore is the total absence of
need in Him.
What is evident from the hadith of the Prophet (Salla Allahu

‘alayhi wa salam) is his fear for his companions and for
those who follow them from such hypocrisy. He even
mentions by illustration of hypocrisy by the person who
improves his rendering of salat when others are looking.
Hypocrisy is nothing more than pretence, and the person is

guilty of being a hypocrite. We have mentioned one
example and another was supplied by the hadith of the
Prophet (Salla Allahu ‘alayhi wa salam) but by what other
ways can we see these people and know them for what they
are. For are we not supposed to stay away from such
people, or they may drag us down into their world of
pretence.
I would like to propose that at times we are just as guilty of

certain acts, which on the face of it [through lack of
171
knowledge] may appear to be against Islam. To bring an
example forward, we must first establish that our reference
point and I choose the following hadith.
Abu Huraira reported that he heard Allah's Messenger (Salla

Allahu ‘alayhi wa salam) as saying: “Avoid that which I forbid
you to do and do that which I command you to do to the
best of your capacity. Verily the people before you went to
their doom because they had put too many questions to
their Prophets and then disagreed with their teachings.”
The main point I would like to make is to the sentence

“Avoid that which I forbid you to do and do that which I
command you to do to the best of your capacity.”
How many times have you attended a masjid to perform

your salat, only to be greeted with someone asking for
donations to help build a masjid somewhere else, plenty of
times? Nevertheless, have you ever stopped to think if the
group you are donating your money to, actually practice the
faith as it should be. Most people blindly just give what they
can in the hope that they will receive its just reward from
Allah (Subhanahu wa ta’ala). Well it is just a masjid, isn’t it?
The responsibility is with the giver to make sure that what
they give is for the right cause. When we hear of such and
such a disaster, we gladly dip into our pockets to help the
needy, irrespective if they are Muslim or not, so why not a
masjid? First, and foremost is a masjid a necessity, the
answer must be NO. For the whole world is itself a masjid to
Allah (Subhanahu wa ta’ala). It is man that needs protection
from the elements such as the sun, rain, snow and wind.
During my travels I have prayed in many different masjids,
some very grand and large to a small porta-cabin that could
just hold about 15 people, this was on the side of the road in
the UAE, and another which was a tented area as a masjid.
Now if your donation is towards a group who do not practice

Islam the way it should be and there is bid’ah in their actions
and intentions, then you are also tainted with assisting that
which is forbidden.
172
There is a group of Muslim’s, who do not have a masjid to
pray in and use a local council owned building for their
Friday salat. The direction that they pray towards in this
building is 20 degrees out from the actual line to the
Kabbah. When I asked them why they were so far out in
their direction for prayer, they replied, we have to
accommodate as many as we can. So, their intention is to
get as many people in for prayer, rather than the correct
direction of that prayer. What is their commitment to Allah
(Subhanahu wa ta’ala) that it does not matter what direction
you take? There is one thing to note, if a mistake is made in
your direction for your prayer, due to you not knowing the
correct alignment, then the intention is honourable and the
reward is met. However, if the direction is known but you
wish not to observe it, so that you can accommodate more
people, then there is no reward, for the intention of having
more people attend is meaningless, for you have gone
against the correct alignment, which has to be observed?
Unfortunately, there is also another small point which is that
their Imam wears a gold watch [plated or not] which is
forbidden by the Prophet (Salla Allahu ‘alayhi wa salam) and
nearly all the present Ulama agree, although there are just a
few who say a little gold is allowed. The last time I visited
this group, it was evident that by the Imam’s actions of
wearing this watch, it had rubbed off onto others, who a
large number of whom were wearing gold watches as well.
Now this group is busy raising two million pounds to acquire
a building to turn it into a masjid. You may have given them
some money. Some will say, so what, does it really matter?
The simple answer is yes it does matter, if you wish for
Paradise. Only Allah (Subhanahu wa ta’ala) knows best
what their rewards and punishments will be and to whom.
We must guard ourselves from falling into the simple traps
set by Satan, which take us away from the rewards we
really want to receive.
Worldly Motivations.
Within this section we will be looking at the instances, where

worldly motivations are instances of shirk.
173
Glorious Qur’an, Surah Hud, Ayah 15

“Those who desire the life of the present and its glitter - to
them we shall pay (the price of) their deeds therein - without
diminution.”
ْ ِ ْ َ ِ ‫نوف‬
‫إليھم‬ ‫وزينتھا ُ َ ﱢ‬
َ َ َ ِ َ ‫الدنيا‬ َ َ ْ ‫يريد‬
َ ْ ‫الحياةَ ﱡ‬ َ َ ‫َمن‬
ُ ِ ُ ‫كان‬
َ ُ َ ْ ُ َ‫فيھا ال‬
(11:15) ‫يبخسون‬ ْ ُ َ ‫فيھا‬
َ ِ ‫وھم‬ ُْ َ َ ْ َ
َ ِ ‫أعمالھم‬
Glorious Qur’an, Surah Hud, Ayah 16
“They are those for whom there is nothing in the Hereafter
but the Fire: vain are the designs they frame therein, and of
no effect and the deeds that they do!”
‫وحبط‬ ُ ‫اآلخرة ِإالﱠ ﱠ‬

َ ِ َ َ ‫النار‬ ِ َ ِ ‫لھم ِفي‬ ْ ُ َ ‫ليس‬
َ ْ َ ‫الذين‬ َ ِ َُْ
(11:16) ‫يعملون‬ ْ ُ َ ‫وباط ٌل ﱠما‬
َ ُ َ ْ َ ‫كانوا‬ ِ َ َ ‫فيھا‬ ْ ُ َ َ ‫َما‬
َ ِ ‫صنعوا‬
Abu Hurayrah (‘Alayhi al salam) reported the following Sahih
hadith: That the Prophet (Salla Allahu ‘alayhi wa salam)
said, "Let the slave of Dinar and Dirham of Quantify and
Khamisa (i.e. money and luxurious clothes) perish for he is
pleased if these things are given to him, and if not, he is
displeased!" Narrated by Abu Huraira: The Prophet (Salla
Allahu ‘alayhi wa salam) said, “Let the slave of Dinar and
Dirham, and of Quantify and Khamisa perish as he is
pleased if these things are given to him, and if not, he is
displeased. Let such a person perish and relapse, and if he
is pierced with a thorn, let him not find anyone to take it out
for him. Paradise is for him who holds the reins of his horse
to strive in Allah's Cause. With his hair unkempt and feet
covered with dust: if he is appointed in the vanguard, he is
perfectly satisfied with his post of guarding. If he is
appointed in the rearward, he accepts his post with
satisfaction; (he is so simple and unambiguous that) if he
asks for permission he is not permitted, and if he intercedes,
174
his intercession is not accepted." (Sahih Al-Bukhari, Book
52, Hadith 137)
The Dinar and Dirham are Arabic units of currency in

decreasing order, while Khamisa and Khamila are garments
made of silk or wool marked with conspicuous embroidery
or lining. The expression “slave of Dinar” and it marks the
person of whom it is said as an immoralist, who puts
personal gain and advantages above all other
considerations.
Man’s desire for this world and its associated glamour,

trinkets and ornaments of wealth, such as a large nice
house, with a large car, or two maybe, plus the funds to live
well to a standard he expects to maintain, removes himself
from the reality of the hereafter, for he is so attached to this
world and its pleasures.
Those who are fixed on the pleasures and desires of this life
leave the reality of their faith behind them. To them will be a
great penalty, which they will have to endure. They look
upon today without thinking about tomorrow and the
Hereafter and do not think of the fire that they are heading
for. The life of this world is built upon their vanity and their
desires, which are not the designs of their Creator Allah
(Subhanahu wa ta’ala). They may attend the masjids in their
finery but their deeds will be recognised for what they are by
their Lord, for He knows what they do and for whom.
The calling of the slave of the Dinar and Dirham is a note to

all those who take money as being the single way to their
prosperity. Did they not witness what happened to the Jew’s
and their financial dealings which led them to their
destruction and the Revelation of the Glorious Qur’an
through our Prophet Muhammad (Salla Allahu ‘alayhi wa
salam)?
He smiles if he receives it and frowns when he does not,

refers to the financial dealings of those who want to reside
within this world only. Does he not know of the rewards of
the Hereafter, the reward of Paradise and the reward of the
175
Hellfire? Does he not know or does he not believe? He flies
into sadness and lends himself to despondency, for he
could loose his wealth and with it his house, car and even
his family. However, these are just the worldly riches of this
earthly life and have no meaning in the Hereafter. If
anything, the worldly riches are the toys of Satan, to aid him
in pulling you into the fire of Hell. Live for today without faith
but come the Day of Judgment, do not say that you have not
been warned.
The statement within the hadith which refers to “if pricked by

a thorn...” is for all those who loose everything within this
world, for no matter how much money you have in wealth
and luxury, you can loose it all in an instance. Nevertheless,
who will pick you up from such a disaster, no one, for in
reality no one really cares about you and your money? The
true reality is that you become a double looser, for not only
have you lost within this world but you have also lost within
the next.
Better is the man who strives in the cause of his faith and
his loyalty to his Creator Allah (Subhanahu wa ta’ala) and in
whom he places all his trust, for it is only He who should be
the provider for mankind.
Obey the ‘Ulama.
To Obey the ‘Ulama or the Rulers in Legitimizing the

Forbidden or Forbidding the Legitimate is to assume them
as Associates [of Allah (Subhanahu wa ta’ala)].
Ibn ‘Abbas said, “I say unto you ‘the Prophet of Allah (Salla
Allahu ‘alayhi wa salam) said, ‘thus and so, and you tell me.’
‘Abu Bakr and ‘Umar said [differently] “The sky is soon to
rain stones over your heads!’’
Ahmad ibn Hanbal said, “Very strange are those who

knowing the true isnad [of a commandment of the Prophet
(Salla Allahu ‘alayhi wa salam), nonetheless adhere to the
opinion of Sufyan. Allah (Subhanahu wa ta’ala) Himself
said,
176
Glorious Qur’an, Surah Al-Nour, Ayah 63
“Deem not the summons of the Messenger among
yourselves like the summons of one of you to another. Allah
doth know those of you who slip away under shelter of some
excuse; then let those beware who withstand the
Messenger's order, lest some trial befall them, or a grievous
penalty be inflicted on them.”
ُ ِ ْ َ ‫كدعاء‬
‫بعضكم‬ ْ ُ َ ْ َ ‫الرسول‬
َ ُ َ ‫بينكم‬ ِ ُ ‫دعاء ﱠ‬ َ ُ ‫تجعلوا‬ُ َ ْ َ ‫َال‬
ِ َ ْ َ ْ َ ‫لواذا‬
‫فليحذر‬ ً َ ِ ‫منكم‬ َ ُ ‫الذين َ َ َ ﱠ‬
ْ ُ ِ ‫يتسللون‬ َ ِ ‫ﷲُ ﱠ‬ ‫يعلم ﱠ‬
ُ َ ْ َ ‫قد‬
ْ َ ‫بعضا‬ً َْ
ْ َ ٌ‫فتنة‬
‫أو‬ ْ ُ َ ِ ُ ‫أمره َأن‬
َ ْ ِ ‫تصيبھم‬ ِ ِ ْ َ ‫عن‬ َ ُ ِ َ ُ ‫الذين‬
ْ َ ‫يخالفون‬ َ ِ‫ﱠ‬
ٌ ِ َ ٌ‫عذاب‬
(24:63) ‫أليم‬ َ َ ‫يصيبھم‬
ُْ َ ِ ُ
Do you know what this afflicting trial may be? It is shirk. For,
disobeying the Prophet (Salla Allahu ‘alayhi wa salam) in
any one of his commandments is only like a knife’s edge
away from denying his message and winning you the
Hellfire. For disobeying Allah (Subhanahu wa ta’ala) in any
of His commandments is to deny the Glorious Qur’an and
will win you the Hellfire unless you repent and seek
forgiveness from Him. Likewise one should seek
forgiveness from Allah (Subhanahu wa ta’ala) for disobeying
any commandment of the Prophet (Salla Allahu ‘alayhi wa
salam).
Ahmad [ibn Hanbal] and al Tirmidhi reported with some

variation from ‘Adiyy ibn Hatim: “I once heard the Prophet
(Salla Allahu ‘alayhi wa salam) recite the verse:
Glorious Qur’an, Surah At-Tauba, Ayah 31

“They take their priests and their anchorites to be their lords
in derogation of Allah, and (they take as their Lord) Christ
the son of Mary; yet they were commanded to worship but
One Allah. There is no god but He. Praise and glory to Him:
(Far is He) from having the partners they associate (with
Him).”
177
ِ‫ﷲ‬ّ ‫دون‬ِ ُ ‫أربابا ﱢمن‬ ً َ ْ َ ‫ورھبانھم‬ ْ ُ َ َ ْ َ ‫اتخذوا‬

ْ ُ َ َ ْ ُ َ ‫أحبارھم‬ ْ َُ ‫ﱠ‬
ً َ ِ ‫ليعبدوا‬
‫إلـھا‬ ْ ُ ِ ُ ‫وما‬
ْ ُ ُ ْ َ ِ ‫أمروا ِإالﱠ‬ َ َ ْ َ ‫ابن‬
َ َ ‫مريم‬ َ ِ َْ َ
َ ْ ‫والمسيح‬
َ ُ ِ ‫يش‬
(9:31) ‫ركون‬ ْ ُ ‫عما‬ َ َ ْ ُ ‫ھو‬
‫سبحانهُ َ ﱠ‬ َ ُ ‫واحدا الﱠ ِ َإلـهَ ِإالﱠ‬
ًِ َ
So I told him that we [Christians and Jews] do not worship
them and he replied: ‘Do you not legitimize what they
declare legitimate and forbid what they declare forbidden?’ I
said ‘Surely.’ He said ‘That is tantamount to worship’.”
Some people treat the commandments of the Prophet (Salla

Allahu ‘alayhi wa salam), like a man gives a commandment
to another man and ignores them for what they are.
However, the commandments of the Prophet (Salla Allahu
‘alayhi wa salam) hold more important instructions than a
mere man can give. The commandments are from the
Prophet (Salla Allahu ‘alayhi wa salam) but directed by Allah
(Subhanahu wa ta’ala) as being just for His servants. Those
commandments you do not keep cannot be kept hidden
from Allah (Subhanahu wa ta’ala) who knows all actions and
thoughts of each individual person, believer or not. Some
lame excuses are not excuses at all, irrespective if they
come from some illustrious scholar or not. What the Prophet
(Salla Allahu ‘alayhi wa salam) has forbidden for you is
forbidden, and no scholar can change its status, unless that
is they remove themselves from the faith of Islam. So
beware of whom you follow in your actions. Those who
move away from the straight path of Islam, remove
themselves from the light of the Prophet (Salla Allahu ‘alayhi
wa salam) and the words of Allah (Subhanahu wa ta’ala).
Those who leave the straight path of Islam are doomed to a
most grievous penalty, which most certainly will be inflicted
upon them.
The Christians and the Jews take their priestly caste to be

their lords, for they have set themselves up as associates of
Allah (Subhanahu wa ta’ala). A Roman Catholic priest
believes that they can absolve man or woman of their sins,
through their confessions, yet they have no direct authority
178
to do so from Allah (Subhanahu wa ta’ala). In turn they have
left Christ nailed to the cross and have elevated his mother
Mary to the title of mother of god, which is pure
associationism of the worst kind. The Jews and Christians
were told to worship but one Lord the Creator of All Things
Allah (Subhanahu wa ta’ala), yet the Zionist Jews worship
money and their earthly possessions, while the Christians
have set others with Allah (Subhanahu wa ta’ala) as
partners.
‘Adiyy stated that the Jews and Christians do not worship

anyone except Allah (Subhanahu wa ta’ala) but the Prophet
(Salla Allahu ‘alayhi wa salam) stated that ‘Do you not
legitimize what they declare legitimate and forbid what they
declare forbidden?’ He said ‘Surely.’ The Prophet (Salla
Allahu ‘alayhi wa salam) said: ‘That is tantamount to
worship’. There is both a direct and indirect form of worship.
The direct form is by the act of prayer, while the indirect is to
follow what the priests say.
Islam never started with or had a paid clergy caste

performing in the role of the Imam of the masjid. Instead, we
were told by the Prophet (Salla Allahu ‘alayhi wa salam) to
let the most knowledgeable amongst you lead salat.
Abu Mas'ud al-Ansari reported Allah's Messenger (Salla

Allahu ‘alayhi wa salam) as saying: “The one who is most
versed in Allah's Book should act as imam for the people,
but If they are equally versed in reciting it, then the one who
has most knowledge regarding Sunnah if they are equal
regarding the Sunnah, then the earliest one to emigrate; if
they emigrated at the same time, then the earliest one to
embrace Islam. No man must lead another in prayer where
(the latter) has authority, or to sit in his place of honour in
his house, without his permission. Ashajj in his narration
used the word," age" in place of" Islam". (Sahih Muslim,
This implies that the best amongst all the people attending
the masjid should lead the prayer. This appointed person
will act as Imam from then on until his appointment is
179
handed to someone else, chosen by the people, be it for
one prayer, or for one day, or even the rest of his life.
Within the early Christian faith, the monks had more

knowledge than the peasants attending the churches. Due
to this and the rule of the Church Laws man had to succumb
to the will of the monks and their hierarchy of the abbots.
They even had the authority and knowledge for the
blasphemy of thought against the church. Many lands
became under the ownership of the early church due to this
law. This led to the veneration of the monks into saints due
to their knowledge and wisdom. Although the knowledge
and wisdom was not from Allah (Subhanahu wa ta’ala) but
was rather man made. Later another change took place,
which brought about the worship of the unrighteous, as well
as the ignorant.
This we see today with the veneration of the saints of some

sects of Islam and we can see their graves within many of
their old masjids within the Middle East and Asia.
As you wander round these masjids you will witness the

devout followers of these saints, standing around the graves
of their once leaders, offering prayers and slipping in paper
requests for help through the bars around their lifted up
graves. Nevertheless, Allah (Subhanahu wa ta’ala) knows
all things and what this means to those who go against the
commandments of the Prophet (Salla Allahu ‘alayhi wa
salam) and those of Allah (Subhanahu wa ta’ala).
These masjids are no longer places of worship to Allah

(Subhanahu wa ta’ala) but rather graveyards, where prayers
should not be uttered. If anything, they have become the
bastions of Satan, for he has turned the people away from
their faith.
Today in Western Europe, many an old church has been

turned into a masjid, through the lack of suitable venues.
However, it should be noted that if these old churches had
burials within them, even if they have been removed are still
unsuitable for salat. The question still remains, “was there or
180
has there ever been a pagan ritual celebrated within it”? The
simple answer is ‘yes’ it has. ‘Isa (Radiya Allahu ‘anhu) was
th
not born on December the 25 , which was an old Pagan
ritual, so any celebration of this birth on this date is a lie.
Also any statues which once adorned this church plus its
stained glass is an abomination to Islam for they are no
different than idols.
Allah (Subhanahu wa ta’ala) knows best

181
Chapter 9
Satan Wishes to Lead Them Astray
Allah (Subhanahu wa ta’ala) says:

“Hast thou not turned Thy vision to those who declare that
they believe in the revelations that have come to thee and to
those before thee? Their (real) wish is to resort together for
judgment (in their disputes) to the Evil One, though they
were ordered to reject him. But Satan's wish is to lead them
astray far away (from the right).”
َ ِ ُ ‫بما‬
‫أنزل‬ ْ ُ َ ‫أنھم‬
َ ِ ‫آمنوا‬ ْ ُ ‫يزعمون َ ﱠ‬
َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫تر ِ َإلى ﱠ‬ َْ َ ‫أ‬
َ َ ‫◌لم‬
ْ ُ َ َ َ َ ‫يريدون َأن‬
‫يتحاكموا ِ َإلى‬ َ ِ ْ َ ‫أنزل ِمن‬
َ ُ ِ ُ ‫قبلك‬ َ ِ ُ ‫وما‬ َ َِْ
َ َ ‫إليك‬
ُ ِ ُ َ ‫به‬
‫ويريد‬ ِ ِ ‫يكفروا‬ ْ ُ ِ ُ ‫وقد‬
ْ ُ ُ ْ َ ‫أمروا َأن‬ ِ ُ ‫ﱠ‬
ْ َ َ ‫الطاغوت‬
(4:60) ‫بعيدا‬ َ َ ‫يضلھم‬ ْ ُ ‫الشيطان َأن ُ ِ ﱠ‬
ُ َ ْ‫ﱠ‬
He further goes on to say in both the following verses:

When it is said to them: "Make not mischief on the earth,"
they say: "Why, we only want to make peace!"
‫نحن‬ ْ ُ َ ‫ض‬
َ ‫قالوا ِ ﱠ‬ ْ َ ‫تفسدوا ِفي‬
ِ ‫األر‬ ْ ُ ِ ْ ُ َ‫لھم ال‬
ْ ُ َ ‫قيل‬ ََِ
َ ِ ‫وإذا‬
َ ُ ِْ ُ
(2:11) ‫مصلحون‬

“Do no mischief on the earth, after it hath been set in order,
but call on Him with fear and longing (in your hearts): for the
Mercy of Allah is (always) near to those who do good.”
182
ُ ْ َ ‫إصالحھا‬
ُ‫وادعوه‬ َ ِ َ ْ ِ ‫بعد‬ ِ ْ َ ‫تفسدوا ِفي‬
َ ْ َ ‫األرض‬ ْ ُ ِ ْ ُ َ‫َوال‬
‫المحسنين‬ ِ َ ِ‫ﷲ‬
َ ‫قريبٌ ﱢ‬ ّ ‫رحمت‬ ‫وطمعا ِ ﱠ‬
َ َ ْ َ ‫إن‬ ً ْ َ
ً َ َ َ ‫خوفا‬
(7:56)
Glorious Qur’an, Surah Al-Ma'idah, Ayah 50

“Do they then seek after a judgment of (the days of)
ignorance? But who, for a people whose faith is assured,
can give better judgment than Allah.”
ّ ‫من‬
ً ْ ُ ِ‫ﷲ‬
‫حكما‬ ُ َ ْ َ ‫ومن‬
َ ِ ‫أحسن‬ ِ ‫أفحكم ْ َ ِ ِ ﱠ‬
َ ُ ْ َ ‫الجاھلية‬
ْ َ َ ‫يبغون‬ َ ْ ُ ََ
ٍ َْ‫ﱢ‬
َ ُ ِ ُ ‫لقوم‬
(5:50) ‫يوقنون‬
Although I have only quoted from Surah Al-A’raf, Ayah 56,

the reader may wish to read from this ayah through to and
include Ayah 85, to gain a better understanding of the
message being sought here.
In the book Kitab al Hujjah, Al Nawawi reported the following

hadith of ‘Abdullah ibn ‘Imran with valid isnad, the Prophet
of Allah (Salla Allahu ‘alayhi wa salam) said: “A person
should not be said to be a Mu’min until my revelation has
become his instinct and passion.” Mu'min is a term
frequently referenced in the Glorious Qur’an, meaning
"believer", and denoting a Muslim who has completely
submitted and surrendered to the Will of Allah (Subhanahu
wa ta’ala), and has established their faith (iman) firmly in
their heart.
Al Sha’bi said, "A Jew once had a dispute with a munafiq."

The former said: ‘Let us have Muhammad arbitrate our
dispute, for he is known not to accept any bribes.’ The
munafiq, for his part, said: ‘No, let us have another Jew
arbitrate between us, ‘for the Jews were known to accept
bribes, finally, they agreed to have a priest from the
Juhaynah tribe do the job. It was about this story that the
first Ayah mentioned in this section was revealed.
183
If we look at this verse more closely, we can read the
following from it: “Have you not seen those who pretend to
believe in what has been revealed to you and your
predecessors but recourse to the Taghut to arbitrate their
disputes though they were commanded to deny him?
Surely, Satan seeks to guide them far astray.”
It is also claimed that the verse was revealed in connection

with two disputants one of whom said, “Let us have the
Prophet (Salla Allahu ‘alayhi wa salam) arbitrate between
us,” and the other said, “Let us go to Ka’b ibn al Ashraf for
the purpose.” Finally, they went to ‘Umar to adjudicate
between them. ‘Umar asked if it is true that one of them
rejected the arbitration of the Prophet Muhammad (Salla
Allahu ‘alayhi wa salam). When the disputant in question
answered in the affirmative, ‘Umar had him executed on the
spot.
We must establish the meaning of two words mentioned

within the last three paragraphs, namely those of munafiq
and Taghut.
A munafiq is a person pretending falsely to be a Muslim,

they may have witnessed and given an oath to Islam but
they do not follow a large part of the belief. Parties to this
can be followers of a false prophet, or those who wish to
disgrace the faith of Islam by covert means from another
religious agency. While the word Taghut means an evil, a
principle of immoral, unrighteous, irreligious action and with
either or without anything served other than Allah
(Subhanahu wa ta’ala). Parties to this can be both munafiq
and Taghut, for it can come from an individual, group or a
government backed or led faction, which is not Islamic.
From the ayah stated from Surah Al Baqara, where it says:

"Make not mischief [spread corruption] on the earth," and
they reply, "Why, we only want to make peace!" This second
statement is really “peace on our terms”. This implies the
larger and stronger the country, with its military hardware
will do what it wants to against the weak to get what it
wants. The weak must then subject itself to the whims of the
184
aggressor and not to those of their Creator Allah
(Subhanahu wa ta’ala). What we see in this world today is a
good example of exactly that.
A true Mu’min does not carry out acts of aggression on any

women, children, the old and those who do not carry
weapons, even if they are attacked by an outside force,
unless that is, that they use them as a shield to shoot upon
the believers. Any nation has a right to defend itself from
attack and to call upon its neighbours to help it defend itself.
This is all part of and written within the Shari’ah International
Law, which was established well before the advent of the
Geneva Convention and the establishment of the United
Nations. However, the later two have no meaning to those
who are strong and follow the ways of Satan.
Muslims only recourse is to the Mercy of Allah (Subhanahu

wa ta’ala) and to call on Him with fear and longing in their
hearts, for He is always near to those who strive to do good.
It is only Allah (Subhanahu wa ta’ala) who can see within
the hearts of those who say that they are Muslim and it is
only Him who can accept their prayers, if they come from
the heart. Believers must realise to themselves if they are
Muslim or Mu’min.
On the Day of Judgement, ignorance of the Law will be no

defence, together with the ignorance, which prevailed before
Islam was established again through the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) and what it
again became after his death. But those who have a faith
whose depth is kept well within their hearts is assured
Paradise but those who do not follow His faith may believe
that they can give a better judgement than Him but they are
very much mistaken. For, from Allah (Subhanahu wa ta’ala)
we came and to Allah (Subhanahu wa ta’ala) we will surely
return, irrespective of if we are believers or not and what a
surprise it will be for the majority of the people!
What is surprising from the story related by Al Sha’bi is that

a Jew was ready to go to the Prophet Muhammad (Salla
Allahu ‘alayhi wa salam) for arbitration but the munafiq was
185
not. Even today, a large part of the Jewish people,
especially those who follow the orthodox way, believe that
Allah (Subhanahu wa ta’ala) has punished them and
scattered them to the four corners of the world, where they
live and work in peace within Muslim countries.
The story of ‘Umar and the munafiq and the subsequent

execution of him, illustrates the Al Hadd punishment for
such a person. A person, who is classed as being munafiq,
who is treated no differently under the Shari’ah Law as
apostacy. Al-Riddah [apostacy] means the rejection of the
religion of Islam in favour of any other religion either through
an action or through the words of the mouth. The act of
apostacy thus puts an end to one’s adherence to Islam.
Apostacy can therefore mean, those who may follow a false
prophet, or state the Kalimah al-Shahadah [witness] but
reject the principles of faith [iman] in Allah (Subhanahu wa
ta’ala). Also, His Glorious Qur’an, the final Prophethood of
Muhammad (Salla Allahu ‘alayhi wa salam) and his
message, the belief in the Last Day of Judgment, the
Reward and Punishment of Allah (Subhanahu wa ta’ala).
Rejection of the obligatory ritual practices, like salat [prayer],
Zakat [giving to the poor], Sawm [fasting in the month of
Ramadan], and Hajj Pilgrimage will also amount to acts of
Irtidad [together with Riddah = apostacy]. Lastly, if a Muslim
imitates the practices of non-Muslims in their prayers, it will
and should be considered as an act of apostacy.

“How shall Allah Guide those who reject Faith after they
accepted it and bore witness that the Messenger was true
and that Clear Signs had come unto them? But Allah guides
not a people unjust.”
‫وشھدوا َ ﱠ‬
‫أن‬ ْ ُ ِ َ َ ‫إيمانھم‬ ْ ُ َ َ ‫قوما‬
ْ ِ ِ َ ِ ‫بعد‬ ّ ‫يھدي‬
ً ْ َ ُ‫ﷲ‬ َ َْ
ِ ْ َ ‫كيف‬
َ ْ َ ْ ‫يھدي‬
‫القوم‬ ُ َ ‫وجاءھم ْ َ ﱢ‬
ّ َ ‫البينات‬
ِ ْ َ َ‫وﷲُ ال‬ ُ ُ َ َ ‫حق‬ ‫الرسول َ ﱞ‬
َ ُ ‫ﱠ‬
َ ِِ ‫ﱠ‬
(3:86) ‫الظالمين‬
186
It was narrated by ibn Abbas (‘Alayhi al salam) that the
Prophet (Salla Allahu ‘alayhi wa salam) said, “Whosoever
changes his religion (from Islam to anything else) bring an
end to his life.” (Sahih Al-Bukhari, Book 84, Hadith 57)
Being as the revelation had been completed by the Prophet

Muhammad (Salla Allahu ‘alayhi wa salam) by the time of
his death, then and only from then on can a Muslim who has
true faith can they call themselves a Mu’min but only if they
fully adhere to its true values.
Denial of the Divine Names and Attributes.
Glorious Qur’an, Surah Ar-Ra'd, Ayah 30

“Thus have we sent thee amongst a People before whom
(long since) have (other) Peoples (gone and) passed away;
in order that thou mightest rehearse unto them what We
send down unto thee by inspiration; yet do they reject (Him),
the Most Gracious! Say: "He is my Lord! There is no god but
He! On Him is my trust, and to Him do I turn!"
‫لتتلو‬ ٌ َ ُ ‫قبلھا‬
َ ُ ْ َ ‫أمم ﱢ‬ َ ِ ْ َ ‫خلت ِمن‬ْ َ َ ‫قد‬ ٍ ‫أرسلناك ِفي ُ ﱠ‬
ْ َ ‫أمة‬ َ َ ْ َ ْ َ ‫كذلك‬
َ ََِ
ِ َ ْ ‫يكفرون ِ ﱠ‬
‫بالرحمـن‬ َ ُ ُ ْ َ ‫وھم‬ْ ُ َ ‫إليك‬ َ ْ َ ْ َ ‫الذي‬
َ ْ َ ِ ‫أوحينا‬ َ ِ ‫عليھم ﱠ‬
ُ ِ َْ َ
ِ َ َ ‫وإليه‬
‫متاب‬ ُ ْ ‫عليه َ َ ﱠ‬
ِ ْ َ ِ َ ‫توكلت‬ ِ ْ َ َ ‫ھو‬ َ ُ ‫ربي ال ِ َإلـهَ ِإالﱠ‬ َ ُ ‫قل‬
‫ھو َ ﱢ‬ ُْ
(13:30)
In his Sahih, Al-Bukhari reported that ‘Ali (‘Alayhi al salam)

said, “Address the people in the language they know. Do
you wish Allah (Subhanahu wa ta’ala) and His Prophet
(Salla Allahu ‘alayhi wa salam) to say anything but the
truth?”
‘Abd al Raziq reported from Mu’ammar from ibn Tawus from

his father that ibn ‘Abbas said: that a man sprang to his feet
in opposition to a statement by the Prophet (Salla Allahu
‘alayhi wa salam) concerning the [Divine] attributes. The
187
Prophet commented: “What is wrong with these people?
They find themselves agreeing with the Qur’anic statement
which admits of a single interpretation, and allow
themselves to perish before those verses which admit of
more than one.” When [the tribe of] Quraysh heard the
Prophet of Allah (Salla Allahu ‘alayhi wa salam) mention Al
Rahman they objected. That is when Allah (Subhanahu wa
ta’ala) revealed the verse above.
When any of the Divine names or Attributes of Allah

(Subhanahu wa ta’ala) is denied, then the person is devoid
of iman. The person who is devoid of iman, is a non-believer
and should he be a Muslim, then he has become an
apostate to Islam, for he has removed himself from the faith.
Allah (Subhanahu wa ta’ala) has sent many messengers

before the final Prophet Muhammad (Salla Allahu ‘alayhi wa
salam) to all nations, each one giving His words in their own
languages. These prophets have passed away through
death and time and their messages have become changed
by the whims of the people they were intended for. The
inspiration of truth has become lies and rejection because
they did not fall into the wishes of the people it was given to.
However, there is but One Allah (Subhanahu wa ta’ala) who
will give His message to whom He Wills. The language of
the message is to those who wish turn to Him.
It should also be the language of the khutbah [Friday

Sermon] given before the Dhuhr salat [mid-day prayers].
During my many travels, I have witnessed the exclusion of
many people from taking part in this remarkable event and
being able to understand what was being said. For example
in Germany, I witnessed a khutbah being given in Turkish
and in one masjid, it was Urdu but the majority of people
attending these masjids were German speakers. In the
United Kingdom, you will witness many other languages but
very few are given in English, even though they make up the
larger percentage of the population attending the masjids.
The same can be seen in many other countries, who’s
immigrant population speak a different language to its host
country. The only groups, which did not differ greatly was
188
when I was in France, for here the Algerians used French,
as did the Moroccans.
We should however clarify the cause, namely, that it leads

unwittingly to the denying of the truth of what Allah
(Subhanahu wa ta’ala) and His Prophet Muhammad (Salla
Allahu ‘alayhi wa salam) have conveyed to us, His people.
By our exclusion within the masjids of the khutbah, we have
not given the message correctly to the people for them to
understand. Islam is not a one sided language faith but a
multi cultural diverse people, all striving to understand its
message. Who is at fault if the message does not get
across, then it must be the person who is giving the
khutbah, or its committee members, who are pampering to
the few old guards, which do not speak the language of their
host nation but only their old original one?
Ungrateful?

“They recognise the favours of Allah. then they deny them;
and most of them are (creatures) ungrateful.”
َ ُ ِ َ ْ ‫وأكثرھم‬
‫الكافرون‬ ُ ُ ُ َ ْ َ َ ‫ينكرونھا‬
َ َ ُ ِ ُ ‫ثم‬ ّ ‫نعمت‬
‫ﷲِ ُ ﱠ‬ َ ُِ َْ
َ َ ْ ِ ‫يعرفون‬
(16:83)
Mujahid said, “This verse applies to the person who claims:

‘This is my property. I inherited it from my fathers.’” ‘Awn ibn
‘Abdullah said: “That the verse applies to a person who
claims: ‘Where it not for this or that person, this would not
have been,’” Ibn Qutaybah added: “Ror when they claim:
‘this is as it is because of intercession by our gods’.”
After the hadith of Zayd ibn Khalid, which related to the

words of Allah (Subhanahu wa ta’ala) had said: Some of My
bondsmen entered the morning as My believers and some
as unbelievers. (Sunnah Muslim, Book 1, Hadith 132), Abu
al ‘Abbas added, “There are many such instances in the
189
Qur’an and Sunnah; instances where Allah chastises those
who ascribe His favours to other than Him, thus making
themselves guilty of association.”
Some of the fathers said: “Such statements as many are

wont to make, e.g. ‘the wind was favourable,’ ‘the pilot was
clever,’ etc. etc. could easily involve man in shirk.”
As Muslims we should believe that all instances which affect

our environment, our travel within it and any calamities
which we personally endure are from Allah (Subhanahu wa
ta’ala), who by His Will, will allow it to either ebb or flow
away, depending on our reactions to it. For example, a
person takes a flight from one place to another and during
the flight, the plane gets into difficulties and has to land. The
landing is bumpy but it is safely made. Was it the actions of
the pilot who saved the day [for some] or was it Allah
(Subhanahu wa ta’ala) who allowed the plane to safely
land? Those who think it was the pilots’ actions, being brave
and staying at his post which saved the day have given no
thought to the possibility that it was by the actions of Allah
(Subhanahu wa ta’ala) and depending on the level of praise
levelled at him, could well depend on the level of shirk which
is committed.
Within the aeronautical terms, all landings are controlled

crashes, for the plane should not be up there anyway. It is
through the pilots training that he can fly the plane and avert
some instances of malfunctions on that plane by procedures
laid down within that training. Should the plane lose a wing,
then no matter how much training the pilot had, he would
not be able to save the plane? It is only Allah (Subhanahu
wa ta’ala) who knows when and where people are to die
and by what means. If you were one of those passengers
aboard that very plane, what would your reaction be? Most
probably you will be no different to any of the other
passengers, screaming, ‘Oh No! It’s not my time,’ or even
praying for forgiveness for your past sins, and if He allows
you to live you will change your ways? So sorry but your
past has caught up with you, you are too late to seek
190
forgiveness, for it is through fear that you pray and not from
your heart.
What I am trying to establish here, is that this appears to be

the current trend within faith, in that it requires a certain
state of affairs to culminate within a disaster that forces
people to return to their faith but is it too late? Why now and
not before, when times were better, did you ignore Him,
thinking that it did not matter? Turning to Him during times
of trouble and seeking Him to intervene on your behalf at
that time is a little two faced when you did not call on Him
before, when you had the time. However, you did not need
Him then, did you? So why should He listen to you now?
You reap what it is you sow, is a good analogy of this kind of
situation. The only certain way to seek forgiveness for the
mistakes that you have made through life is to keep faith
with Him through all times, good and bad.
Should we only need Him at times of trouble and ignore Him

at all other times, and then we have denied the very
existence of Allah (Subhanahu wa ta’ala) and especially His
favours upon us. If we deny His very existence, then we
have no faith in Him or in Islam and have become an
apostate. If we believe in Him but do not give Him due
service, or by our actions as Muslims should, then we have
committed shirk.
Lastly, it is impossible for two contraries to co-exist within

the mind of man. He either is in there, or He is not in there,
he cannot be both. However, it is no good just to have Him
within your mind, for He must also be within your heart,
together with the Glorious Qur’an, the Prophet (Salla Allahu
‘alayhi wa salam) and his Sunnah. Nevertheless, it is only
Allah (Subhanahu wa ta’ala) who knows best what is within
the hearts of the individual.
Associates to Allah (Subhanahu wa ta’ala).
Allah (Subhanahu wa ta’ala) said,

191
“Who has made the earth your couch, and the heavens your
canopy; and sent down rain from the heavens; and brought
forth therewith Fruits for your sustenance; then set not up
rivals unto Allah when ye know (the truth).”
َ َ َ َ ‫والسماء ِ َبناء‬
‫وأنزل‬ َ ‫فراشا ً َ ﱠ‬ َ ْ َ ‫لكم‬
َ ِ ‫األرض‬ ُ ُ َ ‫جعل‬َ َ َ ‫الذي‬ ِ‫ﱠ‬
ْ ُ ‫رزقا ً ﱠ‬
‫لكم‬ ِ َ َ ‫من ﱠ‬
ْ ِ ‫الثمرات‬ َ ِ ‫به‬ َ َ ْ َ َ ‫السماء َماء‬
ِ ِ ‫فأخرج‬ َ ‫من ﱠ‬ َ ِ
ْ ُ َ َ ً‫أندادا‬
َ ُ َ ْ َ‫وأنتم ت‬
(2:22) ‫علمون‬ َ َ ْ ُ َ ْ َ َ‫َفال‬
ِ ّ ِ ‫تجعلوا‬
Ibn Hatim related that in regard to this verse, Ibn ‘Abbas
said, “’Andad’ constitutes shirk. It is a crime less detectable
than the crawling of ants on a black surface at night. It is to
fall into it to say, even casually, to your friend, ‘By Allah, by
your life, O friend’ or ‘By my life! etc; or ‘where it not for our
little dog’ or ‘the ducks in our yard, the thieves would have
broken through [the house]!’ or ‘were it not for Allah and
you, O friend,’ etc. Do not mention anybody with Allah, if you
want to avoid shirk.”
The Arabic word ‘Andad’ refers to the setting up of an ‘equal

associate’ to Allah (Subhanahu wa ta’ala). It was Him who
set up the firm earth for you to live upon, with the sky as
your canopy and the clouds which bring you rain, which in
turn allows the fruits to grow, for you to eat, then do not set
up associates with Him, when you know all along that He is
but One.
Al Tirmidhi related from ‘Umar ibn al Khattab that the

Prophet (Salla Allahu ‘alayhi wa salam) said: “To swear by
any other than Allah is shirk or unfaith.” This hadith was
corrected and polished by al Hakim. Ibn Mas’ud said, “I
would prefer to swear by Allah and lie than swear by
another being and tell the truth.”
Abu Dawud related, with a valid isnad, from Hudhayfah

(‘Alayhi al salam), that the Prophet (Salla Allahu ‘alayhi wa
salam) said, “Do not say ‘How wonderful that Allah has
192
willed it, and you willed it’; but ‘How wonderful that Allah has
willed it first, and then that you willed it’.” Ibrahim al Nakh’I
said, “I hate the statement, I recourse to Allah and to you.’ It
is permissible to say: ‘I recourse to Allah first, and then to
you,’ or ‘where it not for Allah first and then for you,’ but not
‘where it not for Allah and you!’”
The Companions of the Prophet (Salla Allahu ‘alayhi wa

salam) understood the verse from Surah Al-Baqara, which
condemns the greater shirk, even though there is subtlety in
the play on words. For the meaning is quite evident, in that
all the statements should be, when willed, that it is from
Allah (Subhanahu wa ta’ala)’s Will first and foremost and
none other, even if you had wanted it to be as willed. Man
cannot will anything except by asking Allah (Subhanahu wa
ta’ala) and only then if it is by His Will to grant it to happen.
Then if it happened, the statement ‘I recourse to Allah first,
and then to you’, holds well and is not shirk. Personally, I
would not refer to myself at all and leave the pure statement
as ‘I recourse to Allah (Subhanahu wa ta’ala) only’. This
then would leave me well clear of any possibility of
committing shirk whatsoever.
What is evident from this Surah and hadith is that by

swearing by any other, other than Allah (Subhanahu wa
ta’ala) is itself shirk.
From the statement of Ibn Mas’ud, where he said: “I would

prefer to swear by Allah and lie than swear by another being
and tell the truth,” we can see that swearing by other than
Allah (Subhanahu wa ta’ala) in truth is a greater crime than
to swear by Allah (Subhanahu wa ta’ala) and lie. Although it
can also be read that, both kinds of swearing are an
abomination to a true believer.
We must take note of the subtle difference in the use of the

words “and” and “then” in swearing. The use of the word
“and” constitutes association of another with Allah
(Subhanahu wa ta’ala), while the word “then” differentiates
the one from the other as two separate entities, which are
not associated other than within the text.
193
Being as we are presently touching upon swearing by Allah
(Subhanahu wa ta’ala), it would also help us to look at the
possibility of the dissatisfaction with a contenders swearing
by Allah (Subhanahu wa ta’ala) alone.
Ibn Majah related with a satisfactory isnad, from ibn ‘Umar

that the Prophet of Allah (Salla Allahu ‘alayhi wa salam)
said: “Do not swear by your fathers. Swear by Allah alone;
and do so truly. If a contender swears by Allah, accept his
claim. Whoever is not satisfied when a contender swears by
Allah is not of the people of Allah.”
From this hadith, we see that there is a prohibition of the

swearing of an oath by the use of your ancestors. That it is
the duty of a believer to accept and be satisfied with a
contenders swearing of an oath by Allah (Subhanahu wa
ta’ala) and that there is utter condemnation of the person
who is not so satisfied.
The believer, who does not accept the swearing of an oath

by Allah (Subhanahu wa ta’ala) alone from a contender,
does not put his trust in Allah (Subhanahu wa ta’ala), which
is unbelief and in itself is shirk. For the truth is with Allah
(Subhanahu wa ta’ala), who can see within the hearts and
minds of all men and women.
Allah (Subhanahu wa ta’ala) and You have Willed it!
Al Nasa’i edited and related the following hadith from

Qutaylah: “A Jew reported to the Prophet (Salla Allahu
‘alayhi wa salam), that some Muslims were guilty of shirk in
that they said: ‘How wonderful that Allah and you have
willed it’ and ‘By the Ka’bahR’ Therefore, the Prophet (Salla
Allahu ‘alayhi wa salam) commanded the people to swear,
instead, by the Lord of the Ka’bah, and to say: ‘How
wonderful that Allah has willed it, and then that you willed it
also’!”
Al Nasa’i also reported from Ibn ‘Abbas: “Once a man said

to the Prophet (Salla Allahu ‘alayhi wa salam) ‘How
wonderful that Allah and you have willed it!’ The Prophet
194
(Salla Allahu ‘alayhi wa salam) objected, ‘Have you made
me an equal associate to Allah? Rather say, How wonderful
that Allah alone has willed it’!”
Ibn Majah reported from Tufayl, ‘A’isha’s half-brother on her

mother’s side that he said: “I came upon a group of Jews. I
said to them, ‘You are indeed the People of Allah if only you
didn’t claim that ‘Uzayr is His son.’ They answered: ‘You are
indeed the People of Allah if only you didn’t say “How
wonderful that Allah and Muhammad have willed it”!’ Then I
came upon a group of Christians and said to them, ‘You are
indeed the People of Allah except that you claim that Christ
is the son of Allah.’ They said, ‘You too are indeed the
People of Allah except that you say, ‘How wonderful that
Allah and Muhammad have willed it!’ I related what
happened to some of my fellows and then went to the
Prophet. He asked, ‘Did you tell anyone else?’ I answered,
‘Yes.’ He praised Allah and thanked Him, and then said,
‘Tufayl has already communicated to some of you his
judgment or vision. You have been repeating words, which I
would have rather forbidden you to use much earlier, but did
not for such and such a reason. Henceforth, do not say:
How wonderful that Allah and Muhammad have willed it,’ but
‘How wonderful that Allah alone has willed it’!”
The evidence here is that the Jews and the Christians at

that time had knowledge of the lesser shirk and that man
understands is affected by his will or his passion for
someone or something. There is condemnation from the
Prophet (Salla Allahu ‘alayhi wa salam) statement ‘Have you
made me an equal associate to Allah?’ He also corrects the
statement to be used in the future to be ‘How wonderful that
Allah alone has willed it’.
It should also be mentioned that the prior statement of “How

wonderful that Allah and Muhammad have willed it”, is not
classed as a greater shirk because of the Prophet (Salla
Allahu ‘alayhi wa salam)’s declaration that he had specific
reasons for not forbidding it earlier. This implies that the
Companions of the Prophet (Salla Allahu ‘alayhi wa salam)
195
were unaware of their actions and their choice of words was
indeed forbidden.
What we do see is that a righteous judgment of vision is a

kind of inspiration and that a righteous judgment or vision
may serve as the basis for some later legislation.
To Curse is Blasphemy.
Glorious Qur’an, Surah Al-Jathiya, Ayah 24

“And they say: "What is there but our life in this world? We
shall die and we live, and nothing but time can destroy us."
But of that they have no knowledge: they merely
conjecture:”
‫وما‬ َ ْ َ َ ‫نموت‬
َ َ ‫ونحيا‬ َ ُ َ َ ‫ھي ِ ﱠإال‬
َ ْ ‫حياتنا ﱡ‬
ُ ُ َ ‫الدنيا‬ ُ ََ
َ ِ ‫وقالوا َما‬
‫ھم ِ ﱠإال‬
ْ ُ ‫إن‬ ٍ ْ ِ ‫من‬
ْ ِ ‫علم‬ َ ِ َ ِ ‫لھم‬
ْ ِ ‫بذلك‬ ُ َ ‫وما‬ ُ ْ ‫يھلكنا ِ ﱠإال ﱠ‬
َ َ ‫الدھر‬ َُ ِْ ُ
َ ‫َ ُﱡ‬
(45:24) ‫يظنون‬
Within the Arabic text, we read the word ‘al Dahr’, which
refers to ‘time’, and it is time, which by its passing destroys
us.
In the Sahih, Abu Hurayrah reports that the Prophet (Salla

Allahu ‘alayhi wa salam) said, “Allah (Subhanahu wa ta’ala)
said: ‘Man blasphemes Me by cursing al Dahr. For, I am al
Dahr. I make night succeed day and day succeed night’.” In
another version, “Do not curse al Dahr; for al Dahr is Me.”
From our very birth, time is ticking away for us to die but we
do not know where or when it will happen. We are
metaphorically speaking within His hands and are here just
to serve Him and Him alone.
To curse al Dahr [time] is to curse Allah (Subhanahu wa

ta’ala) for He is Time itself, the beginning, the middle and
196
the end of all time. From Him we came and to Him we will
return. Therefore, to curse time is to commit blasphemy, no
matter how unintentional it was meant to be. A simple
mistake but with dreadful consequences for the person who
utters such a curse.
This one fact alone if understood correctly, would lead a

believer into knowing that simply just performing their five
obligations of the Shahadah, Salat, Sawm, Zakat, and Hajj
are not only what one should know about their faith. It is an
obligation to learn all there is to know about your faith, for
blind faith is no faith, no matter how much of the Glorious
Qur’an you can recite. No matter how pious you may be,
unless you understand the fundamental relationships within
your faith, it will mean very little, or nothing at all to you.
Titles and the Like.
The Titles or Attributes of Allah (Subhanahu wa ta’ala) are

to be respected by all people and in some circumstances
their own names should be changed, if they could or would
coincide with any of His.
In the Sahih, Abu Hurayrah reported that the Prophet (Salla

Allahu ‘alayhi wa salam) said, “The most offensive title in
Allah (Subhanahu wa ta’ala)’s view, which any man can
assume, is that of “King of the Worlds. There is no king but
Allah.” Sufyan said, “Another example is the title
‘Shahinshah’.” In another version: “The most irritating to
Allah on the Day of Judgment, and the most sinister [will be
a man who has given himself the title of King of Kings]”
The Arabic word ‘Shahinshah’ if broken down means Shah

of Shah’s, or in English king of kings. The word Shah was
used up until quite recently by the Shah of Persia, or the old
Shah of Iran, until he was deposed by the Ayatollah
Khomeini and the Islamic Revolutionary Guard.
Even the use of the single word ‘king’ is prohibited, for as

the Prophet (Salla Allahu ‘alayhi wa salam) said, “There is
no king but Allah” and the use of the word ‘Shah’ is also
197
forbidden as by the words of Sufyan. There is therefore an
emphasis on the prohibition of the use of these words, even
if the violator never intended blasphemy. There is also a
reminder within these hadith’s that glorification belongs to
Allah (Subhanahu wa ta’ala) alone.
This then leads us into the realms of total respect for the
Divine Names and the changing of one’s own name if
necessary.
Abu Dawud and other collectors of hadith have reported that

the Prophet (Salla Allahu ‘alayhi wa salam) once said to Abu
Shurayh, because the latter answered to the kunyah of ‘Abu
al Hakam’: ‘Allah is al Hakam [The Judge]; His is the
Judgment.’ Abu Shurayh replied [in his own self defence],
‘My people come to me for adjudication of their disputes;
and when I judge between them, both parties are pleased
with my judgment [Thus I am rightly called ‘father of justice’].
The Prophet (Salla Allahu ‘alayhi wa salam) said, “How
excellent is this! Do you have any children? I said, “[three
sons] Shurayh, Muslim and ‘Abdullah.” “Who is the eldest,”
he asked? “Shurayh,” I answered. He said, “Very well, then,
you are [henceforth to be called] Abu Shurayh.” (Sunnah
Abu Dawud, Book 41, Hadith 4937)
Therefore we must have due respect for Allah (Subhanahu

wa ta’ala)’s attributes and names, and we must also have
care to not disrespect them no matter how unintentionally
that may be. Therefore, it is important to consider the
changing of one’s own name out of respect for His names
and to take the eldest son’s name for your kunyah.
Kunyah is a title or favourite name to which the people

respond to in addition to their own personal family name.
Taking in Jest?

198
If thou dost question them, they declare (with emphasis):
"We were only talking idly and in play." Say: "Was it at Allah,
and His Signs, and His Messenger that ye were mocking?"
‫قل‬ ُ َ ْ َ َ ‫نخوض‬
ْ ُ ‫ونلعب‬ ُ ُ َ ‫كنا‬ ‫إنما ُ ﱠ‬
َ ‫ليقولن ِ ﱠ‬ ْ ُ َ ْ َ َ ‫ولئن‬
‫سألتھم َ َ ُ ُ ﱠ‬ َِ َ
(9:65) ‫تستھزؤون‬ ْ ُ ُ ‫ورسوله‬
َ ُ ِ ْ َ ْ َ ‫كنتم‬ ِ ِ ُ َ َ ‫وآياته‬ ّ َِ
ِ ِ َ َ ِ‫أبا‬
Ibn ‘Umar, Muhammad ibn Ka’b, Zayd ibn Aslam and
Qatadah have all contributed to the establishment of the
following hadith: “In the course of the campaign of Tabuk, a
man came up one day and declared: ‘We have seen no
people with greater appetite, more lying, or more cowardly
in battle than the Prophet of Allah and his reciting
companions.’ ‘Awf ibn Malik rose and said: ‘It is rather you
that are the liar. You are a munafiq, pretending to be a
Muslim. I shall tell the Prophet of Allah (Salla Allahu ‘alayhi
wa salam) about you.’ ‘Awf then went to the Prophet to
inform him but found that revelation had already preceded
him. [When the news reached] the man, he mounted on his
camel, sought the Prophet of Allah and said: ‘RBut we were
only joking, trying to pass the time while travelling’.” Ibn
‘Umar said: “He was clinging to the saddle belt of the
Prophet’s camel as it ran, his feet and legs being battered
by the rough ground, and repeating: ‘RBut we were only
joking,’ and the Prophet (Salla Allahu ‘alayhi wa salam)
insisting without turning his face to him: ‘Joking? Joking with
Allah? With His Revelation? With His Prophet?
What is most important here, is that to joke about these

matters, in such a way is tantamount to unbelief. For the
joke contains an untruth, which in itself is a lie and to lie
about Allah (Subhanahu wa ta’ala), the Prophet (Salla
Allahu ‘alayhi wa salam) or the companions in this matter is
a grave insult. It does not matter who commits the crime,
believer or not, then the reality is that they have become a
munafiq, that is unless they were one already, or a non-
believer. [The word ‘munafiq’ refers to a person pretending
to be a Muslim.]
199
There is a difference between the ill-intentioned rumour and
a sincere counsel for the sake of Allah (Subhanahu wa
ta’ala) and His Prophet (Salla Allahu ‘alayhi wa salam). If
the army had been weak and ill-equipped, then sincere
counselling would have been acceptable however this was
neither a rumour, nor sincere counsel being as this man had
lied. This leads us into the realms of forgiveness and the
difference between the forgiveness which Allah (Subhanahu
wa ta’ala) loves to give and the severity in dealing with His
enemies. This man by his actions and lies had become one
of Allah (Subhanahu wa ta’ala)’s enemies and also that of
the Prophet (Salla Allahu ‘alayhi wa salam) and this is why
he was harshly treated.
It must be remembered, that not all excuses, no matter how

they are made, are in any way acceptable. Some excuses
no matter how well intentioned they may be may be totally
unacceptable.
Today, we have so called Muslim comedians taking to the

stage, saying “Allah made me Funny”, why? So that you
could talk about the situation that Muslim’s, find themselves
in as being funny? So a Muslim who has a beard boards a
plane and all the other passengers are in fear about him,
thinking that they are going to die because they all think that
he is going to blow himself up and the plane? Do you find
this funny, if you do, then you have no fear of Allah
(Subhanahu wa ta’ala) and what the rest of the world is
doing to your fellow Brothers and Sisters.
I do not apologise, nor am not sorry if I offend you, or your

humour but it is not humour to belittle the situation that
people may find themselves in, and anyway a Muslim who
blows himself up and with it others, be they believers or not,
is not a Muslim at the time of the act. Yet, all this does is to
give Islam a bad name, which it certainly does not deserve.
Just by repeating myself, at the time of the act of any theft,
adultery, suicide and many more crimes against the state,
the person committing the act if a muslim, is at that time of
the act not a Muslim, yet we who believe are blamed
through association of the words of Islam and Muslim.
200
Should a believer kill another who is not a believer by an act

of suicide, which is against their faith, then the latter
receives the title of ‘Shaheed’ and has become a martyr.
While the suicide bomber, is left to the Hellfire. Therefore,
the actions of this believer, makes them a non-believer and
the non-believer they kill reaps the rewards of Paradise.
Let us put something else into perspective at this time.

There are approximately two billion Muslims on this planet
and only a very small number of Zionist Jews, yet they hold
the most senior posts in governments, they own the banks,
media and television stations. This is why we get a bad
press, even if we spent our whole wealth on saving the lives
of all the non-believers, we would still be vilified for the act
of a few people.

201
Chapter 10
Mercy is by My Merit.
Glorious Qur’an, Surah Fussilat, Ayah 50

“When we give him a taste of some Mercy from Ourselves,
after some adversity has touched him, he is sure to say,
"This is due to my (merit): I think not that the Hour (of
Judgment) will (ever) be established; but if I am brought
back to my Lord, I have (much) good (stored) in His sight!"
But We will show the Unbelievers the truth of all that they
did, and We shall give them the taste of a severe Penalty.”
‫مستهُ َ َ ُ َ ﱠ‬
‫ليقولن‬ ْ ‫ضراء َ ﱠ‬‫بعد َ ﱠ‬ ِ ْ َ ‫منا ِمن‬‫رحمةً ﱢ ﱠ‬
َ ْ َ ُ‫أذقناه‬ َ ْ َ َ ‫ولئن‬
ْ َِ َ
‫جعت ِ َإلى‬
ُ ْ ِ ‫ولئن رﱡ‬ ِ َ َ ً‫قائمة‬َ ِ َ َ‫الساعة‬
َ ‫أظن ﱠ‬ ‫وما َ ُ ﱡ‬ َ َ ‫ھذا ِلي‬ ََ
‫بما‬
َ ِ ‫كفروا‬ َ ِ ‫فلننبئن ﱠ‬
ُ َ َ ‫الذين‬ َ ْ ُ ْ َ ُ‫عنده‬
‫للحسنى َ َ ُ َ ﱢ َ ﱠ‬ َ ِ ‫إن ِلي‬ ‫ربي ِ ﱠ‬‫َﱢ‬
(41:50) ‫غليظ‬ٍ ِ َ ‫عذاب‬ ُ ‫عملوا َ َ ُ ِ َ ﱠ‬
ٍ َ َ ‫ولنذيقنھم ﱢم ْن‬ َُِ
In explanation of the verse, Mujahid said, “The good is my
achievement, the result of my work;” and Ibn ‘Abbas, “The
‘mercy’ is not from Allah but from me.” Allah said:

"This has been given to me because of a certain knowledge
which I have." Did he not know that Allah had destroyed,
before him, (whole) generations - which were superior to
him in strength and greater in the amount (of riches) they
had collected? but the wicked are not called (immediately)
to account for their sins.”
‫أن ﱠ‬
ْ َ َ‫ﷲ‬
‫قد‬ ‫يعلم َ ﱠ‬ ْ َ َ َ ‫عندي‬
ْ َ ْ َ ‫أولم‬ ٍ ْ ِ ‫على‬
ِ ِ ‫علم‬ ُ ِ ُ ‫إنما‬
َ َ ُ‫أوتيته‬ َ ‫قال ِ ﱠ‬
َ َ
‫منهُ ُ ﱠ‬
ً‫قوة‬ ْ ِ ‫أشد‬ ‫ھو َ َ ﱡ‬ ِ ُ ُ ‫من‬
ْ َ ‫القرون‬
َ ُ ‫من‬ ِ ِ ْ َ ‫أھلك ِمن‬
َ ِ ‫قبله‬ َ َْ َ
202
َ ُ ِ ْ ُ ْ ‫ذنوبھم‬
‫المجرمون‬ ُ َ ْ ُ ‫وال‬
ُ ِ ِ ُ ُ ‫يسأل َعن‬ َ َ ‫جمعا‬ ُ َََْ
ً ْ َ ‫وأكثر‬
(28:78)
In further explanation of this verse, Qatadah said, “the

certain knowledge that is exclusively mine is that of the way
to good fortune.” Others said, “The knowledge referred to
here is that of Allah (Subhanahu wa ta’ala), and its content
is that I deserve the good fortune which befell me.” In this
key, Mujahid said, “The statement means, ‘I have deserved
the good fortune with full honour’.”
Both Muslim and Bukhari have reported that Abu Hurayrah

heard the Prophet of Allah (Salla Allahu ‘alayhi wa salam)
say: “There were three persons in Banu Isra'il, one suffering
from leprosy, the other bald-headed and the third one blind.
Allah decided to test them. So He sent an angel who came
to one who was suffering from leprosy and said Which thing
do you like most? He said, Beautiful colour and fine skin and
removal of that which makes me detestable in the eye of
people. He wiped him and his illness was no more and he
was conferred upon beautiful colour and beautiful skin. He
(the angel) again said: Which property do you like most? He
said: Camels or he said: The cow the narrator is, however,
doubtful about it, but (out of the persons) suffering from
leprosy or baldness one of them definitely said: The camel].
And the other one said: Cow. And he (one who demanded
came]) was bestowed upon a she-camel, in an advanced
stage of pregnancy, and while giving he said: May Allah
bless you in this. Then he came to the bald-headed person
and said: Which thing do you like most? He said: Beautiful
hair and that (this baldness) may be removed from me,
because of which people hate me He wiped his body and
his illness was removed and he was bestowed upon
beautiful hair, and the angel said: Which wealth do you like
most? He said: The cow. And he was given a pregnant cow
and while handing it over to him he (the angel) said: May
Allah bless you in this. Then he came to the blind man and
he said: Which thing do you like most? He said: Allah should
restore my eyesight so that I should be able to see people
with the help of that. He wiped his body and Allah restored
203
to him his eyesight, and he (the angel) also said: Which
wealth do you like most? He said. The flock of sheep. And
he was given a pregnant goat and that gave birth to young
ones and it so happened that one valley abounded in
camels and the other one in goats and the third one in
sheep. He then came to one suffering from leprosy in his
(old) form and shape and he said: I am a poor person and
my provision has run short in my journey and there is none
to take me to my destination except with the help of Allah
and your favour. I beg of you in His name Who gave you
fine colour and fine skin, and the camel in the shape of
wealth (to confer upon me) a camel which should carry me
in my journey. He said: I have many responsibilities to
discharge. Thereupon he said: I perceive as if I recognise
you. Were you not suffering from leprosy whom people
hated and you were a destitute and Allah conferred upon
you (wealth) He said: I have inherited this property from my
forefathers? Thereupon he said: If you are a liar may Allah
change you to that very position in which you had been. He
then came to the one who was bald-headed in his (old) form
and said to him the same what he had said to him (one
suffering from leprosy) and he gave him the same reply as
he had given him and he said: If you 'are a liar, may Allah
turn you to your previous position in which you had been.
And then he came to the blind man in his (old) form and
shape and he said: I am a destitute person and a wayfarer.
My provision have ran short and today there is no way to
reach the destination but with the help of Allah and then with
your help and I beg of you in the (name) of One Who
restored your eyesight and gave you the flock of sheep to
give me a sheep by which I should be able to make my
provisions for the journey. He said: I was blind and Allah
restored to me my eyesight; you take whatever you like and
leave whatever you like. By Allah. I shall not stand in your
way today for what you take in the name of Allah.
Thereupon, he said: You keep with you what you have (in
your possession). The fact is that you three were put to test
and Allah is well pleased with you and He is annoyed with
your companions. (Sahih Muslim, Book 42, Hadith 7071)
204
Mercy comes from Allah (Subhanahu wa ta’ala) from the
adversities, which He has sent down to us as a test. We
may believe that it is through our merits that we are held in
good store with Him and this is why we have come out of
this adversity. But, have we passed the test or not? If we
have attributed something to our faith, which displeases
Him, then have we become disbelievers in Him and His
faith? Have we served him as we should have and
correctly? Whichever way it is, then we shall reap the
rewards accordingly. There is the reward of Paradise for
those who have served Him correctly and the reward of the
Hellfire for those who have not.
What knowledge do you posses? Is it from your forefathers

or some learned person who represents some well known
school of thought, or did you research you knowledge for
yourself after receiving it from some of these learned
gentlemen? Faith is not blind and it is up to the individual to
check out fully that which has been given to them,
irrespective of what scholarly person or school it came from.
For to follow them without question is to have a blind faith.
Allah (Subhanahu wa ta’ala) has given His book to many

nations before it was given to the Prophet (Salla Allahu
‘alayhi wa salam) and to us as his Ummah. Those who have
turned away in the past from His words have been
destroyed and cast aside, irrespective of if they were
stronger or wealthier than we were. We are going through
some pretty terrible times at the moment but for what
reasons? Is it because we have lost our faith, or our way
towards Him whom we must serve? Certainly, the masjids
are full on a Friday but are those inside true about who they
are and what they believe in? I am not going to speculate as
to the why’s and where for’s in this matter but this I am sure
of, in that Allah (Subhanahu wa ta’ala) will test us and keep
on testing us until we realise, who we come from and to
whom we belong to.
The wicked may not be called immediately to account within

this life but be certain that they will on the Day of Judgment.
205
For then, nobody will escape His retribution or His love and
forgiveness.
The more and more one looks at the hadith used in this
book, the more one sees of the great lessons that we could
learn from them. We may obtain wealth and position but it
avails us with nothing if we are not charitable. We may
escape some disaster and think that it is through our good
deeds that we have been blessed, or we may overcome a
heath problem under similar conditions. But how charitable
are we? Can we spare a little of our time in giving thanks to
Allah (Subhanahu wa ta’ala) for our good fortune, each day?
Can we be a little bit more charitable to who ever needs our
help and assistance? Can we be a little bit more charitable
to ourselves, by sparing a little bit of time, so that we can
pray to Allah (Subhanahu wa ta’ala) for forgiveness?
Be charitable to those in need but also remember that

charity begins at home, i.e. the self and use some of that
charity in allowing yourself some time to learn about your
faith and of course prayer.
Setting up Partners.

“But when He gives them a goodly child, they ascribe to
others a share in the gift they have received: but Allah is
exalted high above the partners they ascribe to Him.”
َ ُ َ ‫فيما‬
‫آتاھما‬ َ ِ ‫شركاء‬ َ َ ً ‫صالحا‬
َ َ ُ ُ‫جعالَ َله‬ ‫ََ ﱠ‬
َ ُ َ ‫فلما‬
ِ َ ‫آتاھما‬
(7:190) ‫يشركون‬ ‫ﷲُ َ ﱠ‬ّ ‫فتعالى‬
َ َ ََ
Ibn Hazm said: “The consensus is to prohibit any name
which means service (‘Abd) to any being other than Allah,
such as: ‘Abd ‘Umar, ‘Abd al Ka’bah, etc. except ‘Abd al
Muttalib’.”
206
Ibn Hatim reported that Ibn ‘Abbas said, explaining the
verse, “And when Adam was united to her [Eve] and she
bore him an offspring”:-
Glorious Qur’an, Surah Al-A’raf, Ayah 189

“It is He Who created you from a single person, and made
his mate of like nature, in order that he might dwell with her
(in love). When they are united, she bears a light burden
and carries it about (unnoticed). When she grows heavy,
they both pray to Allah their Lord, (saying): “If Thou give us
a goodly child, we vow we shall (ever) be grateful.”
َ ْ ِ ‫وجعل‬
‫منھا‬ َ َ َ َ ‫واحدة‬ ٍ ْ ‫خلقكم ﱢمن ﱠ‬
ٍ َ ِ َ ‫نفس‬ ُ َ َ َ ‫الذي‬ ِ ‫ھو ﱠ‬َُ
ً‫حمال‬ْ َ ‫حملت‬ْ َ َ َ ‫تغشاھا‬
َ ‫فلما َ َ ﱠ‬‫إليھا َ َ ﱠ‬ َ ُ ْ َ ِ ‫زوجھا‬
َ ْ َ ِ ‫ليسكن‬ َ َ ْ َ
ْ ِ َ ‫ربھما‬
‫لئن‬ َ ُ ‫ﷲَ َ ﱠ‬ ّ ‫دعوا‬ َ َ ْ َ ‫فلما‬
َ َ ‫أثقلت ﱠ‬ ‫به َ َ ﱠ‬ِ ِ ‫فمرت‬ ً َِ
ْ ‫خفيفا َ َ ﱠ‬
َ ِ ِ ‫من ﱠ‬
(7:189) ‫الشاكرين‬ ‫صالحا ً ﱠ َ ُ َ ﱠ‬
َ ِ ‫لنكونن‬ ِ َ ‫آتيتنا‬َََْ
Satan approached the pair and said to them: ‘I am he who
caused your expulsion from Paradise. You will now obey
me. Promise to call your expected son ‘Abd al Harith
[servant of the earth-cultivator]. Otherwise, I shall cause
your child to grow two horns like a deer which will puncture
his mother’s body; I shall R I shall R thus frightening them
to submit.’ They refused; and their son was still born. When
the woman bore again, the same thing happened, and again
their son was still born. When she conceived the third time,
they obeyed Satan out of love for the offspring. They had a
son and they called him ‘Abd al Harith. Thus they set up an
associate with Allah.”
Qatadah reported with a valid isnad, that the term

‘Associates’ means in this context ‘object of our obedience,’
not ‘of our worship.’ He also reported from Mujahid that the
prayer “Give us a goodly child”, was made because the
parents’ imminent fear that “our new offspring might not be
human.” Sa’id al Hassan and others have reported the same
hadith, with little variance.
207
Therefore, there stands a prohibition on all names implying
a service to anything or any other, than Allah (Subhanahu
wa ta’ala).
From Ayah 190, we can see that when Allah (Subhanahu

wa ta’ala) gives to its parents a good and healthy child, they
ascribe to others, its parents, grandparents and family
ancestry a share in the gift but in reality it is from Allah
(Subhanahu wa ta’ala) only. It is He that allowed the sperm
to enter the egg. It was from Him that a clot was first made
and it was from Him that it was allowed to develop within the
womb until it had been there for its prescribed time. It was
Him who breathed life into the newborn child as it left the
womb and gave it its soul.
The gratefulness of a couple who want children, offer up

prayers to Allah (Subhanahu wa ta’ala) for a healthy child,
irrespective of what gender but are seldom satisfied with
what they get. The gratefulness turns to apathy as the child
they wanted turns out to be a girl, rather than the boy they
had hoped for. Sometimes this apathy can turn to
depression within the mother, for the prize is but second
best, or is it? All children are a gift from Allah (Subhanahu
wa ta’ala) and each comes with its own special gift of love
and affection, and sometimes with just a little extra to those
parents who appreciate the gift given to them. It is a positive
good not to be squandered or abused.
Should someone call their child by naming them ‘Abd to any

other being other than Allah (Subhanahu wa ta’ala), then
they have committed “Shirk. But that is not the end of the
story, for although the parents have committed shirk, so has
everyone else who calls them by this name, for they are
compounding the issue given to the child by the parents.
From the hadith’s, we can see a distinction between the

fathers’ distinction between shirk in obedience to another
other than Allah (Subhanahu wa ta’ala) and the possible
shirk which is made in the worship of that other being.
208
Although it must be mentioned that all shirk is bad no matter
what the circumstances but only Allah (Subhanahu wa
ta’ala) knows best.
Blasphemous Names

“The most beautiful names belong to Allah. so call on him by
them; but shun such men as use profanity in his names: for
what they do, they will soon be requited.”
‫الذين‬ ْ ُ َ َ ‫بھا‬
َ ِ ‫وذروا ﱠ‬ َ ْ ُ ْ ‫األسماء‬
ُ ْ َ ‫الحسنى‬
َ ِ ُ‫فادعوه‬ َ ْ َ ِ‫و‬َِّ
ْ ُ َ ‫ون َما‬
َ ُ َ ْ َ ‫كانوا‬
‫يعملون‬ ِ ِ َ ْ َ ‫يلحدون ِفي‬
َ ْ ُ َ ‫أسمآئه‬
َ ْ ‫سيجز‬ َ ُ ِ ُْ
(7:180)
Ibn Abu Hatim reported from ibn ‘Abbas: “The phrase, ‘Use
blasphemous names’ means ‘to give Him names implying
shirk’.” Ibn ‘Abbas confirms the foregoing interpretation, and
adds: “’Al Lat’ derives from ‘al Ilah;’ ‘al ‘Uzza’ from ‘al ‘Aziz.’
From A’mash, we have the report that the phrase ‘use
blasphemous names’ means to enter into its connotation,
that which is not of it.’
Although most Muslims are aware of the ninety-nine names

of Allah (Subhanahu wa ta’ala), there are many more, for all
the beautiful names are His as well, if we use them in
relationship to Him and Him alone. Each one has its own
unique and sublime meaning and we are commanded to call
Him by them.
What is evident from this ayah is even more disturbing for

those who conduct interfaith dialogue, especially with those
who have a verbal hate of Islam and what it stands for within
their minds. We are told by Allah (Subhanahu wa ta’ala) to
shun them, for they are ignorant evil blasphemers. Within
the context of this section, where we are dealing with just
209
those who call Allah (Subhanahu wa ta’ala) with profanity,
we must look at the nature of the blasphemy implied here.
Firstly, to deny that Allah (Subhanahu wa ta’ala) is not the

same God of the Jews and Christians is blasphemous. So is
saying that the Glorious Qur’an is not His words, or that the
Glorious Qur’an was not given to the Prophet Muhammad
(Salla Allahu ‘alayhi wa salam) but to someone else, or that
he made it up as he went along, then all these are
blasphemous remarks.
Should someone treat Allah (Subhanahu wa ta’ala) with

irreverence, or disregard, violate, pollute what is entitled by
respect for that which is sacred to others, and then an act of
blasphemy has occurred. Calling Him by names, which
undervalue His position, or belittle His stature in the eyes of
His subjects, then it still remains the same.
We should also confirm the position of the utter

condemnation of any person who may be guilty of such an
offence. We should not even waste our time with them, in
actual fact we should feel sorry for them. For they will
receive their due reward from Allah (Subhanahu wa ta’ala)
at the due allotted time but also they have lost the possibility
of understanding the truth we hold firm to and Allah
(Subhanahu wa ta’ala) knows best.
Greeting Allah (Subhanahu wa ta’ala).
In the Sahih of al-Bukhari, ibn Mas’ud (‘Alayhi al salam)

related that: “Once when we prayed with the Prophet (Salla
Allahu ‘alayhi wa salam), we said: ‘Peace be to Allah from
His servants. Peace be to such and such people present.’
The Prophet (Salla Allahu ‘alayhi wa salam) reacted by
giving us the command: ‘Do not say “Peace be to Allah;” for
Allah is Peace’.”
All peace belongs to Allah (Subhanahu wa ta’ala)’s, for He

is Peace itself, so He has no need of that which He has
already. Peace is also a greeting between Brothers and
Sisters, in the ‘Salam’s’ they give to each other. It is a
210
requirement of faith to respect each other for the sake of the
Ummah and for the sake of Allah (Subhanahu wa ta’ala), for
we are His Creation. There is no distinction or difference
between each other, even though there may be secular
differences, which is the interpretation of the faith of Islam.
How do you guide someone back to the true path of Islam,
which is what you believe you have, unless you greet them
accordingly? Do you turn your back on them because they
differ from you? Or do you offer to them the hand of
friendship, in the hope that your message will not fall onto
deaf ears? On the other hand, do you just give up thinking
that you are protected by Allah (Subhanahu wa ta’ala)
because of your superiority of knowledge?
We must look at the question of impropriety in using the

word ‘Peace’ to Allah (Subhanahu wa ta’ala), for He is
independent of us, not of us, different to us as mere human
beings, and certainly does not require us to be able to
sustain Himself. It can also be seen as a form of
incorrectness to say the word ‘Peace’ to someone who has
no need of it. So the one who wages war on you or your
people and who has no intention of stopping until you and
your people are his servants, or that you have been
destroyed, should you say ‘peace’ to them?
Have you noticed the amount of Muslims and especially

those who may hold certain powers or office, which state
that no one should speak out about any individual or sect of
Islam but to rather keep quiet.
The Hadith Qudsi (Sacred Hadith) is the sayings of the

Prophet Muhammad (Salla Allahu ‘alayhi wa salam) divinely
communicated to him, though the actual wording but which
need not necessarily be that of Allah (Subhanahu wa ta’ala)
On the authority of Abu Sa’id (‘Alayhi al salam), who said

that the Messenger of Allah (Salla Allahu ‘alayhi wa salam)
said: “Let not any one of you belittle himself? They said: O
Messenger of Allah, how can any one of us belittle himself?
He said: He finds a matter concerning Allah about which he
should say something and he does not say [it], so Allah says
211
to him on the Day of Resurrection: What prevented you from
saying something about such-and-such and such-and-such?
He says [It was] out of fear of People. Then He says: Rather
it is I whom you should more properly fear.
Al-Hassan said “There should be no sense or respect

between you and a person who has left the correct path.”
[Al-Adab Al-Mufrad A code for everyday living by Imam al-
Bukhari]
Glorious Qur’an, Surah Ar-Ra'd, Ayah 25

But those who break the Covenant of Allah, after having
plighted their word thereto, and cut asunder those things
which Allah has commanded to be joined, and work mischief
in the land; - on them is the curse; for them is the terrible
home!
َ ُ َ ْ َ َ ‫ميثاقه‬
‫ويقطعون‬ ِ ِ َ ِ ‫بعد‬ ّ ‫عھد‬
ِ ْ َ ‫ﷲِ ِمن‬ َ ُ ُ َ ‫والذين‬
َ ْ َ ‫ينقضون‬ َ ِ‫َ ﱠ‬
ِ ْ َ ‫ويفسدون ِفي‬
‫األرض‬ َ َ ُ ‫به َأن‬
َ ُ ِ ْ ُ َ ‫يوصل‬ ِ ِ ُ‫ﷲ‬ّ ‫أمر‬َ َ َ ‫َمآ‬
ِ ‫سوء ﱠ‬
(13:25) ‫الدار‬ ُ ُ ‫ولھم‬ َ ْ ‫لھم ﱠ‬
ْ ُ َ َ ُ‫اللعنة‬ َ َِ ُْ
ُ ُ َ ‫أولئك‬
From this ayah we can read and comprehend those who
break their covenant with Allah (Subhanahu wa ta’ala).
together with those who refrain from the obligations of Allah
(Subhanahu wa ta’ala), even after ratifying it, after making it
sacred, more firm and confirmed, (together with the sever
that which Allah (Subhanahu wa ta’ala) has commanded
that should be joined) of ties with one's kinsfolk as well as of
belief in the Prophet Muhammad (Salla Allahu ‘alayhi wa
salam). Also in the Glorious Qur’an, (and to those who make
mischief on the earth) through disbelief, idolatry, and calling
to the worship of others, other than Allah (Subhanahu wa
ta’ala), (theirs) is the reward of those who are thus
described (i.e. the curse). Also Allah (Subhanahu wa
ta’ala)'s wrath in the life of this world (and theirs is the ill
abode) i.e. the Fire in the Hereafter.
Why then do you still not listen to the truth?

212
Being as we are dealing with Peace and earlier we had the
word war, then we must give another point of fact from Islam
over protection and tolerance to the enemy in the time of
war.
Among the principles of Islam which reveal this tolerance

toward the enemy in the time of war, is that it allows
individuals and groups of the enemy who actively fight
against Islam, to get in touch with Muslims and to reside in
Muslim lands under the protection of the Islamic law which
is known as the "Law of Protection" Islam ensures the
protection of such people and requires Muslims to protect
them with all they can afford as long as they are in Muslim
territories. It even offers them certain privileges and
releases them from certain obligations which Muslims have
to observe.
The purpose of this Law of Protection is to give these

people a chance to learn the truth about Islam. In this way,
Muslims can effectively spread the message of their faith.
The origin of this lies in words of Allah's (Subhanahu wa
ta’ala) where He says:

If one amongst the Pagans ask thee for asylum, grant it to
him, so that he may hear the word of Allah. and then escort
him to where he can be secure. That is because they are
men without knowledge.
‫حتى‬ ْ ِ َ َ ‫استجارك‬
‫فأجرهُ َ ﱠ‬ َ ِ ِ ْ ُ ْ ‫من‬
َ َ َ َ ْ ‫المشركين‬ َ ‫أحد ﱢ‬ٌ َ َ ‫وإن‬
َِْ
‫قوم الﱠ‬ ْ ُ ‫ذلك ِ َ ﱠ‬
ٌ ْ َ ‫بأنھم‬ َ َ ْ َ ُ‫أبلغه‬
َ ِ َ ُ‫مأمنه‬ ْ ِ ْ َ ‫ثم‬ ّ ‫كالم‬
‫ﷲِ ُ ﱠ‬ َ َ َ ‫يسمع‬
َ َْ َ
َ ََُْ
(9:6) ‫يعلمون‬
One may add, that "if they accept the Word, they then
become Muslims and brethren, and no further question
arises. If they do not see their way to accept Islam, they will
require double protection: (1) from the Islamic forces openly
fighting against their invasion, and (2) from their own
213
people, as they detached themselves from them. Both kinds
of protection should be ensured for them, and they should
be safely escorted to a place where they can be safe."
Islam deals with this point at length and permits the Muslim
individuals to protect and settle a covenant with one or a
group of non-Muslims. This measure of protection and
guarantee on this part is to be respected without question,
for it is a directive from Allah (Subhanahu wa ta’ala).
Islam does not make specific demands regarding such

measures, except that which ensures the safety to Muslims,
like making certain that those under protection have no
force, or resistance of their own, and that there is no
likelihood of a tendency on their part to spread intrigue, or
spy on Muslims. To this effect, Islam confirms the right of
the Leader to annul an individual's right for protection if this
annulment is for the general good of those Muslims around.
Treaties
Treaties have always been an important means to

strengthen relations and settle disputes peacefully. They are
based on mutual confidence between parties, without which
‘Peace’ collapses.
Islam reserves special respect to treaties and allots to them

all possible guarantees, so that Muslims may rise with such
treaties above personal desires and passions. In the view of
Islam, it is not necessary that, if situations arouse dispute
between Muslims and their opponents, it should only leave
to them a choice between embracing Islam, paying the poll
tax, or joining in a war.
This is why, in many Glorious Qur’anic verses, Islam

requires Muslims to abide by their covenants:
Glorious Qur’an, Surah Al-Isra, Ayah 34

Come not nigh to the orphan's property except to improve it,
until he attains the age of full strength; and fulfil (every)
214
engagement, for (every) engagement will be enquired into
(on the Day of Reckoning).
‫حتى‬ ُ َ ْ َ ‫ھي‬
‫أحسن َ ﱠ‬ َ ِ ‫بالتي‬ ِ ِ َ ْ ‫مال‬
ً‫مسؤوال‬ َ ْ َ ْ ‫إن‬
َ َ ‫العھد‬
ُ ْ َ ‫كان‬ ِ ْ َ ْ ِ ‫وأوفوا‬
‫بالعھد ِ ﱠ‬ ْ ُ ْ َ َ ُ‫أشده‬
َ َُْ
(17:34)
You shall fulfil your covenants, for a covenant is a great

responsibility.
In describing the qualities of truthful believers, Allah

(Subhana Wa Ta’Allah) says that:

Those who faithfully observe their trusts and their
covenants;
(23:8) َ ُ َ ‫وعھدھم‬
‫راعون‬ ْ ِ ِ َ َ َ ِ ‫ھم‬
ْ ِ ِ ْ َ َ ‫ألماناتھم‬ َ ِ‫َ ﱠ‬
ْ ُ ‫والذين‬
When it comes to deposits entrusted to them, as well as any
agreements (covenant) they make, they are trustworthy. In
the view of the Glorious Qur’an, a refusal to keep up trusts
is like rejecting the virtues of humanity:
Glorious Qur’an, Surah Al-Anfal, Ayah 55

For the worst of beasts in the sight of Allah are those who
reject Him: They will not believe.
َ‫فھم ال‬ ْ ُ َ َ ‫الذين‬

ْ ُ َ ‫كفروا‬ َ ِ ‫ﷲِ ﱠ‬
ّ ‫عند‬ ‫شر ﱠ َ ﱢ‬
َ ِ ‫الدواب‬ ‫ِﱠ‬
‫إن َ ﱠ‬
َ ُِ ُْ
(8:55) ‫يؤمنون‬

They are those with whom thou didst make a covenant, but
they break their covenant every time, and they have not the
fear (of Allah).
215
‫عھدھم ِفي ُ ﱢ‬
‫كل‬ ْ ُ َ ْ َ ‫ينقضون‬ ‫منھم ُ ﱠ‬
َ ُ ُ َ ‫ثم‬ ْ ُ ْ ِ ‫عاھدت‬
‫الذين َ َ ﱠ‬َ ِ‫ﱠ‬
َ ُ ‫وھم الَ َ ﱠ‬
(8:56) ‫يتقون‬ ْ ُ َ ‫مرة‬
ٍ‫َ ﱠ‬
The worst creatures in the sight of Allah (Subhanahu wa
ta’ala) are those who disbelieved; they cannot believe. You
reach agreements with them, but they violate their
agreements every time; they are not righteous. By
honouring covenants with others, Islam does not mean to
gain colonial authority or make strategies to cheat people so
as to attain strength over other nations - but to establish
peace.

Fulfil the Covenant of Allah when ye have entered into it,
and break not your oaths after ye have confirmed them;
indeed ye have made Allah your surety; for Allah knoweth
all that ye do.
َ َ ْ َ ‫تنقضوا‬
‫األيمان‬ ْ ُ ُ َ َ‫عاھدتم َوال‬
ْ ‫ﷲِ ِ َإذا َ َ ﱡ‬ ّ ‫بعھد‬ ْ ُ ََْ
ِ ْ َ ِ ‫وأوفوا‬
ّ ‫إن‬
ُ َ ْ َ َ‫ﷲ‬
‫يعلم‬ ‫كفيالً ِ ﱠ‬ ْ ُ ْ َ َ َ‫ﷲ‬
ِ َ ‫عليكم‬ ُ ُ ْ َ َ ‫وقد‬
ّ ‫جعلتم‬ ْ َ َ ‫توكيدھا‬
َ ِ ِ ْ َ ‫بعد‬
ََْ
َ ُ َ ْ َ ‫َما‬
(16:91) ‫تفعلون‬

And be not like a woman who breaks into untwisted strands
the yarn, which she has spun, after it has become strong.
Nor take your oaths to practise deception between
yourselves, lest one party should be more numerous than
another: for Allah will test you by this; and on the Day of
Judgment He will certainly make clear to you (the truth of)
that wherein ye disagree.
ً َ َ ‫قوة‬
‫أنكاثا‬ ٍ ‫بعد ُ ﱠ‬ َ َ ْ َ ‫نقضت‬
ِ ْ َ ‫غزلھا ِمن‬ ْ َ َ َ ‫كالتي‬ ْ ُ ُ َ َ‫َوال‬
ِ ‫تكونوا َ ﱠ‬
َ ِ ٌ‫أمة‬
‫ھي‬ ‫تكون ُ ﱠ‬
َ ُ َ ‫بينكم َأن‬
ْ ُ َ ْ َ ً‫دخال‬ ْ ُ َ َ ْ َ ‫تتخذون‬
َ َ ‫أيمانكم‬ َ ُ ِ ‫َﱠ‬
216
‫يوم‬ ْ ُ َ ‫وليبينن‬
َ ْ َ ‫لكم‬ ‫به َ َ ُ َ ﱢ َ ﱠ‬
ِ ِ ُ‫ﷲ‬ّ ‫يبلوكم‬
ُ ُ ُ ْ َ ‫إنما‬ ٍ ‫من ُ ﱠ‬
َ ‫أمة ِ ﱠ‬ ََْ
ْ ِ ‫أربى‬
َ ُ ِ َ ْ َ ‫فيه‬
(16:92) ‫تختلفون‬ ِ َ َِْ
ْ ُ ُ ‫القيامة َما‬
ِ ِ ‫كنتم‬
You shall fulfil your covenant with Allah (Subhanahu wa
ta’ala) when you make such a covenant. You shall not
violate the oaths after swearing (by Allah (Subhanahu wa
ta’ala)) to carry them out, for you have made Allah
(Subhanahu wa ta’ala) a guarantor for you. Allah
(Subhanahu wa ta’ala) knows everything you do. Do not be
like the knitter who unravels her strong knitting into piles of
flimsy yarn. This is the example if you abuse the oaths to
take advantage of one another. Whether one group is larger
than the other, Allah (Subhanahu wa ta’ala) thus puts you to
the test. He will surely show you on the Day of Judgement
everything you had disputed.
The Glorious Qur’an charges all Muslims to keep up their

covenants, even if it might prevent them from rushing to the
support of their brethren who may live in either a non-
Muslim, or a Muslim State with whom they have a treaty of
mutual alliance. However, the Glorious Qur’an considers
that Muslims, in spite of their different races and
nationalities, constitute one Nation. That every aggression
inflicted on one Muslim community is an aggression against
the Islamic Nation as a whole. Allah (Subhanahu wa ta’ala)
says:

Those who believed, and adopted exile, and fought for the
Faith, with their property and their persons, in the cause of
Allah, as well as those who gave (them) asylum and aid, -
these are (all) friends and protectors, one of another. As to
those who believed but came not into exile, ye owe no duty
of protection to them until they come into exile; but if they
seek your aid in religion, it is your duty to help them, except
against a people with whom ye have a treaty of mutual
alliance. And (remember) Allah see's all that ye do.
217
ْ ِ ِ َ ْ َ ِ ‫وجاھدوا‬
‫بأموالھم‬ ْ ُ َ َ َ ‫وھاجروا‬ ْ ُ َ َ َ ‫آمنوا‬ ْ ُ َ ‫الذين‬ َ ِ ‫إن ﱠ‬ ‫ِﱠ‬
ْ ُ َ َ ‫آووا ﱠ‬
‫ونصروا‬ ْ َ ‫والذين‬َ ِ‫ﷲ َ ﱠ‬ ِ ّ ‫سبيل‬ِ ِ َ ‫وأنفسھم ِفي‬ ِْ ِ ُ ََ
ْ َ َ ‫آمنوا‬
‫ولم‬ ْ ُ َ ‫والذين‬
َ ِ ‫بعض َ ﱠ‬ ٍ ْ َ ‫أولياء‬ َ ِ ْ َ ‫بعضھم‬
ْ ُ ُ ْ َ ‫أولـئك‬ َ ِ َُْ
‫شيء َحﱠتى‬ ٍ ْ َ ‫واليتھم ﱢمن‬ ِ ِ َ َ َ ‫لكم ﱢمن‬ ْ ُ ِ َُ
ُ َ ‫يھاجروا َما‬
ُ ُ ْ َ َ َ ‫الدين‬
‫فعليكم‬ ِ ‫استنصروكم ِفي ﱢ‬ْ ُ ُ َ َ ْ ‫وإن‬ ْ ُ ِ َُ
ِ ِ َ ‫يھاجروا‬
‫بما‬
َ ِ ُ‫وﷲ‬ ّ َ ‫ميثاق‬ ٌ َ ‫وبينھم ﱢ‬ ْ ُ َ ْ َ ‫قوم‬
ُ َ ْ َ َ ‫بينكم‬ ٍ ْ َ ‫على‬ َ َ ‫النصر ِإالﱠ‬
ُ ْ ‫ﱠ‬
(8:72) ‫ر‬ ٌ ‫بصي‬ َ َُ َْ
ِ َ ‫تعملون‬
However, if they need your help, as brethren in faith, you
shall help them, except against people with whom you have
signed a peace treaty. Allah (Subhanahu wa ta’ala) is the
knower of everything you do.
Therefore, Muslims living in a non-Muslim country who may

hold the nationality of that non-Muslim state by the swearing
of an oath, either verbally or by holding their passport
cannot go to the aid of their Brothers and Sisters outside
that country, if they live in peace within that country and its
non-Muslim people.
However, if such a people violate the terms of that treaty,

within the country that the Muslims reside, then they are
allowed to fight them.

But if they violate their oaths after their covenant, and taunt
you for your Faith - fight ye the chiefs of Unfaith: for their
oaths are nothing to them: that thus they may be restrained.
ْ ُ َ َ َ ‫عھدھم‬
‫وطعنوا ِفي‬ ْ ِ ِ ْ َ ‫بعد‬ ُ َ َ ْ َ ‫نكثوا‬
ِ ْ َ ‫أيمانھم ﱢمن‬ ْ ُ َ ‫وإن ﱠ‬َِ
‫ﱠ‬
ْ ُ َ َ ‫لھم‬
‫لعلھم‬ ْ ُ َ ‫أيمان‬ َ
َ َ ْ ‫ال‬ َ ‫إنھم‬ ْ
ْ ُ ‫الكفر ِ ﱠ‬ ْ
ِ ُ َ‫أئمة‬ َ ْ ُ
‫فقاتلوا ِ ﱠ‬ ُِْ ِ
ِ َ َ ‫دينكم‬
َ ُ َ َ
(9:12) ‫ينتھون‬
218
Should they violate their oaths after pledging to keep their
covenants, and attack your religion, you may then fight their
leaders - you are no longer bound by your covenant with
them - that they may be refrained from causing you harm.
It should be noted though, that you could only fight their

leaders and not the people themselves. Terrorist attacks on
travellers and law abiding people going about their normal
daily lives, even though the laws they follow are not Islamic,
is not allowed. Fight words with words, with those in
authority over you and fight for change in the softest ways
possible, even though it may be through the ballot box. You
only get that, which you deserve and persevere for.

219
Chapter 11
Kafr - Kufr
Muslin's in general are very quick to set a label onto another

simply by the others outward actions, which may draw the
other into a very different conclusion than, which was
intended. As a Muslim, I welcome the freedom of speech,
which Islam allows, which if enacted correctly allows me to
express myself in such a way as to make others think about
their own actions. However, I stop short of blaming them, or
of throwing suspicion upon them, or degrading them into
something, which I may think that they may do wrong. Only
Allah (Subhanahu wa ta’ala) can see into the hearts and
minds of mankind, and I am only a human being. Yes, we
must admit that we have faults and that we can be better
people but we do not denounce someone else’s belief, even
if their belief is different to ours or even similar.
A Muslim, who maybe believes that his actions are to be

permitted, even though they may be haram, is not always a
condition for denouncing them as a kafir. A person who
insults Allah (Subhanahu wa ta’ala) or His Messenger (Salla
Allahu ‘alayhi wa salam) should be denounced as an
apostate [if they are Muslim] for merely speaking that form
of insult. However, a non-believer is exactly that, a non-
believer and has not committed an haram act if they do not
believe in it. So a non-believer is already a kafr, so if they
insult either Allah (Subhanahu wa ta’ala) or the Prophet
(Salla Allahu ‘alayhi wa salam), then they have not changed
their status and there is nothing that we as Muslims can do
about it, except protest. However, should we protest over an
incident, which we have no control over? Is it not a mark of
faith to put our total trust in Allah (Subhanahu wa ta’ala) to
resolve this matter, for yes, we can be verbal but our cries
will go against deaf ears and the worlds press will have a
field day.
The Sahaba and those who came after them were

unanimously agreed, that whoever says or does something,
which is, blatantly kufr is a kafir, without any need to show
220
that he believes it to be permissible.
Many of the scholars agreed that to label someone as a kufr

maybe given to anyone who takes the path of denying,
disbelieving or turning away from Islam. This may be a
verbal action, such as insulting Allah (Subhanahu wa ta’ala)
or His Messenger (Salla Allahu ‘alayhi wa salam) or
mocking the religion and its rulings, or it may be a physical
action, such as prostrating to idols, circumambulation
graves, or offering sacrifices to the jinn or idols.
Alternatively, it may be an act of omission, such as not

doing a certain kind of action at all. Ishaq ibn Taahawayh
and others narrated that the Sahaba were agreed that the
one who does not pray deliberately is a kafir. It was narrated
in Sahih Muslim, by Ibn Jury from Abu’l-Zubayr al-Makki
from Jabir that the Prophet (Salla Allahu ‘alayhi wa salam)
said, “Between a man and shirk or al-kufr there stands his
neglecting the prayer.”
The use of the definite article al- here indicates that major
kufr (al-kufr al-Akbar) is being referred to. However, there
are some differences among the Imams of the major
Madhab’s concerning the kufr of one who does not pray.
Some say that he does not become a kafr in a complete
sense so long as he does not deny that prayer is obligatory.
Others say that they are guilty of major kufr, because there
was consensus among the Sahaba on that point, although
there were differences as to the point at which they become
guilty of kufr by not praying. Some said that he is a kafir if he
neglects to pray one prayer until the time for it is over,
others said that he is not a kafir unless he neglects prayer
completely.
However, if we use the rule that during any act which is

haram and which is punishable by Hadd punishment, that
the guilty person [if a Muslim] at the time of the act was not
a Muslim. In other words, someone guilty of zina, was
Muslim before and after the act but during the act they were
not a Muslim. Then likewise a Muslim who neglects a single
prayer by intention [and it must be by intention] then they
221
are not a Muslim until they resume their prayers.
Nevertheless, who are we to judge if someone does or does
not complete their prayers? Surely this is well above us to
know and the only One who does know is Allah (Subhanahu
wa ta’ala), in whom we should place our total trust.
We should not regard a person [Muslim] as a kafir for any

general sins or for every sin, or even denouncing people as
kafrs for major sins. We should not regard as sins some
things that are not sins, and apply the rulings of kufr in such
cases. Sometimes people would condemn others for the
apparent meaning of their words (i.e., they were too quick to
judge). When judging anyone we should differentiate
between the action and the person, or between one issue
and another. We should not denounce as a kafr anyone who
does not agree with us or in their particular view of Islam.
This type of people were described by the Messenger of
Allah (Salla Allahu ‘alayhi wa salam), “They kill the people of
Islam and leave alone the people who worship idols.”
(Narrated by al-Bukhari and Muslim from the hadith of Abu
Sa’id).
If we look again at the words of the Prophet (Salla Allahu

‘alayhi wa salam), where he said: “Between a man and shirk
or al-kufr there stands his neglecting the prayer.” Firstly we
have the word ‘Shirk’, which is the neglecting of the
Oneness of Allah (Subhanahu wa ta’ala) and what we owe
to Him in obligation [prayers]. The second issue is that of ‘al-
kufr’ where one not only neglects ones prayers but also
leaves the faith by compounding the issue with thoughts and
deeds unbecoming of a Muslim. This will also include those
issues relating to blasphemy and idolatry as well as fully
leaving the faith of Islam altogether.
According to the Glorious Qur’an, Sunnah and scholarly

consensus (ijma’) anyone who insults Allah (Subhanahu wa
ta’ala) or His Messenger (Salla Allahu ‘alayhi wa salam) is a
kafr, with no need to show that he believes his action to be
permissible or not. Ishaq ibn Rahawayh said that the
scholars were unanimously agreed that whoever insults
Allah (Subhanahu wa ta’ala), or slanders His Messenger
222
(Salla Allahu ‘alayhi wa salam) or rejects anything that Allah
(Subhanahu wa ta’ala) has revealed, is a kafr.
It was narrated by Abu Dahr: That he heard the Prophet

(Salla Allahu ‘alayhi wa salam) saying, "If somebody
accuses another of Fusuq (by calling him 'Fasiq' i.e. a
wicked person) or accuses him of kufr, such an accusation
will revert to him (i.e. the accuser) if his companion (the
accused) is innocent." (Sahih al-Bukhari, Book 73, Hadith
71)
It was also narrated by Thabit bin Ad-Dahhak, who stated

that Allah's Apostle (Salla Allahu ‘alayhi wa salam) said:
"Whoever swears by a religion other than Islam, (i.e. if
somebody swears by saying that he is a non-Muslim e.g., a
Jew or a Christian, etc.), in case he is telling a lie, he is
really so if his oath is false, and a person is not bound to
fulfil a vow about a thing which he does not possess. And if
somebody commits suicide with anything in this world, he
will be tortured with that very thing on the Day of
Resurrection; and if somebody curses a believer, then his
sin will be as if he murdered him; and whoever accuses a
believer of kufr (disbelief), then it is as if he killed him."
From these two hadith’s we see that it is far better if we do

not call someone a kufr on mere suspicion of their acts,
unless we are totally sure that their actions deserve such a
label and that we will not be reprimanded for it later by Allah
(Subhanahu wa ta’ala). Surely we should stand up for our
faith and demonstrate against those who do our faith an
injustice, especially those who blaspheme our Creator Allah
(Subhanahu wa ta’ala) or our Prophet (Salla Allahu ‘alayhi
wa salam) but we do not have a judicial authority, or state to
carry out the just punishment.
If the above is the required way of the single individual, then

what of our rulers and what do we expect of them?
Is the one who rules a Muslim State, according to something

other than what Allah (Subhanahu wa ta’ala) has revealed,
223
to be classed as a Muslim or Kufr? Are the rulings that they
use, other than by Shari’ah Law either “kufr Akbar” or “kufr
asghar”?
Allah (Subhanahu wa ta’ala) has commanded us to refer all

disputes and matters to His judgement and to establish the
Shari’ah Law, and He has forbidden us to rule with anything
else. This is clear from a number of ayahs within the
Glorious Qur’an, such as the ayah in Surah al-Ma’idah,
which discusses the ruling according to what Allah
(Subhanahu wa ta’ala) has revealed, and mentions the
following topics:
Glorious Qur’an, Surah al-Ma’idah, Ayah 49

And this (He commands): Judge thou between them by
what Allah hath revealed, and follow not their vain desires,
but beware of them lest they beguile thee from any of that
(teaching) which Allah hath sent down to thee. And if they
turn away, be assured that for some of their crime it is
Allah's purpose to punish them. And truly most men are
rebellious.
ْ ُ َ ْ َ ‫تتبع‬
‫أھواءھم‬ ْ ِ ‫وال َ ﱠ‬
َ َ ُ‫ﷲ‬ َ َ َ ‫بمآ‬
ّ ‫أنزل‬ ُ َ ْ َ ‫احكم‬
َ ِ ‫بينھم‬ ُ ْ ‫وأن‬ ِ ََ
َ ْ َ ِ ُ‫ﷲ‬
‫إليك‬ َ َ َ ‫بعض َما‬
ّ ‫أنزل‬ َ ُ ِ ْ َ ‫واحذرھم َأن‬
ِ ْ َ ‫يفتنوك َعن‬ ُْ ْ َ ْ َ
ُ َ ِ ُ ‫ﷲُ َأن‬
ِ ْ َ ِ ‫يصيبھم‬
‫ببعض‬ ّ ‫يريد‬ َ ‫فاعلم َ ﱠ‬
ُ ِ ُ ‫أنما‬ ْ َ ْ َ ‫وا‬ ْ ْ ‫تولﱠ‬ َِ
َ َ ‫فإن‬
َ ُ ِ َ َ ‫الناس‬
(5:49) ‫لفاسقون‬ ِ ‫من ﱠ‬ ً ِ َ ‫وإن‬
َ ‫كثيرا ﱢ‬ ِْ ِ ُُ
‫ذنوبھم َ ِ ﱠ‬
Within this ayah, He has command us to rule according to
what He has revealed: “And so judge between them by what
Allah has revealed . . .”
He also warns us against ruling by other than what He has

revealed: “. . . and follow not their vain desires . . .”
There is also a warning against compromising on any detail

of Shari’ah Law, no matter how small: “. . . but beware of
224
them lest they turn you far away from some of that which
Allah has sent down to you . . .”

Do they then seek after a judgment of (the days of)
can give better judgment than Allah.
ّ ‫من‬
‫حكما‬ ُ َ ْ َ ‫ومن‬
َ ِ ‫أحسن‬ ِ ‫أفحكم ْ َ ِ ِ ﱠ‬
ٍ َْ‫ﱢ‬
Within this ayah, we are forbidden from seeking the ruling of

Jahiliyya [pre-Islam], as is expressed in the rhetorical
question “Do they then seek the judgement of (the Days of)
Ignorance?”
Also we have the statement that nobody is better than Allah

to judge: “. . . and who is better in judgement than Allah
(Subhanahu wa ta’ala) for a people who have firm Faith?”
The statement that whoever does not judge according to

what Allah (Subhanahu wa ta’ala) has revealed is a kafr, a
zalim (oppressor or wrongdoer) and a fasiq (sinner), as

It was We who revealed the law (to Moses): therein was
guidance and light. By its standard have been judged the
Jews, by the prophets who bowed (as in Islam) to Allah's
will, by the rabbis and the doctors of law: for to them was
entrusted the protection of Allah's book, and they were
witnesses thereto: therefore fear not men, but fear me, and
sell not my signs for a miserable price. If any do fail to judge
by (the light of) what Allah hath revealed, they are (no better
than) Unbelievers.
225
‫بھا‬ ُ ُ ْ َ ‫ونو ٌر‬

َ ِ ‫يحكم‬ ُ َ ‫ھدى‬ً ُ ‫فيھا‬ َ ْ ‫أنزلنا ﱠ‬
َ ِ َ‫التوراة‬ َ ْ َ َ ‫◌نا‬‫إ ِ ﱠ‬
‫ﱡون‬ ْ ُ َ ‫للذين‬
ِ ‫ھادوا َ ﱠ ﱠ‬
َ ‫والرباني‬ ْ ُ َ ْ َ ‫الذين‬
َ ِ ‫أسلموا ِ ﱠ‬ َ ِ ‫ﱡون ﱠ‬ ‫ﱠ‬
َ ‫النبِي‬
ْ ُ َ َ ِ‫ﷲ‬
ِ ْ َ َ ‫وكانوا‬
‫عليه‬ ّ ‫كتاب‬
ِ َ ِ ‫استحفظوا ِمن‬ْ ُ ِ ْ ُ ْ ‫بما‬ ُ ََْ َ
َ ِ ‫واألحبار‬
ْ ُ َ ْ َ َ‫شون َوال‬
‫تشتروا‬ ِ ْ َ ‫واخ‬ْ َ ‫الناس‬ ْ ُ َ ْ َ َ‫شھداء َفال‬
َ ‫تخشوا ﱠ‬ ََ ُ
ُ‫ﷲ‬ َ َ َ ‫بما‬
ّ ‫أنزل‬ ُ ْ َ ‫ومن ﱠ ْلم‬
َ ِ ‫يحكم‬ َ َ ً‫ثمنا َ ِقليال‬ ً َ َ ‫بآياتي‬
ِ َ ِ
َ ُ ِ َ ‫ھم‬
(5:44) ‫الكافرون‬ ْ َ ِ ََُْ
ُ ُ ‫فأولـئك‬
Within this ayah, we see that Allah (Subhanahu wa ta’ala)
says: “. . . And whoever does not judge by what Allah has
revealed, such are the Kafirun.”
He further goes on to say within the next ayah, “. . . And

whoever does not judge by that which Allah has revealed,
such are the zaalimoon (polytheists and wrongdoers)”

We ordained therein for them: "Life for life, eye for eye, nose
or nose, ear for ear, tooth for tooth, and wounds equal for
equal." But if any one remits the retaliation by way of charity,
it is an act of atonement for himself. And if any fail to judge
by (the light of) what Allah hath revealed, they are (No better
than) wrongdoers.
ِ ْ َ ْ ِ ‫والعين‬
‫بالعين‬ َ ْ َ ْ َ ‫بالنفس‬
ِ ْ ‫النفس ِ ﱠ‬َ ْ ‫أن ﱠ‬ ‫فيھا َ ﱠ‬ ْ ِ ْ َ َ ‫وكتبنا‬
َ ِ ‫عليھم‬ ََْ َ َ
‫والسن ِ ﱢ ﱢ‬
‫بالسن‬ ِ ُ ُ ِ ‫واألذن‬
‫باألذن َ ﱢ ﱠ‬ َ ُ ُ َ ‫باألنف‬ِ َ ِ ‫واألنف‬ َ َ َ
ُ‫كفارةٌ ﱠله‬
َ ‫ھو َ ﱠ‬ َ ُ َ‫به ف‬ َ ‫فمن َ َ ﱠ‬
ِ ِ ‫تصدق‬ َ َ ٌ‫قصاص‬ َ ُ ُ ْ َ
َ ِ ‫والجروح‬
َ ُ ِ ‫ھم ﱠ‬
‫الظالمون‬ َ ِ َ ْ ُ َ ُ‫ﷲ‬
ُ ُ ‫فأولـئك‬ ّ ‫أنزل‬
َ َ ‫بما‬ َ ِ ‫يحكم‬ُ ْ َ ‫ومن ﱠ ْلم‬ َ َ
(5:45)

Let the people of the Gospel judge by what Allah hath
revealed therein. If any do fail to judge by (the light of) what
226
Allah hath revealed, they are (no better than) those who
rebel.
‫ومن ﱠ ْلم‬ َ َ ‫فيه‬ َ َ َ ‫بما‬

ّ ‫أنزل‬
ِ ِ ُ‫ﷲ‬ َ ِ ‫اإلنجيل‬ ُ ْ َ ‫وليحكم‬
ِ ِ ِ ‫أھل‬ ُْ ْ ََْ
َ ُ ِ َ ْ ‫ھم‬
(5:47) ‫الفاسقون‬ َ ِ َ ْ ُ َ ُ‫ﷲ‬
ُ ُ ‫فأولـئك‬ َ َ َ ‫بما‬
ّ ‫أنزل‬ ُ َْ
َ ِ ‫يحكم‬
Allah (Subhanahu wa ta’ala) further states: “. . . And
whoever does not judge by what Allah has revealed (then)
such (people) are the faasiqoon (rebellious or disobedient).”

(They are fond of) listening to falsehood, of devouring
anything forbidden. If they do come to thee, either judge
between them, or decline to interfere. If thou decline, they
cannot hurt thee in the least. If thou judge, judge in equity
between them. For Allah loveth those who judge in equity.
َ ُ َ ‫فإن‬
‫جآؤوك‬ ِ َ ‫ﱡحت‬ َ ُ ‫للكذب َ ﱠ‬
ِ ْ ‫أكالون ِللس‬ ِ ِ َ ْ ِ ‫سماعون‬
َ ُ ‫َﱠ‬
ْ ُ ْ َ ‫تعرض‬
‫عنھم‬ ْ ِ ْ ُ ‫وإن‬ ِ َ ‫عنھم‬ ْ ِ ْ َ ‫أو‬
ْ ُ ْ َ ‫أعرض‬ ْ َ ‫بينھم‬ ُ ْ َ
ُ َ ْ َ ‫فاحكم‬
ُ ْ َ ‫حكمت‬
ْ ُ َ ْ َ ‫فاحكم‬
‫بينھم‬ َ ْ َ َ ‫وإن‬ ً ْ َ ‫وك‬
ْ ِ َ ‫شيئا‬ َ ‫يضرﱡ‬ ُ َ ‫َ َفلن‬
َ ِ ِ ْ ُ ْ ‫يحبﱡ‬
(5:42) ‫المقسطين‬ ِ ُ َ‫ﷲ‬ ّ ‫إن‬ ِ ْ ِْ ِ
‫بالقسط ِ ﱠ‬
This last statement says that it is obligatory for the Muslims
to judge according to what Allah (Subhanahu wa ta’ala) has
revealed, even if those who seek their judgement are not
Muslim, as Allah (Subhanahu wa ta’ala) says: “. . . And if
you judge, judge with justice between them. . .”
Judging or ruling according to other than what Allah

(Subhanahu wa ta’ala) has revealed is contrary to faith and
tawhid, which are Allah (Subhanahu wa ta’ala)’s rights. It
may be counted as kufr akbar (greater kufr) or kufr asghar
(lesser kufr) according to circumstances. Kufr akbar will
make a person no longer a Muslim in cases such as the
following:
227
If he issues laws and regulations other than those revealed
by Allah (Subhanahu wa ta’ala), because the right to issue
laws belongs to Allah (Subhanahu wa ta’ala) alone, Who
has no partner, and whoever “competes” with Him in a
matter which is His alone is a mushrik, because Allah
(Subhanahu wa ta’ala) says:
Glorious Qur’an, Surah Ash-Shura, Ayah 21

What! have they partners (in godhead), who have
established for them some religion without the permission of
Allah. Had it not been for the Decree of Judgment, the
matter would have been decided between them (at once).
But verily the Wrong- doers will have a grievous Penalty.
‫به‬
ِ ِ ‫يأذن‬َ ْ َ ‫الدين َما َ ْلم‬
ِ ‫من ﱢ‬ ُ َ ‫شرعوا‬
َ ‫لھم ﱢ‬ ُ َ َ ‫شركاء‬ َ َ ُ ‫لھم‬ ْ ُ َ ‫َ ْأم‬
َ ِ ِ ‫وإن ﱠ‬
‫الظالمين‬ ‫بينھم َ ِ ﱠ‬
ْ ُ َ ْ َ ‫لقضي‬ ِ ْ َ ْ ُ‫كلمة‬
َ ِ ُ َ ‫الفصل‬ َ ْ َ َ ُ‫ﷲ‬
َ ِ َ ‫ولوال‬ ‫ﱠ‬
(42:21) ‫أليم‬ َ َ ‫لھم‬ ُْ َ
Another interpretation of this ayah is “Or have they partners
(false gods) with Allah (Subhanahu wa ta’ala), who have
instituted for them a religion which Allah (Subhanahu wa
ta’ala) has not allowed?”
If the one who rules by other than that which Allah

(Subhanahu wa ta’ala) has revealed denies the right of Allah
(Subhanahu wa ta’ala) and His Prophet (Salla Allahu ‘alayhi
wa salam) to rule, as is mentioned in Ibn ‘Abbas’s comment
on the ayah: “. . . And whoever does not judge by what Allah
has revealed, such are the Kafirun.” [al-Ma’idah 5:44]. Ibn
‘Abbas said, “Whoever rejects what Allah has revealed is a
kafr.”
If a person should prefer the rule of falsehood to the rule of

Allah (Subhanahu wa ta’ala) whether this is in absolute
terms or in just a few matters, Allah (Subhanahu wa ta’ala)
says: “Do they then seek the judgement of (the Days of)
Ignorance? And who is better in judgement than Allah
228
(Subhanahu wa ta’ala) for a people who have firm Faith?”
[Glorious Qur’an, Al-Ma’idah 5:50]
If he regards the rule of Allah (Subhanahu wa ta’ala) and the

rule of falsehood as being equal, Allah (Subhanahu wa
ta’ala) says: “. . . Then do not set up rivals unto Allah (in
worship) while you know (that He Alone has the right to be
worshipped).” As in the following ayah:

Who has made the earth your couch, and the heavens your
canopy; and sent down rain from the heavens; and brought
forth therewith Fruits for your sustenance; then set not up
rivals unto Allah when ye know (the truth).
َ َ َ َ ‫والسماء ِ َبناء‬
‫وأنزل‬ َ ‫فراشا ً َ ﱠ‬ َ ِ ‫األرض‬َ ْ َ ‫لكم‬ ُ ُ َ ‫جعل‬
َ َ َ ‫الذي‬ ِ‫ﱠ‬
ْ ُ ‫رزقا ً ﱠ‬
‫لكم‬ ِ َ َ ‫من ﱠ‬
ْ ِ ‫الثمرات‬ َ ِ ‫به‬ ِ ِ ‫فأخرج‬َ َ ْ َ َ ‫السماء َماء‬ َ ‫من ﱠ‬ َ ِ
َ ُ َ ْ َ ‫وأنتم‬
(2:22) ‫تعلمون‬ َ ً
ْ ُ َ ‫أندادا‬ َ
َ ّ ْ ُ
ِ ِ ‫تجعلوا‬ َ ْ َ َ‫َفال‬
If a ruler believes that it is permissible to rule by something
that contradicts the rule of Allah (Subhanahu wa ta’ala) and
His Messenger (Salla Allahu ‘alayhi wa salam), or he
believes that it is not obligatory to rule according to that,
which Allah (Subhanahu wa ta’ala) has revealed, or that the
matter is optional, then this is the act of a kufr. Allah
(Subhanahu wa ta’ala) revealed: “O Messenger! Let not
those who hurry to fall into disbelief grieve you, of such who
say, ‘We believe’ with their mouths but their hearts have no
faith. And of the Jews are men who listen much and eagerly
to lies - listen to others who have not come to you; they say,
‘If you are given this, take it, but if you are not given this,
then beware!’ . . .”

O Messenger. let not those grieve thee, who race each
other into unbelief: (whether it be) among those who say
"We believe" with their lips but whose hearts have no faith;
or it be among the Jews,- men who will listen to any lie,- will
229
listen even to others who have never so much as come to
thee. They change the words from their (right) times and
places: they say, "If ye are given this, take it, but if not,
beware!" If any one's trial is intended by Allah, thou hast no
authority in the least for him against Allah. For such - it is
not Allah's will to purify their hearts. For them there is
disgrace in this world, and in the Hereafter a heavy
punishment.
َ ُ ِ َ ُ ‫الذين‬
‫يسارعون ِفي‬ َ ِ ‫يحزنك ﱠ‬َ ُ ْ َ ‫ال‬ َ ‫الرسول‬ُ ُ ‫َيا أَي َﱡھا ﱠ‬
‫تؤمن‬ِ ْ ُ ‫ولم‬ ْ ِ ِ َ ْ َ ِ ‫آمنا‬
ْ َ َ ‫بأفواھھم‬ ‫قالوا َ ﱠ‬ْ ُ َ ‫الذين‬ َ ِ ‫من ﱠ‬ ِ ُْْ
َ ِ ‫الكفر‬
ِ ِ َ ْ ِ ‫سماعون‬
‫للكذب‬ َ ُ ‫ھادوا َ ﱠ‬ ْ ُ ِ ‫الذين‬ َ ِ ‫ومن ﱠ‬ ُْ ُ ُُ
َ ِ َ ‫قلوبھم‬
َ ِ َ ْ ‫يحرفون‬
‫الكلم ِمن‬ َ ُ ‫يأتوك ُ َ ﱢ‬ َ ُ ْ َ ‫آخرين َ ْلم‬ َ ِ َ ‫لقوم‬ ٍ ْ َ ِ ‫سماعون‬
َ ُ ‫َﱠ‬
‫وإن ﱠ ْلم‬
ِ َ ُ‫فخذوه‬ ُ ُ َ ‫ھـذا‬ َ َ ‫أوتيتم‬ ْ ُ ِ ُ ‫إن‬ َ ُ ُ َ ‫مواضعه‬
ْ ِ ‫يقولون‬ ِ ِ ِ َ َ ‫بعد‬ َِْ
‫من‬َ ِ ُ‫تملك َله‬
َ ِ ْ َ ‫فتنتهُ َ َفلن‬ َ َ ْ ِ ُ‫ﷲ‬ ّ ‫يرد‬
ِ ِ ُ ‫ومن‬ ْ ُ َ ْ َ ُ‫تؤتوه‬
َ َ ‫فاحذروا‬ َْ ُْ
َ ‫ﷲُ َأن ُ َ ﱢ‬
ْ ُ َ ُ ُ ‫يطھر‬
‫قلوبھم‬ ّ ‫يرد‬ َ ِ ‫أولـئك ﱠ‬
ِ ِ ُ ‫الذين َ ْلم‬ َ ِ َ ْ ُ ‫شيئا‬ ً ْ َ ِ‫ﷲ‬ ّ
‫عظيم‬
ٌ ِ َ ٌ‫عذاب‬ َ َ ‫اآلخرة‬
ِ َ ِ ‫ولھم ِفي‬ ُْ َ َ ‫ي‬ ٌ ‫خز‬ ْ ِ ‫الدنيا‬ َ ْ ‫َلھُ ْم ِفي ﱡ‬
(5:41)
If the ruler does not rule according to what Allah

(Subhanahu wa ta’ala) has revealed out of stubbornness
and arrogance, he is a kafr and has left Islam, even if he
does not deny the rule of Allah (Subhanahu wa ta’ala).
Stubbornness and arrogance may mean negligence and
turning away. As Allah (Subhanahu wa ta’ala) says: “Have
you seen those (hypocrites) who claim that they believe in
that which has been sent down to you, and that which was
sent down before you, and they wish to go for judgement (in
their disputes) to the Taghut (false judges, etc.) while they
have been ordered to reject them. But Satan wishes to lead
them astray. And when it is said to them: ‘Come to what
Allah has sent down and to the Messenger,’ see the
hypocrites turn away from you (Muhammad) with a version.”
[From the following two Ayahs’]
230
Hast thou not turned Thy vision to those who declare that
astray far away (from the right).
َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫تر ِ َإلى ﱠ‬ ََْ
َ َ ‫ألم‬
‫يتحاكموا ِ َإلى‬ َ ُ ِ ُ ‫قبلك‬َ ِ ْ َ ‫أنزل ِمن‬ َ ِ ُ ‫وما‬ َ َِْ
‫ويريد‬ ِ ِ ‫يكفروا‬ ْ ُ ِ ُ ‫وقد‬
ْ ُ ُ ْ َ ‫أمروا َأن‬ ِ ُ ‫ﱠ‬
ُ َ ْ‫ﱠ‬
When it is said to them: "Come to what Allah hath revealed,
and to the Messenger: Thou seest the Hypocrites avert their
faces from thee in disgust.
‫الرسول‬ َ َ َ ‫تعالوا ِ َإلى َما‬

ّ ‫أنزل‬
ِ ُ ‫ﷲُ َوإِ َلى ﱠ‬ ْ ْ َ َ َ ‫لھم‬
ً ُ ُ ‫عنك‬
(4:61) ‫صدودا‬ َ َ ‫يصدون‬ َ ِ ِ َ ُ ْ ‫رأيت‬
َ ‫المنافقين َ ُ ﱡ‬ َ َْ َ
Among the things that may be counted as ruling by other
than that which Allah (Subhanahu wa ta’ala) has revealed
and kufr akbar is manufactured laws and ruling by them.
This is the worst, the most obvious and comprehensive
opposition to Shari’ah Law and the rejection of Allah
(Subhanahu wa ta’ala)’s laws. This is competing with Allah
(Subhanahu wa ta’ala) and His Messenger (Salla Allahu
‘alayhi wa salam), by contradicting His laws in their
preparation, support, structure, ruling and references.
It is therefore safe to say that ruling by anything which has

not been revealed by Allah (Subhanahu wa ta’ala) or His
Messenger (Salla Allahu ‘alayhi wa salam) is against Islam
and is therefore the act of a kufr. It can also therefore be
said that if any Shari’ah Law is abated, such as the
231
relaxation of the law against alcohol and alcohol is allowed
to be made, sold or consumed within any Muslim state, then
the ruler is guilty of being a kufr, the state no longer remains
a Muslim state and the people by not apposing such a ruler
have also left the faith of Islam. In other words, the whole
state becomes that of non-believers and all its residents are
kafrs’.
This can be summarised by the following:
• Ruling by other than that which Allah (Subhanahu

wa ta’ala) has revealed;
• Denying the right of Allah (Subhanahu wa ta’ala)
and His Messenger (Salla Allahu ‘alayhi wa salam)
to rule;
• Preferring the rule of falsehood to the rule of Allah
(Subhanahu wa ta’ala), whether this is complete or
only in a few matters;
• Regarding the rule of Allah (Subhanahu wa ta’ala)
and the rule of falsehood as equal;
• Thinking that it is permissible to rule by something
that contradicts what Allah (Subhanahu wa ta’ala)
has revealed or believing that ruling by what Allah
(Subhanahu wa ta’ala) has revealed is not
obligatory or is optional;
• Refusing to rule by what Allah (Subhanahu wa
ta’ala) has revealed.
By examining this topic from its different perspectives, it

becomes clear that what is counted as kufr akbar is the
following:
• Abolishing Shari’ah as the law governing a country,

as Mustafa Kemal (“Ataturk”) did in Turkey, as he
abolished the book Majallah al-Ahkaam al-
‘Adliyyah which was based on the Hanifa
madhhab, and replaced it with man-made laws;
• Abolishing Shari’ah courts;
• Imposing man-made laws, such as Italian, French,
English law, etc., to judge between the people, or
232
mixing these laws and Shari’ah, as Genghis Khan
did in his book al-Yaasiq, which combined laws
from different sources; the ‘Ulama’ (scholars) ruled
that he was a kafir;
• Confining the role of Shari’ah courts to so-called
“civil” matters, such as marriage, divorce and
inheritance;
• Setting up any non-Shari’ah courts;
• Discussing Shari’ah in parliament and voting on it;
this indicates that implementing Shari’ah is
conditional upon a majority vote;
• Making Shari’ah a secondary or main source,
along with other sources of law; Even when they
say that Shari’ah is the primary source of
legislation, this is still kufr akbar, because it means
that they are allowing the adoption of laws from
other sources too;
• Stating in the clauses of legislation that reference
may be made to international law, or stating in
treaties that in the case of dispute, the matter may
be referred to such-and-such non-Islamic court;
• Criticizing Shari’ah in public or in private, such as
saying that it is rigid, incomplete or backward, or
suggesting that it is incompatible with our times, or
expressing admiration for non-Islamic laws.
A question of when ruling by other than what Allah

(Subhanahu wa ta’ala) has revealed is kufr asghar. But,
which for some scholars does not exclude the person from
the ‘Ummah of Islam, when the answer is that this may be
the case when a ruler or judge passes judgement according
to other than what Allah (Subhanahu wa ta’ala) has
revealed, is out of disobedience, or on a whim, or as a
favour to someone, or because he was bribed, and so on.
Even though he believes that it is obligatory to judge
according to what Allah (Subhanahu wa ta’ala) has
revealed, and that what he has done is a sinful and is an
haram deed, which can only be accounted for by Allah
(Subhanahu wa ta’ala), unless it becomes known to
witnesses that can give true evidence to the matter.
233
As regards the one who is governed by a non-Islamic law, if
he refers to it out of choice, then he is a kafr whose kufr
akbar means that he has left Islam. But if he has no choice
but to refer to this law, and does so reluctantly, then he is
not a kafir, because if he had been able to resort to Shari’ah
Law, he would have done so, and he believes that this non-
Islamic law is false.
It is therefore up to the individual, who thinks that they live

within a Muslim State or country to look at its laws and what
it is they are governed by. The simple rule here can be
established by looking at the composition of the United
Nations, which is governed by non-Islamic laws. If your
country is a member, then why? Trade between a Muslim
country and a non-Muslim country is governed by
International Law, not Islamic International Law. Whichever
way you turn, you will quickly learn that there is no Islamic
State and certainly no Muslim country, which does not
adhere to some form of non-Islamic Law. Therefore, there
can be no Islamic State, nor can there be a Muslim country
if there is any non-Islamic laws being adhered too. This
would also mean that any penalties, for any crimes
committed, within their borders, being issued by such a
state or country court, under the disguise of being Shari’ah
Laws are invalid. So the death penalty by such a court is
nothing more than pure murder and the court is guilty of the
crime.
The other simple rule is to see that which is allowed to

happen, which is against the Shari’ah Law. The
manufacture, distribution and consumption of alcohol is
forbidden, so why is it allowed within nearly all countries?
The answer is simple, in that the rulers do not believe in
Allah (Subhanahu wa ta’ala), His Laws, nor the Message of
the Prophet (Salla Allahu ‘alayhi wa salam). If they do not
believe in these laws, then they are kufrs, pure and simple.
It is up to the people who reside within that country to
remove such unjust rulers and put true believers in their
place.
234
Some scholars will quickly reply, but we are not allowed to
remove even the unjust ruler from office because of
statements within the hadith attributed to the Prophet (Salla
To this answer, I would pose a simple question. ‘Do you

honestly believe that a ruler who moves his people away
from Islam by his actions of allowing that, which the Prophet
(Salla Allahu ‘alayhi wa salam) and Allah (Subhanahu wa
ta’ala) has forbidden, would have been allowed to do so
during the lifetime of the Prophet (Salla Allahu ‘alayhi wa
salam)? The answer would be ‘NO’ they would be removed
from office and quickly punished accordingly.
Most of the hadith’s in reference to the unjust rulers, which

allows them to continue their rule up to the time of their
death are fictional and go against the laws of both Allah
wa salam).
I would like to give the reader the following hadith’s to

ponder upon and for them to think where they belong.
It was narrated by Abu Huraira: That Allah's Apostle (Salla

Allahu ‘alayhi wa salam) said, "All my followers will enter
Paradise except those who refuse." They said, "O Allah's
Apostle! Who will refuse?" He said, "Whoever obeys me will
enter Paradise, and whoever disobeys me is the one who
refuses (to enter it)." (Sahih al-Bukhari, Book 92 Hadith 384)
It was narrated by Anas: Allah's Apostle (Salla Allahu ‘alayhi

wa salam) said, "From among the portents of the Hour are
(the following): 1. Religious knowledge will be taken away
(by the death of Religious learned men). 2. (Religious)
ignorance will prevail. 3. Drinking of Alcoholic drinks (will be
very common). 4. There will be prevalence of open illegal
sexual intercourse. (Sahih al-Bukhari Book 3, Hadith 80)
It was narrated by Abdullah ibn Umar: The Prophet (Salla

Allahu ‘alayhi wa salam) said: Allah has cursed wine, its
drinker, its server, its seller, its buyer, its presser, the one for
235
whom it is pressed, the one who conveys it, and the one to
whom it is conveyed. (Sunnah Abu Dawud Book 26,
Hadith3666)
It was narrated by 'Abdullah bin 'Amr bin Al' As, I heard

Allah's Apostle (Salla Allahu ‘alayhi wa salam) saying, "Allah
does not take away the knowledge, by taking it away from
(the hearts of) the people, but takes it away by the death of
the religious learned men till when none of the (religious
learned men) remains, people will take as their leaders
ignorant persons who when consulted will give their verdict
without knowledge. So they will go astray and will lead the
people astray." (Sahih al-Bukhari Book 3, Hadith 100)
It was narrated by Abu Huraira: The Prophet (Salla Allahu

‘alayhi wa salam) said, "(Religious) knowledge will be taken
away (by the death of religious scholars) ignorance (in
religion) and afflictions will appear; and Harj will increase." It
was asked, "What is Harj, O Allah's Apostle?" He replied by
beckoning with his hand indicating "killing." (Fateh-al-Bari
Page 192, Vol. 1) (Sahih al-Bukhari Book 3, Hadith 85)
It was narrated by 'Ali (‘Alayhi al salam), that the Prophet

(Salla Allahu ‘alayhi wa salam) sent an army unit (for some
campaign) and appointed a man from the Ansar as its
commander and ordered them (the soldiers) to obey him.
(During the campaign) he became angry with them and
said, "Didn't the Prophet order you to obey me?" They said,
"Yes." He said, "I order you to collect wood and make a fire
and then throw yourselves into it." So they collected wood
and made a fire, but when they were about to throw
themselves into it, they started looking at each other, and
some of them said, "We followed the Prophet to escape
from the fire. How should we enter it now?" So while they
were in that state, the fire extinguished and their
commander's anger abated. The event was mentioned to
the Prophet and he said, "If they had entered it (the fire)
they would never have come out of it, for obedience is
required only in what is good." (Sahih al-Bukhari, Book 89
Hadith 259)
236
It was narrated by Ali ibn AbuTalib (‘Alayhi al salam): Qays
ibn Abbad and Ashtar went to Ali and said to him: Did the
Apostle of Allah (Salla Allahu ‘alayhi wa salam) give you any
instruction about anything for which he did not give any
instruction to the people in general? He said, No, except
what is contained in this document of mine. Musaddad said,
He then took out a document. Ahmad said, A document
from the sheath of his sword. It contained, The lives of all
Muslims are equal; they are one hand against others; the
lowliest of them can guarantee their protection. A Muslim
must not be killed for an infidel, nor must one who has been
given a covenant be killed while his covenant holds. If
anyone introduces an innovation, he will be responsible for
it. If anyone introduces an innovation or gives shelter to a
man who introduces an innovation (in religion), he is cursed
by Allah, by His angels, and by all the people. Musaddad
said, Ibn Abu Urubah's version has, He took out a
document. (Sunnah Abu Dawud, Book 39, Hadith 4515)
Narrated Hudhaifa bin Al-Yaman: The people used to ask

Allah's Apostle about the good but I used to ask him about
the evil lest I should be overtaken by them. So I said, "O
Allah's Apostle! We were living in ignorance and in an
(extremely) worst atmosphere, then Allah brought to us this
good (i.e., Islam); will there be any evil after this good?" He
said, "Yes." I said, 'Will there be any good after that evil?"
He replied, "Yes, but it will be tainted (not pure.)'' I asked,
"What will be its taint?" He replied, "(There will be) some
people who will guide others not according to my tradition?
You will approve of some of their deeds and disapprove of
some others." I asked, "Will there be any evil after that
good?" He replied, "Yes, (there will be) some people calling
at the gates of the (Hell) Fire, and whoever will respond to
their call, will be thrown by them into the (Hell) Fire." I said,
"O Allah s Apostle! Will you describe them to us?" He said,
"They will be from our own people and will speak our
language." I said, "What do you order me to do if such a
state should take place in my life?" He said, "Stick to the
group of Muslims and their imam (ruler)." I said, "If there is
neither a group of Muslims nor an imam (ruler)?" He said,
"Then turn away from all those sects even if you were to bite
237
(eat) the roots of a tree till death overtakes you while you
are in that state." (Sahih al-Bukhari, Book 88, Hadith 206)

238
Chapter 12
Shari’ah Law
To understand the Shari’ah Law, one must understand first

and foremost that it is not the law of man, but, the Law of
the Divine – Allah (Subhanahu wa ta’ala), as enshrined in
the Glorious Qur’an and the Sunnah of the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam). It cannot
therefore be manipulated, added to, or removed and any
attempts to do so render the whole law totally void. For by
altering one part, you have altered the rest and in doing so
you have removed yourself from the faith of Islam.
Shari’ah Law consists of rules and guidelines that are

bequeathed to humanity from our Creator Allah (Subhanahu
wa ta’ala) and form the governance of humanity at large,
between Muslims and other Muslims, Muslims and non-
Muslims, all mankind and the Divine, the environment, and
the world of animals. The Shari’ah Law is not a way of
control but rather as a progressive and humanitarian force
for stability, reform and justice, where society is protected
from the individual, rather than the individual being
protected from the society.
Equal rights do not exist under Islamic law, nor does one
citizen, one vote. These are misrepresentations of the
Glorious Qur’an, but it is understandable why the West
would perceive Islam as being unjust to women. Too often
cultural practices that exist in Arab and Muslim societies do
not necessarily reflect the teachings of the Glorious Qur’an
and often are in stark contradiction to the Shari’ah Law. The
Glorious Qur’an states first and foremost;
Glorious Qur’an, Surah Al-Ahzab, Ayah 33

And stay quietly in your houses, and make not a dazzling
display, like that of the former Times of Ignorance; and
establish regular Prayer, and give regular Charity; and obey
Allah and His Messenger. And Allah only wishes to remove
all abomination from you, ye members of the Family, and to
239
make you pure and spotless.
ِ ‫تبرجن َتبَرﱡ َج ْ َ ِ ِ ﱠ‬
‫الجاھلية‬ َ ْ ‫وال َ َ ﱠ‬ ‫وقرن ِفي ُ ُ ِ ُ ﱠ‬
َ َ ‫بيوتكن‬ َ ََْ
َ‫ﷲ‬ َ ْ ِ َ َ َ‫الزكاة‬
‫وأطعن ﱠ‬ َ ‫وآتين ﱠ‬
َ ِ َ َ‫الصالة‬ َ ‫وأقمن ﱠ‬ َ ُْ
َ ْ ِ َ َ ‫األولى‬
َ ْ َ ‫الرجس‬
‫أھل‬ َ ْ ‫عنكم ﱢ‬ َ ِ ْ ُ ِ ُ‫ﷲ‬
ُ ُ َ ‫ليذھب‬ ‫يريد ﱠ‬ُ ِ ُ ‫إنما‬ َ ‫ورسولهُ ِ ﱠ‬
َ ُ َ َ
ً ِ ْ َ ‫ويطھركم‬
(33:33) ‫تطھيرا‬ ِ َْْ
ْ ُ َ ‫البيت َ ُ َ ﱢ‬
Allah (Subhanahu wa ta’ala) goes on to say in the next
ayah:
And recite what is rehearsed to you in your homes, of the

Signs of Allah and His Wisdom: for Allah understands the
finest mysteries and is well-acquainted (with them).
‫كمة‬ ِ ْ َ ِ‫ﷲ‬
ِ َ ْ ‫والح‬ ‫آيات ﱠ‬ ْ ِ ‫بيوتكن‬
ِ َ ‫من‬ َ ْ ُ ْ َ
َ ْ ُ ‫واذكرن َما‬
‫يتلى ِفي ُ ُ ِ ُ ﱠ‬
ً ِ َ ‫كان‬
ً ِ َ ‫لطيفا‬
(33:34) ‫خبيرا‬ َ َ َ‫ﷲ‬ ‫إن ﱠ‬‫ِﱠ‬
Lastly, He points out in ayah 35:
For Muslim men and women - for believing men and

women, for devout men and women, for true men and
women, for men and women who are patient and constant,
for men and women who humble themselves, for men and
women who give in Charity, for men and women who fast
(and deny themselves), for men and women who guard their
chastity, and for men and women who engage much in
Allah's praise - for them has Allah prepared forgiveness and
great reward.
ِ َ ِ ْ ُ ْ َ ‫والمؤمنين‬
‫والمؤمنات‬ َ ِ ِ ْ ُ ْ َ ‫والمسلمات‬
ِ َ ِ ْ ُ ْ َ ‫المسلمين‬
َ ِ ِ ْ ُ ْ ‫إن‬
‫ِﱠ‬
ِ َ ِ ‫والصادقين َ ﱠ‬
‫والصادقات‬ ِ َ ِ َ ْ َ ‫والقانتين‬
َ ِ ِ ‫والقانتات َ ﱠ‬ َ ِِ َْ َ
ِ َ ِ َ ْ َ ‫والخاشعين‬
‫والخاشعات‬ َ ِ ِ َ ْ َ ‫والصابرات‬
ِ َ ِ ‫والصابرين َ ﱠ‬
َ ِ ِ ‫َ ﱠ‬
240
ِ َ ‫والمتصدقين َ ْ ُ َ َ ﱢ‬
َ ِ ِ ‫والمتصدقات َ ﱠ‬
‫والصائمين‬ َ ِ‫َ َُْ َﱢ‬
ِ َ ِ َ ْ َ ‫فروجھم‬
‫والحافظات‬ َ ِ ِ َ ْ َ ‫والصائمات‬
ْ ُ َ ُ ُ ‫والحافظين‬ ِ َِ ‫َ ﱠ‬
َ ِ ْ ‫لھم ﱠ‬
ً‫مغفرة‬ ُ َ ُ‫ﷲ‬ ‫والذاكرات َ َ ﱠ‬
‫أعد ﱠ‬ ِ َ ِ ‫كثيرا َ ﱠ‬
ً ِ َ َ‫ﷲ‬ ‫والذاكرين ﱠ‬
َ ِ ِ ‫َ ﱠ‬
(33:35) ‫عظيما‬ ً ََْ
ً ِ َ ‫وأجرا‬
While it is true that the first two ayahs above were in
reference to the conduct of the wives of the Prophet (Salla
Allahu ‘alayhi wa salam), they nonetheless have a direct
bearing on all women, in that it is better if they do not work
and bring up and teach the family offspring. However,
although it is not laid down in law, a woman can go out to
work and assist in the maintenance of the family home and
even more so if the husband has died or is away from the
home for long periods.
From before the death of the Prophet (Salla Allahu ‘alayhi

wa salam), Islam allowed women to own their own
businesses, homes, and livestock and to gain inheritance
from the deceased father, brother and husband. She should
never be forced into a marriage, which she did not want and
should this have happened then the punishment is from
Allah (Subhanahu wa ta’ala) upon those who forced her.
Allah (Subhanahu wa ta’ala) further says within the Glorious

Qur’an:
Surah Al-Imran, Ayah 195

And their Lord hath accepted of them, and answered them:
"Never will I suffer to be lost the work of any of you, be he
male or female: Ye are members, one of another: Those
who have left their homes, or been driven out there from or
suffered harm in My Cause, or fought or been slain,- verily, I
will blot out from them their iniquities, and admit them into
Gardens with rivers flowing beneath;- A reward from the
presence of Allah, and from His presence is the best of
rewards."
241
ُ ‫عامل ﱢ‬
‫منكم‬ ٍ ِ َ ‫عمل‬ َ َ َ ‫أضيع‬ُ ِ ُ َ‫ﱡھم َ ﱢأني ال‬ ْ ُ ‫لھم َرب‬ْ ُ َ ‫فاستجاب‬
َ َ َْ َ
َ ِ ‫بعض َ ﱠ‬
‫فالذين‬ ٍ ْ َ ‫بعضكم ﱢمن‬ ُ ُ ْ َ ‫أنثى‬ َ ُ ‫أو‬ ْ َ ‫ذكر‬
ٍ َ َ ‫ﱢمن‬
‫سبيلي‬ ْ ُ ُ َ ‫ديارھم‬
ِ ِ َ ‫وأوذوا ِفي‬ ْ ِ ِ َ ِ ‫وأخرجوا ِمن‬ ْ ُ ِ ْ ُ َ ‫ھاجروا‬ ْ ُ َ َ
ْ ُ ‫سيئاتھم َ ُ ْ ِ َ ﱠ‬
‫وألدخلنھم‬ ْ ِ ِ َ ‫عنھم َ ﱢ‬ ‫وقتلوا ُ َ ﱢ َ ﱠ‬
ْ ُ ْ َ ‫ألكفرن‬ ْ ُ ِ ُ َ ‫وقاتلوا‬
ْ َُ َ َ
ّ ‫عند‬
ِ‫ﷲ‬ ِ ِ ‫ثوابا ﱢمن‬ ُ َ ْ َ ‫تحتھا‬
ً َ َ ‫األنھار‬ َ ِ ْ َ ‫تجري ِمن‬ ِ ْ َ ‫جنات‬ ٍ ‫َﱠ‬
ِ َ ‫حسن ﱠ‬
(3:195) ‫الثواب‬ ُ ْ ُ ُ‫عنده‬ َ ِ ُ‫وﷲ‬ّ َ
While the Glorious Qur’an is filled with Allah (Subhanahu wa
ta’ala)’s commandments in that man and woman are equal
in His eyes, it is still prudent to reflect on the following verse:
Glorious Qur’an, Surah Al-Hujurat, Ayah 13

O mankind! We created you from a single (pair) of a male
and a female, and made you into nations and tribes, that ye
may know each other (not that ye may despise (each other).
Verily the most honoured of you in the sight of Allah is (he
who is) the most righteous of you. And Allah has full
knowledge and is well acquainted (with all things).
‫وجعلناكم‬ َ ُ َ ‫ذكر‬
ْ ُ َ ْ َ َ َ ‫وأنثى‬ ُ ‫َيا أَي َﱡھا ﱠ‬
ُ َ ْ َ َ ‫الناس ِ ﱠإنا‬
ٍ َ َ ‫خلقناكم ﱢمن‬
ْ ُ َ ْ َ ِ‫ﷲ‬
‫أتقاكم‬ ‫عند ﱠ‬ ْ ُ َ َ ْ َ ‫إن‬
َ ِ ‫أكرمكم‬ ُ َ َ َ ِ ‫وقبائل‬
‫لتعارفوا ِ ﱠ‬ ً ُُ
َ ِ َ َ َ ‫شعوبا‬
(49:13) ‫ر‬ ِ َ ‫عليم‬
ٌ ‫خبي‬ ٌ ِ َ َ‫ﷲ‬ ‫إن ﱠ‬
‫ِﱠ‬
Perhaps the most telling sign of Islamic equitability in the
eyes of Allah (Subhanahu wa ta’ala) is the Islamic version of
Genesis in Surah Al-A’raf, when He says:

Then began Satan to whisper suggestions to them, bringing
openly before their minds all their shame that was hidden
from them (before), he said, "Your Lord only forbade you
this tree, lest ye should become angels or such beings as
live for ever."
242
‫ووري‬
َ ِ ُ ‫لھما َما‬ َ ُ َ ‫ليبدي‬ ُ َ ْ ‫لھما ﱠ‬
َ ِ ْ ُ ِ ‫الشيطان‬ َ ُ َ ‫فوسوس‬
َ َ ْ ََ
َ ُ ‫نھاكما َرب‬
ْ َ ‫ﱡكما‬
‫عن‬ َ ُ َ َ ‫وقال َما‬ َ َ َ ‫سوءاتھما‬
َ ِ ِ َ ْ َ ‫عنھما ِمن‬َُ َْ
‫من‬
َ ِ ‫تكونا‬ ْ َ ‫ملكين‬
َ ُ َ ‫أو‬ َ ُ َ ‫الشجرة ِإالﱠ َأن‬
ِ ْ َ َ َ ‫تكونا‬ ِ َ َ ‫ھـذه ﱠ‬ِِ َ
َ ِِ َ ْ
(7:20) ‫الخالدين‬
And he swore to them both, that he was their sincere

adviser.
(7:21) َ ِ ِ ‫لمن ﱠ‬
‫الناصحين‬ َ ُ َ ‫وقاسمھما ِ ﱢإني‬
َ ِ َ ‫لكما‬ َُ ََ ََ
So by deceit he brought about their fall, when they tasted of
the tree, their shame became manifest to them, and they
began to sew together the leaves of the garden over their
bodies. And their Lord called unto them, "Did I not forbid you
that tree, and tell you that Satan was an avowed enemy
unto you?"
‫لھما‬ ْ َ َ َ‫الشجرة‬
َ ُ َ ‫بدت‬ َ َ ‫ذاقا ﱠ‬ َ َ ‫فلما‬‫بغرور َ َ ﱠ‬ َُ ‫ََ ﱠ‬
ٍ ُ ُ ِ ‫فدالھما‬
ِ ‫ورق ْ َ ﱠ‬
‫الجنة‬ ِ َ َ ‫عليھما ِمن‬ ِ َ ِ ْ َ ‫وطفقا‬
َ ِ ْ َ َ ‫يخصفان‬ َ ِ َ َ ‫سوءاتھما‬
َُُ َ َْ
ُ َ َ ‫الشجرة‬
‫وأقل‬ ِ َ َ ‫تلكما ﱠ‬ َ ُ ْ ِ ‫أنھكما َعن‬َ ُ َ ْ َ ‫ألم‬
ْ َ َ ‫ﱡھما‬ َُ َ ََ
َ ُ ‫وناداھما َرب‬
ٌ ِ ‫عدو ﱡ‬
(7:22) ‫مبين‬ ‫لكما َ ُ ﱞ‬ َ َ ْ ‫إن ﱠ‬
َ ُ َ ‫الشيطآن‬ َُ‫ﱠ‬
‫لكما ِ ﱠ‬
The devil had whispered to them, in order to reveal their
bodies, which was naked to their eyes. He said, “Your Lord
did not forbid you from this tree, except to prevent you from
becoming angels, and from attaining eternal existence.” He
swore to them, “I am giving you good advice.” He thus
duped them with lies. As soon as they tasted the tree, their
bodies became visible to them, and they tried to cover
themselves with the leaves of Paradise. Allah (Subhanahu
wa ta’ala) called upon them: “Did I not enjoin you from that
tree, and warn you that the devil is your most ardent
enemy?”
243
Then Allah (Subhanahu wa ta’ala) goes on saying in ayah
24:
((Allah)) said, "Get ye down. With enmity between
yourselves. On earth will be your dwelling-place and your
means of livelihood, - for a time."
ِ ْ َ ‫ولكم ِفي‬
‫األرض‬ ْ ُ َ َ ‫عدو‬
‫لبعض َ ُ ﱞ‬
ٍ ْ َ ِ ‫بعضكم‬ ْ ُ ِ ْ ‫قال‬
ْ ُ ُ ْ َ ‫اھبطوا‬ َ َ
ٍ ِ ‫ومتاع ِ َإلى‬
(7:24) ‫حين‬ ٌ َ َ َ ‫مستقَ ﱞر‬
َْ ُ
Lastly in ayah 25 Allah (Subhanahu wa ta’ala) says:
"Therein shall ye live, and therein shall ye die; but from it
shall ye be taken out (at last)."
‫ون‬ ُ َ ْ ُ ‫ومنھا‬
َ ‫تخرج‬ َ ْ ِ َ ‫تموتون‬
َ ُ ُ َ ‫وفيھا‬ َ ْ َ ْ َ ‫فيھا‬
َ ِ َ ‫تحيون‬ َ َ
َ ِ ‫قال‬
(7:25)
In the above ayahs there is a consistent reference to “them”

- indicating a pairing, not a division. Nowhere does Allah
(Subhanahu wa ta’ala) in the Glorious Qur’an pinpoint
blame on either Eve or Adam, but on them together. They
sinned together, so they were punished together. This
indicates a Divine understanding of equality. Islam does not
acknowledge the false idea of Eve’s sin, as if she has
sinned alone.
If we compare this with the Biblical Genesis Chapter 3

verses 1 to 6:
“Now the serpent was more subtle than any beast of the
field which the Lord God had made. And he said unto the
woman, Yea, hath God said, Ye shall not eat of every tree of
the garden? And the woman said unto the serpent, We may
eat of the fruit of the trees of the garden: But of the fruit of
the tree which is in the midst of the garden, God hath said,
Ye shall not eat of it, neither shall ye touch it, least you die.
And the serpent said unto the woman, Ye shall not surely
die: For God doth know that in the day ye eat thereof, then
your eyes shall be opened, and ye shall be as gods,
244
knowing good and evil. And when the woman saw that the
tree was good for food, and that it was pleasant to the eyes,
and a tree to be desired to make one wise, she took of the
fruit thereof, and did eat, and gave also unto her husband
with her; and he did eat.”
However, although the Glorious Qur’an has nothing, which

brings women under the rule of man, nor as his servant but
rather always treats them as being equal, we find within the
Bible under Genesis, Chapter 3, and verse 16 the following:
“Unto the woman he said, I will greatly multiply thy sorrow

and thy conception; in sorrow thou shalt bring forth children;
and thy desire shall be to thy husband, and he shall rule
over thee.”
As any student of medieval history knows, Biblical

references to the status of woman were an often-used
excuse for the witch-hunts of Europe and indeed an
inspiration for the anti-feminist ranting found in Malleus
Maleficarum - a guidebook on the culpability of women in
witchcraft written by two monks in 1486. Women at this time
were classed as evil, the lowest of the low. For what they
did to man, and brought him out of the garden.
Many critics of Shari’ah Law point to the discrepancy in

inheritance - sons receive twice as much as the daughters.
However, there are social reasons for this. The son is
expected to take care of the fatherless family, appropriating
funds to care for his sibling(s). This financial, social, and
moral duty becomes incumbent upon the son. It is common
for a son who has just buried the father to hear: “You are the
man of the house now, you are responsible now.”
The financial responsibilities of the father fall on the eldest

son. Furthermore, a son is expected to start a family and
spend on his dependents. The husband becomes financially
responsible for his wife, although she maintains financial
independence; she, moreover, retains her inheritance as her
own, and she is not obliged to share it with her husband.
245
She does not carry the financial burdens appointed to her
brother.
The Shari’ah Law forbids a husband from claiming control of

his wife’s earnings, capital, and holdings. She keeps it all.
Compare that with the fact that in most Western nations,
women could not own property at all until the late 19th/early
20th centuries.
According to Shari’ah Law, the wife is given a pre-

determined financial sum at the time of the marriage (mahr),
which is written down as a term of the “nikah” or marriage
contract. The mahr is to ensure that the wife has enough
finances in case of widowhood.
Furthermore, Shari’ah Law unambiguously forbids the

forcing or coercing of women into a marriage they do not
want. Too often in the Muslim world, girls are forced to
marry whom their parents - usually the father - deem
appropriate. This is contrary to Shari’ah Law, when Islam
swept through the Arabian Peninsula, it liberated women by
declaring that a woman’s consent has to be obtained for
marriage, something unprecedented in the world of the 6th
and 7th centuries.
Another bogus claim against Islam is as follows,
“Minorities - that is, non-Muslims - enjoy rights and

protections at the pleasure of the Muslim community that
are for-ever-subject to the changes of their rights by a
cancelling fatwa.”
This is a gross factual error. Rights accorded to non-

Muslims are not devised by a clerical council, or an imam.
They are deeply enshrined in the Glorious Qur’an. Since the
Glorious Qur’an is the principle source of Shari’ah Law, no
human mandate can alter, manipulate, or reinterpret what it
states. No fatwa can cancel any rights given under the
commandment of Allah (Subhanahu wa ta’ala).
As for non-Muslims, the Glorious Qur’an clearly states;

246
Those who believe (in the Glorious Qur’an), and those who
follow the Jewish (scriptures), and the Christians and the
Sabians - any who believe in Allah and the Last Day, and
work righteousness, shall have their reward with their Lord;
on them shall be no fear, nor shall they grieve.
َ َ ‫ھادوا َ ﱠ‬
‫والنصارى‬ ْ ُ َ ‫والذين‬ ْ ُ َ ‫الذين‬
َ ِ ‫آمنوا َ ﱠ‬ َ ِ ‫إن ﱠ‬ ‫ِﱠ‬
‫وعمل‬
َ ِ َ َ ‫اآلخر‬
ِ ِ ‫واليوم‬ِ ْ َ ْ َ ِ‫با‬
‫آمن ِ ﱠ‬
َ َ ‫من‬ ْ َ ‫والصابئين‬
َ ِِ ‫َ ﱠ‬
ْ ِ ْ َ َ ‫خوف‬
‫عليھم‬ ٌ ْ َ َ‫ربھم َوال‬
ْ ِ ‫عند َ ﱢ‬ ْ ُ ُ ْ َ ‫فلھم‬
َ ِ ‫أجرھم‬ ْ ُ َ َ ً ‫صالحا‬ِ َ
َ ُ َ ْ َ ‫ھم‬
(2:62) ‫يحزنون‬ ْ ُ َ‫َوال‬
In addition, we need to notice that Prophet Moses (Radiya
Allahu ‘anhu) is mentioned more than any other prophet in
the Glorious Qur’an, even more so than Prophet
Muhammad (Salla Allahu ‘alayhi wa salam). The Glorious
Qur’an also says:

And there are, certainly, among the People of the Book,
those who believe in Allah, in the revelation to you, and in
the revelation to them, bowing in humility to Allah. They will
not sell the Signs of Allah for a miserable gain! For them is a
reward with their Lord, and Allah is swift in account.
َ ِ ُ ‫وما‬
‫أنزل‬ ّ ِ ‫يؤمن‬
َ َ ِ‫با‬ ُ ِ ْ ُ ‫لمن‬ ِ َ ِ ْ ‫أھل‬
َ َ ‫الكتاب‬ ِ ْ َ ‫من‬ ْ ِ ‫وإن‬ ‫َِﱠ‬
‫بآيات‬ َ ُ َ ْ َ َ‫خاشعين ِ ِّ ال‬
ِ َ ِ ‫يشترون‬ َ ِ ِ َ ‫إليھم‬ ْ ِ ْ َ ِ ‫أنزل‬ ُ
َ ِ ‫ومآ‬ ْ ُ َِْ
َ َ ‫إليكم‬
ّ ‫إن‬
َ‫ﷲ‬ ‫ربھم ِ ﱠ‬
ْ ِ ‫عند َ ﱢ‬ ْ ُ ُ ْ َ ‫لھم‬
َ ِ ‫أجرھم‬ َ ِ َ ْ ُ ً‫ثمنا َ ِقليال‬
ْ ُ َ ‫أولـئك‬ ً َ َ ِ‫ﷲ‬ ّ
ِ َ ِ ْ ‫سريع‬
(3:199) ‫الحساب‬ ُ ِ َ
Non-Muslims are called dhimmis and were required to pay a
levy or jizya if they live in a Muslim state or country. The
jizya was not paid as a bribe for practicing their faith, but
rather as compensation for not serving in the army,
247
protection for Crusading armies and tribal warfare. While
most so-called journalists scream that the jizya is a tool of
inequality, they fail to see that there is a tax levied on
Muslims as well, the zakat, which non-Muslims are not
required to pay.
Critics of the Shari’ah Law and codes of law based on

Islamic principles need look no further than Egypt for an
example of how some aspects of Shari’ah Law are applied
in modern times. In Egypt, matters of women’s rights,
inheritance, marriage and divorce are all relegated through
the thousand-year-old Al-Azhar University. The Egyptian
government passed the Personal Status Law, which gave
women the right to divorce men - and fell well within the
jurisdiction of the Shari’ah Law. Although it should be stated,
that the Shari’ah Law is not the governing law of the land
and as such, it cannot be regarded as a Muslim or Islamic
State, no matter what they may wish it to be.
Therefore, women are to be treated as equals, rather than

as servants or subjects to be governed by man within the
home. In the dark days of the West, up until only a short
time ago, most women were, as it were, chained between
the ‘bed and the kitchen sink.’ It is only since the advent of
women’s voting rights and their ownership of property has
this label been dropped. Still the Westerners believe that we
as Muslims live within the dark ages, with our outdated laws.
They may think that Islam is very chauvinistic and
oppressive towards women and in some so called Islamic
societies of today, this may be very true. However, under
true Islamic Law, as revealed within the Glorious Qur’an,
nothing could be further from the truth.
Many of the Muslim countries who claim to follow Islam are

treating women as second-class citizens, and some of these
women accept this situation thinking that is what Islam is
advocating. As mentioned previously, Allah (Subhanahu wa
ta’ala), in the Glorious Qur’an made a complete spiritual
equality between men and women as above in 3:195.
248
Most of the degrading, humiliation and poor treatment in
these Muslim Countries of women, comes from the
desertion of the Glorious Qur’an, and the refusal to follow
the word of Allah (Subhanahu wa ta’ala) in favour of some
fabrications that put women on the same level with some
animals. Otherwise, they are the remnants of their pagan
beliefs, still alive and being acted upon.
The total respect and rights guaranteed by Allah

(Subhanahu wa ta’ala) to Muslim women and women in
general cannot be taken away by a lie. No one can go away
from that which Allah (Subhanahu wa ta’ala) has said
without leaving the faith of Islam. The Prophet (Salla Allahu
‘alayhi wa salam) represents the message of Allah
(Subhanahu wa ta’ala) and could not go against His word,
within the Glorious Qur’an.
Some Muslims see women as "morally defective" [similar to

th th
the monks of the 6 and 7 centuries within Europe],
conveniently ignoring the fact that the vast majority of
individuals jailed for murder, rape, child abuse, etc. are men.
In addition, some claim that women are "religiously
defective" but it is they (not Allah (Subhanahu wa ta’ala) in
the Glorious Qur’an) who discourage their women from
going to the masjid, even for Friday prayers.
Their problem is that they have taken the word of men,

instead of the words of Allah (Subhanahu wa ta’ala), after
making it all but impossible for a woman to practice their
religion. However what Allah (Subhanahu wa ta’ala)
revealed in the Glorious Qur’an is very different. The
spiritual equality between men and women is reiterated in:

If any do deeds of righteousness, - be they male or female -
and have faith, they will enter Heaven, and not the least
injustice will be done to them.
249
َ ُ َ ‫أنثى‬
‫وھو‬ َ ُ ‫أو‬
ْ َ ‫ذكر‬
ٍ َ َ ‫الصالحات ِمن‬
َ َ ِ ‫من ﱠ‬ ْ َ ْ َ ‫ومن‬
َ ِ ‫يعمل‬ َ َ
َ ْ
َ ُ ُ َ‫الجنة َوال‬
ً ِ َ ‫يظلمون‬
‫نقيرا‬ ‫ﱠ‬ ْ
َ َ ‫يدخلون‬
َ ُ ُ َ ُ
َ ِ ْ َ ‫مؤمن‬
ْ َ ‫فأولـئك‬ ٌ ِ ُْ
(4:124)
Another interpretation of this same Ayah from Arabic to

English is:
“And whoever does good deeds whether male or female

and he (or she) is a believer-- these shall enter the garden,
and they shall not be dealt with a jot unjustly.”
Allah (Subhanahu wa ta’ala) further states:

Whoever works righteousness, man or woman, and has
Faith, verily, to him will We give a new Life, a life that is
good and pure and We will bestow on such their reward
according to the best of their actions.
ٌ ِ ْ ُ ‫وھو‬
‫مؤمن‬ َ ُ َ ‫أنثى‬َ ُ ‫أو‬ ْ َ ‫ذكر‬
ٍ َ َ ‫صالحا ﱢمن‬ ً ِ َ ‫عمل‬ َ ِ َ ‫من‬ ْ َ
ِ َ ْ َ ِ ‫أجرھم‬
‫بأحسن َما‬ ُ َ ْ َ ‫ولنجزينھم‬
ْ ُ ‫طيبةً َ َ َ ْ ِ َ ﱠ‬
َ ‫حياةً َ ﱢ‬ ‫ََُ ْ َِﱠ‬
َ َ ُ‫فلنحيينه‬
ْ ُ َ
َ ُ َ ْ َ ‫كانوا‬
(16:97) ‫يعملون‬
He further said on this matter:

"He that works evil will not be requited but by the like
thereof: and he that works a righteous deed - whether man
or woman - and is a Believer- such will enter the Garden (of
Bliss): Therein will they have abundance without measure.
‫عمل‬
َ ِ َ ‫ومن‬ َ َ ْ ِ ‫يج َزى ِ ﱠإال‬
ْ َ َ ‫مثلھا‬ ْ ُ ‫فال‬َ َ ً‫سيئة‬
َ ‫عمل َ ﱢ‬
َ ِ َ ‫من‬ ْ َ
َ ِ َ ْ ُ َ ‫مؤمن‬
‫فأولئك‬ ٌ ِ ْ ُ ‫وھو‬ َ ُ َ ‫أنثى‬َ ُ ‫أو‬ْ َ ‫ذكر‬
ٍ َ َ ‫صالحا ﱢمن‬ ً ِ َ
(40:40) ‫حساب‬
ٍ َ ِ ‫بغير‬ ِ ْ َ ِ ‫فيھا‬ َ ُ َ ْ ُ ‫الجنة‬
َ ِ ‫يرزقون‬ ْ
َ ‫يدخلون َ ﱠ‬َ ُُ َْ
250
Allah (Subhanahu wa ta’ala) also said:

And in no wise covet those things in which Allah Hath
bestowed His gifts More freely on some of you than on
others: To men is allotted what they earn, and to women
what they earn: But ask Allah of His bounty. For Allah hath
full knowledge of all things.
ٍ ْ َ ‫على‬
‫بعض‬ ْ ُ َ ْ َ ‫به‬
َ َ ‫بعضكم‬ ِ ِ ُ‫ﷲ‬ّ ‫فضل‬
َ ‫نوا َما َ ﱠ‬ ْ ْ ‫تتم ﱠ‬
َ َ َ َ‫َوال‬
‫مما‬
‫نصيبٌ ﱢ ﱠ‬ ْ ُ َ َ ْ ‫مما‬
َ ‫اكتسبوا َ ِ ﱢ‬
ِ َ ‫وللنساء‬ ‫نصيبٌ ﱢ ﱠ‬ ِ َ ‫ﱢ ﱢ‬
ِ َ ‫للرجال‬
‫كان ِ ُ ﱢ‬
‫بكل‬ َ َ َ‫ﷲ‬ ّ ‫إن‬ ِ ِ ْ َ ‫ﷲَ ِمن‬
‫فضله ِ ﱠ‬ ْ ُ َ ْ َ ‫اكتسبن‬
ّ ‫واسألوا‬ َ َْ َْ
(4:32) ‫عليما‬
ً ِ َ ‫شيء‬ ٍ ْ َ
This ayah alone gives women the right to go out to work,
even though some unread scholars say that the reference to
that ‘to women what they earn’ is in reference to their good
and bad deeds, while to the men it is what they earn with
their hands as well as their deeds. This then imposes an
inequality, which goes against what the Glorious Qur’an and
what Allah (Subhanahu wa ta’ala) has said.
Who gave man the right to call his wife his servant, or to
marry his daughter to the Glorious Qur’an, or to beat or ill
treat his wife, for it is not within the Glorious Qur’an to do
such things?
There is a set limit within law, that man can go to in

chastising his wife but it amounts to nothing more than to hit
her with the stick that she cleans her teeth, or he has the
right to divorce her. The stick here is nothing with which
could harm her and can be classed as he has no right to hit
her. Here the man can divorce his wife over a three-month
period, or should we say 3 menstrual periods, so as to
observe that she is not with child and also to act as a period
of reconciliation should the couple require it. However, the
251
wife on the other hand can divorce her husband more easily
if the true Laws of Islam were to be observed.
She can divorce him because she no longer likes the look of
him. She can divorce him because he does not do his five
prayers a day, or does not act as a Muslim should. She can
divorce him for cruelty. She can divorce him for drinking
alcohol, or not providing food or shelter for the family. She
can also divorce him because he does not give her, her
sexual desires or does not produce children. Sex is a two-
way experience between a man and his wife and can be
instigated at the request of either partner; it is not a pure
male prerogative.
Allah (Subhanahu wa ta’ala) has said:

The Believers, men and women, are protectors one of
another: they enjoin what is just and forbid what is evil: they
observe regular prayers, practice regular charity, and obey
Allah and His Messenger. On them will Allah pour His
mercy: for Allah is Exalted in power, Wise.
ٍ ْ َ ‫أولياء‬
‫بعض‬ َ ِ ْ َ ‫بعضھم‬ ُ َ ِ ْ ُ ْ َ ‫والمؤمنون‬
ْ ُ ُ ْ َ ‫والمؤمنات‬ َ ُِ ُْْ َ
‫ويقيمون‬ ِ َ ُ ْ ‫عن‬
َ ُ ِ ُ َ ‫المنكر‬ َ ْ َ ْ َ َ ‫بالمعروف‬
ِ َ ‫وينھون‬ َ ُ ُ َْ
ِ ُ ْ َ ْ ِ ‫يأمرون‬
ُ‫ورسو َله‬
ُ َ َ َ‫ﷲ‬ ّ ‫ويطيعون‬
َ ُ ِ ُ َ َ‫الزكاة‬ َ ‫ويؤتون ﱠ‬
َ ُ ْ ُ َ َ‫الصالة‬
َ ‫ﱠ‬
(9:71) ‫حكيم‬
ٌ ِ َ ‫عزيز‬ٌ ِ َ َ‫ﷲ‬ ّ ‫إن‬ ‫ﷲُ ِ ﱠ‬ ّ ‫سيرحمھم‬ َ ِ َُْ
ُ ُ ُ َ ْ َ َ ‫أولـئك‬
Therefore a believer, be they man or woman, are the
protectors one of another, they enjoin what is just and forbid
what is evil, they observe regular prayers, practice regular
charity, and obey Allah (Subhanahu wa ta’ala) and His
Messenger (Salla Allahu ‘alayhi wa salam). On them will
Allah (Subhanahu wa ta’ala) pour His mercy, for Allah
(Subhanahu wa ta’ala) is Exalted in power and Wise.
252
Anyone who goes against these principles has gone against
his belief in Allah (Subhanahu wa ta’ala), the Prophet (Salla
Allahu ‘alayhi wa salam) and the Glorious Qur’an. They
have in fact left the faith of Islam, even though they may
appear to be Muslim and performing their daily prayers.
They are under the misunderstanding that if they perform
their daily prayers that Allah (Subhanahu wa ta’ala) will
forgive them all of their sins but maybe only after they have
entered and tasted the Fire?

253
Chapter 13
What Benefits You?

After (the excitement) of the distress, He sent down calm on
a band of you overcome with slumber, while another band
was stirred to anxiety by their own feelings, Moved by wrong
suspicions of Allah - suspicions due to ignorance. They said,
"What affair is this of ours?" Say thou: "Indeed, this affair is
wholly Allah's." They hide in their minds what they dare not
reveal to thee. They say (to themselves), "If we had had
anything to do with this affair, We should not have been in
the slaughter here." Say, "Even if you had remained in your
homes, those for whom death was decreed would certainly
have gone forth to the place of their death"; but (all this was)
that Allah might test what is in your breasts and purge what
is in your hearts. For Allah knoweth well the secrets of your
hearts.
‫يغشى‬ َ ْ َ ‫نعاسا‬ ً َ ‫أمنةً ﱡ‬ َ َ َ ‫الغم‬

‫بعد ْ َ ﱢ‬ ِ ْ َ ‫عليكم ﱢمن‬ ُ ْ َ َ ‫أنزل‬ َ َ َ ‫ثم‬ ‫ُﱠ‬
ّ ِ ‫يظنون‬
ِ‫با‬ َ ‫أنفسھم َ ُ ﱡ‬ ْ ُ ُ ُ َ ‫أھمتھم‬ ْ ُ ْ ‫قد َ َ ﱠ‬ ْ َ ٌ‫وطآئفة‬
َ ِ َ َ ‫منكم‬ ْ ُ ‫طآئفةً ﱢ‬ َِ َ
ِ ْ َ ‫من‬
‫األمر‬ َ ِ ‫يقولون َھل ﱠ َلنا‬ َ ُ ُ َ ‫الجاھلية‬ ِ ‫ظن ْ َ ِ ِ ﱠ‬ ‫الحق َ ﱠ‬ ‫غير ْ َ ﱢ‬ َ َْ
ِ ِ ُ َ ‫يخفون ِفي‬
‫أنفسھم‬ َ ُ ْ ُ ِ‫كلهُ ِ ﱠ‬ ‫األمر ُ ﱠ‬َ ْ َ ‫إن‬ ‫قل ِ ﱠ‬ ْ ُ ‫شيء‬ ٍ ْ َ ‫ِمن‬
ٌ ْ َ ‫األم ِر‬
‫شيء‬ ْ َ ‫من‬ َ ِ ‫كان َ َلنا‬ َ َ ‫لو‬ َ ُ ُ َ ‫لك‬
ْ َ ‫يقولون‬ َ َ ‫يبدون‬
َ ُ ْ ُ َ‫ﱠما ال‬
َ ِ ‫لبرز ﱠ‬
‫الذين‬ ْ ُ ِ ُ ُ ‫كنتم ِفي‬
َ َ َ َ ‫بيوتكم‬ ْ ُ ُ ‫لو‬ ْ ‫ھاھنا ُقل ﱠ‬ َ ُ َ ‫قتلنا‬ َ ْ ِ ُ ‫ﱠما‬
‫ﷲُ َما ِفي‬ ّ ‫وليبتلي‬ ْ ِ ِ ِ َ َ ‫القتل ِ َإلى‬
َ ِ َ ْ َ ِ َ ‫مضاجعھم‬ ُ ْ َ ْ ‫عليھم‬
ُ ِ ْ َ َ ‫كتب‬ َ ُِ
ِ َ ِ ‫عليم‬
‫بذات‬ ٌ ِ َ ُ‫وﷲ‬ ّ َ ‫قلوبكم‬ ْ ُ ِ ُ ُ ‫وليمحص َما ِفي‬ َ ‫صدوركم َ ِ ُ َ ﱠ‬ ُْ ِ ُ ُ
(3:154) ‫دور‬
ِ ُ ‫الصﱡ‬
It further goes on to say within the same Surah, Ayah 168:
254
(They are) the ones that say, (of their brethren slain), while
they themselves sit (at ease): "If only they had listened to us
they would not have been slain." Say: "Avert death from
your own selves, if ye speak the truth."
َ ُ َ َ ‫لو‬
ُ ِ ُ ‫أطاعونا َما‬
‫قتلوا‬ ْ ُ َ َ َ ‫إلخوانھم‬
ْ َ ‫وقعدوا‬ ْ ُ َ ‫الذين‬
ْ ِ ِ َ ْ ِ ‫قالوا‬ َ ِ‫ﱠ‬
‫صادقين‬
َ ِ ِ َ ‫كنتم‬ َ ْ َ ْ ‫أنفسكم‬
ْ ُ ُ ‫الموت ِإن‬ ُ ُ ِ ُ َ ‫عن‬ ُْ
ُ َ ْ َ ‫قل‬
ْ َ ‫فادرؤوا‬
(3:168)
In the hadith’s of al-Bukhari and Muslim, it is reported by

Abu Hurayrah, that the Prophet (Salla Allahu ‘alayhi wa
salam) said, “Seek carefully what benefits you. Pray for
Allah (Subhanahu wa ta’ala)’s help and do not deviate from
your path. If adversity strikes, do not lament, ‘Oh, if I had
done so and so, such and such would or would not have
happened;’ but rather say, ‘Allah (Subhanahu wa ta’ala) has
decreed and what He has decreed has come to be’. ‘If’
opens the door to Satan.
From the first ayah, we can see man's inability to see that all
things come from Allah (Subhanahu wa ta’ala) be we awake
or at slumber. Each person to his or her own outcome be it
good or bad. People by their very nature are a suspicious
lot, blaming this or that for what befalls them, rather than
realising the truth, that it is from Allah (Subhanahu wa
ta’ala). This was most prevalent at the times of the early
battles of the Prophet (Salla Allahu ‘alayhi wa salam) and
his Companions (‘Alayhi al salam). Those lacking in faith
would rather stay at home, rather than to face possible
death at the hands of their enemies but little did they know
that all things come from Allah (Subhanahu wa ta’ala), in
whose hands is both life and death. Death is an inevitable
outcome of birth but we are unaware of its time or place. So
Allah (Subhanahu wa ta’ala) tests the faithful so that they
may see and be aware of what is within their breasts and
hearts, be it hypocrisy or true faith of Allah (Subhanahu wa
ta’ala) and His Prophet (Salla Allahu ‘alayhi wa salam).
Allah (Subhanahu wa ta’ala) has no need to test us for His
255
needs but it is for our own needs, for He is the knower of all
things and especially the secrets of the heart.
The second ayah, points to the fact of those who stayed

behind, in that they lament the dead from the battle as, "If
only they had listened to us they would not have been slain."
However, Allah (Subhanahu wa ta’ala) quips back to them
by saying, then ‘avert death from your own selves, if you
speak the truth.’ This is a reference to them that no matter
how hard they may try, death will overtake them sometime
in the future, which they have no control over what so ever.
Man cannot control his own death, unless he commits
suicide, which again is totally against the faith of Islam. Allah
(Subhanahu wa ta’ala) is not asking them to choose when to
die by their own hand but to rather not die at all, which is
impossible.
From the hadith of the Prophet (Salla Allahu ‘alayhi wa

salam) we read, “Seek carefully what benefits you. Pray for
Allah (Subhanahu wa ta’ala)’s help and do not deviate from
your path.” What benefits you is your faith and to keep us
within that faith we should pray to Allah (Subhanahu wa
ta’ala) for His help and to keep us on the true path of that
faith. To deviate from that path is to be like those who did
not go into battle and to just sit at home, not believing in the
Oneness of Allah (Subhanahu wa ta’ala) and His words.
Should adversity strike us, then we should not ‘lament’ but
rather have faith in what Allah (Subhanahu wa ta’ala) is
testing us with and for us to seek His forgiveness and to
seek shelter in Him alone.
The word ‘IF’ is used within this hadith, as being like the key
to the door to let Satan in. Within Philosophy, even from the
th
early times of the 12 century we can see the recovery of
the texts of Aristotle, which stimulated the scholastic
philosophers, mainly concerned with the reconciliation of
ancient philosophy with Christian beliefs – Anselm, Abelard,
Albertus Magnus and Thomas Aquinas. What all these
philosophers had in common, was their use of the word ‘IF’
but is was used to speculate ‘If there was a god.’ Their
arguments and stance was that there was no god unless he
256
became a man but just in case they were wrong, they would
insert the word ‘IF’. This in fact then left the door slightly
ajar, just in case their theories were wrong. The funny thing
is that all of these people were men of the cloth [priests]
holding high office.
Anselm is the most important Christian theologian in the

West between Augustine and Thomas Aquinas. His two
great accomplishments were his ‘Proslogium’ (in which he
undertakes to show that Reason requires that men should
believe in God), and his Cur Deus Homo? (In which he
undertakes to show that Divine Love responding to human
rebelliousness requires that God should become a man). He
was born in Italy about 1033, and in 1060, he entered the
monastery of Bec in Normandy, he later became Archbishop
of Canterbury in England and died in 1109.
Pierre du Pallet (who while at college took the nickname

"Abelard" as his surname) was born in 1079 at Palets, a
Breton town near Nantes, in France. He wrote a book on the
Trinity, called ‘Theologia’, and it aroused considerable
controversy at the time. He was offered a position as head
of the monastery of Saint-Gildas-de-Rhuys, in Brittany,
which he took but the monks did not like him and tried to
poison him, so he left and he died in 1142.
Albertus Magnus was a famous theologian who was born in

1193 although his exact date of birth is not known. He came
from a wealthy noble family from Lauingen, in Bavaria,
Germany. Albertus Magnus became a Dominican monk and
teacher and his most famous pupil was Thomas Aquinas. In
1260, Albertus Magnus was made Bishop of Regensburg by
Pope Alexander IV and he introduced the scientific treatises
of Aristotle and the scientific method to Europe. He died on
th
the 15 November 1280 in Cologne.
Thomas Aquinas was a famous theologian who originated in

Italy around 1227, however, his date of birth is unknown. He
was the son of Count Landulf and Countess Theadora of
Theate and was born in their castle in Roccasecca, near
Aquino, in Italy. He was educated at the University of Paris
257
and was a student of Albertus Magnus. Thomas Aquinas
died on 7 March 1274
The use of the word ‘IF’ in the case of adversity not only
opens the door to Satan but renders the mind to wonder at
‘what may be, if I had done so and so’ and so on, taking the
individual into areas which he cannot hope to comprehend,
for it is pure speculation and with speculation comes doubt.
If one should have doubt about his Creator, then he has lost
his way on the path that he should be walking upon. Satan
is good at whispering within the mind of the one who
speculates on ‘if only’. Therefore, to keep Satan at bay, one
should prohibit such thoughts from the mind. Counsel your
mind on goodly thoughts and diction. Pray to Allah
(Subhanahu wa ta’ala) to lift His trials upon you by seeking
forgiveness for what you have done wrong. However,
sometimes it is not ourselves who are in the wrong but our
country, its leaders, and its people in general, especially
when they have left the straight and simple path of Islam.
Seek His protection and look around you for the signs of
why such trials have befallen you or those around you.
Do not blame the provider of such trials Allah (Subhanahu

wa ta’ala) for it is but notice to you to seek were you have
gone wrong and to return to the true path He has set for
you. To ignore it is to dig your self deeper into the fire of Hell
but Allah (Subhanahu wa ta’ala) is oft forgiving of His
servants.
As we journey through life, we sometimes maybe forget who

we truly owe our allegiance to and we may curse nature for
some of the catastrophes that we suffer from. The tornados,
hurricanes, floods and tsunami’s that may take many lives.
Remember it is only Allah (Subhanahu wa ta’ala) who says
when it is your time for your life is to be taken. No other, has
a hand, so to speak in this matter. Certainly, the person who
commits suicide has done so against His wishes and
therefore has no faith in Him and will be cast into the fire of
Hell for their act. This is also true of the suicide bomber,
who thinks that by following their un-knowledged leaders,
258
that they will reap Paradise. How disappointed will they be,
when they enter the grave and see what really awaits them?
It was reported by Al Tirmidhi that Ubayy Ibn Ka’b said, “The

Prophet of Allah (Salla Allahu ‘alayhi wa salam) said: “Do
not curse the wind. If events contradict your wishes, pray: ‘O
Lord, we ask You to grant us the benefit of this wind, the
best of it, and the best of what You have decreed. We
recourse to You from the evil of this wind, from the worst of
it, from the worst of what You have decreed’.”
Too often, people do not pray at these particular times, for

fear of being overtaken by events. Yet this is the type of
prayer where you do not prostrate yourself but offer it up
standing, holding firmly onto the belief of the One and Only
Allah (Subhanahu wa ta’ala). This prayer can also be used
for floods and torrential rain by substituting the word wind for
either, rain or floods. Remember though that all these
mentioned catastrophes are as a result of some form of
wind action that is except the tsunami’s which are forced
through landslides and plate movements of the earths crust.
I am not a scientist and although I can grasp the simple
description of how they happen, I nonetheless still believe
that it is by the Will of Allah (Subhanahu wa ta’ala) that it
happens, for He has control over all matters.
When something befalls us, which is outside our control, we

can do nothing about it except to turn to Allah (Subhanahu
wa ta’ala) for His help and assistance in the matter. The
adversity is an object of Divine initiative and a test to His
servants. It is a way of showing to us, His subjects, and His
power over us but do we take heed of this sign? To those
who believe, yes, we take note and pray for His help but to
those who think that it has nothing to do with Him but it is
pure nature, then they are lost. They have set up a partner
with Him in the form of nature, which is under His control at
all times. To these types of people, He will send adversity
after adversity until they either perish or turn to Him in
repentance.
259
Following on from the Glorious Qur’an, Surah Al-Imran,
Ayah 154, which we started this chapter with, we must look
at the way that those who may be suspecting Allah
(Subhanahu wa ta’ala) falsely.
Glorious Qur’an, Surah Al-Fath, Ayah 6

And that He may punish the Hypocrites, men and women,
and the Polytheists men and women, who imagine an evil
opinion of Allah. On them is a round of Evil: the Wrath of
Allah is on them: He has cursed them and got Hell ready for
them: and evil is it for a destination.
َ ِ ِ ْ ُ ْ َ ‫والمنافقات‬
‫والمشركين‬ ِ َ ِ َ ُ ْ َ ‫المنافقين‬
َ ِ ِ َ ُ ْ ‫ويعذب‬
َ ‫ََُﱢ‬
ُ‫دائرة‬ ْ ِ ْ َ َ ‫السوء‬
َ ِ َ ‫عليھم‬ ِ ْ ‫ظن ﱠ‬ ‫باِ َ ﱠ‬ َ ‫والمشركات ﱠ ﱢ‬
‫الظانين ِ ﱠ‬ ِ َِ ْ ُْ َ
َ ‫لھم َ َ ﱠ‬
‫جھنم‬ ‫ولعنھم َ َ َ ﱠ‬
ْ ُ َ ‫وأعد‬ ْ ُ َ َ َ َ ‫عليھم‬
ْ ِ ْ َ َ ُ‫ﷲ‬‫وغضب ﱠ‬ َ ِ َ َ ‫السوء‬
ِ ْ‫ﱠ‬
(48:6) ‫مصيرا‬ ْ َ َ
ً ِ َ ‫وساءت‬
In this Allah (Subhanahu wa ta’ala) will not grant victory to
the hypocrites, nor to the unbelievers and those with evil
suspicions, nor to those who say that the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) is false. That
Allah (Subhanahu wa ta’ala) will not grant him victories and
that the cause of Islam will be dissipated; that any adversity
that befalls them was not sent by Allah (Subhanahu wa
ta’ala) in His wisdom. Indeed how wrong can they be in their
evil design and suspicion to deny Allah (Subhanahu wa
ta’ala)’s wisdom, His qadar [providence], that they cause of
His Prophet (Salla Allahu ‘alayhi wa salam) will succeed,
that Allah (Subhanahu wa ta’ala) will give victory to His
Prophet over all religions. Such evil suspicions were actually
entertained by the hypocrites and polytheists as the Surah
‘Al Fath’ indicates. It is evil because it is unbecoming of
Allah (Subhanahu wa ta’ala), of His Wisdom, of His Praise
and true promise.
260
This is just as it should be. To think that Allah (Subhanahu
wa ta’ala) turns permanently the false and evil against the
true and good, thus dissipating the latter. To deny that
events happen by His qadar and decree; to deny Allah
(Subhanahu wa ta’ala)’s wisdom for which He ought to be
praised, and claim events to be the work of blind will or
chance; this is the work of the evil suspicion of the
unbelievers, to them is the fire of Hell!
Most people do fall into this error regarding happenings to

them and others. Only those who know Allah (Subhanahu
wa ta’ala) well, His names and His attributes, His wisdom,
are immune. Let the intelligent, wise reader who has fallen
prey to suspicion benefit from this cautionary tale. Let them
repent to Allah (Subhanahu wa ta’ala) and seek His
forgiveness. Search whomsoever you will, you will certainly
find him obsessed against qadar, blaming it, thinking that it
ought to be otherwise than it has been. But also look into
yourself! Are you absolutely free of it? If you are, you have
done well! But if you are not, then salvation is not going to
come your way, without just a little bit of help from within
yourself.
Do not blame Allah (Subhanahu wa ta’ala) for what befalls

you and those around you but rather blame yourselves for
His need to test your resolve, or for Him to turn you back
towards Him, for you must have surely moved from the path
of truth.
It is related within Sahih Muslim, that Ibn ‘Umar said, “By

Him who holds the soul of Ibn ‘Umar in His grasp! If one
possessed a mount of gold as big as Uhud and spent it all in
the cause of Allah, Allah would not accept it unless he
believes in qadar. Then he recited the words of the Prophet
(Salla Allahu ‘alayhi wa salam) in evidence: “Iman is to
believe in Allah, His angels, Books, Prophets, the Day of
Judgement, and in [Allah’s] qadar for good or evil’.”
‘Ubadah ibn al Samit said to his son, “O my son, you will

never taste iman until you know what has befallen you
would have never missed you; that what has not befallen
261
you would have never come your way. I have personally
heard the Prophet of Allah (Salla Allahu ‘alayhi wa salam)
say: ‘The first thing Allah created was the pen. He ordered it
to write down the exact measure of all things until the Day of
Judgement.’ O my son, I heard the Prophet of Allah (Salla
Allahu ‘alayhi wa salam) say: ‘Whoever dies without
believing this is not of me’.”
In a slightly different version by Ahmad, the hadith says,

“The first thing that Allah (Subhanahu wa ta’ala) created
was the pen. He ordered it to write. All that happened from
that time to the Day of Judgement was written down at the
hour.” In another version by Ibn Wahb, “Whoever does not
believe in qadar, the good and the ill, Allah (Subhanahu wa
ta’ala) will consign to the flames.”
In the Musnad in Al Sunan of Ibn al Daylami, and in the

Sahih of al Hakim, we read, “I came to Ubayy ibn Ka’b and
intimated to him something of my thinking about qadar. He
counselled me in the hope that Allah (Subhanahu wa ta’ala)
will remove all doubt from my heart. He then said, ‘If you
spend Uhud’s weight of gold in charity Allah (Subhanahu wa
ta’ala) will not accept it until you believe in qadar, until you
know that what did or did not befall you was necessary and
could not, not have happened. If you die before you attain
such conviction, you will belong to the Fire.’ I then sought
the advice of ‘Abdullah ibn Mas’ud, Hudhayfah ibn al
Yaman, and Zayd ibn Thabit, all of them told me the same
hadith of the Prophet (Salla Allahu ‘alayhi wa salam).
Many people walk through their lives not making any

connection of what qadar actually means, nor what is
expected of them from Allah (Subhanahu wa ta’ala). They
believe that through their diligent prayers that they will enter
Paradise, which is true. Yet, is this after they taste the Fire?
Or do they believe that they are immune from it? Certainly
that which Allah (Subhanahu wa ta’ala) has decreed for His
followers within the Glorious Qur’an is true and will surely
happen but man may believe that by following just the five
pillars of Islam, that they will enter Paradise. Without
262
understanding and believing in qadar, then this type of
believer will enter the Fire first and later will enter Paradise.
Too many people do not believe in the concept of qadar,

what it truly means and the penalties associated with it
denial of existence. It is the work of a non-believer and we
all know the final destination of the non-believer, don’t we?
Without the knowledge or belief in qadar, then there can be

no iman within the heart. It is true that on the outside the
person standing next to you in prayer is and looks like a
Muslim and we give them the seal of Brother and Sister but
we cannot see within their hearts and minds, nor can we tell
if they believe in qadar or not. This is not our job, for we
should treat our Brothers and Sisters as such and leave the
matter to Allah (Subhanahu wa ta’ala). However, their book
is being rewritten by their actions both internally and
externally and it is with Allah (Subhanahu wa ta’ala) so who
can tell who is a hypocrite or not. We can only tell the
stance of any individual by their outward actions, for which
we can take appropriate steps to safeguard ourselves from
them.
What truly amazed me most of all when I started to read the

Glorious Qur’an, was the first object that Allah (Subhanahu
wa ta’ala) created, the pen. I wondered why a pen? It was
only after reading more and more of the Glorious Qur’an,
that I became aware of the reason. Certainly, Allah
(Subhanahu wa ta’ala) has no need of the written word for
He knows all things and when and how things will happen,
even within the billions of people living past, present and
future on the world. So why a Pen? Man is a creature of
habit and will argue that black is blue or whatever colour he
wants. He will say that he cannot remember what happened
so long ago, and he will deny that he ever said such and
such or held such unbelief. His book will be produced,
within, which will be everything that he has said and done.
The evidence will be there before him for him to read and
see that it does not lie, for what reason would there be for
the pen to lie, nothing. The book will assist the believer to
remember actions they made many years ago, when they
263
were held accountable for their deeds. The good deeds that
they performed before such accountability took place would
be there as well. Their actions towards their parents and all
that they did through their lives. Nothing will be missed, not
even their thoughts. How then can man, or woman state that
did not happen, or it was not like that? The evidence will be
before them and it is from that book that we will be judged
accordingly.
If qadar is missing from that book, then the Fire awaits that
person for certain, irrespective of their fulfilment of their
commitments to Allah (Subhanahu wa ta’ala), the Prophet
(Salla Allahu ‘alayhi wa salam) and Islam.
No blame can be levied at the Prophet (Salla Allahu ‘alayhi

wa salam) for his followers and their actions, or their lack of
actions, especially their lacking in qadar, for he is innocent
of their guilt.
There will be some who will not believe in the hadith’s

mentioned here, or elsewhere within this book, which is not
my responsibility, nor is it my concern. For each one of us
will be judged according to our action, or lack of actions.
What, however is evident from these hadith is the custom of
inquiring from the men of knowledge, to remove all doubt.
That the men of knowledge have answered the inquirer
convincingly by citing the judgment of the Prophet (Salla
Allahu ‘alayhi wa salam) and which does not in any way
contradict the Glorious Qur’an and the words of Allah
(Subhanahu wa ta’ala). Although I try not to repeat myself, if
a hadith should contradict the Glorious Qur’an in any way,
then it must be either false or it is a misinterpretation of
something else. In no way would the Prophet (Salla Allahu
‘alayhi wa salam) go against the words of Allah (Subhanahu
wa ta’ala) but man would alter what he wanted to in order to
get their own way over others. However, irrespective of who
and where any hadith may or may not have been altered,
contrived, or substituted for something else or similar to it,
then the perpetrators are guilty of hypocrisy and will be dealt
with accordingly by Allah (Subhanahu wa ta’ala). Similarly,
those who say that the Glorious Qur’an is the only book we
264
need to follow Islam, are also wrong, for they ignore the
major part that each and every Prophet (Radiya Allahu
‘anhu) and the final Prophet Muhammad (Salla Allahu
‘alayhi wa salam) played, at the behest of Allah (Subhanahu
wa ta’ala) and how their followers went astray.

265
Chapter 14
Image Makers
Both Muslim and al-Bukhari report from Abu Hurayrah

(‘Alayhi al salam) that the Prophet (Salla Allahu ‘alayhi wa
salam) said: ‘Allah (Subhanahu wa ta’ala) said: “None is
more unjust than the person who claims to create like I do.
Would they only create an atom? A single seed? A single
grain of barley?”’ From ‘Aisha (‘Alayhi al salam) they
reported that the Prophet (Salla Allahu ‘alayhi wa salam)
said, ‘The greater punishment on the Day of Judgment will
be meted out to those who compete with Allah’s Creation.’
From ibn ‘Abbas they reported: “I heard the Prophet of Allah
(Salla Allahu ‘alayhi wa salam) say: ‘Every painter is
heading to the Fire. Every one of his pictures will be
emulated with another and given him in Hell as a torment’.”
Finally, both have reported the marfu hadith, “Whoever
makes an image will be asked to provide it with life which he
can never do.” (Sahih al-Bukhari, Book 24, Hadith 5275)
Abu'l-Hayyaj al-Asadi told that 'Ali (‘Alayhi al salam) (b. Abu

Talib) said to him: Should I not send you on the same
mission as Allah's Messenger (Salla Allahu ‘alayhi wa
salam) sent me? Do not leave an image without obliterating
it or a high grave without levelling It. This hadith has been
reported by Habib with the same chain of transmitters and
he said, (Do not leave) a picture without obliterating it.
During the time of Ibrahim (Radiya Allahu ‘anhu), he argued

against his people for their use of images and idols. Allah
(Subhanahu wa ta’ala) tells us:
Glorious Qur’an, Surah Al-Anbiya, Ayah 52

Behold! he said to his father and his people, "What are
these images, to which ye are (so assiduously) devoted?"
ْ ُ َ ‫التي‬
َ َ ‫أنتم‬
‫لھا‬ ِ ‫التماثيل ﱠ‬
ُ ِ َ ‫ھذه ﱠ‬ ِ ِ َ‫قال ِأل‬
ِ ِ ْ َ َ ‫بيه‬
ِ ِ َ ‫وقومه َما‬ َ َ ‫ِ ْإذ‬
َ ُِ َ
(21:52) ‫عاكفون‬
266
What is evident is the strong condemnation of the image-
makers, with the clarification of the reason for it, the
violation of Adab in relation to Allah (Subhanahu wa ta’ala),
as per His statement: “None is more unjust than the person
who claims to create like I do.” There is contrast between
the Divine Power with human incapacity by the use of the
following: “Would they only create an atom? A single grain
of barley?”
That such people will face a punishment, which will be most

severe, in that Allah (Subhanahu wa ta’ala) will create a soul
for each image which they have created and which will
torment the image-maker in Hell. They will not be able to
provide a soul for what they have created, which will show
them their limitations as mere human beings.
Yet we have one more aspect to consider within this subject

and that is the existing images and idols that still abound
within the homes of the so-called believers. For how many
of us may have pictures hanging up on our walls? There are
none in my house, not even a family picture [photograph].
Yes, we have pictures of our children, past members of the
family and of course, the inevitable holiday snap shots but
they are kept well out of sight and are rarely taken out, if at
all. Yet how many of the homes of Muslims contain family
pictures, or portraits, paintings, ornaments, or even statues?
Most Muslims are aware that no angel will enter a home
where a picture, painting or statues are on display.
It was narrated by Aisha (‘Alayhi al salam) that she bought a

cushion with pictures on it. When Allah's Apostle saw it, he
kept standing at the door and did not enter the house. I
noticed the sign of disgust on his face, so I said, "O Allah's
Apostle! I repent to Allah and His Apostle. (Please let me
know) what sin I have done." Allah's Apostle said, "What
about this cushion?" I replied, "I bought it for you to sit and
recline on." Allah's Apostle said, "The painters (i.e. owners)
of these pictures will be punished on the Day of
Resurrection. It will be said to them, 'Put life in what you
have created (i.e. painted).' "The Prophet added, "The
267
angels do not enter a house where there are pictures."
It was also narrated by Abu Talha, that the Prophet (Salla

Allahu ‘alayhi wa salam) said, "Angels do not enter a house
in which there is a dog or there are pictures." (Sahih al-
Abu Huraira reported that Allah's Messenger (Salla Allahu

‘alayhi wa salam) as saying: “Angels do not enter the house
in which there are portrayals or pictures”. (Sahih Muslim,
Malik related from Ishaq ibn Abdullah ibn Abi Talha that Rafi
ibn Ishaq, the mawla of ash-Shifa informed him that he and
Abdullah ibn Abi Talha had gone to visit Abu Said al-Khudri
while he was ill. Abu Said said to them, "The Messenger of
Allah (Salla Allahu ‘alayhi wa salam) informed us, 'The
angels do not enter a house which contains pictures or
images.' "Ishaq was not sure which of them Abu Said said.
(Malik’s Muwatta, Book 54, Hadith 54.3.6)
What we should remember is that although no angels will

enter a house that has a picture within it, that the Prophet
(Salla Allahu ‘alayhi wa salam) had already given
instructions that all images should be obliterated, as with the
hadith of ‘Ali (‘Alayhi al salam) in the Sahih Muslim, Book 4,
hadith 2115 above. Habib with the same chain of
transmitters and he said, “(Do not leave) a picture without
obliterating it.”
So if the commandment is to wipe out or to break every

image, then this in reference to any picture or photograph.
Some of the Ulama have gone against this commandment
of the Prophet (Salla Allahu ‘alayhi wa salam) by saying that
photographs are not included within this edit. I would ask the
question, is a photograph an image? Is a painting an image,
or a painting? The simple answer is that they are both
images, either by paint or by a process of printing, which is
no different to paintings but by using a finer medium. Either
way if on display they should be obliterated, in other words
268
we should destroy them. Photographs are images of a time
and place of maybe a living being, which has a soul, it is not
created like a painting but nonetheless it is still an image,
therefore it is better under the circumstances not to have
them on display.
Swearing of an Oath.
Allah (Subhanahu wa ta’ala) said on the frequent swearing

of oaths:

Allah will not call you to account for what is futile in your
oaths, but He will call you to account for your deliberate
oaths: for expiation, feed ten indigent persons, on a scale of
the average for the food of your families; or clothe them; or
give a slave his freedom. If that is beyond your means, fast
for three days. That is the expiation for the oaths ye have
sworn. But keep to your oaths. Thus doth Allah make clear
to you His signs, that ye may be grateful.
ُ ُ ِ َ ُ ‫ولـكن‬
‫يؤاخذكم‬ ْ ُ ِ َ ْ َ ‫باللغو ِفي‬
ِ َ َ ‫أيمانكم‬ ِ ْ ‫ﷲُ ِ ﱠ‬ ّ ‫يؤاخذكم‬
ُ ُ ُ ِ َ ُ َ‫ال‬
‫مساكين‬
َ ِ َ َ ‫عشرة‬ ِ َ َ َ ‫إطعام‬ ُ َ ْ ِ ُ‫فكفارته‬ُ َ ‫األيمان َ َ ﱠ‬َ َ ْ َ ‫عقدتم‬ ُ ‫بما َ ﱠ ﱡ‬ َِ
َ‫أو‬
ْ ‫كسوتھم‬ ُ
ْ ُ َ ِ ‫أو‬ ْ َ ُ
ْ ‫أھليكم‬ ْ
ْ ِ ‫تطعمون‬َ ْ ُ
َ ُ ِ ‫أوسط َما‬ َ
ِ َ ْ ‫ِمن‬ ْ
َ ِ َ ‫أيام‬
‫ذلك‬ َ
ٍ ‫ثالثة ﱠ‬ ِ َ َ َ ‫فصيام‬ُ َ ِ َ ‫يجد‬ ْ ِ َ ‫فمن ْلم‬‫ﱠ‬ َ َ ‫رقبة‬
ٍ َ َ َ ‫تحرير‬ُ ِ َْ
ْ ُ َ َ ْ َ ‫واحفظوا‬
َ ِ َ َ ‫أيمانكم‬
‫كذلك‬ ْ ُ َ ْ َ ‫حلفتم‬ ْ ُ ِ َ ْ َ ُ‫كفارة‬
ْ ُ ْ َ َ ‫أيمانكم ِ َإذا‬ َ ‫َﱠ‬
َ ُ ُ ْ َ ‫لعلكم‬
(5:89) ‫تشكرون‬ ْ ُ ‫آياته َ َ ﱠ‬
ِ ِ َ ‫لكم‬ ْ ُ َ ُ‫ﷲ‬ ّ ‫يبين‬ُ ‫َُﱢ‬
It is reported, within both al-Bukhari and Muslim from Abu
Hurayrah (‘Alayhi al salam) that he said: “I heard the
Prophet of Allah (Salla Allahu ‘alayhi wa salam) saying: “An
oath is an imposition to spend; but it is an abomination if
used as a source of gain.”
Al Tabarani related from Salman, with a valid isnad, that the

Prophet of Allah (Salla Allahu ‘alayhi wa salam) said, “Three
will not be spoken to by Allah; nor will Allah bless them. To
269
them belongs a severe punishment. They are; a mature
adulterer, a proud dependent and a man who made Allah
his trade, buying and selling with an oath invoking Him at
every turn.”
It was narrated, by Imran bin Husain, "that Allah's Apostle

said, 'The best of my followers are those living in my
generation (i.e. my contemporaries), and then those who will
follow the latter." 'Imran added, "I do not remember whether
he mentioned two or three generations after his generation.
Then the Prophet added, 'There will come after you, people
who will bear witness without being asked to do so, and will
be treacherous and untrustworthy, and they will vow and
never fulfil their vows, and fatness will appear among them."
It was also narrated by Zahdam bin Mudarrib: 'Imran bin

Husain said: The Prophet said, "The best people are my
contemporaries (i.e., the present (my) generation) and then
those who come after them (i.e., the next generation)."
Imran added, I am not sure whether the Prophet repeated
the statement twice after his first saying. The Prophet
added, "And after them there will come people who will bear
witness, though they will not be asked to give their witness;
and they will be treacherous and nobody will trust them, and
they will make vows, but will not fulfil them, and fatness will
appear among them." (Sahih al-Bukhari, Book 76, Hadith
436)
It was also reported by Ibrahim, who said, “We used to

receive a beating from our elders whenever we, as
immature and young, entered hastily into oaths or rendered
witness without preparation.”
What is evident here, is the counsel that all oaths must be

kept, that they are for spending in the way of religion and as
a means of giving your word under the oath on Allah
(Subhanahu wa ta’ala). However, they must be used wisely,
for to use them as a means to gain an upper hand over
another, then it is an abomination. Here we find the strong
condemnation of the vain recourse to the act of oath taking,
270
especially in the name of Allah (Subhanahu wa ta’ala). For
here, one will see that someone wants to gain something at
the expense of another and especially by the use of Allah
The guilt in such an act is great, while the people who

commit such an act maybe a few in number. There is also
great condemnation of those who swear an oath without
being asked for it.
We also witness the Prophet (Salla Allahu ‘alayhi wa

salam)’s praise of the first three to four generations of his
followers and his foretelling of what may follow them. What
is evident from his words: “There will come after you, people
who will bear witness without being asked to do so, and will
be treacherous and untrustworthy, and they will vow and
never fulfil their vows, and fatness will appear among them."
If we look more closely at his words, we will see the same

outcome for Islam today here and now. Certainly, we have
all come across the person who swears continually without
being asked to do so, when we are conducting some
transaction or other form of business with them. Have they
kept to their word, or have they used the feeble excuse of
Insha’Allah [Allah (Subhanahu wa ta’ala) Willing] and
blamed external influences as their get out clause, until such
times as either they produce the goods, or blame others for
not being able to get them for you? As for his final words
‘and fatness will appear among them” is surely aimed at
some of our noble leaders and the opulence that they
indulge in, together with their liaison with western powers
behind the backs of their people against the very people
who they should be defending.
Maybe we should take the stance of our forebears and
forefathers in chastising the young for their vain witnessing
and oath taking, then maybe we may have an Ummah that
has faith.

271
Fulfil the Covenant of Allah when ye have entered into it,
and break not your oaths after ye have confirmed them;
indeed ye have made Allah your surety, for Allah knoweth
all that ye do.
َ َ ْ َ ‫تنقضوا‬
‫األيمان‬ ْ ُ ُ َ َ‫عاھدتم َوال‬
ْ ‫ﷲِ ِ َإذا َ َ ﱡ‬ ّ ‫بعھد‬ ْ ُ ََْ
ِ ْ َ ِ ‫وأوفوا‬
ّ ‫إن‬
ُ َ ْ َ َ‫ﷲ‬
‫يعلم‬ ‫كفيالً ِ ﱠ‬ ْ ُ ْ َ َ َ‫ﷲ‬
ِ َ ‫عليكم‬ ُ ُ ْ َ َ ‫وقد‬
ّ ‫جعلتم‬ ْ َ َ ‫توكيدھا‬
َ ِ ِ ْ َ ‫بعد‬
ََْ
َ ُ َ ْ َ ‫َما‬
(16:91) ‫تفعلون‬
It is reported within the Sahih of Muslim, that Buraydah said,

“Whenever he commissioned an officer of the army or
vested him with a command of a force or expedition, the
Prophet (Salla Allahu ‘alayhi wa salam) counselled him and
his subordinates to fear Allah. He said; “March forth in the
name of Allah. Conquer in His cause. Fight those who
disbelieve in Allah, never in hatred or with deception. Do not
mutilate the dead; nor kill an infant. Whenever you meet
your polytheist enemies, call them unto three virtues.
Whichever they covenant to abide by, accept it from them
and lift your yoke from them. Then call them to Islam. If they
agree to enter therein, accept it from them and ask them to
move forthwith from their areas to that of the Muhajirun.
Reassure them that if they comply, the rights and privileges
of the Muhajirun will all be theirs in equality with them. If
they refuse, inform them that they will be treated like the
nomads of the Muslims camp; that they are subject to the
law of Allah; that they do not share in booty or returns of war
unless they fight on the Muslim side. If they reject this, then
ask them to pay the jizya. If they agree, accept and stop
fighting them. And if they still resist, then ask for Allah’s help
and fight them. If you lay siege to a place and its people
seek to enter into a covenant with Allah and His Prophet, do
not grant them same. Grant them a covenant with you and
your army. For any violation of your covenant will be far less
grave than that of Allah’s covenant and His Prophet’s. If the
besieged ask that, you apply Allah’s judgment to their case,
272
refuse and offer them your judgment instead. You do not
know whether your judgment will be exactly that of Allah.”
Here we see the clear difference between the promise and

covenant of Allah (Subhanahu wa ta’ala), or of His Prophet
(Salla Allahu ‘alayhi wa salam) and that of the Muslims. The
advice here is to follow the less dangerous and alternative
covenant of the Muslims for to break, however unintentional
it may be a covenant with Allah (Subhanahu wa ta’ala) is a
major sin.
The command was given, to “March forth in the name of

Allah (Subhanahu wa ta’ala) and for the cause of Allah
(Subhanahu wa ta’ala)”, not for man or for the Prophet
(Salla Allahu ‘alayhi wa salam), plus the commandment to
“Fight those who deny Allah (Subhanahu wa ta’ala)”. There
is also the commandment to “Seek Allah’s help and fight
them”, meaning that the force must have the right to fight
those who appose Allah (Subhanahu wa ta’ala)’s right over
them.
There is a stark difference between the judgment of Allah

(Subhanahu wa ta’ala) which is at His Will, while we have
also the judgment of the Ulama [learned men of Islam],
which is upon this earth only. Allah (Subhanahu wa ta’ala) is
the Judge of all things and man’s own judgment may or may
not agree with Allah (Subhanahu wa ta’ala)’s wishes or
judgment.
It is reported within Muslim that Jundub ibn ‘Abdullah

(‘Alayhi al salam) said, “That the Prophet (Salla Allahu
‘alayhi wa salam) said, “A man said, ‘By Allah! Allah will not
forgive that person.’ At this Allah (Subhanahu wa ta’ala)
said: ‘Who is this that claims that I will not forgive that
certain person? Indeed, I have forgiven him and confuted
the assertion’.” In Abu Hurayrah’s version of this hadith
states, “The man who swore is a pious one. However, He
made one statement which destroyed his life in this world
and the hereafter.”
273
Within these hadith’s we have a warning against making
oaths binding to Allah (Subhanahu wa ta’ala), which brings
the Hellfire closer to anyone than the sole of his feet but
also is Paradise. Every statement we make is witnessed by
Allah (Subhanahu wa ta’ala) for He is the knower of all
things. Many a man has been forgiven by Allah (Subhanahu
wa ta’ala) for reasons far removed from their expectations
and through the actions of others.
Abu Dawud reported from Jubayr ibn Mut’im (‘Alayhi al

salam) said, “A nomad came to the Prophet (Salla Allahu
‘alayhi wa salam) and said: ‘O Prophet of Allah! Men are
being killed; families are going hungry; wealth is being
destroyed. Would you not pray to your Lord to send us
some rain? We appeal to Allah against you and to you
against Allah.’ The Prophet (Salla Allahu ‘alayhi wa salam)
listened and said only ‘Subhana Allah [Allah be praised]’. He
kept repeating this phrase alone until his companions began
to discern his wrath. Finally, he said, ‘Woe to you! Do you
not know who Allah is? Allah is greater than to be asked to
intercede against anyone’.”
The feeling of utter condemnation of the request for the

intercession against anyone by this nomad can be felt within
this hadith. In addition, what is apparent is the Prophet
(Salla Allahu ‘alayhi wa salam)’s anger, which was clearly
reflected in his companion’s faces. However, there was
toleration of the request addressed to him for intercession
with Allah (Subhanahu wa ta’ala) by the statement of
Subhana Allah, Allah be praised. When something has gone
either right or wrong for us, we should give praise to whom it
is due, Allah (Subhanahu wa ta’ala).
During the Prophethood of Muhammad (Salla Allahu ‘alayhi

wa salam) many a Muslim have asked him to pray for rain,
which is very different to seeking intercession in any matter.

274
Chapter 15
False Prophets
During the lifetime of the Prophet (Salla Allahu ‘alayhi wa

salam), there have been false prophets claiming that they
had been sent by Allah (Subhanahu wa ta’ala), or that they
were the embodiment of Allah (Subhanahu wa ta’ala) in the
flesh on this world. Each one has brought a message, which
their followers have believed in but which was false. It is not
my intention to give large amounts of information on each
particular person or their brand of ideology, for it is up to the
reader to conduct their own investigation should they wish to
do so. The list in not in any true chronological order but it is
however, a short introduction to them, should your paths
cross, so that you would be aware of them and stay well
clear of their lies.
1. It is not known when Musailamah Al-Kadhdhab

was around but the following hadith states:
“Musailamah Al-Kadhdhab appeared (claiming to
be a prophet). I said, 'I will go out to Musailamah so
that I may kill him, and make amends for killing
Hamza. So I went out with the people (to fight
Musailamah and his followers) and then famous
events took place concerning that battle. Suddenly
I saw a man (i.e. Musailamah) standing near a gap
in a wall. He looked like an ash-coloured camel
and his hair was dishevelled. So I threw my spear
at him, driving it into his chest in between his
breasts till it passed out through his shoulders, and
then an Ansari man attacked him and struck him
on the head with a sword. 'Abdullah bin 'Umar said,
'A slave girl on the roof of a house said: Alas! The
chief of the believers (i.e. Musailamah) has been
killed by a black slave."” (Sahih Al-Bukhari, Book
59, Hadith 399)
2. Along with Musailamah in falsely claiming

Prophethood, was his wife, Sajah al-Kahenah,
although she later reversed her position after her
275
husband, Musailama, had been killed.
There is no record of any existing religious following of

these people today, so they should be forgotten about. Nor
either for the other false prophets around during the time of
the Prophet (Salla Allahu ‘alayhi wa salam) which were:
3. Saf son of Sayyad appeared during the time of the

Prophet (Salla Allahu ‘alayhi wa salam). He
claimed he was a prophet when he was on the
threshold of adolescence, and was initially believed
to be the False Messiah, as his characteristics
were the same as those of the False Messiah. He
later repented and embraced Islam.
4. Tulayha son of Khwailid: Tulayha was another of

the false prophets who appeared during the time of
the Prophet (Salla Allahu ‘alayhi wa salam), but
later repented and returned to the fold of Islam.
5. Aswad al-Ansi was another false prophet. He was

based in Yemen and was killed by the Companions
of the Prophet. It is not known if he claimed
prophethood during the life of the Prophet (Salla
Allahu ‘alayhi wa salam) or after his death.
The following people have claimed their respective

prophethood well after the death of the Prophet Muhammad
(Salla Allahu ‘alayhi wa salam) the Seal and last of all
Prophets.
6. In 686, the self-proclaimed prophet Mukhtar led an

insurrection at Kufa, and put an end to Ubayd Allah
ibn Ziyad near Mosul. In 687, Mus`ab defeated
Mukhtar, with the help of Kufans whom Mukhtar
had exiled.
7. Al-Harith son of Said claimed prophethood during

the reign of the Umayyad caliph, Abd al-Malik son
of Marwan. A number of royal soldiers were
276
suspected of supporting him. He was executed in
698-699 CE.
8. Saleh son of Tarif Burghwati: Saleh claimed

prophethood and Mahdihood in 125 AH. After
ruling over his people for 47 years, in 174 AH he
abdicated the throne in favour of his son.
9. In Samara, a false prophet by the name of

Mahmud son of al-Faraj appeared in 849-850 CE
with a claim that a Qur’an was revealed to him
through the angel Gabriel. He is reported to have
some followers in Samara and Baghdad. He was
executed on the orders of caliph, al-Mutawakkil.
10 Abu Mansoor 'Eessa claimed prophethood and

Mahdihood in 341 AH and ruled over his people for
28 years.
11 Shabbatai Zevi was one of the false prophets who

appeared during a desperate period of Ashkenazi
Jewish history in the 16th and 17th centuries,
promising to lead his compatriots out of painful exile
to dwell with the Lord in Eretz Yisroel (the land of
Israel). It never turned out as it was not prophesied
by Allah (Subhanahu wa ta’ala), nor did the high
hopes of the Jewish colonies in Brazil.
12 Muhammad son of Sa’id is considered as one of

the four infamous forgers of hadith. He distorted
the hadith: "I am the seal of prophets and there is
no prophet after me" by adding: "unless Allah wills
{otherwise}". He is reported to have drawn his own
conclusions from this addition and claimed
prophethood for himself. He was executed on the
orders of Abbasid caliph, Abu Jafar al-Mansoor.
13 Another false claimant to prophecy, and the

predecessor of Bahaullah, was Mizra Ali
Muhammad, who initially declared himself the
"Bab" (Gate) to the Shiite’s Mahdi, and eventually
277
progressed into other claims. He was embraced by
the Shaykhis sect of Shi'a Islam, who was then
renamed "Babis". Subsequently, he declared
himself the Shiite’s hidden Mahdi. After declaring
himself the Mahdi, he moved on to call himself
Nuqtiyiula and declared that the Qur’an and Muslim
Shari'ah were now abrogated. Shi'a and Sunni
scholars condemned him and Bab faced a series of
imprisonment, trials, and indignities before being
executed to death by a firing squad in 1850.
14 Another liar, Al-Mizra Abbas, in 1233 AH/1818 CE,

appeared in Tehran, Iran and died in Palestine.
15 The self-proclaimed successor to the Bab and

another false claimant to prophecy was Mizra
Hussein Ali Nuri. In 1863 Hussein Ali, a prominent
member of the Babi group, declared himself to be
the person whom god will make manifest and to
whom the Bab had foretold. He also took the name
Bahaullah (Glory of God) and formed a new
religion, the Bahai faith. Bahaullah was banished
from Persia and was eventually imprisoned in
Akka-Palestine. There he wrote his main work, his
Kitab-ul-Aqdas (Most Holy Book), and developed
the doctrine of the Bahai faith into a
comprehensive teaching.
16 Mizra Ghulam Ahmad of Qadian is referred to as

being a British-engineered false prophet who
appeared in India to quell resistance against the
British colonialists. He claimed to be the Messiah
as the similitude of Prophet 'Isa, the Mahdi, a
Prophet, a Messenger, and the second advent of
Prophet Muhammad (Salla Allahu ‘alayhi wa
salam) simultaneously. He invited his fiercest
opponent, Molvi Sanaullah Amratsari, to a prayer
duel. He advertised his supplication to Allah
pleading Him to annihilate the liar amongst the two
in the lifetime of the truthful one, by Cholera or by
Plague. He considered them the sign of Divine
278
Anger and Punishment. Mirza subsequently died of
cholera a year later.
17 Wallace Douglas (Dodd) Ford (Fard) claimed to be

the Mahdi and was the instigator in renaming his
progeny Elijah Poole to Elijah Muhammad. The
later called Wallace Dodd, God in person on this
world. It was from their liaison that the Nation of
Islam was born. Photographs of both Wallace and
Fard Muhammad are the same and the FBI
records shows great similarities between the two.
What is surprising is that Wallace mysteriously
disappears and Fard Muhammad comes on to the
scene.
18 Elijah Poole later to become Elijah Muhammad,

succeeding Wallace Dodd Ford, was another in the
line of false prophets. He co-founded the
convoluted belief system based on ideas extracted
from everything from Christianity to Masonry to
Islam in Detroit, Michigan in the 1930s. He referred
to it as the "Nation of Islam". Louis Farakhan's the
present leader of the Nation of Islam refers to
Elijuah Muhammad and Fard Muhammad as
"messengers”. Within the Nation of Islam, theology
is that Fard Muhammad is Allah (Subhanahu wa
ta’ala) in person. The Nation of Islam still publishes
point number 12 on their list of "What the Muslims
Want" and "What the Muslims Believe."
"12. WE BELIEVE that Allah (God) appeared in the

Person of Master W. Fard Muhammad, July 1930;
the long-awaited "Messiah" of the Christians and
the "Mahdi" of the Muslims.
19 Riyaz Ahmad Gohar Shahi: Another claimant to

Mahdihood and prophecy is Gohar Shahi. He was
born in 1941 in the Indian sub-continent. He had a
traditional Sufi upbringing, and at age 34, he went
on a 3-year spiritual retreat (which he says to have
been under the guidance of a "divine spirit") into
279
the mountains of Sehwan Sharif. Afterwards, he
returned (claiming it to have been commanded by
God), and started to preach his message of
"Remembrance and Love of God", disregarding
religion and its practices, also claiming that his
image is implanted on the moon, gaining a
significant number of followers.
20 Kareem Agha Khan in the early 1970s was another

false-claimant to prophecy that appeared within the
Ismaili sect of Shi'ism, who proclaimed himself to
be a manifestation of Allah (Subhanahu wa ta’ala)
on Earth and a spokesperson for Him.
21 Another false prophet was Rashid Khalifa, who

came from Egypt, and claimed there to be an
intricate numerical pattern to the Glorious Qur’an
revolving around the number 19 in 1974. Because
of this, he claimed to be a Messenger of Allah
(Subhanahu wa ta’ala), alongside Prophets Ibrahim
(Radiya Allahu ‘anhu (Abraham)) and Muhammad
(Salla Allahu ‘alayhi wa salam), and founded the
group called "United Submitters International",
rejecting the hadith’s of the Prophet (Salla Allahu
‘alayhi wa salam), and denounced ayahs 9:128-
129 of the Glorious Qur’an. For many years, he
was the Imam at the Tuscon Mosque in Arizona,
where he was later stabbed to death in 1990.
22 Mahmood Muhammad Taha was also a false

claimant to prophecy who was based in Sudan,
and he tried with maximum endeavour to mislead
normal people from their Islamic way of life until he
was beheaded in 1985.
23 A more recent individual who has appeared, and

could potentially be a false claimant to prophecy is
Jasmin. He appeared in 1998 in Bosnia, claiming
the War of Bosnia and Herzegovina was the Battle
of Armageddon, and claimed that he was the
Messiah, tasked by God to introduce the human
280
community into the "golden age", and claims that
his destiny has been described under the symbol
and notion of a lamb.
24 Another recent false claimant to prophecy was Dr.

York. In the late 1960s York, started calling himself
"Amunnnubi Rooakhptah," and founded various
quasi-Muslim black-nationalist movements (among
these was the Ansaarullah Community) based on
something called the "Science of Nuwaubu". In the
1990s, he changed his community from
worshipping Allah to worshipping pagan idols.
Soon thereafter, he claimed to receive divine
revelation, forming his own cult of Nuwaubians,
following, what they call, "The Holy Tablets", with
beliefs, based on pantheism, with an
anthropomorphic view of Allah. In 2002, he was
arrested and charged with child molestation. In
2004, he was convicted, and sentenced to 135
years in prison.
25 An Indonesian of Arab descent by the name of

Hajji Abdussalam claimed to be a new prophet. He
taught his followers in the Al-Qiyadah Al-
Islamiyyah, that salat is not compulsory. Calling
himself Ahmad Mosadeq Al-Masih Al-Mau'ud.
This is not an exhaustive list, and there may be many more

that I have not listed, enough to bring us well near the thirty
false prophets that the Prophet Muhammad (Salla Allahu
‘alayhi wa salam) predicted. Although, there will be some
within Islam who will say but some of these are not Muslims
and their religion is not Islam, so are they the false prophets
that the Prophet Muhammad (Salla Allahu ‘alayhi wa salam)
spoke about?
In reality it does not, matter for their falsehoods, irrespective

of their religious route, is to lead people away from the truth
and that truth is only to be found in Islam. Therefore it is up
to Allah (Subhanahu wa ta’ala) to be the ultimate Judge in
281
all their matters and lies. It is not our prerogative to dish out
any punishment, unless they have fairly been given the due
recognition of the Shari’ah court and being as we have no
country for a trial, then we must leave the matter with Allah
The strange thing about all these false prophets is the timing
of their emergence onto the world stage, so to speak.
During the lifetime of the Prophet (Salla Allahu ‘alayhi wa
salam) there were maybe two to five contenders, then a
number of years passed before the next one and so on until
th th
the mid 18 and 19 centuries. However, from the early
1900’s there has been a flux of false prophets, which rose to
a crescendo by the late 1900’s. Who else is to come out of
the woodwork I wonder?
What all the above have in common is their class act of

conning the people away from the truth of Allah (Subhanahu
wa ta’ala). It is up to the individual to exercise their right of
choice, to believe in whatever they wish to believe in. It is
our duty to point out the facts as we see it and to try to
correct those who go astray. However, no matter how much
we try to tell their followers that they are wrong, it is ignored.
It is also a fact that the further we get from the death of the
Prophet (Salla Allahu ‘alayhi wa salam) we have more false
prophets coming out of the woodwork, like beetles
scavenging on the carcass of a dying corpse. It is no
wonder when the people have lost faith that they grasp onto
whatever they can believe in but they still do not see that
they have moved away from the truth. It is as if they wear
special glasses which Satan has designed [his own
designer label maybe] to quell the eyes away from the truth
and all that they see is the falseness as truth and reality, for
it is here and now.
A point that should be made in reference to these false

religious groups is that should a true practicing Muslim have
any dealings with, or allegiance, or treaties with any of the
above, then they have removed themselves from His faith.
No real believer should have any dealings with them unless
they turn away from their false beliefs.
282
Lastly, I would like to draw my American Brothers and
Sisters attention to the following question of Imam W. D.
Mohammed, so was he buried as a non-Muslim. Muslims
should not be buried in a coffin but in a shroud within the
ground. Having checked with the local state laws governing
his burial, there is no statute, which does not allow the burial
within a shroud for Muslims. He may have introduced many
reforms intended to bring the Nation of Islam organization
closer to traditional Islam, and renamed it a number of times
and he may have rejected literal interpretations of his
father's theology. Yes, he accepted whites as fellow
worshippers and attempted to forge closer ties with the
mainstream Muslim communities but at what cost and for
what reason?
A number of members resisted the changes in the Nation of

Islam, most notably those who followed Louis Farrakhan,
broke ranks with Wallace, and revived the old name "Nation
of Islam" in 1981. The marking of 70 years from the start of
the Nation of Islam in 2000, Imam W.D. Mohammed and
Farrakhan publicly embraced, and declared unity and
reconciliation. This unity and reconciliation strengthens and
supports the fact that they still believed that his father Elijah
Muhammad was a ‘messenger’ of Allah (Subhanahu wa
ta’ala). At the time of his death, Imam Mohammed was a
leader and businessman and his students regard
themselves as a portion of the worldwide Muslim community
and had accepted what they believe to be traditional Islam.
We now see that Louis Farrakhan is developing the unity of
the old with the new of Imam Mohammed, which in itself is
the re-establishment of the old false prophet. This though is
still a lie and goes against the traditional view of Islam and
cannot be overcome unless they remove the false from the
truth and return to the true path of Islam, through the one
and last Prophet Muhammad (Salla Allahu ‘alayhi wa
salam). Until the old ways and beliefs are revoked
completely and article 12 destroyed, then no true sane
Muslim should have any dealings with either the Nation of
Islam or the ways of Imam Mohammed. As to all the other
false prophets and their followers, then they also should
283
remove themselves from their secular ideology and its
leadership of past and present.
To those Muslims who would say ‘but we have a duty to

unite the Ummah’, then let me state here and now that any
follower of the false prophets are not of the Ummah of Allah
(Subhanahu wa ta’ala) or of the Prophet Muhammad (Salla
Allahu ‘alayhi wa salam). To those who would say that they
follow the unity that such group brings, then they are also
the lost ones, for they do not follow the ways of their Creator
Allah (Subhanahu wa ta’ala). Any follower of any of the
above false prophets do not have the right to even call
themselves Muslims, even if they recite the Shahadah, for
they follow that which is false.
Glorious Quran, Surah An-Nisa, Ayah 60

“Hast thou not turned Thy vision to those who declare that
astray far away (from the right).”
َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫تر ِ َإلى ﱠ‬ ََْ
َ َ ‫ألم‬
‫يتحاكموا ِ َإلى‬ َ ُ ِ ُ ‫قبلك‬َ ِ ْ َ ‫أنزل ِمن‬ َ ِ ُ ‫وما‬ َ َِْ
‫ويريد‬ ْ ُ ُ ْ َ ‫روا َأن‬
ِ ِ ‫يكفروا‬ ْ ُ ‫أم‬ ِ ُ ‫وقد‬ ِ ُ ‫ﱠ‬
ُ َ ْ‫ﱠ‬
Allah (Subhanahu wa ta’ala) further goes on to say in both
the following verses:

When it is said to them: "Make not mischief on the earth,"
they say: "Why, we only want to make peace!"
284
‫نحن‬ ْ ُ َ ‫األرض‬
َ ‫قالوا ِ ﱠ‬ ِ ْ َ ‫تفسدوا ِفي‬
ْ ُ ِ ْ ُ ‫ال‬
َ ‫لھم‬ْ ُ َ ‫قيل‬ ََِ
َ ُ ِْ ُ
(2:11) ‫مصلحون‬

“Do no mischief on the earth, after it hath been set in order,
but call on Him with fear and longing (in your hearts): for the
Mercy of Allah is (always) near to those who do good.”
ُ ْ َ ‫إصالحھا‬
ُ‫وادعوه‬ َ ِ َ ْ ِ ‫بعد‬ ِ ْ َ ‫تفسدوا ِفي‬
َ ْ َ ‫األرض‬ ْ ُ ِ ْ ُ َ‫َوال‬
‫ين‬ ِ ْ ُ ْ ‫من‬
َ ِ‫المحسن‬ ِ َ ِ‫ﷲ‬
َ ‫قريبٌ ﱢ‬ ّ ‫رحمت‬ ‫وطمعا ِ ﱠ‬
َ َ ْ َ ‫إن‬ ً ْ َ
ً َ َ َ ‫خوفا‬
(7:56)

“Do they then seek after a judgment of (the days of)
can give better judgment than Allah.”
ّ ‫من‬
‫حكما‬ َ ْ َ ‫ومن‬
َ ِ ‫أحس ُن‬ ِ ‫أفحكم ْ َ ِ ِ ﱠ‬
ٍ َْ‫ﱢ‬
The followers of these leaders are nothing more than

munafiq’s. A munafiq is someone who not only follows a
false prophet but also a person pretending falsely to be a
Muslim, they may have witnessed and given an oath to
Islam but they do not follow a large part of the belief. Parties
to this can also be those who wish to disgrace the faith of
Islam by covert means from another religious agency. While
the word Taghut means an evil, a principle of immoral,
unrighteous, irreligious action and with either or without
anything served other than Allah (Subhanahu wa ta’ala).
Parties to this can be both munafiq and Taghut, for it can
come from an individual, group or a government backed or
led faction, which is not Islamic.
Lastly on this point Allah (Subhanahu wa ta’ala) says:

285
And there are those who put up a mosque by way of
mischief and infidelity - to disunite the Believers - and in
preparation for one who warred against Allah and His
Messenger a fore time. They will indeed swear that their
intention is nothing but good; But Allah doth declare that
they are certainly liars.
ً ِ ْ َ َ ‫وكفرا‬
َ ْ َ ‫وتفريقا‬
‫بين‬ ً ْ ُ َ ‫ضرارا‬
ً َ ِ ‫مسجدا‬ ْ ُ َ ‫والذين ﱠ‬
ً ِ ْ َ ‫اتخذوا‬ َ ِ‫َ ﱠ‬
َ ُ َ َ َ‫ﷲ‬
‫ورسولهُ ِمن‬ ّ ‫حارب‬
َ َ َ ‫لمن‬ ْ َ ‫وإرصادا ﱢ‬ َ ِِ ُْْ
ً َ ْ ِ َ ‫المؤمنين‬
ْ ُ ‫يشھد ِ ﱠ‬
‫إنھم‬ َ ْ ُ ْ ‫أردنا ِإالﱠ‬
ّ َ ‫الحسنى‬ َ ْ َ َ ‫إن‬ ‫قبل َ َ َ ْ ِ َ ﱠ‬
ْ ِ ‫وليحلفن‬ ُ َْ
َ ُِ ََ
Do not follow the ways of Satan and these groups who may
consider themselves to be Muslim, for they certainly are not
and never will be. The blind will lead the blind for knowledge
is lost on them, for they can never see the truth, unless
Allah (Subhanahu wa ta’ala) removes the blindness from
their eyes. Allah (Subhanahu wa ta’ala) will lead whom He
Wills to His true Path and the reward of Paradise. He will
also leave those who stray from His path to their own
damnation in the fires of Hell. A false prophet is the work of
man, guided by Satan, so that man will reap the rewards of
this world in material gain but this gain looses him Paradise.

286
Chapter 16
Glorious Qur’an
One of the most important beliefs of a Muslim is in the

Glorious Qur’an, the words of Allah (Subhanahu wa ta’ala)
given to man for the last time by the angel Gabriel to the
final Prophet Muhammad (Salla Allahu ‘alayhi wa salam). It
is in essence our main reference to how man should behave
towards each other, be they believers or not. However,
some Muslims would have us believe that we should rely
upon just the Glorious Qur’an, its scriptures and to rely less
upon, or ignore the hadith and Sunnah of the Prophet (Salla
Their stance is based on the Oneness of Allah (Subhanahu

wa ta’ala) and by quoting certain of the ayah’s within the
Glorious Qur’an. It is quite easy to take out of context the
actual meanings contained within the words of Allah
(Subhanahu wa ta’ala), especially if words are taken
individually or without the full sentence being used. Within
the Arabic language, a word in one sentence takes on an
entirely different meaning within the following sentence, or
from the sentence before it.
They also consider all hadith to be false or altered and are

not to be used in any religious context. Certainly, they are in
no way the same as the Glorious Qur’an and some are
fabricated or slightly distorted but that does not mean that
they are all alike. They also refuse the authority of the past
scholars in gathering these hadith, together with the major
schools of fiqh, be they Sunni or Shi’a.
To try to shed some light on this particular subject I have

studied the hadith to find some instance of the earliest
known authority that may give their stance some meaning.
The first known stance similar to theirs was made within the
following hadith, which these people will most probably
reject out of hand.
287
It was narrated by Ibn 'Abbas, that when the time of the
death of the Prophet (Salla Allahu ‘alayhi wa salam)
approached while there were some men in the house, and
among them was 'Umar bin Al-Khatttab, the Prophet said,
"Come near let me write for you a writing after which you will
never go astray." 'Umar said, "The Prophet is seriously ill,
and you have the Qur’an, so Allah's Book is sufficient for
us." The people in the house differed and disputed. Some of
them said, "Come near so that Allah's Apostle may write for
you a writing after which you will not go astray," while some
of them said what 'Umar said. When they made much noise
and differed greatly before the Prophet, he said to them, "Go
away and leave me." Ibn 'Abbas used to say, "It was a great
disaster that their difference and noise prevented Allah's
Apostle from writing that writing for them. (Sahih al-Bukhari,
Book 92, Number 468)
From this hadith it can be seen that ‘Umar had great thought
for the illness that the Prophet (Salla Allahu ‘alayhi wa
salam) was going through and did not want him to be
disturbed unduly. Unfortunately, his wishes were taken on
board and even the Prophet (Salla Allahu ‘alayhi wa salam)
grew tired of the noise around him and sent them all away.
Certainly, an excellent opportunity was lost by this action but

it was meant to be.
Although within the Glorious Qur’an are the words of Allah

(Subhanahu wa ta’ala) it also contains the Hadith of Allah
(Subhanahu wa ta’ala) with clear guidance for all of us to
follow. However, within its ayah’s are numerous references
to following the Prophet (Salla Allahu ‘alayhi wa salam), his
Sunnah and the rightly guided companions. Do we just
ignore these references and just only stick to the Glorious
Qur’an? For if, we do this, and then have we not gone
against the words of Allah (Subhanahu wa ta’ala) and in so
doing so removed ourselves from the path of truth?
For example, Allah (Subhanahu wa ta’ala) says,

288
When it is said to them, "Believe in what Allah Hath sent
down, "they say, "We believe in what was sent down to us:"
yet they reject all besides, even if it be Truth confirming
what is with them. Say: "Why then have ye slain the
Prophets of Allah in times gone by, if ye did indeed
believe?"
‫بمآ‬
َ ِ ‫نؤمن‬ ْ ُ َ ُ‫ﷲ‬
ُ ِ ْ ُ ‫قالوا‬ َ َ َ ‫بما‬
ّ ‫أنزل‬ ْ ُ ِ ‫لھم‬
َ ِ ‫آمنوا‬ ْ ُ َ ‫قيل‬ ََِ
ً ‫مصدقا‬ ‫وھو ْ َ ﱡ‬
‫الحق ُ َ ﱢ‬ َ ُ َ ُ‫وراءه‬
َ َ ‫بما‬ َ ُ ْ َ َ ‫علينا‬
َ ِ ‫ويكفرون‬ َ ِ ُ
َ ْ َ َ ‫أنزل‬
ُ ُ ‫قبل ِإن‬
‫كنتم‬ ُ ْ َ ‫ﷲِ ِمن‬ َ ِ َ ‫تقتلون‬
ّ ‫أنبياء‬ َ ُ ُ ْ َ ‫فلم‬ ْ ُ ‫معھم‬
َ ِ َ ‫قل‬ ْ ُ َ َ ‫لما‬َ‫ﱢ‬
َ ِِ ْ‫ﱡ‬
(2:91) ‫مؤمنين‬
Within just this one ayah, we see that Allah (Subhanahu wa

ta’ala) was telling His followers that they should believe in
what He has sent down, yet they rejected all else besides,
even if it was the truth confirming what He had said. In other
words by killing the Prophets (Radiya Allahu ‘anhu) by deed
or by not adhering to their words, then the follower does not
believe in Him, or His Prophets (Radiya Allahu ‘anhu). The
last few words of Allah (Subhanahu wa ta’ala) draw the line
and simply ask the question ‘if ye did indeed believe?’
Now the argument could be levied that, yes we follow the

Glorious Qur’an and those words of the Prophet (Salla
Allahu ‘alayhi wa salam), which are complimentary and also
contained within the Glorious Qur’an only. This would then
say that they are being rather selective to just some of the
Prophet’s (Salla Allahu ‘alayhi wa salam) words and not to
all of them. I will concede that there are some hadith
attributed to the Prophet Muhammad (Salla Allahu ‘alayhi
wa salam), which appears pure fabrication to keep the
unjust in power. However, if we look closely at every hadith,
we can see the ones, which actually go against the words of
Allah (Subhanahu wa ta’ala) that are contained within the
Glorious Qur’an.
289
I should also like to point out, that those who just believe in
the Glorious Qur’an, may also fully believe in the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) and all other
Prophets (Radiya Allahu ‘anhu) but they do not appear to
place much if any credence upon his hadith and his Sunnah.
Allah (Subhanahu wa ta’ala) says

As to those who deny the Signs of Allah and in defiance of
right, slay the Prophets, and slay those who teach just
dealing with mankind, announce to them a grievous penalty.
ِ ْ َ ِ ‫ين‬
‫بغير‬ َ ‫النبي‬ َ ُ ُ ْ َ َ ِ‫ﷲ‬
‫ويقتلون ﱠ ِ ﱢ‬ ّ ‫بآيات‬
ِ َ ِ ‫يكفرون‬ َ ِ ‫إن ﱠ‬
َ ُ ُ ْ َ ‫الذين‬ ‫ِﱠ‬
ِ ْ ِ ْ ِ ‫يأمرون‬ ْ َ ُ ُ ْ َ َ ‫حق‬
َ ِ ‫ويقتلون ﱢ‬
ِ ‫من ﱠ‬
‫الناس‬ َ ِ ‫بالقسط‬ َ ُ ُ َ ‫الذين‬ ‫َ ﱟ‬
ٍ ِ َ ‫بعذاب‬
(3:21) ‫أليم‬ ٍ َ َ ِ ‫فبشرھم‬
ُ ْ ‫ََ ﱢ‬
The words used in to “slay the Prophets, and slay those who
teach just dealing with mankind” must not be taken within
the literal sense of to ‘kill’ but rather to not take heed of. In
other words, should we ignore them, to repel their words
and their actions as meaning nothing but as something
inferior to the Glorious Qur’an? It is one of the signs of Allah
(Subhanahu wa ta’ala) and we ignore His signs at our own
peril.

It is not (possible) that a man, to whom is given the Book,
and Wisdom, and the Prophetic office, should say to people,
"Be ye my worshippers rather than Allah's": on the contrary
(He would say) "Be ye worshippers of Him Who is truly the
Cherisher of all: For ye have taught the Book and ye have
studied it earnestly."
290
َ ْ ُ ْ َ ‫الكتاب‬
‫والحكم َ ﱡ ُ ﱠ‬
َ‫والنبوة‬ َ َ ِ ْ ُ‫ﷲ‬ َ ِ ْ ُ ‫لبشر َأن‬
ّ ُ‫يؤتيه‬ َ َ ‫َما‬
ٍ َ َ ِ ‫كان‬
ِ َ َ ِ‫ﷲ‬
‫ولـكن‬ ّ ‫دون‬ِ ُ ‫عبادا ﱢلي ِمن‬ ْ ُ ُ ‫للناس‬
ً َ ِ ‫كونوا‬ ِ ‫يقول ِ ﱠ‬ ‫ُﱠ‬
َ ُ َ ‫ثم‬
ْ ُ ُ ‫وبما‬
‫كنتم‬ َ َ ِ ْ ‫تعلمون‬
َ ِ َ ‫الكتاب‬ َ ُ ‫كنتم ُ َ ﱢ‬
ْ ُ ُ ‫بما‬ ْ ُ ُ
َ ‫كونوا َ ﱠ ِ ﱢ‬
َ ِ ‫ربانيين‬
َ ُ ُ َْ
(3:79) ‫تدرسون‬
The words to consider here is ‘It is not (possible)Rto whom

is given the Book, and Wisdom, and the Prophetic officeR’
The Prophetic office is to render the Glorious Qur’an to the
people, to teach it and for the people to study it earnestly.
However, the Prophetic office consists of teaching the
people more than just the words contained within it but
rather the actions that go with the words, together with the
hidden values which Allah (Subhanahu wa ta’ala) wants
man to follow but which are not contained within His words.
These are handed down by Allah (Subhanahu wa ta’ala)
through the angel Gabriel to the Prophet (Salla Allahu
‘alayhi wa salam) though ‘Wisdom’ for him to pass onto the
people by his actions.

Behold! Allah took the covenant of the Prophets, saying: "I
give you a Book and Wisdom; then comes to you an
apostle, confirming what is with you; do ye believe in him
and render him help." Allah said: "Do ye agree, and take this
my Covenant as binding on you?" They said: "We agree."
He said: "Then bear witness, and I am with you among the
witnesses."
ٍ َ ِ ‫آتيتكم ﱢمن‬
‫كتاب‬ ُ ُ ْ َ ‫لما‬ َ ْ ‫ميثاق ﱠ ِ ﱢ‬
َ َ ‫النبيين‬ َ َ ِ ُ‫ﷲ‬ ّ ‫أخذ‬ َ َ َ ‫وإذ‬
ِْ َ
ْ ُ َ َ ‫لما‬
‫معكم َ ُ ْ ِ ُ ﱠ‬
‫لتؤمنن‬ َ ‫مصدق ﱢ‬
ٌ ‫رسو ٌل ﱡ َ ﱢ‬ ْ ُ َ ‫ثم‬
ُ َ ‫جاءكم‬ ‫وحكمة ُ ﱠ‬
ٍ َْ ِ َ
ْ ُ ِ َ ‫على‬
‫ذلكم‬ ْ ُ ْ َ َ َ ‫أأقررتم‬
َ َ ‫وأخذتم‬ ْ ُ ْ َ ْ َ َ ‫قال‬ ‫به َ َ َ ُ ُ ﱠ‬
َ َ ُ‫ولتنصرنه‬ ِِ
‫من‬
َ ‫معكم ﱢ‬ ْ
ُ َ َ ‫وأنا‬ َ ْ
َ َ ‫فاشھدوا‬ ُ َ ْ َ ‫قال‬ َ َ ‫أقررنَا‬ َ ْ
ْ َ ْ ‫قالوا‬ ُ َ ‫إصري‬ ِ ْ ِ
َ ِِ ‫ﱠ‬
(3:81) ‫الشاھدين‬
291
What is evident here is the need for man to render help and
assistance to the Prophet (Salla Allahu ‘alayhi wa salam),
which is a Covenant and a binding witness by Allah
(Subhanahu wa ta’ala) upon all Muslims. If we believe in
him then we must also believe in his Sunnah and any hadith
attributed to him, which in no way goes against the words of
Allah (Subhanahu wa ta’ala) contained within the Glorious
Qur’an, although it is not scripture in the same sense as the
words within the Glorious Qur’an.
Allah (Subhanahu wa ta’ala) further goes on to say:

Shame is pitched over them (Like a tent) wherever they are
found, except when under a covenant (of protection) from
Allah and from men; they draw on themselves wrath from
Allah, and pitched over them is (the tent of) destitution. This
is because they rejected the Signs of Allah, and slew the
Prophets in defiance of right; this is because they rebelled
and transgressed beyond bounds.
ِ‫ﷲ‬ ّ ‫من‬ ْ ُ ِ ُ ‫أين َما‬

ٍ ْ َ ِ ‫ثقفوا ِإالﱠ‬
ْ ‫بحبل ﱢ‬ َ ْ َ ُ‫الذلة‬
‫عليھم ﱢ ﱠ‬
ُ ِ ْ َ َ ‫ضربت‬ْ َِ ُ
ْ َ ِ ُ َ ِ‫ﷲ‬
‫وضربت‬ ّ ‫من‬َ ‫بغضب ﱢ‬ٍ َ َ ِ ‫وبآؤوا‬ ِ ‫من ﱠ‬
ُ َ َ ‫الناس‬ ٍ َْ َ
َ ‫وحبل ﱢ‬
ِ‫ﷲ‬ ّ ‫بآيات‬ ْ ُ َ ‫بأنھم‬
َ ُ ُ ْ َ ‫كانوا‬
ِ َ ِ ‫يكفرون‬ ْ ُ ‫ذلك ِ َ ﱠ‬ َ َ ْ َ ْ ‫عليھم‬
َ ِ َ ُ‫المسكنة‬ ُ ِ َْ َ
ْ ُ َ ‫عصوا ﱠ‬
‫وكانوا‬ َ َ ‫بما‬ َ ِ َ ‫حق‬
َ ِ ‫ذلك‬ ‫غير َ ﱟ‬ َ ِ َ ‫ويقتلون‬
ِ ْ َ ِ‫األنبياء ب‬ َ ُُ َْ َ
َ ََُْ
(3:112) ‫يعتدون‬
The shame that is pitched over them is like a tent which

obscures them from the obligations which they owe to Allah
wa salam). Those who reject the signs of Allah (Subhanahu
wa ta’ala) and do not follow the words of the Prophet (Salla
Allahu ‘alayhi wa salam) have transgressed beyond bounds
and draw the wrath of Allah (Subhanahu wa ta’ala) upon
themselves.
292

How many of the Prophets fought (in Allah's way), and with
them (fought) Large bands of godly men? but they never
lost heart if they met with disaster in Allah's way, nor did
they weaken (in will) nor give in. And Allah Loves those who
are firm and steadfast.
ْ ُ َ َ ‫فما‬
‫وھنوا‬ َ َ ‫كثي ٌر‬
ِ َ ‫ﱡون‬
َ ‫معهُ ِربﱢي‬ ‫وكأين ﱢمن ﱠ ِ ﱟ‬
َ َ َ ‫نبي‬
َ َ ‫قاتل‬ ‫َ َ َﱢ‬
ْ ُ َ َ ْ ‫وما‬
‫استكانوا‬ ْ ُ ُ َ ‫وما‬
َ َ ‫ضعفوا‬ َ َ ِ‫ﷲ‬ ّ ‫سبيل‬ ْ ُ َ َ َ ‫لما‬
ِ ِ َ ‫أصابھم ِفي‬ َِ
َ ِ ِ ‫ﱠ‬
(3:146) ‫الصابرين‬ ‫يحبﱡ‬ ّ َ
ِ ُ ُ‫وﷲ‬
Those who follow the Prophet (Salla Allahu ‘alayhi wa
salam) who never loose heart if they should meet with
disaster, and whom are firm, and steadfast in the cause of
Allah (Subhanahu wa ta’ala) will gain His love. He also
states:

No Prophet could (ever) be false to his trust. If any person is
so false, He shall, on the Day of Judgment, restore what he
misappropriated; then shall every soul receive its due -
whatever it earned,- and none shall be dealt with unjustly.
‫يوم‬ ‫بما َ ﱠ‬
َ ْ َ ‫غل‬ ِ ْ َ ‫يغلل‬
َ ِ ‫يأت‬ ْ ُ ْ َ ‫ومن‬ ‫لنبي َأن َ ُ ﱠ‬
َ َ ‫يغل‬ َ َ ‫وما‬
‫كان ِ َ ِ ﱟ‬ َ َ
َ‫وھم ال‬ ْ
ْ ُ َ ‫كسبت‬َ َ َ ‫نفس ﱠما‬ ْ ُ
ٍ َ ‫توفى كلﱡ‬ ‫ﱠ‬ ُ
َ ‫ثم‬ ُ ِ َ َِْ
‫القيامة ﱠ‬
َ ُ َْ ُ
(3:161) ‫يظلمون‬
The statement that ‘no Prophet (Radiya Allahu ‘anhu) could

(ever) be false to his trust’ means that they would never go
away from the Law and words of Allah (Subhanahu wa
ta’ala). So for the Prophet (Salla Allahu ‘alayhi wa salam) to
say that his Ummah should follow his Sunnah and those
hadith that are true, would never lead his followers away
from the truth of Allah (Subhanahu wa ta’ala). That is not to
293
say that no man, who may follow the death of the Prophet
(Salla Allahu ‘alayhi wa salam) would not change his
Sunnah, or hadith. The only consolation is that those who
do will reap the rewards of what they have earned.
Allah (Subhanahu wa ta’ala) further says:

All who obey Allah and the apostle are in the company of
those on whom is the Grace of Allah - of the Prophets (who
teach), the sincere (lovers of Truth), the witnesses (who
testify), and the Righteous (who do good): Ah! what a
beautiful fellowship!
ُ‫ﷲ‬ َ َ ْ َ ‫الذين‬
ّ ‫أنعم‬ َ ِ ‫مع ﱠ‬ َ ِ َ ْ ُ َ ‫والرسول‬
َ َ ‫فأولـئك‬ َ ُ ‫ﷲَ َ ﱠ‬ ّ ‫يطع‬
ِ ِ ُ ‫ومن‬َ َ
‫والشھداء‬‫ﱡ‬ َ ِ ‫النبيين َ ﱢ ﱢ‬
َ َ َ ‫والصديقين‬ ‫ﱠ‬
َ ‫من ِ ﱢ‬ ِ َْ َ
َ ‫عليھم ﱢ‬
(4:69) ‫رفيقا‬ َ ِ َ ُ ‫وحسن‬
ً ِ َ ‫أولـئك‬ َ ِ ِ ‫َ ﱠ‬
َ ُ َ َ ‫والصالحين‬
Within this ayah, we read that Allah (Subhanahu wa ta’ala)
commanded all Muslims to obey Him and the apostle. This
would also include the literal meaning of to follow the words
and actions of the Prophet (Salla Allahu ‘alayhi wa salam)
as well as the Glorious Qur’an of Allah (Subhanahu wa
ta’ala). So why should Muslims not follow the Sunnah and
hadith of the Prophet (Salla Allahu ‘alayhi wa salam) as long
as it is secondary to that which we should give and do for
Allah (Subhanahu wa ta’ala)?
Allah (Subhanahu wa ta’ala) goes on to say:

"Wherever ye are, death will find you out, even if ye are in
towers built up strong and high!" If some good befalls them,
they say, "This is from Allah; but if evil, they say, "This is
from thee" (O Prophet). Say: "All things are from Allah." But
what hath come to these people that they fail to understand
a single fact?
294
‫بروج‬
ٍ ُ ُ ‫كنتم ِفي‬ ْ ُ ُ ‫ولو‬ ُ ْ َ ْ ‫يدرككم‬
ْ َ َ ‫الموت‬ ُ ‫تكونوا ُ ْ ِ ﱡ‬ ْ ُ ُ َ ‫أينما‬ َ ََْ
ّ ‫عند‬
ِ‫ﷲ‬ ِ ِ ‫من‬ ْ ِ ‫ھـذه‬ ْ ُ ُ َ ٌ‫حسنة‬
ِ ِ َ ‫يقولوا‬ ْ ُ ْ ِ ُ ‫وإن‬
َ َ َ ‫تصبھم‬ ٍَ‫ﱡ َﱠ‬
ِ َ ‫مشيدة‬
‫كل‬ ْ ُ ‫عندك‬
ًّ ُ ‫قل‬ َ ِ ِ ‫من‬ ْ ِ ‫ھـذه‬ ْ ُ ُ َ ٌ‫سيئة‬
ِ ِ َ ‫يقولوا‬ ْ ُ ْ ِ ُ ‫وإن‬
َ ‫تصبھم َ ﱢ‬ َِ
‫يفقھون‬ ْ
َ ُ َ َ ‫يكادون‬َ ُ َ َ َ‫قوم ال‬ ْ
ِ ْ َ ‫لھـؤالء ال‬
ُ َ ِ ‫فما‬ ّ
َ َ ِ‫عند ﷲ‬ ِ ِ ‫من‬ ْ ‫ﱢ‬
ً َِ
(4:78) ‫حديثا‬
It does not matter where they may hide, death will surely
come to pass but they fail to understand the facts of faith
and what is expected of them, for they think that they know
more than their Creator Allah (Subhanahu wa ta’ala). He
further goes on to say:
Glorious Qur’an Surah Al-Ma'idah, Ayah 44

It was We who revealed the law (to Moses): therein was
guidance and light. By its standard have been judged the
Jews, by the Prophets who bowed (as in Islam) to Allah's
will, by the rabbis and the doctors of law: for to them was
entrusted the protection of Allah's book, and they were
witnesses thereto: therefore fear not men, but fear me, and
sell not my signs for a miserable price. If any do fail to judge
by (the light of) what Allah hath revealed, they are (no better
than) Unbelievers.
‫بھا‬ ُ ُ ْ َ ‫ونو ٌر‬

َ ِ ‫يحكم‬ ُ َ ‫ھدى‬ً ُ ‫فيھا‬َ ِ َ‫التوراة‬ َ ْ َ َ ‫◌نا‬
َ ْ ‫أنزلنا ﱠ‬ ‫إ ِ ﱠ‬
‫ﱡون‬ ْ ُ َ ‫للذين‬
ِ ‫ھادوا َ ﱠ ﱠ‬
َ ‫والرباني‬ ْ ُ َ ْ َ ‫الذين‬
َ ِ ‫أسلموا ِ ﱠ‬ َ ِ ‫ﱡون ﱠ‬ ‫ﱠ‬
َ ‫النبِي‬
ْ ُ َ َ ِ‫ﷲ‬
ِ ْ َ َ ‫وكانوا‬
‫عليه‬ ِ َ ِ ‫استحفظو ْا ِمن‬
ّ ‫كتاب‬ ُ ِ ْ ُ ْ ‫بما‬ ُ ََْ َ
َ ِ ‫واألحبار‬
ْ ُ َ ْ َ َ‫واخشون َوال‬
‫تشتروا‬ ِ ْ َ ْ َ ‫الناس‬ َ ‫تخشوا ﱠ‬ ْ ُ َ ْ َ َ‫شھداء َفال‬ ََ ُ
ُ‫ﷲ‬ َ َ َ ‫بما‬
ّ ‫أنزل‬ ُ ْ َ ‫ومن ﱠ ْلم‬
َ ِ ‫يحكم‬ َ َ ً‫ثمنا َ ِقليال‬ً َ َ ‫بآياتي‬
ِ َ ِ
َ ُ ِ َ ْ ‫ھم‬
(5:44) ‫الكافرون‬ َ ِ ََُْ
ُ ُ ‫فأولـئك‬
We know that the words of Allah (Subhanahu wa ta’ala)
have been given to all nations at some time or other. That
295
the Glorious Qur’an was finally given to the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) but that the
followers of Islam together with the following of the Prophet
(Salla Allahu ‘alayhi wa salam) have strayed off the path of
truth and with it they have revealed that they are no better
than non-believers. There is also the message that man
should fear Allah (Subhanahu wa ta’ala) more than they fear
man himself. For Allah (Subhanahu wa ta’ala) is the
protector of the believer. The statement ‘sell not my signs
for a miserable price,’ refers to those who by their actions
ignore part of their faith, for the glories of this world.

These were the men to whom We gave the Book, and
authority, and Prophethood: if these (their descendants)
reject them, Behold! We shall entrust their charge to a new
people who reject them not.
‫فإن‬ َ ْ ُ ْ َ ‫الكتاب‬
‫والحكم َ ﱡ ُ ﱠ‬
ِ َ َ‫والنبوة‬ َ َ ِ ْ ‫آتيناھم‬
ُ ُ َ ْ َ ‫الذين‬ َ ِ َُْ
‫بھا‬ ْ ُ ْ ‫قوما ﱠ‬
َ ِ ‫ليسوا‬ ً ْ َ ‫بھا‬ َ ْ ‫فقد َ ﱠ‬
َ ِ ‫وكلنا‬ ْ َ َ ‫ھـؤالء‬
ُ َ ‫بھا‬ َُْْ
َ ِ ِ َِ
(6:89) ‫بكافرين‬
Being as the Prophet Muhammad (Salla Allahu ‘alayhi wa

salam) was the final seal of all the Prophets, then Allah
(Subhanahu wa ta’ala) words contained within the Glorious
Qur’an are His final issue to this world. All the prophets
(Radiya Allahu ‘anhu) before him have had their
prophethood rejected by their followers, and Islam is
following the same course by secular division and
arguments of what to follow or not.
Glorious Qur’an, Surah Al-A’raf, Ayah 157

"Those who follow the apostle, the unlettered Prophet,
whom they find mentioned in their own (scriptures) – In the
296
law and the Gospel, for he commands them what is just and
forbids them what is evil; he allows them as lawful what is
good (and pure) and prohibits them from what is bad (and
impure); He releases them from their heavy burdens and
from the yokes that are upon them. So it is those who
believe in him, honour him, help him, and follow the light
which is sent down with him- it is they who will prosper."
َ ُ ِ َ ‫الذي‬
ُ‫يجدونه‬ ِ ‫األمي ﱠ‬‫النبي ُ ﱢ ﱠ‬ ‫الرسول ﱠ ِ ﱠ‬
َ ُ ‫يتبعون ﱠ‬ َ ُ ِ ‫الذين َ ﱠ‬ َ ِ‫ﱠ‬
ُ ُ ُ ْ َ ‫واإلنجيل‬
‫يأمرھم‬ ِ ِ ْ ِ َ ‫التوراة‬ ِ َ ْ ‫عندھم ِفي ﱠ‬ ْ ُ َ ِ ‫مكتوبا‬ ً َُْ
ُ ُ َ ‫ويحلﱡ‬
‫لھم‬ ِ َ ُ ْ ‫عن‬
ِ ُ َ ‫المنكر‬ ِ َ ‫وينھاھم‬ ِ ُ َْْ ِ
ْ ُ َ ْ َ َ ‫بالمعروف‬
ْ ُ ْ َ ‫ضع‬
‫عنھم‬ ُ َ َ‫الخبآئث َوي‬ َ ِ َ َ ْ ‫عليھم‬
ُ ِ ْ َ َ ‫ويحرم‬ ِ َ‫ﱠﱢ‬
ُ ‫الطيبات َ ُ َ ﱢ‬
ْ ُ َ ‫فالذين‬
‫آمنوا‬ َ ِ ‫عليھم َ ﱠ‬ ْ ِ ْ َ َ ‫كانت‬ْ َ َ ‫التي‬ َ َ ْ َ َ ‫إصرھم‬
ِ ‫واألغالل ﱠ‬ ُْ َ ْ ِ
َ ِ ُ ‫الذي‬
‫أنزل‬ َ ِ ‫النور ﱠ‬
َ ‫واتبعوا ﱡ‬ ْ ُ َ ‫ونصروهُ َ ﱠ‬ ُ َ َ َ ُ‫وعزروه‬ ُ ‫به َ َ ﱠ‬ ِِ
(7:157) ‫المفلحون‬
َ ُ ِ ُ ‫ھم‬ ْ ْ ُ ُ ‫أولـئك‬ َ
َ ِ ْ ُ‫معه‬ ُ ََ
Within this ayah we see that Allah (Subhanahu wa ta’ala)
commands the followers of the Prophet (Salla Allahu ‘alayhi
wa salam) who also commands them to that which is just
and forbids them from evil and he allows them to that which
is lawful, good and pure. He prohibits them from what is bad
for them and which would do them harm. Therefore, his
Sunnah and true hadith’s are paramount to the
establishment of the true path for a follower to take towards
his Creator Allah (Subhanahu wa ta’ala). The following ayah
is also a further message for all men to follow the Prophet
(Salla Allahu ‘alayhi wa salam):

day: "O men! I am sent unto you all, as the Messenger of
Allah, to Whom belongeth the dominion of the heavens and
the earth: there is no god but He: it is He That giveth both
life and death. So believe in Allah and His Messenger, the
Unlettered Prophet, who believeth in Allah and His words:
follow him that (so) ye may be guided."
297
ِ ‫جميعا ﱠ‬
‫الذي‬ ْ ُ َِْ ‫ﷲ‬
ً ِ َ ‫إليكم‬ ِ ّ ‫رسول‬
ُ ُ َ ‫الناس ِ ﱢإني‬ ُ ‫قل َيا أَي َﱡھا ﱠ‬
ُْ
ِ ْ ُ ‫ھو‬
‫يحيـي‬ ِ ْ َ َ ‫السماوات‬
َ ُ ‫واألرض ال ِ َإلـهَ ِإالﱠ‬ ِ َ َ ‫ملك ﱠ‬ ُ ْ ُ ُ‫َله‬
‫الذي‬ ‫النبي ُ ﱢ ﱢ‬
ِ ‫األمي ﱠ‬ ‫ورسوله ﱠ ِ ﱢ‬ِ ِ ُ َ َ ِ‫با‬ ْ ُ ِ َ ‫ويميت‬
ّ ِ ‫فآمنوا‬ ُ َُِ
ْ ُ ‫بعوهُ َ َ ﱠ‬
َ ُ َ ْ َ ‫لعلكم‬
(7:158) ‫تھتدون‬ ُ ِ ‫وكلماته َواتﱠ‬ ّ ِ ‫يؤمن‬
ِ ِ َ ِ َ َ ِ‫با‬ ُ ِ ُْ
Allah (Subhanahu wa ta’ala) will use who He wills for the
benefit of the believers and He keeps His word but do you
listen with open ears or are you deaf to His instructions?

Among them are men who molest the Prophet and say, "He
is (all) ear." Say, "He listens to what is best for you: he
believes in Allah, has faith in the Believers, and is a Mercy
to those of you who believe." But those who molest the
Messenger will have a grievous penalty.
ْ ُ ‫أذن‬
‫قل‬ ٌ ُ ُ ‫ھو‬ َ ُ ُ ِ َ ‫النبي‬
َ ُ ‫ويقولون‬ َ ُ ْ ُ ‫الذين‬
‫يؤذون ﱠ ِ ﱠ‬ َ ِ ‫ومنھم ﱠ‬
ُُ ِْ َ
ٌ‫ورحمة‬ َ ِ ِ ْ ُ ْ ِ ‫ويؤمن‬
َ ْ َ َ ‫للمؤمنين‬ ُ ِ ْ ُ َ ِ‫با‬ّ ِ ‫يؤمن‬ ْ ُ ‫خير ﱠ‬
ُ ِ ْ ُ ‫لكم‬ ٍ ْ َ ‫أذن‬ُ ُُ
ْ ُ َ ِ‫ﷲ‬
‫لھم‬ ّ ‫رسول‬
َ ُ َ ‫يؤذون‬ َ ِ ‫منكم َ ﱠ‬
َ ُ ْ ُ ‫والذين‬ ْ ُ َ ‫للذين‬
ْ ُ ِ ‫آمنوا‬ َ ِ‫ﱢﱠ‬
(9:61) ‫أليم‬ ََ
To molest is to ignore, to not adhere to what he says,
although that which Allah (Subhanahu wa ta’ala) has said in
the Glorious Qur’an is paramount above all other words.
The final words of Allah (Subhanahu wa ta’ala) on the
Prophethood of Muhammad (Salla Allahu ‘alayhi wa salam)
and His final seal to mankind but still those who doubt his
Sunnah and his true hadith close their eyes and ears to the
truth.
298
Muhammad is not the father of any of your men, but (he is)
the Messenger of Allah, and the Seal of the Prophets: and
Allah has full knowledge of all things.
ِ ‫رسول ﱠ‬
‫ﷲ‬ َ ُ ‫ولكن ﱠ‬ ْ ُ ِ َ ‫أحد ﱢمن ﱢ‬
ِ َ َ ‫رجالكم‬ ٍ َ َ ‫محمد َ َأبا‬
ٌ ‫كان ُ َ ﱠ‬
َ َ ‫ﱠما‬
(33:40) ‫عليما‬ ٍ ْ َ ‫بكل‬
ً ِ َ ‫شيء‬ ‫وكان ﱠ‬
‫ﷲُ ِ ُ ﱢ‬ َ ‫وخاتم ﱠ ِ ﱢ‬
َ َ َ ‫النبيين‬ ََ َ َ
Glorious Qur’an, Surah Al-Mujadilah, Ayah 9

O ye who believe! When ye hold secret counsel, do it not for
iniquity and hostility, and disobedience to the Prophet; but
do it for righteousness and self- restraint; and fear Allah, to
Whom ye shall be brought back.
ِ ْ ِ ْ ِ ‫تتناجوا‬
‫باإلثم‬ ْ ُ ْ َ َ َ ‫آمنوا ِ َإذا‬
َ َ ‫تناجيتم‬
ْ َ َ َ َ ‫فال‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬
ُ َ ‫الذين‬
‫وتناجوا ِ ْ ِ ﱢ‬
‫بالبر‬ ْ َ َ َ َ ‫الرسول‬
ِ ُ ‫ومعصيت ﱠ‬ ِ َ ُْْ َ
ِ َ ِ ْ َ َ ‫والعدوان‬
َ ُ َ ْ ُ ‫إليه‬
(58:9) ‫تحشرون‬ ِ ‫ﷲَ ﱠ‬
ِ ْ َ ِ ‫الذي‬ ‫واتقوا ﱠ‬ َ ْ‫َ ﱠ‬
ُ ‫والتقوى َ ﱠ‬
Why do we believe that Allah (Subhanahu wa ta’ala) would
wish to even put this ayah forward to His followers, unless
they were not true believers? Secret counsel is not secret to
Allah (Subhanahu wa ta’ala) who knows all things. Do they
do it for iniquity and hostility? Do they not know that Allah
(Subhanahu wa ta’ala) knows all things and all schemes?
Those who do not hold onto the Sunnah of the Prophet
(Salla Allahu ‘alayhi wa salam) are the disobedient and do
not fear Allah (Subhanahu wa ta’ala) in their picking and
choosing what they want to believe in. He further gives
revelation to those who believe in His Prophet (Salla Allahu
‘alayhi wa salam) and their reward and the reward for those
who reject Him.
Glorious Qur’an, Surah Al-Hadid, Ayah 19

And those who believe in Allah and His apostles - they are
the Sincere (lovers of Truth), and the witnesses (who
299
testify), in the eyes of their Lord: They shall have their
Reward and their Light. But those who reject Allah and deny
Our Signs, - they are the companions of Hell-Fire.
َ ُ ‫ھم ﱢ ﱢ‬
‫الصديقون‬ َ ِ َ ْ ُ ‫ورسله‬
ُ ُ ‫أولئك‬ ِ ِ ُ ُ َ ِ‫با‬ ‫آمنوا ِ ﱠ‬ َ ِ‫َ ﱠ‬
ُ َ ‫والذين‬
َ ِ ‫ونورھم َ ﱠ‬
‫والذين‬ ْ ُ ُ ْ َ ‫لھم‬
ْ ُ ُ ُ َ ‫أجرھم‬ ْ ُ َ ‫ربھم‬
ْ ِ ‫عند َ ﱢ‬ ََ ‫َ ﱡ‬
َ ِ ‫والشھداء‬
ِ ِ َ ْ ‫أصحاب‬
(57:19) ‫الجحيم‬ ُ َ ْ َ ‫أولئك‬ َ ِ َ ْ ُ ‫بآياتنا‬ ُ ‫كفروا َ َ ﱠ‬
َ ِ َ ِ ‫وكذبوا‬ ََُ
The people of faith listen to the Messenger of Allah
(Subhanahu wa ta’ala) with respect and take note of what
he says, while the unbeliever does not and his will be a
grievous punishment.

O ye of Faith! Say not (to the messenger words of
ambiguous import, but words of respect; and hearken (to
him): To those without Faith is a grievous punishment.
ْ ُ ُ َ ‫راعنا‬
َ ْ ُ ‫وقولوا‬
‫انظرنا‬ ْ ُ ُ َ َ‫آمنوا ال‬
َ ِ َ ‫تقولوا‬ ْ ُ َ ‫الذين‬
َ ِ ‫َيا أَي َﱡھا ﱠ‬
(2:104) ‫أليم‬ َ َ ‫ْوللكافرين‬
َ ِ ِ َ ِ َ ‫واسمعوا‬
ُ َْ َ
He further states:

Would ye question your messenger as Moses was
questioned of old? but whoever changeth from Faith to
Unbelief Hath strayed without doubt from the even way.
‫موسى ِمن‬
َ ُ ‫سئل‬ َ َ ‫رسولكم‬
َ ِ ُ ‫كما‬ ْ ُ َ ْ َ ‫تريدون َأن‬
ْ ُ َ ُ َ ‫تسألوا‬ َ ُ ِ ُ ‫َ ْأم‬
‫سواء‬ ‫فقد َ ﱠ‬
َ َ ‫ضل‬ ْ َ َ ‫باإليمان‬ َ ْ ُ ْ ‫يتبدل‬
ِ َ ِ ِ ‫الكفر‬ ِ ‫ومن َ َ َ ﱠ‬ ُ َْ
َ َ ‫قبل‬
ِ ِ‫ﱠ‬
(2:108) ‫السبيل‬

300
Thus, have We made of you an Ummah justly balanced,
that ye might be witnesses over the nations and the
messenger a witness over yourselves; and We appointed
the Qibla to which thou was used, only to test those who
followed the messenger from those who would turn on their
heels (From the Faith). Indeed it was (A change)
momentous, except to those guided by Allah. And never
would Allah Make your faith of no effect. For Allah is to all
people Most surely full of kindness, Most Merciful.
‫على‬ َ َ ‫شھداء‬ ْ ُ ُ َ ‫وسطا ﱢ‬

َ َ ُ ‫لتكونوا‬ ً َ َ ً‫أمة‬ ‫جعلناكم ُ ﱠ‬
ْ ُ َ ْ َ َ ‫وكذلك‬َ ََِ َ
َ ْ َ َ ‫وما‬
‫جعلنا‬ ً ِ َ ‫عليكم‬
َ َ ‫شھيدا‬ ْ ُ ْ َ َ ‫الرسول‬
ُ ُ ‫ويكون ﱠ‬ َ ُ َ َ ‫الناس‬
ِ ‫ﱠ‬
َ ُ ‫يتبع ﱠ‬
‫الرسول‬ َ َ ْ َ ِ ‫عليھا ِإالﱠ‬
ُ ِ ‫لنعلم َمن َ ﱠ‬ َ ْ َ َ ‫كنت‬ َ ُ ‫التي‬ َِْ ْ
ِ ‫القبلةَ ﱠ‬
‫على‬َ َ ‫لكبيرةً ِإالﱠ‬َ ِ َ َ ‫كانت‬ ْ َ َ ‫وإن‬ ِ ْ َ ِ َ ‫على‬
ِ َ ‫عقبيه‬ َ َ ‫ينقلب‬
ُ ِ َ َ ‫ممن‬ ‫ِ ﱠ‬
َّ‫إن ﷲ‬ ْ ُ َ َ ِ ‫ليضيع‬
‫إيمانكم ِ ﱠ‬ َ ِ ُ ِ ُ‫كان ﷲ‬ّ َ َ ‫وما‬ ّ
َ َ ُ‫ھدى ﷲ‬ َ ِ‫ﱠ‬
َ َ ‫الذين‬
ٌ ِ ‫لرؤوف ﱠ‬
(2:143) ‫رحيم‬ ٌ ُ َ َ ‫بالناس‬ِ ‫ِ ﱠ‬
Here we see the changes made in the direction of prayer to
test the believers in that they would recognise and take due
notice of the Prophet (Salla Allahu ‘alayhi wa salam). For
originally we prayed to the Qibla of Jerusalem and on
instruction of the Prophet (Salla Allahu ‘alayhi wa salam),
we changed to the Qibla of Makkah, the Holiest of all
Shrines.

A similar (favour have ye already received) in that We have
sent among you a messenger of your own, rehearsing to
you Our Signs, and sanctifying you, and instructing you in
Scripture and Wisdom, and in new knowledge.
301
َ ِ َ ‫عليكم‬
‫آياتنا‬ ُ ْ َ ‫منكم‬
ْ ُ ْ َ َ ‫يتلو‬ ْ ُ ‫رسوالً ﱢ‬
ُ َ ‫فيكم‬ َ ْ َ ْ َ ‫كما‬
ْ ُ ِ ‫أرسلنا‬ ََ
‫ويعلمكم ﱠما َ ْلم‬ َ ْ ِ ْ َ ‫الكتاب‬
ُ ُ ‫والحكمةَ َ ُ َ ﱢ‬ َ َ ِ ْ ‫ويعلمكم‬
ُ ُ ُ ‫ويزكيكم َ ُ َ ﱢ‬
ُْ ‫ََُ ﱢ‬
ْ ُ َُ
َ ُ َ ْ َ ‫تكونوا‬
(2:151) ‫تعلمون‬
The Prophet (Salla Allahu ‘alayhi wa salam) is not the first

messenger sent to the people of this world but a large
percentage of each messenger’s followers have left the path
given to them by Allah (Subhanahu wa ta’ala) the Creator of
all things but still they will not listen?

It is not righteousness that ye turn your faces towards East
or West; but it is righteousness - to believe in Allah and the
Last Day, and the Angels, and the Book, and the
messengers; to spend of your substance, out of love for
Him, for your kin, for orphans, for the needy, for the
wayfarer, for those who ask, and for the ransom of slaves;
to be steadfast in prayer, and practice regular charity; to
fulfil the contracts which ye have made; and to be firm and
patient, in pain (or suffering) and adversity, and throughout
all periods of panic. Such are the people of truth, the Allah
fearing.
ِ ِ ْ َ ْ ‫قبل‬
‫المشرق‬ ْ ُ َ ُ ُ ‫تولوا‬
َ َ ِ ‫وجوھكم‬ ْ ‫البر َأن ُ َ ﱡ‬ ‫ليس ْ ِ ﱠ‬
َ ْ‫ﱠ‬
‫اآلخر‬
ِ ِ ‫واليوم‬ ِ ْ َ ْ َ ِ‫با‬
ّ ِ ‫آمن‬ َ َ ‫من‬ ‫ولـكن ْ ِ ﱠ‬
ْ َ ‫البر‬ ِ ِ َْْ َ
‫والمغرب َ َ ِ ﱠ‬
‫حبه‬
ِ ‫على ُ ﱢ‬ َ َ ‫المال‬َ َ ْ ‫وآتى‬ َ َ ‫والنبيين‬ ِ َ ِ ْ َ ‫والمآلئكة‬
َ ‫والكتاب َ ﱠ ِ ﱢ‬ ِ َِ َْ َ
ِ ِ ‫وابن ﱠ‬
‫السبيل‬ َ ْ َ ‫ين‬ ِ َ َ ْ َ ‫واليتامى‬
َ ‫والمساك‬ َ َ َ ْ َ ‫القربى‬َ ْ ُ ْ ‫ذوي‬ ِ َ
َ ‫وآتى ﱠ‬
َ‫الزكاة‬ َ َ َ‫الصالة‬
‫وأقام ﱠ‬ َ َ َ َ ‫الرقاب‬
ِ َ ‫وفي ﱢ‬ َ ِِ ‫َ ﱠ‬
ِ َ ‫والسآئلين‬
َ ِ ِ ‫عاھدوا َ ﱠ‬
‫والصابرين ِفي‬ ْ ُ َ َ ‫بعھدھم ِ َإذا‬ َ ُ ُْ َ
ْ ِ ِ ْ َ ِ ‫والموفون‬
302
َ ِ َ ُ ‫البأس‬ ْ َ ِ َ ‫والضراء‬ َ َْْ

‫الذين‬ ِ َ ْ ‫وحين‬ ‫ﱠ ﱠ‬ ‫البأساء‬
(2:177) ‫قون‬ ُ ْ ‫ھم‬
َ ُ ‫المتﱠ‬ َ ِ َ ُ َ ‫صدقوا‬
ُ ُ ‫وأولـئك‬ ََُ
The faithful follow the ways set by Allah (Subhanahu wa
ta’ala) and through the guidance of the Prophet (Salla
Allahu ‘alayhi wa salam) in all matters relating to the faith of
Islam. To ignore one is to loose the other, in other words to
ignore the ways set by Allah (Subhanahu wa ta’ala) and to
ignore the Sunnah and hadith of the Prophet (Salla Allahu
‘alayhi wa salam) is to take yourself of His path of truth.

Mankind was one single nation, and Allah sent messengers
with glad tidings and warnings; and with them He sent the
Book in truth, to judge between people in matters wherein
they differed; but the People of the Book, after the clear
Signs came to them, did not differ among themselves,
except through selfish contumacy. Allah by His Grace
Guided the believers to the Truth, concerning that wherein
they differed. For Allah guided whom He will to a path that is
straight.
َ ِ ‫النبيين ُ َ ﱢ‬
‫مبشرين‬ َ ‫ﷲُ ﱠ ِ ﱢ‬ ّ ‫فبعث‬
َ َ َ َ ً‫واحدة‬َ ِ َ ً‫أمة‬ ‫الناس ُ ﱠ‬
ُ ‫كان ﱠ‬ َ َ
َ ْ َ ‫ليحكم‬
‫بين‬ ‫الكتاب ِ ْ َ ﱢ‬
َ ُ ْ َ ِ ‫بالحق‬ َ َ ِ ْ ‫معھم‬ َ َ َ َ ‫منذرين‬
ُ ُ َ َ ‫وأنزل‬ َ ِ ِ ُ ‫َو‬
َ ِ ‫فيه ِإالﱠ ﱠ‬
‫الذين‬ ِ ِ ‫اختلف‬َ َ َ ْ ‫وما‬ َ َ ‫فيه‬ ْ
ِ ِ ‫اختلفوا‬ ُ َ َ ْ ‫فيما‬ ِ ‫ﱠ‬
َ ِ ‫الناس‬
‫فھدى‬َ َ َ ‫بينھم‬
ْ ُ َ ْ َ ‫بغيا‬ ُ َ ‫جاءتھم ْ َ ﱢ‬
ً ْ َ ‫البينات‬ ُ ُ ْ َ ‫بعد َما‬ ِ ْ َ ‫أوتوهُ ِمن‬ُ ُ
ُ‫وﷲ‬ ِ ِ ْ ِ ِ ‫الحق‬
ّ َ ‫بإذنه‬ ‫من ْ َ ﱢ‬ َ ِ ‫فيه‬ ْ ُ َ َ ‫اخ‬
ِ ِ ‫تلفوا‬ ْ ‫لما‬ ْ ُ َ ‫الذين‬
َ ِ ‫آمنوا‬ َ ِ ‫ﷲُ ﱠ‬ ّ
ٍ َ ِ ‫يشاء ِ َإلى‬
ٍ ِ َ ْ ‫صراط ﱡ‬
(2:213) ‫مستقيم‬ َ َ ‫يھدي َمن‬ َِْ
Allah (Subhanahu wa ta’ala)’s signs are clear and
303
straightforward but still the people argue what is right and
what is wrong. They look for what separates them rather
than what unites them altogether.

It is not required of thee (O messenger, to set them on the
right path, but Allah sets on the right path whom He
pleaseth. Whatever of good ye give benefits your own souls,
and ye shall only do so seeking the "Face" of Allah.
Whatever good ye give, shall be rendered back to you, and
ye shall not Be dealt with unjustly.
‫وما‬
َ َ ‫يشاء‬ َ َ ‫يھدي َمن‬ ِ ْ َ َ‫ﷲ‬ ّ ‫ولـكن‬
‫ھداھم َ َ ِ ﱠ‬ َ ْ َ َ ‫ليس‬
ْ ُ َ ُ ‫عليك‬ َ ْ‫ﱠ‬
َ ِ ْ ‫تنفقون ِإالﱠ‬
‫ابتغاء‬ َ ُ ِ ُ ‫وما‬ ْ ُ ِ ُ َ ‫خير‬
َ َ ‫فألنفسكم‬ ٍ ْ َ ‫من‬ ْ ُِ ُ
ْ ِ ‫تنفقوا‬
ْ ُ َ َ ‫إليكم‬
َ‫وأنتم ال‬ ْ ُ ْ َ ِ ‫يوف‬
‫خير ُ َ ﱠ‬
ٍ ْ َ ‫من‬ ْ ُ ِ ُ ‫وما‬
ْ ِ ‫تنفقوا‬ َ َ ‫ﷲ‬ ِ ّ ‫وجه‬
ِ ْ َ
َ ُ َْ ُ
(2:272) ‫تظلمون‬
It is not the responsibility of the Prophet (Salla Allahu ‘alayhi

wa salam) to set them on the right path, nor is it his
responsibility for those who stray from the path, for it is Allah
(Subhanahu wa ta’ala) who guides whom he pleases. What
ever you do will not be judged unfairly, for your reward will
be for what you do and believe in. Those who do not adhere
to the words and ways of the Prophet (Salla Allahu ‘alayhi
wa salam) their reward will be the Hell Fire of the
unbeliever.

The messenger believeth in what hath been revealed to him
from his Lord, as do the men of faith. Each one (of them)
believeth in Allah, His angels, His books, and His apostles.
"We make no distinction (they say) between one and
another of His apostles." And they say: "We hear, and we
obey: (We seek) Thy forgiveness, our Lord, and to Thee is
the end of all journeys."
304
َ ُ ِ ْ ُ ْ َ ‫ربه‬
‫والمؤمنون ُكلﱞ‬ ِ ‫إليه ِمن ﱠ ﱢ‬ َ ِ ُ ‫بما‬
ِ ْ َ ِ ‫أنزل‬ ُ ُ ‫آمن ﱠ‬
َ ِ ‫الرسول‬ َ َ
ُ ‫ورسله الَ ُ َ ﱢ‬
َ ْ َ ‫نفرق‬
‫بين‬ ِ ِ ُ ُ َ ‫ومآلئكته‬
ِ ِ ُ ُ َ ‫وكتبه‬ ِ ِ َ ِ َ َ ِ‫با‬ ّ ِ ‫آمن‬
َ َ
َ ‫غفرانك َ ﱠ‬
‫ربنا‬ َ ْ َ َ َ ‫سمعنا‬
َ َ َ ْ ُ ‫وأطعنا‬ ْ ُ َ َ ‫سله‬
َ ْ ِ َ ‫وقالوا‬ ٍَ َ
ِ ِ ُ ‫أحد ﱢمن رﱡ‬
ُ ِ َ ْ ‫وإليك‬
(2:285) ‫المصير‬ َ َِْ َ
This ayah is self-explaining, in that we should adhere to our
belief in both Allah (Subhanahu wa ta’ala) and His
messenger (Salla Allahu ‘alayhi wa salam). Yet we have the
following Ayah, which says that should we turn away from
either of them, then we have rejected our faith.

Say: "Obey Allah and His messenger: But if they turn back,
Allah loveth not those who reject Faith.
ّ ‫فإن‬
َ‫ﷲَ ال‬ ْ ْ ‫فإن َ َ ﱠ‬
‫تولوا َ ِ ﱠ‬ َ ُ ‫ﷲَ َ ﱠ‬
ِ ‫والرسول‬ ْ ُ ِ َ ‫قل‬
ّ ‫أطيعوا‬ ُْ
َ ِ ِ َ ْ ‫يحبﱡ‬
(3:32) ‫الكافرين‬ ِ ُ
It is those who have faith in both Allah (Subhanahu wa
ta’ala) and the Prophet (Salla Allahu ‘alayhi wa salam) and
in his Sunnah and hadith who know what has been revealed
and as such it is them who bear witness to the truth.

"Our Lord! we believe in what Thou hast revealed, and we
follow the messenger then write us down among those who
bear witness."
‫مع‬ َ ْ ُ ْ َ ‫الرسول‬
َ َ ‫فاكتبنا‬ َ ُ ‫واتبعنا ﱠ‬ ْ َ َ َ ‫بما‬
َ ْ َ ‫أنزلت َ ﱠ‬ َ ِ ‫آم ﱠنا‬ َ‫َ ﱠ‬
َ ‫ربنا‬
َ ِِ ‫ﱠ‬
(3:53) ‫الشاھدين‬
It is Allah (Subhanahu wa ta’ala) who protects the faithful

who adhere to His truth.
305

Without doubt, among men, the nearest of kin to Abraham,
are those who follow him, as are also this messenger and
those who believe: And Allah is the Protector of those who
have faith.
‫وھـذا ﱠ ِ ﱡ‬
‫النبي‬ َ َ َ ُ‫اتبعوه‬ َ ِ ‫بإبراھيم َ ﱠ‬
ُ َ ‫للذين ﱠ‬ ِ ‫أولى ﱠ‬
َ ِ َ ْ ِ ِ ‫الناس‬ َ ْ َ ‫إن‬
‫ِﱠ‬
َ ِ ِ ْ ُ ْ ‫ولي‬
(3:68) ‫المؤمنين‬ ‫وﷲُ َ ِ ﱡ‬ ْ ُ َ ‫والذين‬
ّ َ ‫آمنوا‬ َ ِ‫َ ﱠ‬
The words of Allah (Subhanahu wa ta’ala) here are in
reference to the Prophet (Salla Allahu ‘alayhi wa salam), in
that those who first accepted the faith and bore witness
have rejected the Prophet (Salla Allahu ‘alayhi wa salam)
and Allah (Subhanahu wa ta’ala)’s clear signs but He will
not guide them unjustly.

How shall Allah Guide those who reject Faith after they
accepted it and bore witness that the messenger was true
and that Clear Signs had come unto them? but Allah guides
not a people unjust.
‫وشھدوا َ ﱠ‬
‫أن‬ ْ ُ ِ َ َ ‫إيمانھم‬ ْ ُ َ َ ‫قوما‬
ْ ِ ِ َ ِ ‫بعد‬ ّ ‫يھدي‬
ً ْ َ ُ‫ﷲ‬ َ َْ
ِ ْ َ ‫كيف‬
َ ْ َ ْ ‫يھدي‬
‫القوم‬ ُ َ ‫وجاءھم ْ َ ﱢ‬
ّ َ ‫البينات‬
ِ ْ َ َ‫وﷲُ ال‬ ُ ُ َ َ ‫حق‬ ‫الرسول َ ﱞ‬
َ ُ ‫ﱠ‬
َ ِِ ‫ﱠ‬
(3:86) ‫الظالمين‬
Did not Allah (Subhanahu wa ta’ala) give you clear signs for
you to follow the path of truth, yet you deny the Sunnah and
hadith of the Prophet (Salla Allahu ‘alayhi wa salam)?

And how would ye deny Faith while unto you are rehearsed
the Signs of Allah, and among you Lives the messenger.
Whoever holds firmly to Allah will be shown a way that is
straight.
306
ّ ‫آيات‬
ْ ُ ِ َ ِ‫ﷲ‬
‫وفيكم‬ ْ ُ ْ َ َ ‫تتلى‬
ُ َ ‫عليكم‬ ْ ُ َ َ ‫تكفرون‬
َ ْ ُ ‫وأنتم‬ َ ُ ُ ْ َ ‫وكيف‬
َ َْ َ
ٍ َ ِ ‫ھدي ِ َإلى‬
‫صراط‬ َ ِ ُ ‫فقد‬ ّ ِ ‫يعتصم‬
ْ َ َ ِ‫با‬ ِ َ ْ َ ‫ومن‬ ُ ُ َ
َ َ ُ‫رسوله‬
ٍ َِْ ‫ﱡ‬
(3:101) ‫مستقيم‬

And obey Allah and the messenger, that ye may obtain
mercy.
(3:132) ْ ُ ‫والرسول َ َ ﱠ‬
َ ُ َ ْ ُ ‫لعلكم‬
‫ترحمون‬ َ ُ ‫ﷲَ َ ﱠ‬ ْ ُ ِ ََ
ّ ‫وأطيعوا‬
So Muslims should obey not only Allah (Subhanahu wa
ta’ala) but also His messenger the Prophet Muhammad
(Salla Allahu ‘alayhi wa salam) so that we may obtain
mercy. To those who obey both Allah (Subhanahu wa ta’ala)
and the Prophet (Salla Allahu ‘alayhi wa salam), will be
admitted to the Gardens of Paradise and who will abide
there forever.

Those are limits set by Allah. those who obey Allah and His
messenger will be admitted to Gardens with rivers flowing
beneath, to abide therein (for ever) and that will be the
supreme achievement.
‫جنات‬ ْ ِ ْ ُ ُ‫ورسوله‬
ٍ ‫يدخلهُ َ ﱠ‬ َ ُ َ َ َ‫ﷲ‬ ّ ‫يطع‬
ِ ِ ُ ‫ومن‬
َ َ ِ‫ﷲ‬ ّ ‫حدود‬
ُ ُ ُ ‫تلك‬َ ِْ
ُ ْ َ ْ ‫وذلك‬
‫الفوز‬ َ ِ َ َ ‫فيھا‬
َ ِ ‫خالدين‬ ُ َ ْ َ ‫تحتھا‬
َ ِ ِ َ ‫األنھار‬ َ ِ ْ َ ‫تجري ِمن‬ ِ َْ
ُ ِ َْ
(4:13) ‫العظيم‬
While those who disobey Him, not only transgress His limits
but also reap the rewards of the Hellfire as expressed in the
following ayah.
307
But those who disobey Allah and His messenger and
transgress His limits will be admitted to a Fire, to abide
therein: And they shall have a humiliating punishment.
ْ ِ ْ ُ ُ‫حدوده‬
ً َ ُ‫يدخله‬
‫نارا‬ َ ُ ُ ‫ويتعد‬ َ ّ ‫يعص‬
َ ُ َ َ ‫ﷲ‬
‫ورسولهُ َ َ َ َ ﱠ‬ ِ ْ َ ‫ومن‬َ َ
ٌ
(4:14) ‫مھين‬ َ َ
ِ ‫فيھا َولهُ َعذابٌ ﱡ‬ ًِ َ
َ ِ ‫خالدا‬

O ye who believe! Obey Allah, and obey the messenger,
and those charged with authority among you. If ye differ in
anything among yourselves, refer it to Allah and His
messenger, if ye do believe in Allah and the Last Day: That
is best, and most suitable for final determination.
َ ُ ‫وأطيعوا ﱠ‬
‫الرسول‬ ْ ُ ِ َ َ َ‫ﷲ‬ ْ ُ ‫أط‬
ّ ‫يعوا‬ ِ َ ‫آمنوا‬
ْ ُ َ ‫الذين‬َ ِ ‫َيا أَي َﱡھا ﱠ‬
‫شيء َ ُ ﱡ‬
ُ‫فردوه‬ ْ ُ ْ َ َ َ ‫فإن‬
ٍ ْ َ ‫تنازعتم ِفي‬ ِ َ ‫منكم‬ ِ ْ َ ‫وأولي‬
ْ ُ ِ ‫األمر‬ َُِْ
ِ ْ َ ْ َ ِ‫با‬
‫واليوم‬ ّ ِ ‫تؤمنون‬
َ ُ ِ ْ ُ ‫كنتم‬ ْ ُ ُ ‫والرسول ِإن‬
ِ ُ ‫ﷲِ َ ﱠ‬ ّ ‫ِ َإلى‬
(4:59) ً ‫تأويال‬
ْ ُ َ ْ َ َ ‫خي ٌر‬ َ ِ َ ‫اآلخر‬
ِ َ ‫وأحسن‬ ْ َ ‫ذلك‬ ِ ِ
That with which you differ should be referred to Allah
(Subhanahu wa ta’ala) and His Messenger (Salla Allahu
‘alayhi wa salam), and not just to Allah (Subhanahu wa
ta’ala), which gives us a clear indication that matters should
be resolved through close scrutiny of not only the Glorious
Qur’an but also the Sunnah and hadith’s of the Prophet

When it is said to them: "Come to what Allah hath revealed,
and to the messenger: Thou seest the Hypocrites avert their
faces from thee in disgust.
308
ِ ُ ‫وإلى ﱠ‬
‫الرسول‬ َ َ َ ‫تعالوا ِ َإلى َما‬
ّ ‫أنزل‬
َ ِ َ ُ‫ﷲ‬ ْ ْ َ َ َ ‫لھم‬
ً ُ ُ ‫عنك‬
(4:61) ‫صدودا‬ َ َ ‫يصدون‬ َ ِ ِ َ ُ ْ ‫رأيت‬
َ ‫المنافقين َ ُ ﱡ‬ َ َْ َ
The hypocrites turn away from the truth from not only Allah
(Subhanahu wa ta’ala) but also His Messenger (Salla Allahu
‘alayhi wa salam) because they take no notice of his
Sunnah, or his hadith’s.

We sent not an apostle, but to be obeyed, in accordance
with the will of Allah. If they had only, when they were unjust
to themselves, come unto thee and asked Allah's
forgiveness, and the messenger had asked forgiveness for
them, they would have found Allah indeed Oft-returning,
Most Merciful.
ْ ُ ‫ولو َ ﱠ‬
‫أنھم‬ ّ ‫بإذن‬
ْ َ َ ِ‫ﷲ‬ ِ ْ ِ ِ ‫ليطاع‬
َ َ ُ ِ ‫رسول ِإالﱠ‬
ٍ ُ ‫أرسلنا ِمن ﱠ‬ َ ْ َ ْ َ ‫وما‬َ َ
ْ
َ‫واستغفر‬ ّ
َ َ ْ َ َ‫فاستغفروا ﷲ‬ ْ َ ْ َ
ُ َ ْ ‫جآؤوك‬َ ُ َ ‫أنفسھم‬ ُ َ
ْ ُ َ ‫ظلموا‬ ْ َ ‫ﱠ‬
ُ ‫ِإذ‬
(4:64) ‫رحيما‬ ً ‫ﷲ َﱠ‬
ً ِ ‫توابا ﱠ‬ ْ ُ َ َ َ ‫الرسول‬
َ ّ ‫لوجدوا‬ ُ ُ ‫لھم ﱠ‬ ُُ َ
They have become unjust to themselves for they ignore that
the apostle of Allah (Salla Allahu ‘alayhi wa salam) has to be
obeyed in accordance of His will. Allah (Subhanahu wa
ta’ala) goes onto say in the following ayah:

He, who obeys the messenger, obeys Allah. But if any turn
away, We have not sent thee to watch over their (evil
deeds).
‫فما‬ ‫ومن َ َ ﱠ‬
َ َ ‫تولى‬ َ َ َ‫ﷲ‬ َ َ َ ‫فقد‬
ّ ‫أطاع‬ ْ َ َ ‫الرسول‬
َ ُ ‫يطع ﱠ‬ ْ ‫ﱠ‬
ِ ِ ُ ‫من‬
ً ِ َ ‫عليھم‬
(4:80) ‫حفيظا‬ َ ََْ ْ َ
ْ ِ ْ َ َ ‫أرسلناك‬
309
We see from this ayah that those who turn away from the
Prophet (Salla Allahu ‘alayhi wa salam) have indeed
committed an evil deed and he is certainly not sent to watch
over them.

If anyone contends with the messenger even after guidance
has been plainly conveyed to him, and follows a path other
than that becoming to men of Faith, We shall leave him in
the path he has chosen, and land him in Hell,- what an evil
refuge!
َ ُ ْ ُ‫تبين َله‬
‫الھدى‬ َ ‫بعد َما َ َ ﱠ‬
ِ ْ َ ‫الرسول ِمن‬ ِ ِ َ ُ ‫ومن‬
َ ُ ‫يشاقق ﱠ‬ َ َ
ِ ِ ْ ُ َ ‫تولى‬
‫ونصله‬ ‫ﱠ‬ َ َ ‫نوله َما‬ ‫ﱢ‬
ِ َ ُ ‫المؤمنين‬ ْ
َ ِ ِ ْ ُ ‫سبيل‬ ‫ﱠ‬
َ ْ َ ‫ويتبع‬
ِ ِ َ ‫غير‬ ِْ ََ
(4:115) ‫مصيرا‬ ْ َ َ ‫جھنم‬
ً ِ َ ‫وساءت‬ َ‫َ َﱠ‬
The follower of the truth believes in both the Glorious Qur’an
and the hadith’s and Sunnah of the Prophet (Salla Allahu
‘alayhi wa salam), to not do so is to contend with the
messenger and they will be left by Allah (Subhanahu wa
ta’ala) to the path which they have chosen, which is Hell.

(They have incurred divine displeasure): In that they broke
their covenant; that they rejected the signs of Allah; that
they slew the messengers in defiance of right; that they
said, "Our hearts are the wrappings (which preserve Allah's
Word; we need no more)"; - Nay, Allah hath set the seal on
their hearts for their blasphemy, and little is it they believe;
ُ ِ ِ ْ َ َ ِ‫ﷲ‬
‫وقتلھم‬ ّ ‫بآيات‬
ِ َ َ ‫وكفرھم‬ ِ ِ ْ ُ َ ‫ميثاقھم‬
ْ ُ َ َ ‫نقضھم ﱢ‬ِ ِ ْ َ ‫فبما‬
َ َِ
ّ ‫طبع‬
ُ‫ﷲ‬ َ َ َ ‫بل‬ ٌ ْ ُ ‫قلوبنا‬
ْ َ ‫غلف‬ َ ُ ُ ُ ‫لھم‬ ْ َ َ ‫حق‬
ْ ِ ِ ‫وقو‬ ًّ َ ‫بغير‬ ََِْ
ِ ْ َ ِ ‫األنبياء‬
ِ َ ‫يؤمنون ِإالﱠ‬
(4:155) ً ‫قليال‬ ْ ِ ِ ْ ُ ِ ‫عليھا‬
َ ُ ِ ْ ُ َ‫بكفرھم َفال‬ َ َْ َ
310
Here, Allah (Subhanahu wa ta’ala) uses the words “Our
hearts are the wrappings (which preserve Allah’s Word; we
need no more)” but He also calls this “their blasphemy”.
Allah (Subhanahu wa ta’ala)’s Words are within the Glorious
Qur’an which they have wrapped within their hearts as a
means of faith but this is not the total faith required of them
from Allah (Subhanahu wa ta’ala), and as such it is
blasphemy not to include the Sunnah and hadith of the
Prophet (Salla Allahu ‘alayhi wa salam). When will the
people learn that they both come together as a total
package called Islam. The one does not come without the
other.

Is he, then, to whom the evil of his conduct is made alluring,
so that he looks upon it as good, (equal to one who is rightly
guided)? For Allah leaves to stray whom He wills, and
guides whom He wills. So let not thy soul go out in (vainly)
sighing after them: for Allah knows well all that they do!
‫يضلﱡ‬
ِ ُ َ‫ﷲ‬ ‫فإن ﱠ‬ ً َ َ ُ‫فرآه‬
‫حسنا َ ِ ﱠ‬ َ َ ‫عمله‬ ُ ُ ُ‫زين َله‬
ِ ِ َ َ ‫سوء‬ َََ
َ ‫أفمن ُ ﱢ‬
ْ ِ ْ َ َ ‫نفسك‬
‫عليھم‬ ْ َ ْ َ ‫فال‬
َ ُ ْ َ ‫تذھب‬ َ َ ‫يشاء‬َ َ ‫ويھدي َمن‬ ِ ْ َ َ ‫يشاء‬ َ َ ‫َمن‬
َ ُ َ ْ َ ‫بما‬
(35:8) ‫يصنعون‬ َ ِ ‫عليم‬ َ ‫إن ﱠ‬
ٌ َِ ‫ﷲ‬ ‫حسرات ِ ﱠ‬
ٍ َ َ َ
If their conduct is evil and it appears alluring to others, so
that they may look upon it as being good and right, even
though it is the opposite [evil], then Allah (Subhanahu wa
ta’ala) will leave to stray those whom He pleases. They are
not the rightly guided and we should not go out vainly trying
to help them see the errors of their ways. However, we have
a responsibility to either ignore them or to enlighten others
as to their design of taking them with them to the Hellfire. So
do not worry about those who go down this road but rather
make sure for yourself that you do not become one of them.
All of us can do something wrong but it is realizing that we
have done something wrong and to seek forgiveness for it
311
with Allah (Subhanahu wa ta’ala), and to seek His guidance
back to the true path.
Lastly, we will look at the remaining ayah left on this subject,

in that Allah (Subhanahu wa ta’ala) said:
Glorious Qur’an, Surah Yusuf, Ayah 108

Say thou: "This is my way: I do invite unto Allah, - on
evidence clear as the seeing with one's eyes, - I and
whoever follows me. Glory to Allah and never will I join gods
with Allah."
ِ َ َ ْ‫بصيرة َ َأنا‬
‫ومن‬ ٍ َ ِ َ ‫على‬ َ َ ِ‫ﷲ‬ ّ ‫أدعو ِ َإلى‬ ُ ْ َ ‫سبيلي‬
ِ ِ َ ‫ھـذه‬
ِ ِ َ ‫قل‬ ُْ
(12:108) ‫المشركين‬ َ ِ ْ‫وما َ َأنا‬
َ َ ِ‫ﷲ‬ّ ‫وسبحان‬ ِ َ َ‫ﱠ‬
َ َ ْ ُ َ ‫اتبعني‬
We have in this final ayah, the simple words as if they were
spoken by the Prophet (Salla Allahu ‘alayhi wa salam)
himself. The ‘me’ is not Allah (Subhanahu wa ta’ala) but the
Prophet (Salla Allahu ‘alayhi wa salam) who has invited all
of mankind to not only follow him but on evidence which is
clear as if seen by our own eyes. That all Glory is for Allah
(Subhanahu wa ta’ala) and never will we join any partners
with Him. A man that follows just half his faith has no faith
and is no better than a non-believer. However, a man who
witnesses that “There is no god but Allah (Subhanahu wa
ta’ala)” and also believes that “Muhammad (Salla Allahu
‘alayhi wa salam) is His servant and Messenger” but then
does not include the Sunnah and hadith’s of the Prophet
(Salla Allahu ‘alayhi wa salam), then to them is the sin of
apostacy. That is until they recant their ways and rejoin the
faithful.
So those who break away from the hadith’s of the Prophet

(Salla Allahu ‘alayhi wa salam) also break away from the
faith of Allah (Subhanahu wa ta’ala) and are deemed to
have left Islam. Now I know that many will say that I do not
have the right to put this view forward being as I am not
Allah (Subhanahu wa ta’ala), which is correct, I am not Him.
However, the evidence is such that not all hadith’s have
312
been altered or are in any way contrived and as long as they
do not go against the very heart of the Glorious Qur’an are
true, and therefore must be believed, even if they are wrong.
Yes, the Glorious Qur’an comes first and foremost, within
the faith of Islam but also is the Sunnah and hadith’s of the
Prophet (Salla Allahu ‘alayhi wa salam), or there is no
Shari’ah Law as well.

313
Chapter 17
Safeguarding Tawhid
Within the Sunnah of Abu Dawud, he narrated a hadith by

Abdullah ibn ash-Shikhkhir who said, “I went with a
deputation of Banu Amir to the apostle of Allah (Salla Allahu
‘alayhi wa salam), and we said: You are our lord (Sayyad).
To this, he replied, the lord is Allah, the Blessed and
Exalted. Then we said, and the one of us most endowed
with excellence and superiority. To this, he replied, Say,
what you have to say, or part of what you have to say, and
do not let the devil make you his agents. (Sunnah Abu
Dawud, Book 41, Hadith4788)
Al Nasa’i, again with a good isnad, reported something very

similar in that ‘Anas (‘Alayhi al salam) said: “When some
people addressed the Prophet with the words, ‘O Prophet of
Allah’, ‘O the best of us’, ‘O Son of the best’, ‘Our Master’, or
‘Son of our Master’, he interrupted them and said: ‘O men,
say what you came here to tell, and lend not your feelings to
Satan. I am but Muhammad, the servant of Allah and His
Prophet. I do not approve of your raising me above my
station assigned to me by Allah – May He be praised and
glorified’.”
What the above hadith show is the cautioning of people

against exaggeration but also not elevating someone above
their station in life. As Muslims we only have one Master
and that is Allah (Subhanahu wa ta’ala), so if you have a
spiritual teacher, or a leader, whom you may refer to as
master, then remember that he is nothing more than a man
and certainly is not equal to or a partner of Allah
(Subhanahu wa ta’ala). By simply calling someone master,
you have committed the sin of association. If we remained
within the times of having slaves, then the slave should not
even call their owner by the name master.
Should anyone be addressed as “Master” then they should

reply as the Prophet (Salla Allahu ‘alayhi wa salam) did:
“say what you came here to say, and do not lend your
314
feelings to Satan.” Satan will beguile you into saying the
most inappropriate words, which on the face of it may have
very little meaning but which carries with it an even greater
sin. Beware of your words when addressing someone, so
that you do not elevate them to a position likely to cause you
or them distress on the Day of Judgement. In addition, you
must remember, that the one to whom you give the address
may be unaware of its dual aspect of a friendly greeting and
that of associationism with Allah (Subhanahu wa ta’ala).
Should they not notice the greeting fully and accept it
without question, then you have also led that person to the
same guilt as yourself. So actually, both you and the person
you have greeted will be held accountable for the
misdemeanour.
We also have the position of elevating someone above his

or her station in life, to which the Prophet (Salla Allahu
‘alayhi wa salam) had said: “I do not approve of your raising
me above my station assigned to me by Allah”. How often
have we raised someone we know, or maybe think we
know, well above their station, or as I would like to put it
‘above their level of incompetence’? Certainly we give due
respect to those older than ourselves, our parents, our
family and friends but what about our leaders?
As a Muslim, I have only two leaders, the first being Allah

(Subhanahu wa ta’ala) and the second being the Prophet
Muhammad (Salla Allahu ‘alayhi wa salam) but I do not
have a Khalifah, nor do I have a Muslim leader to whom I
can give my allegiance. This then puts me into a certain
predicament, in that part of being a Muslim is the
establishment of a Khalifah and being as there is no one
alive worthy of such a position, I have failed in my duty. It
must also be remembered that no one can put themselves
forward for such a position and that the position must be
established by 75% of the Muslim population of this world, a
near impossible task but not impossible for Allah
Back in the 1960’s I can remember a poster within the

United Kingdom which gave a somewhat distorted view of
315
the taxpayers within this country, which finished up with only
two people paying their taxes, one being the one who wrote
it and the other being the reader. I did think of reproducing
something similar to it about Islam and its believers but
realised that it was not my position to take issue with others
and also not to belittle someone else’s idea of what that
belief should be. Belief is a very personal thing and as such
must be respected no matter how far we may see them as
going away from the truth. For that, perception of truth is our
own, or it should be our own and not a group ideal of what
that truth must contain. On the Day of Judgment, Allah
(Subhanahu wa ta’ala) will not be asking you what group did
you belong to but rather what did you believe in? There is a
very distinct difference between the two, of yourself and the
group. You will be judged on what you did or did not do and
you’re level of knowledge about your faith. To follow the
group is to have a blind faith in the group and this is the
form of faith, which leads one way from the truth. Faith must
be balanced through reasoning, judging the good and bad in
all things and by not taking something in excess. For
example, your group may believe that the wearing of a little
false gold is allowed, for the argument is that it is not real
gold anyway. In addition, some learned scholar has said so,
or so you have been told by the group. Should you wear it or
not, it is left just up to you, with no one to tell you differently.
The group does not say you should or that you should not
wear it. So how do you choose? If you wear it on their say
so then you have followed your group blindly but if you
consult the books and other learned scholars over the
matter and reach a decision based on your findings, then it
is at this point, where you will be judged accordingly.
However, if you consult the vast Ulama over a subject you
will find that they all agree that being as the Prophet (Salla
Allahu ‘alayhi wa salam) forbids the wearing of gold and silk
to the males of his Ummah. The following hadith’s testify to
this effect:
It was narrated by Ali ibn AbuTalib, the Prophet of Allah

(Salla Allahu ‘alayhi wa salam) took silk and held it in his
right hand, and took gold and held it in his left hand and
316
said, both of these are prohibited to the males of my
community. (Sunnah Abu Dawud, Book 32, Hadith 4046)
Also, 'Ali b. Abu Talib (‘Alayhi al salam) reported that Allah's

Messenger (Salla Allahu ‘alayhi wa salam) forbade wearing
of silk and yellow clothes, and the gold ring, and the reciting
of the Qur’an in the ruku' (state of kneeling in prayer).
Should you now wear gold in any form be it coloured white,

brown, red, false or real, then you have reached your
decision based on freely available knowledge and this is
what you will be judged on by Allah (Subhanahu wa ta’ala).
However, you should also consider the following hadith:
It is narrated by Abu Huraira, that Allah's Apostle (Salla

Allahu ‘alayhi wa salam) said, "All my followers will enter
Paradise except those who refuse." They said, "O Allah's
Apostle! Who will refuse?" He said, "Whoever obeys me will
enter Paradise, and whoever disobeys me is the one who
refuses (to enter it)." (Sahih al-Bukhari, Book 92 Hadith 384)
Within the Glorious Qur’an we read:
Glorious Qur’an, Surah Az-Zukhruf, Ayah 35

And also adornments of gold. But all this were nothing but
conveniences of the present life: The Hereafter, in the sight
of thy Lord is for the Righteous.
‫الدنيا‬ ِ َ َ ْ ‫متاع‬
َ ْ ‫الحياة ﱡ‬ ُ َ َ ‫لما‬ َ ِ َ ‫وإن ُكلﱡ‬
‫ذلك َ ﱠ‬ ًُ ْ ُ َ
ِ َ ‫وزخرفا‬
َ ِ ‫ربك ِ ْ ُ ﱠ‬
(43:35) ‫للمتقين‬ َ ِ ْ َ
َ ِ ُ‫واآلخرة‬
َ ‫عند َ ﱢ‬
These three simple sentences put forward within this ayah
explains that although gold is an adornment and it is nothing
but a convenience of this life, the real bounty is the
Hereafter, in the sight of your Creator Allah (Subhanahu wa
ta’ala), which is for the Righteous. Gold is allowed for the
women of our Ummah as can be witnessed by several
hadith of the Prophet (Salla Allahu ‘alayhi wa salam).
317
Throughout all the Glorious Qur’an the message about gold
is that it should be spent in the way of Allah (Subhanahu wa
ta’ala) and not to be horded. It is an adornment of the
Hereafter in Paradise. The hadith’s of the Prophet (Salla
Allahu ‘alayhi wa salam) specify that it is haram for the
males of this Ummah but not for the women. So who do you
follow, man or Allah (Subhanahu wa ta’ala) and His
Messenger the Prophet Muhammad (Salla Allahu ‘alayhi wa
salam)?

No just estimate have they made of Allah, such as is due to
Him: On the Day of Judgment the whole of the earth will be
but His handful, and the heavens will be rolled up in His
right hand: Glory to Him! High is He above the Partners they
attribute to Him!
ُ َ ْ َ ‫جميعا‬
ُ‫قبضته‬ ُ ْ َ ْ َ ‫قدره‬
ً ِ َ ‫واألرض‬ ِ ِ ْ َ ‫حق‬
‫ﷲَ َ ﱠ‬ ‫قدروا ﱠ‬ُ َ َ ‫وما‬َ َ
َ َ ْ ُ ‫بيمينه‬
ُ‫سبحانه‬ ِ ِ ِ َ ِ ‫مطويات‬ْ
ٌ ‫والسماوات َ ِ ﱠ‬
ُ َ ‫القيامة َ ﱠ‬ ْ
ِ َ َ ِ ‫يوم‬ ََْ
(39:67) ‫ن‬ ُ ِ ْ ُ ‫عما‬
َ ‫يشركو‬ ‫وتعالى َ ﱠ‬ َ َََ
It was narrated by 'Abdullah: A priest from the Jews came
(to the Prophet) and said, "On the Day of Resurrection,
Allah will place all the heavens on one finger, and the Earth
on one finger, and the waters and the land on one finger,
and all the creation on one finger, and then He will shake
them and say. 'I am the King! I am the King!'" I saw the
Prophet smiling till his premolar teeth became visible
expressing his amazement and his belief in what he had
said. Then the Prophet recited, 'No just estimate have they
made of Allah such as due to Him (up to)...; High is He
above the partners they attribute to Him.' (39.67) (Sahih al-
In another version related by Muslim, the hadith reads,

Abdullah b. Mas'ud reported that a Jew scholar came to
318
Allah's Apostle (Salla Allahu ‘alayhi wa salam) and said.
Muhammad, or Abu al-Qasim, verify, Allah, the Exalted and
Glorious. would carry the Heavens on the Day of Judgment
upon one finger and earths upon one finger and the
mountains and trees upon one finger and the ocean and
moist earth upon one finger-in fact the whole of the creation
upon one finger, and then He would stir them and say: I am
your Lord, I am your Lord. Thereupon Allah's Messenger
(Salla Allahu ‘alayhi wa salam) smiled testifying what that
scholar had said. He then recited this verse:" And they
honour not Allah with the honour due to Him; and the whole
earth will be in His grip on the Day of Resurrection and the
heaven are up in His right hand. Glory be to Him and highly
Exalted is He above what they associate (with Him)" (39.
67). (Sahih Muslim, Book 39, Hadith 6699)
This version is also related by Muslim, who also related it

from Ibn ‘Umar and it is classed as a marfu hadith. Abdullah
b. 'Umar reported Allah's Messenger (Salla Allahu ‘alayhi wa
salam) saying, Allah, the Exalted and Glorious, would fold
the heavens on the Day of Judgment and then He would
place them on His right hand and say: I am the Lord; where
are the haughty and where are the proud (today)? He would
fold the' earth (placing it) on the left hand and say, I am the
Lord; where are the haughty and where are the proud
(today)? (Sahih Muslim, Book 39, Hadith 6704)
It is related by Ibn ‘Abbas that the Prophet (Salla Allahu

‘alayhi wa salam) said: “The seven heavens and the seven
earths are in the hand of Allah but like a mustard seed in the
hand of any of you.” Ibn Jarir reported from Yunus from Ibn
Wahb, “Ibn Zayd related from his father that the Prophet of
Allah (Salla Allahu ‘alayhi wa salam) said: “The seven
heavens are to the throne of Allah like seven dirham’s [small
coins] tossed in a great warriors shield.” Abu Dharr (‘Alayhi
al salam) said, “I heard the Prophet of Allah (Salla Allahu
‘alayhi wa salam) say: “Allah’s chair [which the Glorious
Qur’an described as “extending over the heavens and the
earth”] is to His throne like a chain link lying in the open
spaces of land”.
319
Ibn Mas’ud said, “Between the lower and next heavens, and
each of the remaining five heavens lie five hundred years.
Between the seventh heaven and the chair are five hundred
years. Between the chair and water are another five
hundred years. The throne is over the water and Allah is
over the throne. Nothing of your deeds ever escape Him.”
This last hadith was related by Ibn Mahdi, from Hammad ibn
Salamah, from ‘Asim, from Zirr, from ‘Abdullah. It was
reported in this grammatical form by al Mas’udi from ‘Asim,
from Abu Wa’il, from ‘Abdullah. It was also reported by al
Dhahabi, who said, “This hadith has many other versions”.
Abu Dawud and other hadith collectors have reported that al

‘Abbas ibn ‘Abd al Muttalib (‘Alayhi al salam) said: “The
Prophet of Allah (Salla Allahu ‘alayhi wa salam) said, ‘Do
you know what distance separates heaven from earth?’ We
answered: ‘Allah and His Prophet know better!’ He said,
‘Between them is the distance of a 500 years journey;
likewise between each of the other heavens. The width of
each heaven is another 500 years’ journey. Between the
seventh heaven and the throne is a sea whose lower and
highest ends are separated by another distance of 500
years, Allah, may He be glorified, is above that. Not one of
the deeds of men ever escape His attention.’”
No matter how much we try, we just cannot comprehend the

vastness or the size of Allah (Subhanahu wa ta’ala), His
worlds and heavens. Yet the vastness of His hand can hold
this single earth like a mustard seed within our own hands.
What is evident by these hadith is the realisation that the
message from Allah (Subhanahu wa ta’ala) through His
Prophets (Radiya Allahu ‘anhu) throughout time has always
remained the same. For the Jews were well aware of the
same information and knowledge. They did not hide them
from our Prophet (Salla Allahu ‘alayhi wa salam) but rather
confirmed their belief with him. This shows that their
tradition is based on the same facts and from the same
source. The Prophet (Salla Allahu ‘alayhi wa salam)
believed the priest’s reports and the Glorious Qur’an
provided the final proof.
320
We also notice the human side of the Prophet (Salla Allahu
‘alayhi wa salam) in that he laughed heartily, with joy and
approval at the priest’s report.
Within the mention of the hands of Allah (Subhanahu wa

ta’ala), the symbolism is like unto our hands although there
is no similarity; we have the heavens rolled up into His right,
while the earth is rolled up into His left. What is noticeable is
the use off the word hand by Allah (Subhanahu wa ta’ala)
within the Glorious Qur’an. It is Allah (Subhanahu wa ta’ala)
who has cast such a word against His own being, in
similitude or by design or as a reference is a matter for Him
and Him alone. We cannot speculate as to the reasoning for
His meaning but some may try.
The mustard seed is extensively used as a means of not

only size but also of value, for those who have a mustard
seed of pride will not enter Paradise, while those with a
mustard seed size of faith within their hearts will enter
Paradise after they have been removed from the Hellfire.
The tyrant’s, who hold sway over their charges, have a lot to
answer for be they leaders of nations, or of just a small, or
large group of people.
Glorious Qur’an, Surah Al-Anbiya, Ayah 47

We shall set up scales of justice for the Day of Judgment, so
that not a soul will be dealt with unjustly in the least, and if
there be (no more than) the weight of a mustard seed, We
will bring it (to account): and enough are We to take
account.
ُ َ ْ ُ ‫فال‬
ٌ‫تظلم َ ْنفس‬ ِ َ َ ِ ْ ‫ليوم‬
َ َ ‫القيامة‬ ْ ِ ْ ‫الموازين‬
ِ ْ َ ِ َ‫القسط‬ َ ِ َ َ ْ ‫ونضع‬ُ َ ََ
‫بھا‬ َ ْ َ َ ‫خردل‬
َ ِ ‫أتينا‬ ْ ‫حبة ﱢ‬
ٍ َ ْ َ ‫من‬ َ َ ْ ِ ‫كان‬
ٍ ‫مثقال َ ﱠ‬ َ َ ‫وإن‬ ًَْ
ِ َ ‫شيئا‬
َ ِ ِ َ ‫وكفى ِ َبنا‬
(21:47) ‫حاسبين‬ ََ َ
321
One of the things which I noticed while doing further
research on this book was the punishment being delivered
to the wives of the Prophet (Salla Allahu ‘alayhi wa salam) if
they transgressed their bounds and I was wondering about
the similarity of them with our so called Muslim leaders, big
or small. For surely, the ones in power have a duty to treat
other believers in the purest way possible and are they not
to be counselled accordingly by the finest scholars around in
the running of their affairs and that of the state, nation or
group?
Allah (Subhanahu wa ta’ala) said to the wives of the Prophet

(Salla Allahu ‘alayhi wa salam):

O Consorts of the Prophet! If any of you were guilty of
evident unseemly conduct, the Punishment would be
doubled to her, and that is easy for Allah.
‫مبينة‬ ٍ َ ِ َ ِ ‫منكن‬
ٍ َ ‫بفاحشة ﱡ َ ﱢ‬ ِ ْ َ ‫النبي َمن‬
‫يأت ِ ُ ﱠ‬ ‫نساء ﱠ ِ ﱢ‬ َ ِ ‫َيا‬
‫على ﱠ‬
ِ‫ﷲ‬ َ َ ‫ذلك‬ َ ِ َ ‫وكان‬ ِ ْ َ‫ضعف‬
َ َ َ ‫ين‬ ُ َ َ ْ ‫لھا‬
ْ ِ ‫العذاب‬ َ َ ‫يضاعف‬
ْ َ َ ُ
(33:30) ‫يسيرا‬
ً ِ َ
So what about our so-called Muslim leaders, would their
punishment be any different, and the answer is given within
the next few Ayah’s of Surah Al-Furqan [The Criterion],
where Allah says:

"Evil indeed is it as an abode and as a place to rest in";
(25:66) ً َ ُ َ ‫مستقرا‬
‫ومقاما‬ ْ َ ‫إنھا‬
ًّ َ َ ْ ُ ‫ساءت‬ َ ‫ِﱠ‬
Ibid: 67
Those who, when they spend, are not extravagant and not
niggardly, but hold a just (balance) between those
(extremes);
322
ُ ُ ْ َ ‫ولم‬
َ َ َ ‫يقتروا‬
َ ْ َ ‫وكان‬
‫بين‬ ْ َ َ ‫يسرفوا‬ ُ َ َ ‫والذين ِ َإذا‬
ُ ِ ْ ُ ‫أنفقوا َ ْلم‬ َ ِ‫َ ﱠ‬
َ َِ
ً َ َ ‫ذلك‬
(25:67) ‫قواما‬
Ibid: 68
Those who invoke not, with Allah, any other god, nor slay
such life as Allah has made sacred except for just cause,
nor commit fornication; - and any that does this (not only)
meets punishment.
َ ُ ُ ْ َ ‫وال‬
‫يقتلون‬ َ َ ‫آخر‬ ً َ ِ ِ‫ﷲ‬
َ َ ‫إلھا‬ ‫مع ﱠ‬ َ ِ‫َ ﱠ‬
َ ُ ْ َ ‫والذين َال‬
َ َ ‫يدعون‬
‫ومن‬ َ ُ ْ َ ‫وال‬
َ َ ‫يزنون‬ ‫ﷲُ ِ ﱠإال ِ ْ َ ﱢ‬
َ َ ‫بالحق‬ ‫حرم ﱠ‬
َ ‫التي َ ﱠ‬ ِ ‫النفس ﱠ‬
َ ْ‫ﱠ‬
ً َ َ ‫يلق‬
(25:68) ‫أثاما‬ َ ْ َ ‫ذلك‬ ْ َ َْ
َ ِ َ ‫يفعل‬
Ibid: 69
(But) the Penalty on the Day of Judgment will be doubled to
him, and he will dwell therein in ignominy,
ً َ ُ ‫فيه‬
‫مھانا‬ ِ ِ ‫ويخلد‬ ِ َ َ ِ ْ ‫يوم‬
ْ ُ ْ َ َ ‫القيامة‬ ُ َ َ ْ ُ‫يضاعف َله‬
َ ْ َ ‫العذاب‬ ْ َ َ ُ
(25:69)
However, there is always the get out clause of Allah

(Subhanahu wa ta’ala) for those who truly repent during
their life time and instigates to put matters right both while
they are still alive and also documented for those matters
which have to be concluded shortly after their death.
Ibid: 70
Unless he repents, believes, and works righteous deeds, for
Allah will change the evil of such persons into good, and
Allah is Oft Forgiving, Most Merciful,
َ ِ َ ْ ُ َ ‫صالحا‬
‫فأولئك‬ ً َ َ ‫وعمل‬
ً ِ َ ‫عمال‬ َ ِ َ َ ‫وآمن‬
َ َ َ ‫تاب‬ َ َ ‫ِ ﱠإال َمن‬
ً ِ ‫غفورا ﱠ‬
‫رحيما‬ ً ُ َ ُ‫ﷲ‬ ‫وكان ﱠ‬
َ َ َ ‫حسنات‬
ٍ َ َ َ ‫سيئاتھم‬
ْ ِ ِ َ ‫ﷲُ َ ﱢ‬‫يبدل ﱠ‬
ُ ‫َُﱢ‬
(25:70)
323
It is at this point that I will draw this section to a close, for
any further discussion on the size, distance, or grandeur of
Allah (Subhanahu wa ta’ala)’s domain would be pure
speculation but it would be fair to say that man’s mind
cannot grasp the complexity or wonderment of such a
Creation. No more so than he can comprehend the beauty
and grandeur of Allah (Subhanahu wa ta’ala)’s Creation on
this world, and just look how man over the years has
destroyed it bit by bit.
We look at the so called leaders of the world today and we

see not men or women who fear Allah (Subhanahu wa
ta’ala), who in their own ways try to repair what man has
done to destroy this planet. However, rather men and
women who carry out further rape of this planet and its
people, for what they themselves can gain.
On a more personal note, I believe that to become a true

believer in Allah (Subhanahu wa ta’ala) and all that we
should believe in, then we should take ourselves away from
that which brings us down to their level, and truly live a life
of a hermit. Fully in retreat and in steadfast prayer to Allah
(Subhanahu wa ta’ala) until we die, however, this is also not
allowed but it would seem the lesser of two evils.

Already has He sent you Word in the Book, that when ye
hear the signs of Allah held in defiance and ridicule, ye are
not to sit with them unless they turn to a different theme: if
ye did, ye would be like them. For Allah will collect the
hypocrites and those who defy faith - all in Hell:
ّ ‫آيات‬
ِ‫ﷲ‬ ِ َ ‫سمعتم‬ ْ ُ ْ ِ َ ‫أن ِ َإذا‬ ْ َ ‫الكتاب‬
ِ َ ِ ْ ‫عليكم ِفي‬ ْ ُ ْ َ َ ‫نزل‬
َ ‫وقد َ ﱠ‬
َْ َ
‫حتى‬ ‫معھم َ ﱠ‬ ْ ُ ُ ْ َ ‫فال‬
ْ ُ َ َ ‫تقعدوا‬ َ َ ‫بھا‬َ ِ ُ‫ويستھزأ‬
َ ْ َ ْ ُ َ ‫بھا‬ ََُُ
ّ ‫إن‬
َ‫ﷲ‬ ْ ُ ُ ْ ‫إنكم ِ ًإذا ﱢ‬
‫مثلھم ِ ﱠ‬ ْ ُ ‫غيره ِ ﱠ‬
ِ ِ ْ َ ‫حديث‬
ٍ ِ َ ‫يخوضوا ِفي‬ ْ ُ ُ َ
(4:140) ‫جميعا‬
ً ِ َ ‫جھنم‬ َ ‫ين ِفي َ َ ﱠ‬ ِ ِ َ ْ َ ‫المنافقين‬
َ ‫والكافر‬ َ ِ ِ َ ُ ْ ‫جامع‬
ُ ِ َ
324
He further states:

When thou seest men engaged in vain discourse about Our
signs, turn away from them unless they turn to a different
theme. If Satan ever makes thee forget, then after
recollection, sit not thou in the company of those who do
wrong.
ْ ِ ْ َ َ ‫آياتنا‬
‫فأعرض‬ َ ُ ُ َ ‫الذين‬
َ ِ َ ‫يخوضون ِفي‬ َ ِ ‫رأيت ﱠ‬َ ْ َ َ ‫وإذا‬
ََِ
َ ‫وإما ُ ِ َ ﱠ‬
‫ينسينك‬ ِ ِ ْ َ ‫حديث‬
‫غيره َ ِ ﱠ‬ ْ ُ ُ َ ‫حتى‬
ٍ ِ َ ‫يخوضوا ِفي‬ ُْ ْ َ
‫عنھم َ ﱠ‬
َ ِ ِ ‫القوم ﱠ‬
‫الظالمين‬ ِ ْ َ ْ ‫الذكرى َم َع‬
َ ْ ‫بعد ﱢ‬ ْ ُ ْ َ َ‫الشيطان َفال‬
َ ْ َ ‫تقعد‬ ُ َ ْ‫ﱠ‬
(6:68)
And lastly, on this subject we have the following hadith, for

which the very last line is applicable.
It has been narrated on the authority of Hudhaifa b. al-

Yaman who said, People used to ask the Messenger of
Allah (Salla Allahu ‘alayhi wa salam) about the good times,
but I used to ask him about bad times fearing lest they
overtake me. I said: Messenger of Allah, we were in the
midst of ignorance and evil, and then God brought us this
good (time through Islam). Is there any bad time after this
good one? He said: Yes. I asked: Will there be a good time
again after that bad time? He said: Yes, but therein will be a
hidden evil. I asked: What will be the evil hidden therein? He
said: (That time will witness the rise of) the people who will
adopt ways other than mine and seek guidance other than
mine. You will know good points as well as bad points. I
asked: Will there be a bad time after this good one? He
said: Yes. (A time will come) when there will be people
standing and inviting at the gates of Hell. Whoso responds
to their call they will throw them into the fire. I said:
Messenger of Allah, describe them for us. He said: All right.
They will be a people having the same complexion as ours
and speaking our language. I said: Messenger of Allah,
what do you suggest if I happen to live in that time? He said:
325
You should stick to the main body of the Muslims and their
leader. I said, If they have no (such thing as the) main
body and have no leader? He said, Separate yourself
from all these factions, though you may have to eat the
roots of trees (in a jungle) until death comes to you and
you are in this state. (Sahih Muslim, Book 20, Hadith
4553)
Today we have no single main body of Islam, well certainly

not one Ummah, which we should have to be Muslim’s.
Today we have no single leader of the Ummah [Caliphate]

so the body has no head and without a head, the body dies
and looses control. The Prophet (Salla Allahu ‘alayhi wa
salam) further stated, “Separate yourself from all these
factions”, and today we have many different secular
ideologies all saying roughly the same thing: ‘We are the
correct path of truth’ but in reality none have the correct path
for they have made their own way towards the Hellfire.
Therefore, the true followers of Islam may have to eat roots

until death comes to us but this would appear more pleasing
knowing that we are following that which is correct, rather
than following the blind scholars. The choice is therefore
made on sound reasoning and with it comes a lifestyle that
gives credit to our Creator Allah (Subhanahu wa ta’ala),
rather than Satan, the one who certainly misleads all he
can.

326
Conclusion
Some people may call me a Sheikh for my knowledge of

Islam and some may call me a Sheikh as a mark of respect
for my age but I only consider myself nothing more than a
Talib [student]. Some people are elevated to a level above
their incompetence by others who may not know much
better. The ignorant in religion will elevate someone with a
little more knowledge than themselves into positions well
above their level of understanding. The ignorant remain
ignorant, for the people they hold in high esteem do not
instruct them in the truth, for they do not know what the truth
is. They too have gained what little knowledge they have
from those with the same level of understanding. Father has
taught son and so on down the centuries. The Imam may
have here and there have had their input and also the hafiz
of the Glorious Qur’an at the masjid may have had their say
but to what extent has the truth come out? Very little, some
would say, a lot some others would say but there would be
no fixed reference to the truth within the belief of the
individual, only what others say ‘what must be there’.
The hafiz of the Glorious Qur’an must be congratulated in

learning such a beautiful scripture from beginning to end
and being able to recite it, as it should be heard. Yet how
many words do they truly understand of what they have
learned and can they translate it into the words the others
can understand? Even an Arab today has difficulty with the
Arabic of yesterday. We have not lost this glorious Book but
what we have lost is the knowledge, which it contains. For
has not man [and woman] gone off the path of truth by not
following what Allah (Subhanahu wa ta’ala) has ordained?
Have we not become a split society [Ummah] hell bent on
fighting each other because one group does not agree with
another’s interpretation of what our faith should be? How
many of us have attended salat during the Holy month of
Ramadan at the Masjid and especially during Taraweeh
prayers, and have we considered the value that these
prayers bring to us, only for them to be entirely useless due
to the Imam’s recitation being rushed to get the job done?
Are there pauses between the sentences and the correct
327
pronunciation or does it seem garbled and incoherent? If it
does, then the time is being wasted and all we are doing is
belittling the words of our Creator Allah (Subhanahu wa
ta’ala). Is this your type of Islam or is it not? If it is, then you
owe it to yourself to understand your faith more clearly and
forge a closer tie to your Creator Allah (Subhanahu wa
ta’ala).
I am not writing this book to elevate myself to a certain

position, nor to be recognised within our society. I am
nothing more than a Muslim, who is trying to become a
better Muslim and in the process opening, or trying to open
the eyes of other Muslims, in the hope that they too will
study and learn more about their faith. We have too many
Sheikhs’ who will lead our Ummah down the path of disunity
due to their ideology and their particular school of fiqh not
being accepted by others. There has to be some give and
take in society but there also has to be a line that must be
drawn within the sand, that none of us will cross, which
could or would take us away from our faith.
We owe it to ourselves to recognise that none of us know it

all, nor do our learned scholars no matter how learned they
may be. We no longer have the Prophet (Salla Allahu ‘alayhi
wa salam) to guide us, for some hadith’s appear to be the
concoctions of men who would hold sway over others, in a
vain attempt to hold onto power.
The hadith of the Glorious Qur’an must take precedence

over all other hadith’s but in doing so we must re-examine
the hadith’s of the scholars, for they did their job in the only
way that they knew how to and that was with Allah
(Subhanahu wa ta’ala) in their hearts, and He is the Judge
of their affairs. No man has the right to say that it was them
who mislead the Ummah by inserting false or corrupt hadith
but rather they may have been tools in the hands of others,
whom Allah (Subhanahu wa ta’ala) knows and will deliver
them up to their appointed position.
I have loved all my Sheikh’s, Scholars, Imam’s and fellow

students alike with whom I have had many discussions and
328
have even at times dissented from what my spiritual
tormentor has said over a particular matter. I have criticised
their points of view and given them my interpretation but
always I have said that I love the truth even more, which is
very important to my heart and faith. When I have gone
against a certain opinion or a particular critique on a matter,
it must not be seen as a personal attack on to some person
or other but rather, it must be seen as an intellectual activity.
This form of criticism certainly involves some individual, or
other but we do not have to be specific in mentioning that
person by name. Nor their particular views, nor should we
put forward a counter view, even though this is the basic
objective of any criticism, however as Muslims we do not
undertake a personal attack on that individual unless they
are well out of the faith of Islam. This is why I will attack the
false prophets and their followers, no matter whom they may
be. But our recognised scholars of old, who may have done
all that they could in such harsh times, through faith and
belief must be recognised as valuable contributors to our
faith, no matter to their secular identities or ideology.
Criticism, or the expressing of differing views has been a

characteristic feature of Islam throughout its emergence,
right through to the present day. The Companions (‘Alayhi al
salam) of the Prophet (Salla Allahu ‘alayhi wa salam)
differed on many an occasion, plus they openly expressed
the differences they found. This was also the case during
the first two generations of Muslims after the Companions
(‘Alayhi al salam). We are also aware that certain
companions reverted back to their old ways and there were
some who may have hidden their views under the disguise
of being Muslim, when in actual fact they were not. Was it
these people who led to some hadith being introduced,
which went against the Glorious Qur’an? If we were to say
‘yes’ then we would be speculating as to their guilt, when in
actual fact they may have been innocent of such acts. We
have no way of knowing but that does not stop us from re-
looking at specific hadith and seeing if they go against the
Glorious Qur’an and even more so against the Message of
the Prophet (Salla Allahu ‘alayhi wa salam). Commentators
on the hadith and the early Ulama did not consider this as
329
being unworthy, nor did they try to curb any criticism, or
differences. This was because they regarded all this from
the point of view of it being a principle, and not as a
personal attack on anyone.
A scholar will accept the critique of another individual,

including themselves, or someone whom they love, but they
may not accept that a certain cherished principle could be
violated. But this can only happen when the truth and spirit
of that religion is alive within that person. If they are
spiritually dead within their faith by being blinded by untruth
then they are stubborn and refuse that they may be wrong.
They do not tolerate any criticism of themselves nor their
belief, and they do not display the same amount of zeal in
protecting or defending the principles as much as they do
for the individual. Their leaders become infallible and they
become enraged that one would question such a hallowed
individual. This would indicate that they have not reached
the stage of the realisation of the truth within the faith but
rather only within their individual leader.
We have a need to go about intellectually sharing our

differing views but also recognising the value that this brings
in establishing a unity, which would grow with security and
knowledge of sharing together the same values but maybe
with differing viewpoints. It is not our intention to abuse
anyone, or to find fault with any individual but rather to
uncover new aspects of each others viewpoints within faith.
You could say that this would be like an intellectual gift
being given to each party from its participating members, for
each one of us needs to know that what we do is right and
proper. Not by consensus of opinion of this is what our
fathers did or did not do but based on facts which can be
gleamed by going as far back as we can and by the light of
the Glorious Qur’an.
Intellectual criticism is actually a form of discussion on a

particular topic conducted by two or more people, or maybe
even by an individual within a thesis if giving both points of
view, even if it is in the form of discussing a particular
person. This is why it is not regarded as a personal attack
330
on someone’s integrity, because its aim is not against the
individual but rather the views concerning a particular
matter. If it is conducted properly, then it enables all those
taking part to improve and to correct their stance over the
subject being criticised. Even if the critique is not valid, it is
still beneficial to all the parties taking part.
There are those who may refuse to even consider that there
are other views which simply and easily fall into the same
category as their own but because the view is expressed in
a different way, that it becomes a mark against them to
change their ways. A loss of face and respect is hard to
imagine but we cannot all be right all of the time. Even I
have had to eat humble pie many times during my life that is
until I learned the secret of keeping quiet until I had the right
evidence to back up and to support my theories. Then there
are those who will not even listen to another, no matter how
valid the argument may be. Could this also be why so many
Prophets (Radiya Allahu ‘anhu) appeared to be rejected in
the past and even more so today, with what we witness
against the Prophet Muhammad (Salla Allahu ‘alayhi wa
salam), his Sunnah and his Hadith?
It is through ijtihad that we should seek to understand the

truth on the basis of proof, rather than to rely extensively
upon the views of a few learned scholars of the past, no
matter how noble they undertook their role in society or in
faith.
There is a higher form of understanding and with it the

realisation that they have found the truth within the faith,
which in Arabic is called marifat. This is the spring of self-
discovery, from the very heart of the individual, when
nothing earthly or which has any human attributes, such as
love for your father, children, wife and so on, matters, what
really matters is the spiritual unity of the individual with their
faith. It is as if they become one, spiritual faith and human
mind together, coexisting in unity of the individual. Each
and every new or old piece of information is checked and
double-checked to see where it fits within the greater
scheme of things. We should be ready to ponder and think
331
freely, it is expected of us from Allah (Subhanahu wa ta’ala),
it is our FREE WILL. It is from this free will that we
immediately recognise and accept the truth of our faith.
Should we follow the people who will not recognise others
arguments and views, then we do not exercise this gift of
‘free will’ from Allah (Subhanahu wa ta’ala) but rather
subdue ourselves to being the blind believer? The blind
therefore lead the blind to their destiny of having no real
faith within the heart of man.
It is the responsibility of every human being to discover the

truth, to learn, to question and to ask questions of their
teachers, who ever they may be. They are people no
different to either you or I and we should not elevate them
above what they are, just people, trying to live their lives
within the confines of their faith and understanding. But
beware of those who will not engage in discussions, or
those who only have a one sided view, for they are lost
within their own darkness and can never experience the
truth based on a genuine understanding.
It is essential, within this form of understanding to have

knowledge of our times, together with a deep understanding
of the society within which we live and with the knowledge
that age has brought him to. This does not mean that he has
to be old but rather more mature than his age would have us
believe he is. This additional knowledge can only be
acquired through additional study and carefully pondering
and reflecting on the reality of faith within both its positive
and negative aspects.
By this action we offer Dawah not only to ourselves but also

to others within and outside our faith, who in witnessing that
we acknowledge our own failings, see the emergence of a
true and strong faith built on understanding others needs as
well as our own.
The West sees Islam as nothing more than a war on Jihad

within a political framework, while we must develop instead
an intellectual jihad. A group with weapons may pose a
threat, and can be dealt with accordingly and destroyed but
332
a group without weapons, whose only actions is to speak
the truth cannot be silenced or be removed.

Invite (all) to the Way of thy Lord with wisdom and beautiful
preaching; and argue with them in ways that are best and
most gracious: for thy Lord knoweth best, who have strayed
from His Path, and who receive guidance.
ِ َ َ َ ْ ‫والموعظة‬
‫الحسنة‬ ِ َ ِ ْ َ ْ َ ‫بالحكمة‬
ِ َ ْ ِ ْ ِ ‫ربك‬َ ‫سبيل َ ﱢ‬ ُ ْ
ِ ِ َ ‫ادع ِ ِإلى‬
‫بمن‬ ُ َ ْ َ ‫ھو‬
َ ِ ‫أعلم‬ َ ُ ‫ربك‬
َ ‫إن َ ﱠ‬ ُ َ ْ َ ‫ھي‬
‫أحسن ِ ﱠ‬ َ ِ ‫بالتي‬ ُ ِْ َ َ
ِ ‫وجادلھم ِ ﱠ‬
َ ُ َ ‫سبيله‬
ِ ِ ِ َ ‫ضل َعن‬ ‫َ ﱠ‬
There is nothing new about this form of reasoning, for I used
it extensively when I was looking into my faith as a
Christian. Yes, it took me a good thirty-five years to
discover the truth about it but it certainly set me well onto
the road of discovery within Islam. Sometime after I became
a Muslim, a certain individual asked me a question as to
‘how did I find Islam and what differences have I found with
it and Christianity?’ I pointed out that it had brought me
closer to Allah (Subhanahu wa ta’ala), although I had
already had strong feelings for Him before I left Christianity.
That Islam gave me an extra Prophet (Salla Allahu ‘alayhi
wa salam) to believe in and that I now felt at peace with
myself. Looking back at the answer that I had given to him
on that day, then today’s answer would be totally different
but to explain it I may have to write another book. Simply,
my answer now would have much more depth and truth due
to the extensive investigations and research that I have
undertaken.
Man may have fear of what man can do to them but I fear
more from Allah (Subhanahu wa ta’ala) than I do of man. I
have stopped writing this book on more than a dozen
occasions, thinking am I doing what is right but realising that
Satan would love me to hold fire in releasing this work,
being as I may be opening the eyes of just a single
333
individual whom he would love to lead astray. It is also very
strange, in that man is ready and fears the power of Satan
but will not recognise the greater power of his Creator Allah
(Subhanahu wa ta’ala), who has total control over all things,
even Satan.
To set the final statement straight, I am not a prophet [false

or real], I am not a messenger, for the message is already
around us, I am not a reviver of the faith, even though it is
going through some hard times at present, I am nothing
more than a student of my faith, which just happens to be
Islam. In other words, I am just a humble servant of Allah
(Subhanahu wa ta’ala), who bleeds when cut, bruises when
either I am hit or I stumble, and who wishes to live his life in
peace, according to his belief. Also, I am a fundamentalist,
in that everyone has the right to live their life according to
their beliefs as long as it is without hate of those around
them. I do not belong to any particular secular ideology of
Islam for to do so would remove me from the truth of Islam.
So, even though I was born an English man of Christian
parents, I am still nothing more than a Muslim, what or who
may I ask, are you?

334
GLOSSARY
‘adh Sorcery; the spreading of evil through
lies and falsehoods; predictions of future
events, which may be of misfortune or
disaster.
‘adwa The spreading of disease through
contagion, or the disease itself. The word
contagion may also be used for moral
corruption.
‘aza’im See ruqyah, ruqa.
Banu Isra’il Children of Israel, the Jews.
Barzakh Stellar place where the souls of the
departed Prophets (Radiya Allahu ‘anhu)
rest until the Day of Judgment.
dinar Currency unit in some Muslim countries
of the world.
dirham A small currency unit in some Muslim
countries of the world (pl. darahim).
fa’l Optimism and the interpreting of omens
for the good of mankind.
ghul This is a fictitious monster.
hadith A tradition of the Prophet Muhammad
(Salla Allahu ‘alayhi wa salam), a report
of something, which he said, or did by
action, or his attitude at a certain time, or
place.
hamah A worm like beast, which is claimed to
roam around the still non-avenged grave
of the victim of murder. Who will not
disappear until satisfied with revenge.
iman Faith in Islam, which is not blind but it is
synonymous with the conviction of belief
within the heart.
isnad The chain of narrators responsible for
conveying a hadith of the Prophet (Salla
‘iyafah A form of divination of letting a bird fly
away and interpreting the event in light of
how the bird flies, plus its direction of
335
flight.
Jahiliyyah Arabia before Islamic revivalism by the
Prophet (Salla Allahu ‘alayhi wa salam),
which was adhering to Makkan
associationism and traditions.
jibt Sorcery and magic.
jinn Genie’s and none-human creatures.
jizyah A poll tax levied by the Islamic state on
the able, adult, male, non-cleric, non-
Muslim subjects, instead of the zakat tax
levied on all wealth owned by the Muslim
citizens, adults and minors, males and
females, living or dead – the latter on
their estates. [The dead here only applies
to those whom have died within that
particular year and not those before.]
kabirah A grave or mortal sin [theft, murder,
adultery, false witness], which earns for
its unrepentant perpetrator the Hell Fire.
al Khalil “The friend of Allah (Subhanahu wa
ta’ala) “ A description pre-dictated within
the Glorious Qur’an to Ibrahim (Radiya
Allahu ‘anhu).
khamisah A garment made of silk or wool marked
with large amounts of embroidery or
having a lining.
khamilah Same as khamisah.
kunyah A title or favourite name to, which people
respond in addition to their personal
name. [It is not the same as a nickname.]
marfu A hadith whose isnad reaches the
Prophet (Salla Allahu ‘alayhi wa salam)
and therefore quotes him directly.
mawquf An hadith whose isnad stops with one of
the companions (‘Alayhi al salam) of the
mu’attilah The word actually means, “neutralize”
and is attributed to the (the divine
attributes). It is also a name given to
those Muslim thinkers, especially the
336
Mu’tazilah, who interpreted the divine
attributes allegorically in order to prevent
any anthropomorphic understanding of
Allah (Subhanahu wa ta’ala). In their
view, the attributes are ways of talking
about the divine Self, and they really are
that Self. In the main, the community of
Islam is inclined to their view but affirmed
the reality of the attributes, asserting that
Allah (Subhanahu wa ta’ala) has
described Himself by them and that it is
uncritical of men to inquire about the
nature of predication of them to Him.
They should be confirmed “without how”
(bila kayfa). However, responding to the
Mu’tazilah, al Ash’ariyyah (School of Fiqh
founded by Abu al Hasan al Ash’ari (d.
324 A.H.)) in Baghdad, held the divine
attributes to be “neither He nor not-He.”
mufti An independent jurist assigned to the
task of giving free juristic counsel.
muhajirun The Makkans who emigrated with the
to Madinah.
muhdith A perpetrator of a crime incurring a divine
sanction, a kabirah.
muhsanah The Plural muhsanat, meaning
“protected”, name applied to the Muslim
women who is married, or to the Muslim
virgin. In the early days of Islam before
slavery was abolished, it also meant a
slave woman who reverted to Islam with
whom marriage becomes legitimate.
munafiq A person pretending falsely to be a
Muslim.
musnad A selected collection of hadith’s, notably
the Musnad of Ahmad ibn Hanbal.
naw’ A division of time connected with the
appearance of a given star or heavenly
body.
337
nushrah The breaking of a magic spell
qadar Divine providence, or Allah (Subhanahu
wa ta’ala)’s disposition of any matter, or
divine decree.
qunut Invocation, recited in salat.
ruku A part of salat and a rite of worship.
ruqyah (pl., ruqa) recourse for cure of physical
illness by spiritual means, also called
‘aza’im.
Safar Second month of the lunar year,
tampering by pre-Islamic Arabs with the
calendar for the purpose of prolonging or
shortening the previous month
(Muharram) in, which there is to be
neither hunting nor war, also a disease
thought to be contagious and consisting
of a yellow worm in the digestive system.
sahih The verified hadith or tradition of the
Prophet Muhammad (Salla Allahu ‘alayhi
wa salam), collectively, they are the
canonical collections of such traditions.
The two Sahih’s of al-Bukhari (d. 256
A.H.) and Muslim (d. 261 A.H.), are the
most trusted of the collections by Sunni
Muslims.
salaf Predecessors, or preceding generations
of Muslims, sometimes classed
specifically as the first three generations,
during and after the death of the Prophet
salat The daily ritual of prayers and worship in
Islam, consisting of ablution, recitation
from the Glorious Qur’an and a series of
bowing, prostrations, accompanied by
invocations of praise addressed to Allah
(Subhanahu wa ta’ala) alone. Prayers
are performed five times a day – at
dawn, noon, mid-afternoon, sunset and
night.
shirk This is associationism, or the
338
acknowledgement of other gods besides
Allah (Subhanahu wa ta’ala), or the
service and worship of such idols.
sunnah (pl., suan), examples of the Prophet
(Salla Allahu ‘alayhi wa salam) in his
daily life actions, rather than words. The
actions here do not possess the same
degree of authenticity characteristics of
the Sahih Hadith.
surah Chapter of the Glorious Qur’an.
taghut Evil, as principal of immoral, unrighteous
and irreligious actions for anything
served other than Allah (Subhanahu wa
ta’ala).
takbir Praise to Allah (Subhanahu wa ta’ala) by
saying “Allahu Akbar!” (Allah is Greatest).
tamimah (pl., tama’im), talisman.
tarq A form of divination, by drawing lines in
sand and interpreting events in light of
the movements of the grains of sand.
tatayyur The reading of omens (an evil event in
itself).
tawakkul Trusting total reliance in Allah
(Subhanahu wa ta’ala) when
accompanied with good works.
tawhid The unicity of Allah (Subhanahu wa
ta’ala), the whole of Islamic theology is
resting on the doctrine of unicity of Allah
(Subhanahu wa ta’ala) , equivalent of
“Islam” as a system of ideas – theoretical
and practical – as well as
commandments.
tiyarah This is a form of divination, the reading of
the future in omens of nature.
tiwalah Bewitchment, magic, sorcery, causing
somebody to do or fall into something by
magical incantation, magic potion or a
magic spell.
‘ulama Plural of ‘alim, men of knowledge,
especially religious knowledge.
339
Ummah People bound together by the same
ideology.
yaqin Certainty of religious conviction.
zakat The sharing of wealth or institutional
charity in Islam, consisting of a annual
levy of 2.5% on appropriated wealth. It is
also the third pillar of Islam after the
confession of faith and salat.
340
Postscript:
Mahmood Arif Tahir embraced Islam in 1989 while living in

Wolverhampton and this book is his personal journey of discovery
from reverting to Islam.
He states, ‘This work is essentially a re-work of many scholars, for

most of what is within it, may have already been said or written
down somewhere but forgotten about by the followers of Islam’.
What he is trying to say, is that after the death of the Prophet (Salla
Allahu ‘alayhi wa salam), Islam split into many factions and went
down the road of near self-destruction by each faction calling itself
the true path of enlightenment. When in actual fact they had pulled
the blindfold of disbelief over their own eyes. Even still today,
factions are at war with each other, Muslim killing Muslim under the
belief that the other is not a Muslim by virtue of their secular
difference and what retribution Allah (Subhanahu wa ta’ala) will
have on each one of us who takes any part in this horrendous
crime. This book is not secular in any way whatsoever but
nonetheless is the root to the full discovery of what Islam should be.
This is why he is publishing his studies, irrespective of what others

may feel towards him. He is a quiet religious man, who does not
court the limelight of being a well known cleric or scholar but rather
considers himself to be nothing more than a Talib [Student] of
Islam, whose life is now spent in the service of Allah (Subhanahu
wa ta’ala).
You may not believe in what he says or has written about but it
does make you question your own ideals of what faith means to the
individual. The ideals contained within this book are the essential
beginnings that any Muslim should consider and hold within their
hearts and minds.
The Author may be contacted in English

Via Email at
Talib1989@ymail.com
Should anyone wish to translate this work into another language,

then the author kindly requests that a copy should be sent to him at
the above email address. Any translations should keep to the true
essence of all the text at all times.

Understanding The Heart of Islam

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1

"May the Peace and Blessings of Allah (Subhanahu

“Praise be to Allah (Subhanahu wa ta’ala), we seek

Dedicated to Muna, Mahammed, Yassir, Aisha and Aliyyah

This book is the work of a revert Muslim, searching for the

When I reverted to Islam back in 1989 three elderly

The first congratulated me on becoming a Muslim and then

The second congratulated me also and the said: “Study and

The third Brother also congratulated me and then said:

These three comments have stayed with me ever since and

Rather, it is a path trod by an individual with the courage

However, it is up to the individual to make their own final

No one is perfect and mistakes can happen to anyone but if

May Allah (Subhahahu wa ta’ala)’s guide us all to His

The beginning of this book does not start from the

It is true to say that when I reverted to Islam, I blamed the

As Muslim’s we revere the Holy Qur’an but this is the wrong

As an ex-Christian it took me a good thirty-five years to

Call me a purist but certain ideals must not be compromised

It is from these premises that I journeyed forward, not

The simple answer is with the Glorious Qur’an and to read it

its revelation, only its content. Anyway, what individual, no

The companions of the Prophet (Salla Allahu ‘alayhi wa

1 Every word should be explained with its real

3 The interpretation should not be contrary to

Through this way the Glorious Qur’an can be understood by

authenticity of any hadith and any weakness within it either

What is evident from my research is the reliability given in

Therefore, there is a limit in what one can accept from the

Glorious Qur’an, Surah Al-Kahf, Ayah 22

1. Those which our texts approve; we must

Narrated Ubaidullah: Ibn 'Abbas said, "Why do you ask the

If one closely examines the fiqh [jurisprudence] of the four

In order to ascertain which school came first we must state

The death of the Prophet (Salla Allahu ‘alayhi wa salam)

The emergence of today’s Islam is from the Prophet

It was narrated by Abu Huraira: that Allah's Apostle said,

Now this hadith is authentic and with a strong isnad, so it

What is not in doubt is from the following hadith:

It was narrated by 'Abdullah: The best talk (speech) is

Allah (Subhahahu wa ta’ala) said within the Glorious Qur’an,

(2:18) ‫يرجعون‬ ْ ُ َ ‫عمي‬

The allegiances, which, were given by the companions to

Yes we have belief in his Prophethood (Salla Allahu ‘alayhi

The Glorious Qur’an confirms very clearly the correct

Glorious Qur’an, Surah Muhammad, Ayah 19

Glorious Qur’an, Surah Al-Munafiqun, Ayah 1

Therefore the correct Shahadah from the Glorious Qur’an

Glorious Qur’an, Surah Al-Baqara, Ayah 255

َ‫سنةٌ َوال‬ ُ ُ ْ َ َ‫ﱡوم ال‬

Glorious Qur’an, Surah Ta-Ha, Ayah 98

Glorious Qur’an, Surah Al-Mu'minun, Ayah 91

Glorious Qur’an, Surah An-Naml, Ayah 26

‫يستكبرون‬ ‫لھم َال ِ َإلهَ ِ ﱠإال ﱠ‬

Glorious Qur’an, Surah Suad, Ayah 65

Glorious Qur’an, Surah Az-Zumar, Ayah 6

Glorious Qur’an, Surah Ghafir, Ayah 3

Glorious Qur’an, Surah Muhammad, Ayah 19

Glorious Qur’an, Surah Al-Muzzammil, Ayah 9

The Glorious Qur’an rejects the corrupted Shahadah in

Glorious Qur’an, Surah An-Nisa, Ayah 79

‫بعباده‬ َ َ ُ‫وبينكم ِ ﱠإنه‬