Understanding The Heart Of Islam

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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.”

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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.

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CONTENTS

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17

Introduction The Beginning Tawhid Fear of Shirk The Supernatural? Seeking help of other than Allah (Subhanahu wa ta’ala) Unbelief is Exaggeration Protection of Tawhid Worshiping Others with Love Satan Wishes to Lead Them Astray Mercy is by My Merit. Kafr – Kufr Shari’ah Law What Benefits You? Image Makers False Prophet’s Glorious Qur’an Safeguarding Tawhid Conclusion Glossary Postscript

Page 4 6 30 54 75 90 112 124 154 181 201 219 238 253 265 274 286 313 326 334 340

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

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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. Everything should be explained with reference to the context of the main theme of the revelation.

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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 alKhurasani (d. 133 A.H./755 A.D.), Muhammad bin al-Saib al-Kalbi (d. 146 A.H./763 A.D.) and Muqatil bin Sulaiman alKhurasani (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 alBukhari. 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 alBukhari, 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 َ َ َ ‫سيقولون‬ َ ُ ُ َ َ ‫كلبھم‬ َ ُ ََُ َ ْ َ ‫ويقولون‬ ْ ُ ُ ْ َ ‫رابعھم‬ ْ ُ ُ ِ ‫ثالثةٌ ﱠ‬ ٌ‫سبعة‬ َ ُ ُ َ َ ‫بالغيب‬ َ ْ َ ‫ويقولون‬ ْ ُ ُ ْ َ ‫سادسھم‬ ُْ ُ ِ َ ِ ْ َ ْ ِ ‫رجما‬ ً ْ َ ‫كلبھم‬ ‫يعلمھم ِ ﱠإال‬ ‫كلبھم ُقل ﱠ ﱢ‬ ْ ُ ُ َ ْ َ ‫بعدتھم ﱠما‬ ْ ُ ُ ْ َ ‫وثامنھم‬ ُْ ُ ِ َ َ ُ َ ْ َ ‫ربي‬ ِ ِ ‫أعلم ِ ِ ﱠ‬ َ َ ‫ظاھرا‬ َ َ ‫َ ِقلي ٌل‬ ‫تستفت‬ ً ِ َ ‫فيھم ِ ﱠإال ِم َراء‬ ْ ِ ِ ‫تمار‬ ِ ْ َ ْ َ ‫وال‬ ِ َ ُ ‫فال‬ ً َ َ ‫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. 2. 3.

Those which our texts approve; we must accept all of them. Those which our texts reject; we must reject all of them. 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 alBukhari, 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 subnarrator) 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 َ ُ ِ ْ َ َ‫فھم ال‬ ْ ُ َ ‫عمي‬ ٌ ْ ُ ‫بكم‬ ٌ ْ ُ ‫صم‬ ‫ُ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

‫فاعلم َ ﱠأنهُ َال ِ َإلهَ ِ ﱠإال ﱠ‬ ْ ِ ْ َ ْ َ ُ‫ﷲ‬ ‫وللمؤمنين‬ َ ِ ِ ْ ُ ْ ِ َ ‫لذنبك‬ َ ِ َ ِ ‫واستغفر‬ َْْ َ ‫والمؤمنات َ ﱠ‬ (47:19) ‫ومثواكم‬ ْ ُ َ ْ َ َ ‫متقلبكم‬ ْ ُ َ ‫يعلم ُ َ َ 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 ُ َ ‫المنافقون‬ ُ َ ْ َ ‫قالوا‬ ُ ُ َ َ ‫إنك‬ َ ‫نشھد ِ ﱠ‬ َ ُ ِ َ ُ ْ ‫ءك‬ َ ‫ِ َإذا َجا‬ ِ‫ﷲ‬ ‫لرسولهُ َ ﱠ‬ ‫َ ﱠ‬ ُ ُ َ َ ‫إنك‬ ‫يشھد ِ ﱠ‬ ُ َ ْ َ ُ‫وﷲ‬ ‫المنافقين‬ َ ِ ِ َ ُ ْ ‫إن‬ َ ‫يعلم ِ ﱠ‬ ُ َ ْ َ ُ‫وﷲ‬ (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 Selfsubsisting, 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).

ّ ُ ُ ْ َ َ‫ﱡوم ال‬ َ‫سنةٌ َوال‬ َ ِ ُ‫تأخذه‬ ‫ھو ْ َ ﱡ‬ ُ ‫الحي ْالقَي‬ َ ُ ‫ﷲُ الَ ِ َإلـهَ ِإالﱠ‬ ‫األرض َمن َذا‬ ِ َ َ ‫نوم ﱠلهُ َما ِفي ﱠ‬ ٌ َْ َ َ ‫السماوات‬ ِ ْ َ ‫وما ِفي‬ ‫وما‬ ُ َ ْ َ‫الذي ي‬ َ ْ َ ‫يعلم َما‬ َ ْ ِ ‫شفع‬ ْ ِ ِ ْ َ ‫بين‬ ِ ِ ْ ِ ِ ‫عندهُ ِإالﱠ‬ ِ‫ﱠ‬ ُ َ ْ َ ‫بإذنه‬ َ َ ‫أيديھم‬ ْ ‫بشيء ﱢ‬ ‫بما َشاء‬ َ ُ ِ ُ َ‫خلفھم َوال‬ ٍ ْ َ ِ ‫يحيطون‬ ُْ ََْ ِ ِ ْ ِ ‫من‬ َ ِ ‫علمه ِإالﱠ‬ َ َ ‫واألرض‬ ُ ُ َ ‫وال‬ َ ْ َ َ ‫السماوات‬ َ ِ َ ِ َ َ ‫كرسيﱡهُ ﱠ‬ ِ ْ ُ ‫وسع‬ ُ‫يؤوده‬ ْ ْ ُ (2:255) ‫العظيم‬ ‫وھو َ ِ ﱡ‬ ُ ِ َ ‫العلي‬ َ ُ َ ‫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.

َ ‫يشاء‬ َ َ ‫كيف‬ َ ْ َ ‫األرحام‬ َ‫ال ِ َإلـه‬ ْ ُ ُ ‫الذي ُ َ ﱢ‬ ِ ‫ھو ﱠ‬ َُ ِ َ ْ َ ‫يصوركم ِفي‬ ُ ِ َ ْ ‫ھو‬ (3:6) ‫الحكيم‬ ُ ِ َ ْ ‫العزيز‬ َ ُ ‫ِ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."

ٌ ِ َ ‫ﷲ‬ ُْ ‫وبينكم‬ ُ َ ْ َ ‫شيء‬ ٍ ْ َ ‫قل َأيﱡ‬ ْ ُ َ ْ َ َ ‫بيني‬ َ َ ‫أكبر‬ ِ ْ ِ ‫شھيد‬ ِ ّ ‫قل‬ ِ ُ ً‫شھادة‬ ُ َ ِ ُ ‫القرآن‬ َ َ ‫إلي‬ ُ ْ ُ ْ ‫ھذا‬ َ َ َ ‫ومن‬ ‫أئنكم‬ ْ ُ ‫بلغ َ ِ ﱠ‬ ِ ِ ‫ألنذركم‬ ‫وأوحي ِ َ ﱠ‬ َ َ ‫به‬ َ ِ َُ ّ ‫مع‬ ‫لتشھدون َ ﱠ‬ ُ َ ْ َ ‫أخرى ُقل الﱠ‬ ْ ُ ‫أشھد‬ ‫قل‬ َ َُ ْ ََ َ ْ ُ ً‫آلھة‬ َ ِ ِ‫ﷲ‬ َ َ ‫أن‬ ٌ ِ َ ٌ‫ھو ِ َإلـه‬ (6:19) ‫تشركون‬ َ ُ ِ ْ ُ ‫مما‬ ٌ ِ َ ‫إنني‬ ‫بريء ﱢ ﱠ‬ ِ ‫واحد َو ِ ﱠ‬ َ ُ ‫إنما‬ َ‫ِﱠ‬

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."

ْ ِ َ‫المآلئكة‬ َ َ ‫أمره‬ ْ ِ ‫يشاء‬ ْ ِ ‫وح‬ َ ِ َ ْ ‫ينزل‬ َ َ ‫على َمن‬ ‫من‬ ُ ‫َُ ﱢ‬ ِ ِ ْ َ ‫من‬ ِ ‫بالرﱡ‬ ْ ُ ِ َ ‫أن‬ َ ُ‫أنذروا َ ﱠأنه‬ ْ َ ‫عباده‬ (16:2) ‫فاتقون‬ ِِ َِ ِ ُ ‫ال ِ َإلـهَ ِإالﱠ َ َأناْ َ ﱠ‬ Glorious Qur’an, Surah Ta-Ha, Ayah 8

Allah. there is no god but He! To Him belong the most Beautiful Names. (20:8)

‫ﱠ‬ َ ْ ُ ْ ‫األسماء‬ ‫الحسنى‬ َ ُ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال‬ َ ْ َ ْ ُ‫ھو َله‬

Glorious Qur’an, Surah Ta-Ha, Ayah 14

"Verily, I am Allah. There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.

‫ِإنﱠ ِني َ َأنا ﱠ‬ َ ‫وأقم ﱠ‬ َ‫الصالة‬ ِ ْ ُ ْ َ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال َ َأنا‬ ِ ِ َ َ ‫فاعبدني‬ (20:14) ‫لذكري‬ ِ ْ ِِ Glorious Qur’an, Surah Ta-Ha, Ayah 98

But the god of you all is the One Allah. there is no god but He: all things He comprehends in His knowledge.

‫لھكم ﱠ‬ ‫وسع ُ ﱠ‬ ‫شيء‬ ٍ ْ َ ‫كل‬ َ ِ َ ‫ھو‬ ِ ‫ﷲُ ﱠ‬ ُ ُ ُ َ ِ‫إنما إ‬ َ ُ ‫الذي َال ِ َإلهَ ِ ﱠإال‬ َ‫ِ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!

‫اتخذ ﱠ‬ َ َ ‫َما ﱠ‬ ْ ِ ُ‫معه‬ ‫لذھب‬ َ َ ‫وما‬ ٍ َ ِ ‫من‬ ٍ َ َ ‫ﷲُ ِمن‬ َ َ َ ‫إله ِ ًإذا ﱠ‬ َ َ ‫كان‬ َ َ ‫ولد‬ َ َ ‫بعضھم‬ ‫سبحان‬ َ َ ْ ُ ‫بعض‬ َ َ َ ‫بما‬ ٍ َ ِ ‫ُكلﱡ‬ ْ ُ ُ ْ َ ‫ولع َال‬ َ َ َ ‫خلق‬ َ ِ ‫إله‬ ٍ ْ َ ‫على‬ ‫ﱠ‬ (23:91) ‫يصفون‬ َ ُ ِ َ ‫عما‬ ‫ﷲِ َ ﱠ‬ Glorious Qur’an, Surah Al-Mu'minun, Ayah 116

Therefore exalted be Allah, the King, the Reality: there is no god but He, the Lord of the Throne of Honour!

‫فتعالى ﱠ‬ َ َ ََ ‫الملك ْ َ ﱡ‬ ُ ِ َ ْ ُ‫ﷲ‬ ‫العرش‬ َ ُ ‫الحق َال ِ َإلهَ ِ ﱠإال‬ ِ ْ َ ْ ‫ھو َربﱡ‬ (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)

‫ﱠ‬ ‫العظيم‬ َ ُ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال‬ ِ ِ َ ْ ‫العرش‬ ِ ْ َ ْ ‫ھو َربﱡ‬

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 ‫وھو ﱠ‬ ُ ْ َ ْ ُ‫ھو َله‬ ‫األولَى‬ َ ُ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال‬ َُ َ َ َ ‫واآلخرة‬ (28:70) ‫ترجعون‬ َ ُ َ ْ ُ ‫وإليه‬ ِ ْ َ ِ َ ‫الحكم‬ َِ ِ ْ َ ُ ْ ُ ْ ُ‫وله‬ Glorious Qur’an, Surah Al-Qasas, Ayah 88

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

‫مع ﱠ‬ ََ ُ ْ َ ‫وال‬ ‫شيء‬ ً َ ِ ِ‫ﷲ‬ ٍ ْ َ ‫ھو ُكلﱡ‬ َ َ ‫إلھا‬ َ َ ‫تدع‬ َ ُ ‫آخر َال ِ َإلهَ ِ ﱠإال‬ ٌ ِ َ (28:88) ‫ترجعون‬ َ ُ َ ْ ُ ‫وإليه‬ َ ْ َ ‫ھالك ِ ﱠإال‬ ِ ْ َ ِ َ ‫الحكم‬ ُ ْ ُ ْ ُ‫وجھهُ َله‬ 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 َ َ ْ ِ ‫اذكروا‬ ْ َ ‫عليكم‬ ‫من‬ ُ ُ ْ ‫الناس‬ ُ ‫َيا أَي َﱡھا ﱠ‬ ْ ُ َْ َ ‫ﷲ‬ ِ ‫نعمت ﱠ‬ ‫غير ﱠ‬ ُ ُ ُ ْ َ ِ‫ﷲ‬ ُ ْ َ ‫لق‬ َ ‫يرزقكم ﱢ‬ َ‫واألرض َال ِ َإله‬ َ ‫من ﱠ‬ ٍ ِ ‫َخا‬ ِ ْ َ ْ َ ‫السماء‬ ‫ھو َ َ ﱠ‬ (35:3) ‫تؤفكون‬ َ ُ َ ْ ُ ‫فأنى‬ َ ُ ‫ِ 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,

‫لھم َال ِ َإلهَ ِ ﱠإال ﱠ‬ ُ َ ‫إنھم‬ ‫يستكبرون‬ َ ُ ِ ْ َ ْ َ ُ‫ﷲ‬ ْ ُ َ ‫قيل‬ َ ِ ‫كانوا ِ َإذا‬ ُْ ‫ِﱠ‬ (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,

‫إله ِ ﱠإال ﱠ‬ ْ ِ ‫وما‬ ُ ِ َ ْ ُ‫ﷲ‬ ُْ ‫القھار‬ ُ ‫الواحد ْ َ ﱠ‬ ٍ َ ِ ‫من‬ ِ ُ ‫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

ُ َََ ‫وأنزل‬ ٍ َ ِ َ ‫نفس‬ َ َ َ َ ‫زوجھا‬ َ َ ْ َ ‫منھا‬ َ ْ ِ ‫جعل‬ َ َ َ ‫ثم‬ ‫واحدة ُ ﱠ‬ ٍ ْ ‫خلقكم ﱢمن ﱠ‬ َُ ْ ‫لكم ﱢ‬ ‫بطون‬ ْ ُ ُ ُ ْ َ ‫أزواج‬ َ ِ َ َ ‫األنعام‬ ِ َ ْ َ ْ ‫من‬ ِ ُ ُ ‫يخلقكم ِفي‬ ٍ َ ْ َ َ‫ثمانية‬ ً ْ َ ‫أمھاتكم‬ ‫ذلكم‬ ٍ َ َ ‫ظلمات‬ ٍ َ ُ ُ ‫خلق ِفي‬ ُِْ َ ‫ُﱠ‬ ِ ْ َ ‫خلقا ِمن‬ ُ ُ ِ َ ‫ثالث‬ ٍ ْ َ ‫بعد‬ َ َ ‫ھو‬ ‫ﱠ‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬ ‫تصرفون‬ َ ُ َ ْ ُ ‫فأنﱠى‬ ْ ُ ‫ﷲُ َرب‬ َ ُ ‫الملك َال ِ َإلهَ ِ ﱠإال‬ (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.

‫الطول‬ ِ َ ِ ْ ‫شديد‬ ِ ِ َ ‫التوب‬ ِ ْ ‫وقابل ﱠ‬ ِ ‫غافر ﱠ‬ ِ ْ ‫العقاب ِذي ﱠ‬ ِ ِ َ َ ‫الذنب‬ ِ ِ َ (40:3) ‫المصير‬ ُ ِ َ ْ ‫إليه‬ ِ ْ َ ِ ‫ھو‬ َ ُ ‫َال ِ َإلهَ ِ ﱠإال‬ 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.

ُ ِ ُ َ ‫يحيي‬ ‫آبائكم‬ َ َ ‫ﱡكم‬ ْ ُ ‫ويميت َرب‬ ُ ُ ِ َ ‫وربﱡ‬ َ ُ ‫َال ِ َإلهَ ِ ﱠإال‬ ِ ْ ُ ‫ھو‬ (44:8) ‫األولين‬ َ ِ‫َْﱠ‬ 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.

‫فاعلم َ ﱠأنهُ َال ِ َإلهَ ِ ﱠإال ﱠ‬ ْ ِ ْ َ ْ َ ُ‫ﷲ‬ ‫وللمؤمنين‬ َ ِ ِ ْ ُ ْ ِ َ ‫لذنبك‬ َ ِ َ ِ ‫واستغفر‬ َْْ َ ‫والمؤمنات َ ﱠ‬ (47:19) ‫ومثواكم‬ ْ ُ َ ْ َ َ ‫متقلبكم‬ ْ ُ َ ‫يعلم ُ َ َ ﱠ‬ ِ َِ ُْْ َ ُ َ ْ َ ُ‫وﷲ‬

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.

‫ھو ﱠ‬ ‫والشھادة‬ ِ َ َ ‫الغيب َ ﱠ‬ ِ ْ َ ْ ‫عالم‬ ِ ‫ﷲُ ﱠ‬ ُ ِ َ ‫ھو‬ َ ُ ‫الذي َال ِ َإلهَ ِ ﱠإال‬ َُ ُ َ ْ ‫ھو ﱠ‬ (59:22) ‫الرحيم‬ ُ ِ ‫الرحمن ﱠ‬ َُ 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.

‫ھو ﱠ‬ ُ ِ َ ْ ‫ھو‬ ‫السالم‬ ُ ‫الملك ْ ُ ﱡ‬ ِ ‫ﷲُ ﱠ‬ ُ َ ‫القدوس ﱠ‬ َ ُ ‫الذي َال ِ َإلهَ ِ ﱠإال‬ َُ ‫سبحان ﱠ‬ ُ ِ َ ْ ‫المھيمن‬ ُ ِ ْ َ ُ ْ ‫المؤمن‬ ُ ِ ُْْ ُ ‫الجبار ْ ُ َ َ ﱢ‬ ُ ‫العزيز ْ َ ﱠ‬ َ َ ْ ُ ‫المتكبر‬ ِ‫ﷲ‬ (59:23) ‫يشركون‬ َ ُ ِ ْ ُ ‫عما‬ ‫َ 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)

‫وعلى ﱠ‬ ‫ﱠ‬ َ َ َ ‫ھو‬ ‫المؤمنون‬ َ ُ ِ ْ ُ ْ ‫فليتوكل‬ َ ُ ‫ﷲُ َال ِ َإلهَ ِ ﱠإال‬ ِ ‫ﷲِ َ ْ َ َ َ ﱠ‬

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 ُ َ ‫المنافقون‬ ُ َ ْ َ ‫قالوا‬ ُ ُ َ َ ‫إنك‬ َ ‫نشھد ِ ﱠ‬ َ ُ ِ َ ُ ْ ‫جاءك‬ َ َ ‫ِ َإذا‬ ِ‫ﷲ‬ ‫لرسولهُ َ ﱠ‬ ‫َ ﱠ‬ ُ ُ َ َ ‫إنك‬ ‫يشھد ِ ﱠ‬ ُ َ ْ َ ُ‫وﷲ‬ ‫المنافقين‬ َ ِ ِ َ ُ ْ ‫إن‬ َ ‫يعلم ِ ﱠ‬ ُ َ ْ َ ُ‫وﷲ‬ (63:1) ‫لكاذبون‬ َ ُِ ََ 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.

ّ ‫فمن‬ ْ ِ ‫أصابك‬ ‫أصابك ِمن‬ َ َ َ َ ‫وما‬ َ ِ َ ‫حسنة‬ َ َ َ َ ‫ﱠما‬ ٍ َ َ َ ‫من‬ َ َ ِ‫ﷲ‬ َ َ َ ً‫رسوال‬ ‫وكفى‬ ُ َ ‫للناس‬ َ ِ ْ ‫فمن ﱠ‬ َ َ ْ َ ْ َ َ ‫نفسك‬ ٍ َ‫َﱢ‬ ِ َ ‫سيئة‬ ِ ‫وأرسلناك ِ ﱠ‬ ّ ِ ً ِ َ ِƒ‫با‬ (4:79) ‫شھيدا‬ Glorious Qur’an, Surah An-Nisa, Ayah 166

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.

ّ ‫لـكن‬ َ َ َ ‫إليك‬ ُ َ ْ َ ُ‫ﷲ‬ ‫بعلمه‬ َ ْ َ ِ ‫أنزل‬ َ َ َ ‫بما‬ ِ ِ ْ ِ ِ ُ‫أنزله‬ َ ِ ‫يشھد‬ ِ ِ ‫ﱠ‬ ّ ِ ‫وكفى‬ َ َ َ ‫يشھدون‬ َِ َْ َ ً ِ َ ِƒ‫با‬ (4:166) ‫شھيدا‬ َ ُ َ ْ َ ُ‫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

ْ ُ َ َ ‫الذين‬ ّ ِ ‫كفى‬ َ َ ‫قل‬ َ ْ َ ‫كفروا‬ ْ ُ ً‫مرسال‬ ُ ََُ َ ِ ‫ويقول ﱠ‬ َ ْ ُ ‫لست‬ ِƒ‫با‬ ْ َ َ ‫وبينكم‬ ً ِ َ (13:43) ‫الكتاب‬ َ ِ ‫ومن‬ ْ ُ َ ْ َ َ ‫بيني‬ ِ َ ِ ْ ‫علم‬ ِ ْ َ ‫شھيدا‬ ُ ْ ِ ُ‫عنده‬ 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).

َ َ ‫قل‬ ً ِ َ ƒ‫با‬ ُْ ‫بعباده‬ َ َ ُ‫وبينكم ِ ﱠإنه‬ ْ ُ َ ْ َ َ ‫بيني‬ ِ ِ َ ِ ِ ‫كان‬ ِ ْ َ ‫شھيدا‬ ِ ّ ِ ‫كفى‬ (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 OftForgiving, Most Merciful."

ُ ْ َ َ ْ ‫إن‬ َ َ ُ‫افتريته‬ ْ ُ ُ‫افتراه‬ ‫من‬ َ ِ ‫تملكون ِلي‬ َ ُ ِ ْ َ ‫فال‬ َ ُ ُ َ ‫َ ْأم‬ َ َ ْ ‫يقولون‬ ِ ِ ‫قل‬ ‫ﱠ‬ ً ْ َ ِ‫ﷲ‬ َ َ ‫فيه‬ ً ِ َ ‫به‬ ‫شھيدا‬ َ ُ ِ ُ ‫بما‬ ِ ِ ‫كفى‬ ِ ِ ‫تفيضون‬ ُ َ ْ َ ‫ھو‬ َ ُ ‫شيئا‬ َ ِ ‫أعلم‬ (46:8) ‫الرحيم‬ ُ ُ َ ْ ‫وھو‬ ْ ُ َ ْ َ َ ‫بيني‬ َِْ ُ ِ ‫الغفور ﱠ‬ َ ُ َ ‫وبينكم‬ The Glorious Qur’an clearly indicates who cherishes the correct Shahadah and why they cherish it: Glorious Qur’an, Surah Al-Imran, Ayah 18

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.

ْ ُ ْ ُ َ ُ‫والمالئكة‬ ّ ‫شھد‬ َ ِ َ َ ْ َ ‫ھو‬ ‫العلم‬ َِ َ َ ُ ‫ﷲُ َ ﱠأنهُ الَ ِ َإلـهَ ِإالﱠ‬ ِ ْ ِ ْ ‫وأولوا‬ ُ ِ َ ْ ‫ھو‬ َ ‫بالقسط‬ (3:18) ‫الحكيم‬ ِ ْ ِ ْ ِ ً ‫قآئما‬ ُ ِ َ ْ ‫العزيز‬ َ ُ ‫ال ِ َإلـهَ ِإالﱠ‬ َِ َ

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."

ٌ ِ َ ‫ﷲ‬ ُْ ‫وبينكم‬ ُ َ ْ َ ‫شيء‬ ٍ ْ َ ‫قل َأيﱡ‬ ْ ُ َ ْ َ َ ‫بيني‬ َ َ ‫أكبر‬ ِ ْ ِ ‫شھيد‬ ِ ّ ‫قل‬ ِ ُ ً‫شھادة‬ ُ َ ِ ُ ‫القرآن‬ َ َ ‫إلي‬ ُ ْ ُ ْ ‫ھذا‬ َ َ َ ‫ومن‬ ‫أئنكم‬ ْ ُ ‫بلغ َ ِ ﱠ‬ ِ ِ ‫ألنذركم‬ ‫وأوحي ِ َ ﱠ‬ َ َ ‫به‬ َ ِ َُ ّ ‫مع‬ ‫لتشھدون َ ﱠ‬ ُ َ ْ َ ‫أخرى ُقل الﱠ‬ ْ ُ ‫أشھد‬ ‫قل‬ َ َُ ْ ََ َ ْ ُ ً‫آلھة‬ َ ِ ِ‫ﷲ‬ َ َ ‫أن‬ ٌ ِ َ ٌ‫ھو ِ َإلـه‬ (6:19) ‫تشركون‬ َ ُ ِ ْ ُ ‫مما‬ ٌ ِ َ ‫إنني‬ ‫بريء ﱢ ﱠ‬ ِ ‫واحد َو ِ ﱠ‬ َ ُ ‫إنما‬ َ‫ِﱠ‬ The Glorious Qur’an also clearly indicates who cherishes the corrupted Shahadah and why they cherish it: Glorious Qur’an, Surah Az-Zumar, Ayah 45

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!

‫ذكر ﱠ‬ ْ ‫وحدهُ ْ َ َ ﱠ‬ ََِ ‫الذين َال‬ ُ ُ ُ ‫اشمأزت‬ َ ِ ‫قلوب ﱠ‬ َ ْ َ ُ‫ﷲ‬ َ ِ ُ ‫وإذا‬ َ ِ َ ‫باآلخرة‬ ‫ھم‬ َ ِ ‫ذكر الﱠ‬ َ ُِ ُْ ْ ُ ‫دونه ِ َإذا‬ َ ِ ُ ‫وإذا‬ ِ ِ ُ ‫ذين ِمن‬ ِ َ ِ ْ ِ ‫يؤمنون‬ (39:45) ‫يستبشرون‬ َ ُ ِ َْ ْ َ 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,

‫لھم َال ِ َإلهَ ِ ﱠإال ﱠ‬ ُ َ ‫إنھم‬ ‫يستكبرون‬ َ ُ ِ ْ َ ْ َ ُ‫ﷲ‬ ْ ُ َ ‫قيل‬ َ ِ ‫كانوا ِ َإذا‬ ُْ ‫ِﱠ‬

(37:35)

26 Glorious Qur’an, Surah As-Saffat, Ayah 36

And say: "What! shall we give up our gods for the sake of a Poet possessed?" (37:36)

ُ ِ َ َ ‫أئنا‬ ‫ويقولون َ ِ ﱠ‬ َ ِ َ ِ ‫لتاركوا‬ ‫مجنون‬ َ ُ ََُ ٍ ُ ْ ‫لشاعر ﱠ‬ ٍ ِ َ ِ ‫آلھتنا‬

Glorious Qur’an, Surah As-Saffat, Ayah 37

Nay! he has come with the (very) Truth, and he confirms (the Message of) the apostles (before him). (37:37)

‫بل َجاء ِ ْ َ ﱢ‬ َْ ‫المرسلين‬ َ ِ َ ْ ُ ْ ‫وصدق‬ َ ‫بالحق َ َ ﱠ‬

Glorious Qur’an, Surah As-Saffat, Ayah 38

Ye shall indeed taste of the Grievous Penalty; (37:38)

ُ ِ َ َ ‫إنكم‬ ‫األليم‬ ُْ ‫ِﱠ‬ ِ َ َ ْ ‫لذائقو‬ ِ ِ َ ْ ‫العذاب‬

Glorious Qur’an, Surah As-Saffat, Ayah 39

But it will be no more than the retribution of (the Evil) that ye have wrought; (37:39)

‫تعملون‬ َ ُ َ ْ َ ‫كنتم‬ َ ْ َ ْ ُ ‫وما‬ ْ ُ ُ ‫تجزون ِ ﱠإال َما‬ َ َ

Glorious Qur’an, Surah As-Saffat, Ayah 40

But the sincere (and devoted) Servants of Allah, [will be saved] (37:40)

‫عباد ﱠ‬ ‫المخلصين‬ َ ِ َ ْ ُ ْ ِ‫ﷲ‬ َ َ ِ ‫ِ ﱠإال‬

Glorious Qur’an, Surah Ghafir, Ayah 12

(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

‫دعي ﱠ‬ ‫ذلكم ِ َ ﱠ‬ َُِ ْ َ ْ ُ ‫وإن‬ ‫به‬ َ ْ َ ُ‫ﷲ‬ ْ ُ ْ َ َ ُ‫وحده‬ ِ ِ ‫يشرك‬ ِ َ ‫كفرتم‬ َ ِ ُ ‫بأنهُ ِ َإذا‬ ُِ ُْ (40:12) ‫الكبير‬ ُ ْ ُ ْ َ ‫تؤمنوا‬ ‫فالحكم ِ ﱠƒِ ْ َ ِ ﱢ‬ ِ ِ َ ْ ‫العلي‬ 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 َ َ ‫الظالم‬ ‫اتخذت‬ ُ ُ َ ‫يديه‬ َ َ ‫ويوم‬ ِ َ ْ َ ‫يقول َيا‬ ِ ْ َ َ ‫على‬ ُ ِ ‫يعضﱡ ﱠ‬ َََْ ً ِ َ ‫الرسول‬ (25:27) ‫سبيال‬ َ َ ِ ُ ‫مع ﱠ‬ Glorious Qur’an, Surah Al-Furqan, Ayah 28

"Ah! woe is me! Would that I had never taken such a one for a friend! (25:28)

ْ ِ ‫ليتني َ ْلم َ ﱠ‬ ً ِ َ ‫فال ًنا‬ َ ُ ‫أتخذ‬ َ َ ْ َ ‫َيا‬ ‫خليال‬ ِ َ ْ َ ‫ويلتى‬

28 Glorious Qur’an, Surah Al-Furqan, Ayah 29

"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!"

ََْ ‫وكان‬ َ َ َ ‫جاءني‬ َ ْ َ ‫الذكر‬ ِ َ ‫بعد ِ ْإذ‬ ِ ‫لقد َ َ ﱠ‬ ِ َ ‫أضلني‬ ِ ْ ‫عن ﱢ‬ ً ُ َ ‫لإلنسان‬ ُ َ ‫الشي‬ ْ‫ﱠ‬ (25:29) ‫خذوال‬ ِ َ ِ ْ ِ ‫طان‬ Glorious Qur’an, Surah Al-Furqan, Ayah 30

Then the Messenger will say: "O my Lord! Truly my people took this Qur’an for just foolish nonsense."

ُ َ ‫قومي ﱠ‬ َ َ ‫اتخذوا‬ ‫رب ِ ﱠ‬ ‫القرآن‬ ُ ُ ‫وقال ﱠ‬ ‫الرسول َيا َ ﱢ‬ َ ْ ُ ْ ‫ھذا‬ َ ََ ِ ْ َ ‫إن‬ (25:30) ‫ھجورا‬ ً ُ ْ ‫َم‬ 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)

ُ ْ َ َ ‫وما‬ ‫خلقت ْ ِ ﱠ‬ ‫ليعبدون‬ َ ِ ْ َ ‫الجن‬ َ َ ِ ُ ُ ْ َ ِ ‫واإلنس ِ ﱠإال‬

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)”

ْ ُ ُ ْ ‫أن‬ ّ ‫اعبدوا‬ َََْ َ ْ َ َ ‫ولقد‬ ُ ‫أمة ﱠ‬ ‫بعثنا ِفي ُ ﱢ‬ ٍ ‫كل ُ ﱠ‬ َ‫ﷲ‬ ِ َ ً‫رسوال‬ ْ َُِ ْ َ ّ ‫ھدى‬ ْ ‫فمنھم ﱠ‬ ْ ‫ومنھم ﱠ‬ َ ُ ‫واجتنبوا ﱠ‬ ‫من‬ ُ ْ ِ َ ‫الطاغوت‬ ُ ْ ِ َ ُ‫ﷲ‬ َ َ ‫من‬ ْ ُ ُ َ ‫األرض‬ ْ ُ ِ َ ُ‫الضاللة‬ ْ ‫َﱠ‬ َ ‫عليه ﱠ‬ ‫فانظروا‬ ِ ْ َ َ ‫حقت‬ ِ ْ َ ‫فسيروا ِفي‬ (16:36) ‫المكذبين‬ َ ِ ‫عاقبةُ ْ ُ َ ﱢ‬ َ َ ‫كيف‬ َ َْ َ ِ َ ‫كان‬ 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.”

ْ ُ ُ ْ َ ‫وقضى َرب َﱡك َأالﱠ‬ ً َ ْ ِ ‫وبالوالدين‬ ‫إحسانا‬ َ ََ ِ ْ َ ِ َ ْ ِ َ ُ‫تعبدوا ِإالﱠ ِ ﱠإياه‬ ُ َ َ‫كالھما َفال‬ ‫إما َ ْ ُ َ ﱠ‬ ‫تقل‬ ْ َ ‫أحدھما‬ َ َ ِ ‫يبلغن‬ َ َ ِ ْ ‫عندك‬ ‫ِﱠ‬ َ ُ َ ِ ‫أو‬ َ ُ ُ َ َ ‫الكبر‬ ُ َ ‫تنھرھما‬ ‫لھمآ ُ ﱟ‬ (17:23) ‫كريما‬ ْ َ ‫لھما‬ ً ِ َ ً‫قوال‬ َ ُ ‫وقل ﱠ‬ َ ُ ْ َ ْ َ َ‫أف َوال‬ َُ ‫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;-“

ْ ُُْ َ ْ ُ ِ ْ ُ‫ﷲ َوالَ ت‬ ً ْ َ ‫به‬ ‫وبالوالدين‬ ِ ِ ‫شركوا‬ َ ّ ‫واعبدوا‬ ِ ْ َ ِ َ ْ ِ َ ‫شيئا‬ ً َ ِْ ‫والجار‬ َ ْ ُ ْ ‫وبذي‬ ِ ِ َ ‫إحسانا‬ َ َ َ ْ َ ‫القربى‬ ِ ِ َ َ ْ َ ‫واليتامى‬ ِ َ ْ َ ‫والمساكين‬ ‫بالجنب‬ َ ْ ُ ْ ‫ِذي‬ ِ َ ِ ‫والصاحب‬ ِ ِ ‫الجنب َ ﱠ‬ ِ ُ ُ ْ ‫والجار‬ ِ َ ْ َ ‫القربى‬ ْ َ َ َ ‫وما‬ َ ‫ﷲ‬ ‫أيمانكم ِ ﱠ‬ ‫يحبﱡ َمن‬ ْ ُ ُ َ ْ َ ‫ملكت‬ ِ ُ ‫ال‬ َ ّ ‫إن‬ ِ ِ ‫وابن ﱠ‬ َ َ ‫السبيل‬ ِ ْ َ َ ْ ‫كان ُم‬ (4:36) ‫فخورا‬ ً ُ َ ً‫ختاال‬ َ َ 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.”

ْ ُ ِ ْ ُ ‫عليكم َأالﱠ‬ ْ ْ َ َ َ ‫قل‬ ُْ ‫به‬ ُ ْ َ ‫تعالوا‬ ْ ُ ْ َ َ ‫ﱡكم‬ ْ ُ ‫رم َرب‬ ِ ِ ‫تشركوا‬ َ ‫أتل َما َح ﱠ‬ ْ ُ ُ ْ َ َ‫إحسانا َوال‬ ُ َ َ ْ َ ‫تقتلوا‬ ً َ ْ ِ ‫وبالوالدين‬ ًَْ ْ ‫أوالدكم ﱢ‬ ‫من‬ ِ ْ َ ِ َ ْ ِ َ ‫شيئا‬ ْ ُ َ ْ َ َ‫وإياھم َوال‬ ُ ْ ‫إمالق ﱠ‬ ‫الفواحش‬ َ ِ َ َ ْ ‫تقربوا‬ ْ ُ ‫نرزقكم َ ِ ﱠ‬ ْ ُ ُ ُ ْ َ ‫نحن‬ ٍ َ ْ ْ ُ ُ ْ َ َ‫بطن َوال‬ ‫حرم‬ َ َ َ ‫وما‬ َ ْ ‫تقتلوا النﱠ‬ َ ْ ِ ‫ظھر‬ َ َ َ ‫َما‬ ِ ‫فس ﱠ‬ َ ‫التي َ ﱠ‬ َ َ ‫منھا‬ ّ ‫ﷲُ ِإالﱠ ِ ْ َ ﱢ‬ (6:151) ‫تعقلون‬ َ ُ ِ ْ َ ‫لعلكم‬ ْ ُ ‫به َ َ ﱠ‬ ْ ُ ‫ذلكم َ ﱠ‬ ْ ُ ِ َ ‫بالحق‬ ِ ِ ‫وصاكم‬

32 Glorious Qur’an, Surah An’am, Ayah 152

“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?”

ْ ُ َ ْ َ َ‫َوال‬ ‫أحسن َ ﱠ‬ ُ َ ْ َ ‫ھي‬ ‫حتى‬ َ َ ‫تقربوا‬ ِ ‫اليتيم ِإالﱠ ِ ﱠ‬ ِ ِ َ ْ ‫مال‬ َ ِ ‫بالتي‬ ْ ُ ْ َ َ ُ‫أشده‬ ‫يبلغ َ ُ ﱠ‬ ُ ‫بالقسط الَ ُ َ ﱢ‬ َ َُْ ‫نكلف‬ َ َ ِ ْ َ ‫الكيل‬ َ ْ َ ْ ‫وأوفوا‬ ِ ْ ِ ْ ِ ‫والميزان‬ ْ ُ ِ ْ َ ‫قلتم‬ َ ِ َ ‫وسعھا‬ ‫قربى‬ ً َْ َ َ ‫ولو‬ ْ َ َ ‫فاعدلوا‬ َ ْ ُ ‫كان َذا‬ ْ ُ ْ ُ ‫وإذا‬ َ َ ْ ُ ‫نفسا ِإالﱠ‬ ْ ُ ‫أو‬ ُ ‫ذلكم َ ﱠ‬ ‫تذكرون‬ َ ُ ‫لعلكم َ َ ﱠ‬ َْ ‫ﷲ‬ ْ ُ ‫به َ َ ﱠ‬ ْ ُ ِ َ ‫فوا‬ ِ ِ ‫وصاكم‬ ِ ّ ‫وبعھد‬ ِْ ََِ (6:152)

Glorious Qur’an, Surah An’am, Ayah 153

“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 َ َ ‫وأن‬ ‫ََﱠ‬ ‫تتبعوا‬ ُ ِ ‫مستقيما َ ﱠ‬ ِ َ ِ ‫ھـذا‬ ً ِ َ ْ ُ ‫صراطي‬ ُ ‫ذلكم َ ﱠ‬ ‫لعلكم‬ َ ‫ﱡبل َ َ َ ﱠ‬ ْ ُ ‫به َ َ ﱠ‬ ْ ُ ِ َ ‫سبيله‬ ْ ُ ِ ‫فتفرق‬ َ ُ ‫الس‬ ِ ِ ‫وصاكم‬ ِ ِ ِ َ ‫بكم َعن‬ (6:153) ‫تتقون‬ َ ُ‫َﱠ‬ 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 viceregent. 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 َ ُ ِ َ ‫أنتم‬ ْ ُ َ ‫وال‬

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.”

ْ َ َ ‫الغي‬ ُ ْ ‫تبين الرﱡ‬ ‫فمن‬ َ ِ ‫شد‬ َ ‫الدين َقد ﱠ َ ﱠ‬ َ ْ ِ َ‫ال‬ ‫من ْ َ ﱢ‬ ِ ‫إكراهَ ِفي ﱢ‬ ّ ِ ‫ويؤمن‬ َُْْ ‫بالعروة‬ َ َ ْ َ ْ ‫فقد‬ ِ َ ْ ُ ْ ِ ‫استمسك‬ ِ َ َ ِƒ‫با‬ ِ ْ ُ َ ‫بالطاغوت‬ ِ ُ ‫يكفر ِ ﱠ‬ ّ َ ‫لھا‬ (2:256) ‫عليم‬ َ َ ‫انفصام‬ ِ َ ُ‫وﷲ‬ ٌ ِ َ ‫سمي ٌع‬ َ َ ِ َ‫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.”

ّ ‫مع‬ ُ ْ ‫مذموما ﱠ‬ ً‫مخذوال‬ ً َ ِ ِ‫ﷲ‬ َ ُ ْ َ َ ‫آخر‬ َ َ ‫إلـھا‬ َ َ ‫تجعل‬ َ ْ َ ‫لا ﱠ‬ ً ُ ْ َ ‫فتقعد‬

(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.”

ْ ُ ُ ْ َ ‫وقضى َرب َﱡك َأالﱠ‬ ً َ ْ ِ ‫وبالوالدين‬ ‫إحسانا‬ َ ََ ِ ْ َ ِ َ ْ ِ َ ُ‫تعبدوا ِإالﱠ ِ ﱠإياه‬ ُ َ َ‫كالھما َفال‬ ‫إما َ ْ ُ َ ﱠ‬ ‫تقل‬ ْ َ ‫أحدھما‬ َ َ ِ ‫يبلغن‬ َ َ ِ ْ ‫عندك‬ ‫ِﱠ‬ َ ُ َ ِ ‫أو‬ َ ُ ُ َ َ ‫الكبر‬ ُ ‫لھمآ ﱟ‬ 17:23) ‫كريما‬ ْ َ ‫لھما‬ ً ِ َ ً‫قوال‬ َ ُ ‫تنھرھما َوقُل ﱠ‬ َ ُ ْ َ ْ َ َ‫أف َوال‬ َُ ‫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 ْ ِْ َ ‫رب‬ ‫وقل ﱠ ﱢ‬ ‫جناح ﱡ ﱢ‬ َ ِ ‫الذل‬ َ َ َ ‫لھما‬ ِ َ ْ ‫من ﱠ‬ َ ُ َ ‫واخفض‬ (17:24) ‫صغيرا‬ ً ِ َ ‫ربياني‬ ِ َ ‫كما َ ﱠ‬ َ َ ‫ارحمھما‬ َُ ْ َ ْ “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).”

ْ ُ ُ َ ‫نفوسكم إِن‬ ‫صالحين َ ِ ﱠ‬ ُ‫فإنه‬ َ ِ ِ َ ‫تكونوا‬ ْ ُ ِ ُ ُ ‫بما ِفي‬ ْ ُ ‫ﱠرب‬ ُ َ ْ َ ‫ﱡكم‬ َ ِ ‫أعلم‬ (17:25) ‫غفورا‬ ً ُ َ ‫لألوابين‬ َ ِ ‫كان ِ َ ﱠ‬ َ َ “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 َ ْ َ ‫والمسكين‬ َ ِ ْ ِ ْ َ ُ‫القربى َح ﱠقه‬ َ ْ ُ ْ ‫وآت َذا‬ ِ َ ِ ِ ‫وابن ﱠ‬ ْ ‫َُﱢ‬ (17:26) ‫تبذيرا‬ ً ِ ْ َ ‫تبذر‬ “Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.”

37

ْ ُ َ ‫المبذرين‬ ‫ِﱠ‬ ‫وكان‬ َ َ َ ‫الشياطين‬ َ َ ْ ِ ‫كانوا‬ َ ِ ‫إن ْ ُ َ ﱢ‬ ِ ِ َ ‫إخوان ﱠ‬ َ ْ‫ﱠ‬ ُ ‫الشيط‬ (17:27) ‫كفورا‬ ً ُ َ ‫لربه‬ ِ ‫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.”

‫وإما ُ ْ ِ َ ﱠ‬ َ ِ ْ ‫عنھم‬ ‫ربك‬ َ ‫رحمة ﱢمن ﱠ ﱢ‬ ٍ َ ْ َ ‫ابتغاء‬ ‫َِﱠ‬ ُ ُ ْ َ ‫تعرضن‬ ُ َ ‫ترجو َھا‬ (17:28) ‫ميسورا‬ ُ َْ ً ُ ْ ‫قوالً ﱠ‬ ْ َ ‫لھم‬ ْ ُ ‫فقل ﱠ‬ “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 َ ُ ْ َ ‫يدك‬ ْ َ ْ َ َ‫َوال‬ ‫تبسط َھا ُ ﱠ‬ ‫كل‬ َ ِ ُ ُ ‫مغلولةً ِ َإلى‬ َ َ َ ‫تجعل‬ (17:29) ‫محسورا‬ ً ُ ْ ‫ملوما ﱠ‬ َ ُ ْ َ َ ‫البسط‬ ِ ْ َْ ً ُ َ ‫فتقعد‬ “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.”

‫ِﱠ‬ َ َ ‫لمن‬ ‫كان‬ ُ ِ ْ َ َ ‫يشاء‬ ُ ْ َ ‫ربك‬ َ َ ُ‫ويقدر ِ ﱠإنه‬ َ ْ ‫يبسطُ ﱢ‬ َ ‫إن َ ﱠ‬ َ ِ ‫الرزق‬ (17:30) ‫بصيرا‬ ً ِ َ ‫خبيرا‬ ً ِ َ ‫بعباده‬ ِِ َِِ “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.”

ْ ُ ُ ْ َ َ‫َوال‬ ْ َ ‫أوالدكم‬ ُ ْ ‫إمالق ﱠ‬ ‫نرزقھم‬ ْ ُ ُ ُ ْ َ ‫نحن‬ ْ ُ َ ْ َ ‫تقتلوا‬ ٍ ْ ِ َ‫خش َية‬ ُ ‫َ ِﱠ‬ ‫وإياكم ﱠ‬ (17:31) ‫كبيرا‬ ً ِ َ ‫خطءا‬ َ َ ‫قتلھم‬ ً ْ ِ ‫كان‬ ْ ُ َ ْ َ ‫إن‬

38 “Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).”

ْ ُ َ ْ َ َ‫َوال‬ ً‫سبيال‬ َ ِ َ ‫كان‬ َ ‫تقربوا ﱢ‬ َ َ ُ‫الزنى ِ ﱠإنه‬ ِ َ ‫فاحشةً َو َساء‬ (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).”

ْ ُ ُ ْ َ َ‫َوال‬ ّ ‫حرم‬ ‫ﷲُ ِإالﱠ ِ َ ﱢ‬ ‫قتل‬ َ ِ ُ ‫ومن‬ َ ْ ‫تقتلوا ﱠ‬ ِ ‫النفس ﱠ‬ َ َ ‫بالحق‬ َ ‫التي َ ﱠ‬ ً َ ْ ُ ‫لوليه‬ ْ َ َ ‫مظلوما‬ َ ْ َ َ ‫فقد‬ ‫يسرف ﱢفي‬ ِ ‫جعلنا ِ َ ِ ﱢ‬ ً ُْ َ ِ ْ ُ َ‫سلطانا َفال‬ (17:33) ‫منصورا‬ ً ُ ْ َ ‫كان‬ َ َ ُ‫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).”

ْ ُ َ ْ َ َ‫َوال‬ ُ َ ْ َ ‫ھي‬ ‫أحسن َحتﱠى‬ َ َ ‫تقربوا‬ ِ ‫اليتيم ِإالﱠ ِ ﱠ‬ ِ ِ َ ْ ‫مال‬ َ ِ ‫بالتي‬ ْ ُ ْ َ َ ُ‫أشده‬ ً‫مسؤوال‬ ‫بالعھد ِ ﱠ‬ ‫يبلغ َ ُ ﱠ‬ ُ ْ َ ‫كان‬ َ َُْ َ َ ‫العھد‬ َ ْ َ ْ ‫إن‬ ِ ْ َ ْ ِ ‫وأوفوا‬ (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.”

ْ ُ ِ َ ‫كلتم‬ ‫المستقيم‬ ََْ ْ ُ ْ ِ ‫الكيل ِإذا‬ َ ْ َ ْ ‫وأوفُوا‬ ِ ِ َ ْ ُ ْ ‫بالقسطاس‬ ِ َ ْ ِ ِ ‫وزنوا‬ ْ ُ َ ْ َ َ ‫خي ٌر‬ ْ َ ‫ذلك‬ (17:35) ً‫تأويال‬ َ َِ ِ َ ‫وأحسن‬ “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

‫علم ِ ﱠ‬ ُ ْ َ َ‫َوال‬ ‫والبصر‬ َ َ ‫ليس‬ َ َ َ ْ َ ‫السمع‬ َ ْ ‫إن ﱠ‬ َ ْ َ ‫تقف َما‬ ِ ِ ‫لك‬ ٌ ْ ِ ‫به‬ ْ َ ‫كان‬ ُ ْ َ ُ‫عنه‬ (17:36) ً ‫مسؤوال‬ َ َ ‫أولـئك‬ َ ِ ُ ‫والفؤاد ُكلﱡ‬ َ َُْ َ “Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.”

‫تخرق‬ ً َ َ ‫األرض‬ َ ِ ْ َ ‫إنك َلن‬ َ ‫مرحا ِ ﱠ‬ ِ ْ َ َ‫َوال‬ ِ ْ َ ‫تمش ِفي‬ ُ ‫الجبال‬ َ َ ‫األرض‬ َ ُ ْ َ ‫ولن‬ (17:37) ً ‫طوال‬ َ َ ِ ْ ‫تبلغ‬ َ َْ “Of all such things the evil is hateful in the sight of thy Lord.” (17:38)

ُ ‫كان َ ﱟ‬ ً ُ ْ َ ‫ربك‬ ‫مكروھا‬ َ ‫عند َ ﱢ‬ َ ْ ِ ُ‫سيئه‬ َ َ ‫ذلك‬ َ ِ َ ‫ُكلﱡ‬

“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.”

ْ َ ْ َ َ‫الحكم ِة َوال‬ ‫تجعل‬ َ ِ ‫ﱡك‬ َ ‫إليك َرب‬ َ ْ َ ِ ‫أوحى‬ َ َِ َ ْ َ ‫مما‬ ‫ذلك ِ ﱠ‬ َ ْ ِ ْ ‫من‬ ّ ‫مع‬ َ ْ ُ َ ‫آخر‬ ‫مدحورا‬ ً ُ ْ ‫ملوما ﱠ‬ ً َ ِ ِ‫ﷲ‬ َ َ ‫إلھا‬ َ َ ً ُ َ ‫جھنم‬ َ ‫فتلقى ِفي َ َ ﱠ‬ (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 ْ ُ ِ ْ ُ َ‫ﷲ َوال‬ ْ ُُْ َ ً ْ َ ‫به‬ ‫والدين‬ ِ ِ ‫تشركوا‬ َ ّ ‫واعبدوا‬ ِ ْ َ ِ َ ‫وبال‬ ً َ ِْ ‫والجار‬ َ ْ ُ ْ ‫وبذي‬ ِ ِ َ ‫إحسانا‬ َ َ َ ْ َ ‫القربى‬ ِ ِ َ َ ْ َ ‫واليتامى‬ ِ َ ْ َ ‫والمساكين‬ ‫بالجنب‬ َ ْ ُ ْ ‫ِذي‬ ِ َ ِ ‫والصاحب‬ ِ ِ ‫الجنب َ ﱠ‬ ِ ُ ُ ْ ‫والجار‬ ِ َ ْ َ ‫القربى‬ ْ َ َ َ ‫وما‬ َ ‫ﷲ‬ ‫أيمانكم ِ ﱠ‬ ‫يحبﱡ َمن‬ ْ ُ ُ َ ْ َ ‫ملكت‬ ِ ُ ‫ال‬ َ ّ ‫إن‬ ِ ِ ‫وابن ﱠ‬ َ َ ‫السبيل‬ ِ ْ َ َ ْ ُ ‫كان‬ (4:36) ‫فخورا‬ ً ُ َ ً‫مختاال‬ َ َ 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 َ ‫الذين ُ َ ﱡ‬ َ ِ ‫تر ِ َإلى ﱠ‬ ْ ُ َ ُ َ ‫يزكون‬ َ َ ‫ألم‬ ََْ ِ َ ‫أنفسھم‬ َ َ (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 AlBukhari 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. Glorious Qur’an, Surah An’am, Ayah 82

"It is those who believe and confuse not their beliefs with wrong - that are (truly) in security, for they are on (right) guidance."

ْ ُ ِ ْ َ ‫ولم‬ ْ ُ َ ‫الذين‬ ‫لھم‬ ُ َ َ ِ ‫يلبسوا‬ َ ِ َ ْ ُ ‫بظلم‬ َ ِ‫ﱠ‬ ْ َ َ ‫آمنوا‬ ُ ُ َ ‫أولـئك‬ ٍ ْ ُ ِ ‫إيمانھم‬ ُ َ ‫األمن‬ ُ َْ (6:82) ‫مھتدون‬ َ ُ َ ْ ‫وھم ﱡ‬ 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)

2) 3) 4) 5)

Whoever witness that there is no god but Allah (Subhanahu wa ta’ala) alone and without associates; That Muhammad is the servant of Allah (Subhanahu wa ta’ala) and His Apostle; That ‘Isa (Radiya Allahu ‘anhu) [Jesus] was the servant of Allah and His apostle; His command unto Miriam; 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.”

ً ِ َ ِƒّ ِ ‫قانتا‬ ً ِ َ ً‫أمة‬ ‫ِﱠ‬ ُ َ ‫ولم‬ ‫من‬ َ ِ ‫يك‬ َ َ ‫إبراھيم‬ ْ َ َ ‫حنيفا‬ ‫كان ُ 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)

ُ ‫أنما ُ ِ ﱡ‬ ‫وبنين‬ َ ِ َ َ ‫مال‬ َ ُ َ ْ ََ ِ ِ ‫نمدھم‬ ٍ ‫به ِمن ﱠ‬ َ ‫أيحسبون َ ﱠ‬

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.”

ْ ُ ُ َ َ‫َوال‬ َ َ ‫الكذب‬ َ َ ‫ھـذا‬ ُ ِ َ ‫لما‬ ‫حال ٌل‬ َ ِ َ ْ ‫ألسنتكم‬ ُ ُ ُ َ ِ ْ َ ‫تصف‬ َ ِ ‫تقولوا‬ ْ ُ َ ْ َ ‫حرام ﱢ‬ ّ ‫على‬ َ َ ‫لتفتروا‬ َ َ َ ‫الكذب ِ ﱠ‬ ‫الذين‬ َ ِ ‫إن ﱠ‬ َ ِ َ ْ ِ‫ﷲ‬ ٌ َ َ ‫وھـذا‬ ّ ‫على‬ َ َ ‫يفترون‬ (16:116) ‫يفلحون‬ َ ُ ِ ْ ُ َ‫الكذب ال‬ َ ُ ََْ َ ِ َ ْ ِ‫ﷲ‬ 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 Allah (Subhanahu wa ta’ala) said: 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.

ّ ‫إن‬ ‫ِﱠ‬ ‫ذلك‬ ُ ِ ْ َ َ ‫به‬ ُ ِ ْ َ َ‫ﷲَ ال‬ َ ِ َ ‫دون‬ َ ُ ‫ويغفر َما‬ َ َ ْ ُ ‫يغفر َأن‬ ِ ِ ‫يشرك‬ ّ ِ ‫يشرك‬ ْ ِ ْ ُ ‫ومن‬ َ َ ‫لمن‬ ‫عظيما‬ َ َ ْ ‫فقد‬ ِ َ َ ِƒ‫با‬ ً ِ َ ‫إثما‬ ً ْ ِ ‫افترى‬ َ َ ‫يشاء‬ َِ

(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).”

ّ ‫إن‬ ‫ِﱠ‬ ‫ذلك‬ ُ ِ ْ َ َ ‫به‬ ُ ِ ْ َ َ‫ﷲَ ال‬ َ ِ َ ‫دون‬ َ ُ ‫ويغفر َما‬ َ َ ْ ُ ‫يغفر َأن‬ ِ ِ ‫يشرك‬ ّ ِ ‫يشرك‬ َ َ ‫ض ﱠل‬ ْ َ َ ِƒ‫با‬ ْ ِ ْ ُ ‫ومن‬ َ َ ‫لمن‬ ً ِ َ ً‫ضالال‬ ‫بعيدا‬ َ ‫فقد‬ َ َ ‫يشاء‬ َِ

(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.”

ِْ َ ً ِ ‫البلد‬ ْ َ ْ ‫رب‬ ‫واجنبني‬ ‫إبراھيم َ ﱢ‬ َ َ َ ْ ‫اجعل ھَ َـذا‬ َ َ ‫وإذ‬ ِ ْ ُ ْ َ ‫آمنا‬ ُ ِ َ ْ ِ ‫قال‬ (14:35) ‫األصنام‬ َ ُ ْ ‫وبني َأن ﱠ‬ ‫َ َِ ﱠ‬ َ َ ْ َ ‫نعبد‬ 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 ‫رب ِ ﱠ ُ ﱠ‬ ُ‫فإنه‬ ً ِ َ ‫أضللن‬ ‫َ ﱢ‬ َ ‫كثيرا ﱢ‬ َ ْ َ ْ َ ‫إنھن‬ ِ َ ِ َ ‫فمن‬ َ َ ‫الناس‬ ِ ‫من ﱠ‬ ُ ‫ِﱢ‬ ْ َ َ ‫مني‬ (14:36) ‫رحيم‬ َ ‫عصاني َ ِ ﱠ‬ ِ َ َ ‫ومن‬ ٌ ِ ‫فإنك َغفو ٌر ﱠ‬

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 Allah (Subhanahu wa ta’ala) said: 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."

ّ ‫أدعو ِ َإلى‬ َ َ ِ‫ﷲ‬ ُ ْ َ ‫سبيلي‬ ُْ ‫ومن‬ ٍ َ ِ َ ‫على‬ ِ ِ َ ‫ھـذه‬ ِ ِ َ ‫قل‬ ِ َ َ ْ‫بصيرة َ َأنا‬ ّ ‫وسبحان‬ (12:108) ‫المشركين‬ َ ِ ِ ْ ُ ْ ‫من‬ َ ِ ْ‫وما َ َأنا‬ َ َ ْ ُ َ ‫اتبعني‬ ِ َ َ‫ﱠ‬ َ َ ِ‫ﷲ‬ 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. Glorious Qur’an, Surah An-Nahl, Ayah 125

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.

ُ ْ ‫الحسنة‬ َ ‫سبيل َ ﱢ‬ ِ َ َ َ ْ ‫والموعظة‬ ِ َ ِ ْ َ ْ َ ‫بالحكمة‬ ِ َ ْ ِ ْ ِ ‫ربك‬ ِ ِ َ ‫ادع ِ ِإلى‬ ‫أحسن ِ ﱠ‬ ُ َ ْ َ ‫ھي‬ ‫بمن‬ ُ ِْ َ َ َ ‫إن َ ﱠ‬ ِ ‫وجادلھم ِ ﱠ‬ ُ َ ْ َ ‫ھو‬ َ ُ ‫ربك‬ َ ِ ‫أعلم‬ َ ِ ‫بالتي‬ ‫َ ﱠ‬ (16:125) ‫بالمھتدين‬ َ ِ َ ْ ُ ْ ِ ‫أعلم‬ ِ ِ ِ َ ‫ضل َعن‬ ُ َ ْ َ ‫وھو‬ َ ُ َ ‫سبيله‬ The Glorious Qur’an also commands us when to disengage from such debate: Glorious Qur’an, Surah An-Nisa, Ayah 140

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 ْ َ ‫الكتاب‬ َْ َ ْ ِ َ ‫أن ِ َإذا‬ ْ ُ ْ َ َ ‫نزل‬ َ ‫وقد َ ﱠ‬ ِ‫ﷲ‬ ِ َ ‫سمعتُ ْم‬ ِ َ ِ ْ ‫عليكم ِفي‬ ْ ُ ُ ْ َ ‫فال‬ ‫معھم َ ﱠ‬ َ َ ‫بھا‬ َ ْ َ ْ ُ َ ‫بھا‬ ‫حتى‬ ََُُ ْ ُ َ َ ‫تقعدوا‬ َ ِ ُ‫ويستھزأ‬ َ ِ ‫يكفر‬ ْ ُ ُ َ ّ ‫إن‬ ‫مثلھم ِ ﱠ‬ ٍ ِ َ ‫يخوضوا ِفي‬ ْ ُ ُ ْ ‫إنكم ِ ًإذا ﱢ‬ ْ ُ ‫غيره ِ ﱠ‬ ِ ِ ْ َ ‫حديث‬ َ‫ﷲ‬ (4:140) ‫جميعا‬ ُ ِ َ ً ِ َ ‫جھنم‬ َ ِ ِ َ ْ َ ‫المنافقين‬ َ ِ ِ َ ُ ْ ‫جامع‬ َ ‫والكافرين ِفي َ َ ﱠ‬ 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

ََِ َ ِ َ ‫يخوضون ِفي‬ َ ْ َ َ ‫وإذا‬ ْ ِ ْ َ َ ‫آياتنا‬ ‫فأعرض‬ َ ُ ُ َ ‫الذين‬ َ ِ ‫رأيت ﱠ‬ ْ ُ ُ َ ‫حتى‬ ‫عنھم َ ﱠ‬ ‫ينسينك‬ َ ‫وإما ُ ِ َ ﱠ‬ ٍ ِ َ ‫يخوضوا ِفي‬ ُْ َْ ‫غيره َ ِ ﱠ‬ ِ ِ ْ َ ‫حديث‬ ْ ُ ْ َ َ‫الشيطان َفال‬ ُ َ ْ‫ﱠ‬ ‫الظالمين‬ َ ِ ِ ‫القوم ﱠ‬ َ ْ َ ‫تقعد‬ َ َ ‫الذكرى‬ َ ْ ‫بعد ﱢ‬ ِ ْ َ ْ ‫مع‬ (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 Allah (Subhanahu wa ta’ala) said: 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 َ ُ َ ْ َ ‫يدعون‬ َ ُ ْ َ ‫الذين‬ َ ِ ‫أولـئك ﱠ‬ َ ِ َ ُ ُ ِ ‫يبتغون ِ َإلى َ ﱢ‬ ‫عذابهُ ِ ﱠ‬ َ َ ْ َ ‫ويرجون‬ ‫إن‬ ُ َ ْ َ ‫ﱡھم‬ َ ُ َ َ َ ُ‫رحمته‬ َ ُ ْ َ َ ‫أقرب‬ َ َ َ ‫ويخافون‬ ْ ُ ‫أَي‬ (17:57) ‫محذورا‬ ً ُ ْ َ ‫كان‬ َ َ ‫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 َ َ ‫إنني‬ َ َ ‫وإذ‬ ‫براء ﱢ ﱠ‬ ِ ‫وقومه ِ ﱠ‬ ِ ِ ْ َ َ ‫ألبيه‬ ِ ِ َ ِ ‫إبراھيم‬ ُ ِ َ ْ ِ ‫قال‬ (43:26) ‫تعبدون‬ َ َُُْ "(I worship) only Him Who made me, and He will certainly guide me." (43:27)

‫طرني َ ِ ﱠ‬ ‫سيھدين‬ ِ ‫ِ ﱠإال ﱠ‬ ِ َ َ َ‫الذي ف‬ ِ ِ ْ َ َ ُ‫فإنه‬

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

ْ َُ ‫ﱠ‬ ّ ‫دون‬ ً َ ْ َ ‫ورھبانھم‬ ْ ُ َ َ ْ ُ َ ‫أحبارھم‬ ْ ُ َ َ ْ َ ‫اتخذوا‬ ِ‫ﷲ‬ ِ ُ ‫أربابا ﱢمن‬ ْ ُ ُ ْ َ ِ‫أمروا ِإالﱠ ل‬ ْ ُ ِ ُ ‫وما‬ ‫إلـھا‬ ً َ ِ ‫يعبدوا‬ َ ْ ‫والمسيح‬ َ ِ َْ َ َ َ ‫مريم‬ َ َ ْ َ ‫ابن‬ َ َ ْ ُ ‫ھو‬ ًِ َ (9:31) ‫يشركون‬ َ ُ ِ ْ ُ ‫عما‬ ‫سبحانهُ َ ﱠ‬ َ ُ ‫واحدا الﱠ ِ َإلـهَ ِإالﱠ‬ Glorious Qur’an, Surah Baqara, Ayah 165

“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.”

ّ ‫يتخذ ِمن ُدو ِن‬ ُ ِ ‫الناس َمن َ ﱠ‬ ‫ﱡونھم‬ َ َ ِ‫ﷲ‬ َ ِ َ ْ ُ َ ‫يحب‬ ِ ُ ً‫أندادا‬ ِ ‫ومن ﱠ‬ ْ ُ َ ‫والذين‬ ًّ ُ ‫أشد‬ ‫آمنوا َ َ ﱡ‬ ‫الذين‬ ‫َ ُ ﱢ‬ َ ِ ‫يرى ﱠ‬ ْ َ َ ِƒّ ‫حبا ﱢ‬ َ ِ‫ﷲ َ ﱠ‬ َ َ ‫ولو‬ ِ ّ ‫كحب‬ ْ ُ ََ ‫جميعا ً َ َ ﱠ‬ ‫العذاب َ ﱠ‬ ‫ﷲ‬ َ ْ َ َ ‫ظلموا ِ ْإذ‬ ‫أن ْ ُ ﱠ‬ َ َ َ ْ ‫يرون‬ ِ َ ِƒّ ِ َ‫القوة‬ َ ّ ‫وأن‬ ُ َِ (2:165) ‫العذاب‬ ِ َ َ ْ ‫شديد‬ 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 (Subhanahu wa ta’ala). 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

ْ ُ َ ‫الذين ﱠ‬ ‫لو َ ﱠ‬ ‫كرةً َ َ َ َ ﱠ‬ ‫أن َ َلنا َ ﱠ‬ ‫كما‬ ْ َ ‫اتبعوا‬ َ ِ ‫وقال ﱠ‬ ْ ُ ْ ِ َ‫فنتبرأ‬ َ ََ َ َ ‫منھم‬ ْ ُ ‫ََ ﱠ‬ ّ ‫يريھم‬ ‫تبرؤوا ِ ﱠ‬ ‫حسرات‬ َ ِ َ َ ‫منا‬ ٍ َ َ َ ‫أعمالھم‬ ْ ُ َ َ ْ َ ُ‫ﷲ‬ ُ ِ ِ ُ ‫كذلك‬ (2:167) ‫النار‬ َ ِ ‫بخارجين‬ َ ِ ِ َ ِ ‫وما ُھم‬ ِْ َْ َ َ َ ‫عليھم‬ ِ ‫من ﱠ‬ 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 Allah (Subhanahu wa ta’ala) said: 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."

ْ ‫سألتھم ﱠ‬ ‫واألرض َ َ ُ ُ ﱠ‬ ‫ليقولن‬ ُ َ ْ َ َ ‫ولئن‬ َ َ َ ‫من‬ َ ْ َ ْ َ ‫السماوات‬ ِ َ َ ‫خلق ﱠ‬ َِ َ ‫دون ﱠ‬ ‫ﱠ‬ ُ ْ َ َ َ َ ‫قل‬ ْ ِ ِ‫ﷲ‬ ْ ُ ُ‫ﷲ‬ ‫أرادني‬ َ ُ ْ َ ‫أفرأيتم ﱠما‬ َ ِ َ َ َ ‫إن‬ ِ ُ ‫تدعون ِمن‬ ‫ﱠ‬ ُ َ ِ َ ‫ھن‬ ‫ھل ُ ﱠ‬ ْ َ ‫بضر‬ ‫برحمة‬ ‫ﷲُ ِ ُ ﱟ‬ ْ َ ‫ضره‬ ٍ َ ْ َ ِ ‫أرادني‬ ِ َ َ َ ‫أو‬ ِ ‫كاشفات ُ ﱢ‬ ‫حسبي ﱠ‬ ُ َ ِ ْ ُ ‫ھن‬ ‫ھل ُ ﱠ‬ َْ ْ ُ ‫رحمته‬ ‫عليه‬ ِ ْ َ َ ُ‫ﷲ‬ ِ ِ َ ْ َ ‫ممسكات‬ َ ِ ْ َ ‫قل‬ ْ ُ (39:38) ‫المتوكلون‬ ُ ‫ََ َ ﱠ‬ َ ‫يتوكل ُ َ َ ﱢ‬ ‘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)

ّ ِ ‫أكثرھم‬ ُ َ ‫باƒِ ِإالﱠ‬ ُ ِ ْ ُ ‫وما‬ ‫مشركون‬ َ ُ ِ ْ ‫وھم ﱡ‬ ْ ُ ُ َ ْ َ ‫يؤمن‬ َ َ

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. The companions of the Prophet (Salla Allahu ‘alayhi wa 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.”

‫مستطيرا‬ ً ِ َ ْ ُ ُ‫كان َشرﱡ ه‬ َ َ ‫يوما‬ َ ُ َ َ َ ‫بالنذر‬ َ ُ ُ ً ْ َ ‫ويخافون‬ ِ ْ ‫يوفون ِ ﱠ‬ (76:7)

Glorious Qur’an, Surah Al-Baqara, Ayah 270

“And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers.”

ُ ْ َ َ ‫أو‬ ُ ْ َ َ ‫وما‬ ‫نذر َ ِ ﱠ‬ ُ‫يعلمه‬ ْ َ ‫نفقة‬ ٍ َ َ ‫أنفقتم ﱢمن ﱠ‬ ََُْ ‫ﷲ‬ َ ّ ‫فإن‬ َ َ ٍ ْ ‫نذرتم ﱢمن ﱠ‬ ْ ِ ‫للظالمين‬ (2:270) ‫أنصار‬ َ ِ ِ ‫وما ِ ﱠ‬ َ َ ٍ َ َ ‫من‬ 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 Allah (Subhanahu wa ta’ala) said: 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

‫َ َﱠ‬ ‫من‬ َ ‫برجال ﱢ‬ َ ُ ُ َ ‫اإلنس‬ َ ‫رجا ٌل ﱢ‬ َ َ ُ‫وأنه‬ َ ِ ‫كان‬ ٍ َ ِ ِ ‫يعوذون‬ ِ ِ ْ ‫من‬ ً َ َ ‫فزادوھم‬ ‫ْ ِ ﱢ‬ (72:6) ‫رھقا‬ ْ ُ ُ َ َ ‫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. Allah (Subhanahu wa ta’ala) knows best.

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? Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah Najm, Ayah19

“Have ye seen Lat. and 'Uzza,” (53:19)

‫الالت َ ْ ُ ﱠ‬ َ ‫أفرأيتم ﱠ‬ ‫والعزى‬ ُُ َْ َ ََ

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!

ُ ِ َ ‫أجل ُھم‬ َ ْ ‫عنھم ﱢ‬ َ ْ َ َ ‫فلما‬ ‫ھم‬ ْ ُ ‫بالغوهُ ِ َإذا‬ ‫ََ ﱠ‬ ُ ُ ْ َ ‫كشفنا‬ ٍ َ َ ‫الرجز ِ َإلى‬ (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 َ ‫أفرأيتم ﱠ‬ ‫والعزى‬ ُُ َْ َ ََ

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. Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah An’am, Ayah 162

“Say: ‘Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds”:

‫قل ِ ﱠ‬ ُْ ‫رب‬ ‫ومماتي ِ ّƒِ َ ﱢ‬ َ َ ْ َ َ ‫ونسكي‬ ِ َ َ َ ‫ومحياي‬ ِ ُ ُ َ ‫صالتي‬ ِ َ َ ‫إن‬ (6:162) ‫العالمين‬ َ َِ َْ Glorious Qur’an, Surah An’am, Ayah 163

“No partner hath He: this am I commanded, and I am the first of those who bow to His will.” (6:163)

ُ ‫أمر‬ ََ َ ‫ت‬ ْ ِ ُ ‫وبذلك‬ ‫المسلمين‬ ُ ‫وأناْ َ ﱠ‬ َ ِ ِ ْ ُ ْ ‫أول‬ َ ِ َ ِ َ ُ‫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 nonMuslim 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 nonbelievers 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 AdDahhak: 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.”

ْ ُ َ ‫والذين ﱠ‬ ً ِ ْ َ َ ‫وكفرا‬ ً ِ ْ َ ‫اتخذوا‬ ‫بين‬ ً ْ ُ َ ‫ضرارا‬ ً َ ِ ‫مسجدا‬ َ ْ َ ‫وتفريقا‬ َ ِ‫َ ﱠ‬ ّ ‫حارب‬ َ ُ َ َ َ‫ﷲ‬ ْ َ ‫وإرصادا ﱢ‬ ً َ ْ ِ َ ‫المؤمنين‬ ‫ورسولهُ ِمن‬ َ ِِ ُْْ َ َ َ ‫لمن‬ ّ َ ‫الحس َنى‬ ْ ِ ‫وليحلفن‬ ‫قبل َ َ َ ْ ِ َ ﱠ‬ ُ َ ْ َ ُ‫وﷲ‬ َ ْ َ َ ‫إن‬ ْ ُ ْ ‫أردنا ِإالﱠ‬ ‫إنھم‬ ُ َْ ْ ُ ‫يشھد ِ ﱠ‬ (9:107) ‫لكاذبون‬ َ ُِ ََ 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 adDahhak (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 predate 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.'"

ّ ‫دون‬ َ َ ‫ينفعك‬ ُ ْ َ َ‫َوال‬ ‫فإن‬ ُ َ ‫وال‬ َ ُ َ َ َ‫ﷲِ َما ال‬ ِ َ ‫يضرﱡ َك‬ ِ ُ ‫تدع ِمن‬ َ ََْ (10:106) ‫الظالمين‬ َ ِ ِ ‫من ﱠ‬ َ ‫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 OftForgiving, Most Merciful.”

ّ ‫يمسسك‬ ‫وإن‬ ‫ﷲُ ِ ُ ﱟ‬ َ ِ َ َ‫بضر َفال‬ َ ْ َ ْ َ ‫وإن‬ َ ُ ‫كاشف َلهُ ِإالﱠ‬ ِ َ ‫ھو‬ َِ َ َ ‫بخير‬ ‫فال َ ﱠ‬ َ َ ‫به َمن‬ ‫يشاء‬ ُ َ ُ ‫لفضله‬ َ ِْ ُ ِ ِ ‫يصيب‬ ِ ِ ْ َ ِ ‫رآد‬ ٍ ْ َ ِ ‫يردك‬ ْ ِ (10:107) ‫الرحيم‬ ُ ُ َ ْ ‫وھو‬ ِ ِ َ ِ ‫من‬ ُ ِ ‫الغفور ﱠ‬ َ ُ َ ‫عباده‬ 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

ً ْ ِ ‫وتخلقون‬ ً ََْ ‫ﷲ‬ ‫إفكا ِ ﱠ‬ ‫إن‬ َ ُ ُ ْ َ َ ‫أوثانا‬ َ ُ ُ ْ َ ‫إنما‬ ِ ‫دون ﱠ‬ َ‫ِﱠ‬ ِ ُ ‫تعبدون ِمن‬ ‫دون ﱠ‬ ً ْ ‫لكم ِر‬ ‫زقا‬ َ ُ ِ ْ َ ‫ﷲِ َال‬ َ ُ ُ ْ َ ‫الذين‬ َ ِ‫ﱠ‬ ْ ُ َ ‫يملكون‬ ِ ُ ‫تعبدون ِمن‬ َُْ َ ُ ُ ْ َ ‫الرزق‬ ‫إليه‬ ُ ُ ْ َ ُ‫واعبدوه‬ َ ْ ‫ﷲ ﱢ‬ َ ِ ‫فابتغوا‬ ِ ْ َ ِ ُ‫واشكروا َله‬ ِ ‫عند ﱠ‬ (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)?”

ْ َ َ ُ ْ َ ‫ممن‬ ‫يستجيب‬ ُ ِ َ ْ َ ‫ﷲ َمن ﱠال‬ َ َ ‫ومن‬ ِ ‫دون ﱠ‬ ‫أضلﱡ ِ ﱠ‬ ِ ُ ‫يدعو ِمن‬ (46:5) ‫غافلون‬ َ ُ ِ َ ‫دعائھم‬ ْ ِ ِ َ ُ ‫وھم َعن‬ ْ ُ َ ‫القيامة‬ ِ َ َ ِ ْ ‫يوم‬ ِ َ ‫َ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!”

ُ ِ ْ َ َ ُ‫دعاه‬ ‫يجيب ْ ُ ْ َ ﱠ‬ ‫وء‬ ُ ِ ُ ‫أمن‬ َ َ ‫المضطر ِ َإذا‬ ‫َﱠ‬ َ ‫ويكشف ال ﱡس‬ ‫مع ﱠ‬ ً ِ َ ِ‫ﷲ‬ َ َ ُ ‫ويجعلكم‬ ‫قليال ﱠما‬ َ ‫األرض َ ِأإلَهٌ ﱠ‬ َُُْ ْ ََ ِ ْ َ ْ ‫خلفاء‬ (27:62) ‫تذكرون‬ َ ُ ‫ََ ﱠ‬ 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." (Sahih al-Bukhari, Book 2, Hadith 33) 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: Glorious Qur’an, Surah A’raf, Ayah 191

“Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created?” (7:191)

ُ ُ ْ َ َ‫أيشركون َما ال‬ ْ َ ‫يخلق‬ ‫يخلقون‬ َ ُ َ ْ ُ ‫وھم‬ َ ُ ِ ْ َُ ْ ُ َ ً ‫شيئا‬

Glorious Qur’an, Surah A’raf, Ayah 192

“No aid can they give them, nor can they aid themselves!”

‫ينصرون‬ ً ْ َ ‫لھم‬ َ ُ ُ َ ‫أنفسھم‬ َ ُ ِ َ ْ َ َ‫َوال‬ ْ ُ َ ُ َ َ‫نصرا َوال‬ ْ ُ َ ‫يستطيعون‬ (7:192)

Glorious Qur’an, Surah Fatir, Ayah 13

“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.”

‫الليل‬ ُ ِ ُ َ ‫النھار‬ ُ ِ ُ َ َ ‫ويولج ﱠ‬ َ ْ ‫يولج ﱠ‬ ِ ْ ‫النھار ِفي ﱠ‬ ِ َ ‫الليل ِفي ﱠ‬ ًّ َ ‫ألجل ﱡ‬ ‫مسمى‬ َ َ َ ْ َ ‫الشمس‬ َ ْ ‫وسخر ﱠ‬ َ ‫َ َ ﱠ‬ ٍ َ َ ِ ‫يجري‬ ِ ْ َ ‫والقمر ُك ﱞل‬

95

‫ذلكم ﱠ‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬ ‫دونه َما‬ َ ُ ْ َ ‫والذين‬ َ ِ ‫الملك َ ﱠ‬ ْ ُ ‫ﷲُ َرب‬ ِ ِ ُ ‫تدعون ِمن‬ َُُِ (35:13) ‫قطمير‬ َ َُِْ ٍ ِ ْ ِ ‫يملكون ِمن‬ 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 ْ َ ‫شيء‬ َ ِ ‫لك‬ َ َ ‫ليس‬ ٌ ْ َ ‫األمر‬ ْ ُ َ ‫أو ُ َ ﱠ‬ ْ ِ ْ َ َ ‫يتوب‬ َ ُ َ ‫أو‬ َ َْ ِ ْ َ ‫من‬ (3:128) ‫ظالمون‬ َ ُ ِ َ ‫فإنھم‬ ُْ ‫َِﱠ‬ 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)

ْ ِ ََ ‫األقربين‬ َ ِ َ ْ َ ْ ‫عشيرتك‬ َ َ َ ِ َ ‫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) Glorious Qur’an, Surah Fatir, Ayah 13

“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.”

‫الليل‬ ُ ِ ُ َ ‫النھار‬ ُ ِ ُ َ َ ‫ويولج ﱠ‬ َ ْ ‫يولج ﱠ‬ ِ ْ ‫النھار ِفي ﱠ‬ ِ َ ‫الليل ِفي ﱠ‬ ًّ َ ‫ألجل ﱡ‬ ‫مسمى‬ َ َ َ ْ َ ‫الشمس‬ َ ْ ‫وسخر ﱠ‬ َ ‫َ َ ﱠ‬ ٍ َ َ ِ ‫يجري‬ ِ ْ َ ‫والقمر ُك ﱞل‬ ‫ذلكم ﱠ‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬ ‫دونه َما‬ َ ُ ْ َ ‫والذين‬ َ ِ ‫الملك َ ﱠ‬ ْ ُ ‫ﷲُ َرب‬ ِ ِ ُ ‫تدعون ِمن‬ َُُِ (35:13) ‫قطمير‬ َ َُِْ ٍ ِ ْ ِ ‫يملكون ِمن‬ 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 ْ َ ‫شيء‬ َ ِ ‫لك‬ َ َ ‫ليس‬ ٌ ْ َ ‫األمر‬ ْ ُ َ ‫أو ُ َ ﱠ‬ ْ ِ ْ َ َ ‫يتوب‬ َ ُ َ ‫أو‬ َ َْ ِ ْ َ ‫من‬ (3:128) ‫ظالمون‬ َ ُ ِ َ ‫فإنھم‬ ُْ ‫َِﱠ‬ 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 Allahu ‘alayhi wa salam). 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.”

ْ ُ َ ‫الذين‬ ‫آمنوا َمن َ ْ َ ﱠ‬ ‫فسوف‬ َ ْ َ َ ‫دينه‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬ ْ ُ ِ ‫يرتد‬ ِ ِ ِ ‫منكم َعن‬ ّ ‫يأتي‬ َ َ ‫أذلة‬ َ ‫ويحب‬ ‫المؤمنين‬ َ ِ ِ ْ ُ ْ ‫على‬ ٍ ‫ﱡونهُ َ ِ ﱠ‬ ْ ُ ‫يحب‬ ِ ُ َ ‫ﱡھم‬ ِ ُ ‫بقوم‬ َِْ ٍ ْ َ ِ ُ‫ﷲ‬ ّ ‫سبيل‬ َ َ ‫أعزة‬ َ‫ﷲِ َوال‬ َ ُ ِ َ ُ ‫الكافرين‬ َ ِ ِ َ ْ ‫على‬ ٍ‫َ ِ ﱠ‬ ِ ِ َ ‫يجاھدون ِفي‬ َ َ ْ َ ‫يخافون‬ َ َ ‫يؤتيه َمن‬ ‫يشاء‬ ُ ْ َ ‫ذلك‬ َ ِ َ ‫آلئم‬ َ ُ َ َ ِ ُِْ ‫ﷲ‬ ِ ّ ‫فضل‬ ٍ ِ ‫لومة‬ ّ َ (5:54) ‫عليم‬ ِ َ ُ‫وﷲ‬ ٌ ِ َ ‫واس ٌع‬ 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.”

ُ ِ ‫آمنوا َال َ ﱠ‬ ُ َ ‫الذين‬ ‫وعدوكم‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬ ‫تتخذوا َ ُ ﱢ‬ ْ ُ ‫عدوي َ َ ُ ﱠ‬ ُ َ ‫بما‬ ْ َ َ ‫بالمودة‬ ‫جاءكم‬ ُ َ َ ‫وقد‬ َ ُ ْ ُ ‫أولياء‬ َِ َْ ِ ‫إليھم ِ ْ َ َ ﱠ‬ ِ ْ َ ِ ‫تلقون‬ َ ِ ‫كفروا‬ ‫تؤمنوا ِ ﱠ‬ ُ ِ ْ ُ ‫وإياكم َأن‬ ‫من ْ َ ﱢ‬ ُ ِ ْ ُ ‫الحق‬ َ ‫ﱢ‬ ْ ُ ‫الرسول َ ِ ﱠ‬ َ ُ ‫يخرجو َن ﱠ‬ ِƒ‫با‬ َ ِ ْ َ ‫سبيلي‬ ً َ ِ ‫خرجتم‬ ‫وابتغاء‬ ْ ُ ْ َ َ ‫كنتم‬ ْ ُ ُ ‫ربكم ِإن‬ ُْ‫َﱢ‬ ِ ِ َ ‫جھادا ِفي‬ َ َ َ ‫بالمودة‬ ‫بما‬ َ ‫تسرﱡ‬ ِ ‫إليھم ِ ْ َ َ ﱠ‬ ِ ُ ‫مرضاتي‬ ِ َ ْ َ ُ َ ْ َ ‫وأنا‬ ِ ْ َ ِ ‫ون‬ َ ِ ‫أعلم‬ ْ َ ْ َ ‫ومن‬ ْ َ َ ‫منكم‬ ‫فقد َ ﱠ‬ ‫سواء‬ ْ ُ ِ ُ‫يفعله‬ ْ ُ َ ْ َ ‫وما‬ َُْْ ْ َ َ َ ‫ضل‬ َ َ ‫أعلنتم‬ َ َ ‫أخفيتم‬ (60:1) ‫السبيل‬ ِ ِ‫ﱠ‬ 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 fortuneteller. 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'."

‫أذن َلهُ َ ﱠ‬ ْ َ ِ ‫عندهُ ِ ﱠإال‬ ََ ‫حتى ِ َإذا‬ ُ َ َ ‫وال‬ َ ِ َ ‫لمن‬ َ ِ ُ‫الشفاعة‬ َ َ ‫تنفع ﱠ‬ ُ َ ‫ﱡكم‬ ُ َ ‫قلوبھم‬ َ َ ‫قالوا‬ ‫قالوا ْ َ ﱠ‬ ‫الحق‬ َ ‫ُﱢ‬ ْ ُ ‫قال َرب‬ َ َ ‫ماذا‬ ْ ِ ِ ُ ُ ‫فزع َعن‬ (34:23) ‫الكبير‬ ُ ِ َ ْ ‫العلي‬ ‫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.”

ّ ‫وعد‬ ًّ َ ِ‫ﷲ‬ ‫ثم‬ ً ِ َ ‫مرجعكم‬ َ ْ َ ْ ُ ‫يبدأ‬ َ ْ َ ُ‫حقا ِ ﱠإنه‬ َ ْ َ ‫جميعا‬ ْ ُ ُ ِ ْ َ ‫إليه‬ ‫الخلق ُ ﱠ‬ ِ َِْ ْ ُ ِ َ َ ‫آمنوا‬ ْ ُ َ ‫الذين‬ ُ ُِ ‫الصالحات‬ َ ِ ‫ليجزي ﱠ‬ َ ِ ْ َ ِ ُ‫يعيده‬ ِ َ ِ ‫وعملوا ﱠ‬ ْ ُ َ َ ‫والذين‬ ْ ‫شرابٌ ﱢ‬ ‫حميم‬ َ ِ ‫بالقسط َ ﱠ‬ َ َ ‫لھم‬ ْ ُ َ ‫كفروا‬ ِ ْ ِْ ِ ٍ ِ َ ‫من‬ ْ ُ َ ‫بما‬ ََ َ (10:4) ‫ن‬ ُ ُ ْ َ ‫كانوا‬ َ ‫يكفرو‬ ٌ ِ َ ٌ‫وعذاب‬ َ ِ ‫أليم‬ 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: Glorious Qur’an, Surah An’am, Ayah 51

“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).”

ْ ُ َ ْ ُ ‫يخافون َأن‬ ْ ِ ََ ‫ليس‬ َ ُ َ َ ‫الذين‬ َ ِ ‫به ﱠ‬ َ ْ َ ‫ربھم‬ ْ ِ ‫يحشروا ِ َإلى َ ﱢ‬ ِ ِ ‫وأنذر‬ (6:51) ‫يتقون‬ ُ َ َ ُ ‫لعلھم َ ﱠ‬ ْ ُ ‫شفي ٌع ﱠ َ 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

ُ ْ ُ ُ‫جميعا ﱠله‬ ‫واألرض‬ ً ِ َ ُ‫الشفاعة‬ َ َ ‫ُقل ﱢ ﱠƒِ ﱠ‬ ِ َ َ ‫ملك ﱠ‬ ِ ْ َ ْ َ ‫السماوات‬ (39:44) ‫ترجعون‬ َ ُ َ ْ ُ ‫إليه‬ ِ ْ َ ِ ‫ثم‬ ‫ُﱠ‬ Glorious Qur’an, Surah Baqara, Ayah 255

“Allah. There is no god but He, the Living, the Selfsubsisting, 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).”

ّ ُ ُ ْ َ َ‫ﱡوم ال‬ َ‫سنةٌ َوال‬ َ ِ ُ‫تأخذه‬ ‫ھو ْ َ ﱡ‬ ُ ‫الحي ْالقَي‬ َ ُ ‫ﷲُ الَ ِ َإلـهَ ِإالﱠ‬ ‫األرض َمن َذا‬ ِ َ َ ‫نوم ﱠلهُ َما ِفي ﱠ‬ ٌ َْ َ َ ‫السماوات‬ ِ ْ َ ‫وما ِفي‬ ‫وما‬ ُ َ ْ َ ‫الذي‬ َ ْ َ ‫يعلم َما‬ َ ْ ِ ‫يشفع‬ ِ ِ ْ ِ ِ ‫عندهُ ِإالﱠ‬ ِ‫ﱠ‬ ُ َ ْ َ ‫بإذنه‬ ِ ِ ْ َ ‫بين‬ َ َ ‫أيديھ ْم‬ ْ ‫بشيء ﱢ‬ ‫بما َشاء‬ َ ُ ِ ُ َ‫خلفھم َوال‬ ٍ ْ َ ِ ‫يحيطون‬ ُْ ََْ ِ ِ ْ ِ ‫من‬ َ ِ ‫علمه ِإالﱠ‬ َ َ ‫واألرض‬ ُ ُ َ ‫وال‬ َ ْ َ َ ‫السماوات‬ َ ِ َ ِ َ َ ‫كرسيﱡهُ ﱠ‬ ِ ْ ُ ‫وسع‬ ُ‫يؤوده‬ ْ ْ ُ (2:255) ‫العظيم‬ ‫وھو َ ِ ﱡ‬ ُ ِ َ ‫العلي‬ َ ُ َ ‫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.”

ً ْ َ ‫شفاعتھم‬ َ َ ‫شيئا‬ ٍ َ ‫وكم ﱢمن ﱠ‬ ْ ُ ُ َ َ َ ‫تغني‬ ِ ْ ُ ‫السماوات َال‬ ِ َ َ ‫ملك ِفي ﱠ‬ ‫يأذن ﱠ‬ َ َ ‫لمن‬ (53:26) ‫ويرضى‬ َ َ ْ َ ‫بعد َأن‬ َ ْ َ َ ‫يشاء‬ ِ ْ َ ‫ِ ﱠإال ِمن‬ َ ِ ُ‫ﷲ‬

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.”

ُ ْ َ َ ‫الذين‬ ُ ْ ‫قل‬ ‫يملكون‬ َ ُ ِ ْ َ ‫ﷲ َال‬ َ ِ ‫ادعوا ﱠ‬ ِ ‫دون ﱠ‬ ُِ ِ ُ ‫زعمتم ﱢمن‬ َ َ ‫السماوات‬ ‫لھم‬ ٍ ‫مثقال َ ﱠ‬ ْ ُ َ ‫وما‬ َ َِْ ِ َ َ ‫ذرة ِفي ﱠ‬ َ َ ‫األرض‬ ِ ْ َ ْ ‫وال ِفي‬ (34:22) ‫ظھير‬ ُ ْ ِ ُ‫وما َله‬ ٍ ْ ِ ‫فيھما ِمن‬ َ َ ‫شرك‬ َِ ِ ٍ ِ َ ‫منھم ﱢمن‬ From these five Ayah’s it is a sure fact that Allah (Subhanahu wa ta’ala) has denied the claims of the unbelievers 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).”

َ َ ‫خلفھم‬ ‫لمن‬ َ ُ َ ْ َ ‫وال‬ َ ْ َ ‫يعلم َما‬ ْ ُ َ ْ َ ‫وما‬ ْ ِ ِ ْ َ ‫بين‬ ََُْ َ َ ‫أيديھم‬ ِ َ ِ ‫يشفعون ِ ﱠإال‬ ْ ‫وھم ﱢ‬ ُ َ ‫ارتضى‬ (21:28) ‫مشفقون‬ َ ُ ِ ْ ُ ‫خشيته‬ َ َْ ِ ِ َ ْ َ ‫من‬ 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 alMughira 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 Glorious Qur’an, Surah Tauba, Ayah 113

“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.”

ْ ُ ِ ْ َ ْ َ ‫آمنوا َأن‬ ْ ُ َ ‫والذين‬ ‫للمشركين‬ َ ِ ِ ْ ُ ْ ِ ‫يستغفروا‬ َ ِ ‫للنبي َ ﱠ‬ َ َ ‫َما‬ ‫كان ِ ﱠ ِ ﱢ‬ ْ ُ َ ‫ولو‬ ‫أنھم‬ َ ‫بعد َما َ َ ﱠ‬ ََْ ْ ُ ‫لھم َ ﱠ‬ ْ ُ َ ‫تبين‬ َ ْ ُ ‫أولي‬ ِ ْ َ ‫قربى ِمن‬ ِ ْ ُ ‫كانوا‬ (9:113) ‫الجحيم‬ ُ َ ْ َ ِ ِ َ ْ ‫أصحاب‬ 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.”

‫ولكن ﱠ‬ ْ َ ‫تھدي‬ ‫أحببت َ َ ِ ﱠ‬ َ َ ‫يھدي َمن‬ َ ْ َ ْ َ ‫من‬ ‫يشاء‬ َ ‫ِﱠ‬ ِ ْ َ َ‫ﷲ‬ ِ ْ َ ‫إنك َال‬ (28:56) ‫بالمھتدين‬ َ ِ َ ْ ُ ْ ِ ‫أعلم‬ ُ َ ْ َ ‫وھو‬ َُ َ 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. Allah (Subhanahu wa ta’ala) knows best.

112 Chapter 6 Unbelief is Exaggeration Allah (Subhanahu wa ta’ala) said: 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 ْ ُ ْ َ َ‫الكتاب ال‬ َ َ ‫تقولوا‬ ‫على‬ ْ ُ ِ ِ ‫تغلوا ِفي‬ َ ْ َ ‫َيا‬ ِ َ ِ ْ ‫أھل‬ ّ ُ ْ ‫عيسى‬ ‫ﷲِ ِإالﱠ ْ َ ﱢ‬ ‫رسول‬ ُ ُ َ ‫مريم‬ ُ ِ َ ْ ‫إنما‬ َ ِ ‫المسيح‬ َ َ ْ َ ‫ابن‬ َ ‫الحق ِ ﱠ‬ ْ ُ ِ َ ُ‫منه‬ ّ ِ ‫فآمنوا‬ ّ ْ ‫ورو ٌح ﱢ‬ ُ َ ِ َ َ ِ‫ﷲ‬ ُ َ ‫مريم‬ َ َ ْ َ ُ‫وكلمته‬ ِƒ‫با‬ َ َ ْ َ ‫ألقاھا ِ َإلى‬ ْ ُ َ ٌ‫ثالثة‬ ْ ُ ُ َ َ‫ورسله َوال‬ ّ ‫إنما‬ َ َ َ ‫تقولوا‬ ً ْ َ ‫انتھوا‬ ُ‫ﷲ‬ ْ ُ ‫خيرا ﱠ‬ ِ ُِ ُ َ َ ‫لكم ِ ﱠ‬ ٌ َ َ ُ‫يكون َله‬ ٌ ِ َ ٌ‫ِ َإلـه‬ َ َ ْ ُ ‫واحد‬ ‫ولد ﱠلهُ َما ِفي‬ َ ُ َ ‫سبحانهُ َأن‬ ّ ِ ‫وكفى‬ َ َ َ ‫األرض‬ (4:171) ً ‫وكيال‬ ِ َ ِƒ‫با‬ َ َ‫ﱠ‬ َ َ ‫السماوات‬ ِ ْ َ ‫وما ِفي‬ 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 َ َ ‫آلھتكم‬ ‫وال َ َ ُ ﱠ‬ ‫وقالوا َال َ َ ُ ﱠ‬ ً َ ُ ‫وال‬ ‫سواعا‬ ْ ُ َ َ ِ ‫تذرن‬ َ ُ َ ‫وال‬ ََ (71:23) ‫ونسرا‬ ً ْ َ َ ‫ويعوق‬ َ ُ َ َ ‫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 alBukhari, Book 60, Hadith 442) 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) The companions of the Prophet (Salla Allahu ‘alayhi wa 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 AzZubair, "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 AlBukhari, Book 92, Hadith 428) 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, Book 92, Hadith 468) 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: Glorious Qur’an, Surah An’am, Ayah 159

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

ْ ُ َ َ ‫دينھم‬ ْ ُ ‫الذين َ ﱠ‬ َ ْ ‫شيعا ﱠ‬ ‫منھم ِفي‬ ً َ ِ ‫وكانوا‬ َ ِ ‫إِ ﱠن ﱠ‬ ْ ُ ْ ِ ‫لست‬ ْ ُ َ ِ ‫فرقوا‬ ْ ُ َ ‫بما‬ ّ ‫أمرھم ِ َإلى‬ ‫كانوا‬ ُ ُ ‫ثم ُ َ ﱢ‬ ٍ ْ َ ْ ُ ُ ْ َ ‫إنما‬ ‫ﷲِ ُ ﱠ‬ َ ِ ‫ينبئھم‬ َ ‫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, Book 30, Hadith 5690) 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 (Salla Allahu ‘alayhi wa salam). 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 َ ُ ِ ‫الذين َ ﱠ‬ َ ِ‫ﱠ‬ َ ُ ‫يتبعون ﱠ‬ ِ ‫األمي ﱠ‬ ‫النبي ُ ﱢ ﱠ‬ ‫الرسول ﱠ ِ ﱠ‬ ُ ُ ُ ْ َ ‫واإلنجيل‬ ‫يأمرھم‬ ً َُْ ْ ُ َ ِ ‫مكتوبا‬ ِ َ ْ ‫عندھم ِفي ﱠ‬ ِ ِ ْ ِ َ ‫التوراة‬ ‫لھم‬ ْ ُ َ ْ َ َ ‫بالمعروف‬ ِ ُ َ ‫المنكر‬ ِ ُ َْْ ِ ُ ُ َ ‫ويحلﱡ‬ ِ َ ‫وينھاھم‬ ِ َ ُ ْ ‫عن‬ َ ِ َ َ ْ ‫عليھم‬ ‫عنھم‬ ُ َ َ‫الخبآئث َوي‬ ْ ُ ْ َ ‫ضع‬ ِ َ‫ﱠﱢ‬ ُ ِ ْ َ َ ‫ويحرم‬ ُ ‫الطيبات َ ُ َ ﱢ‬ ْ ُ َ ‫فالذين‬ ْ َ َ ‫التي‬ ‫آمنوا‬ َ ِ ‫عليھم َ ﱠ‬ ْ ِ ْ َ َ ‫كانت‬ َ َ ْ َ َ ‫إصرھم‬ ُْ َ ْ ِ ِ ‫واألغالل ﱠ‬ ْ ُ َ ‫ونصروهُ َ ﱠ‬ ‫أنزل‬ ُ َ َ َ ُ‫وعزروه‬ ُ ‫به َ َ ﱠ‬ َ ِ ُ ‫الذي‬ َ ِ ‫النور ﱠ‬ َ ‫واتبعوا ﱡ‬ ِِ ُ (7:157) ‫المفلحون‬ َ ُ ِ ْ ُ ْ ‫ھم‬ َ ِ َ ْ ُ‫معه‬ ََ ُ ُ ‫أولـئك‬ 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. Allah (Subhanahu wa ta’ala) knows best.

124 Chapter 7 Protection of Tawhid Allah (Subhanahu wa ta’ala) says in the Glorious Qur’an the following: Glorious Qur’an, Surah Tauba, Ayah 128

“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.”

ٌ ِ َ ‫أنفسكم‬ ْ ‫رسو ٌل ﱢ‬ ََْ ‫عنتم‬ ُ َ ‫جاءكم‬ ْ ‫عليه َما َ ِ ﱡ‬ ْ ُ ِ ُ َ ‫من‬ ْ ُ َ ‫لقد‬ ِ ْ َ َ ‫عزيز‬ ُ ْ َ َ ٌ‫حريص‬ ٌ ُ َ ‫بالمؤمنين‬ (9:128) ‫رحيم‬ َ ِ ِ ْ ُ ْ ِ ‫عليكم‬ ٌ ِ ‫رؤوف ﱠ‬ ِ َ 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. Glorious Qur’an, Surah Baqara, Ayah 106

“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?”

ْ َ َ ‫َما‬ ْ ِ ‫ننسخ‬ ‫مثلھا‬ ْ َ ‫منھا‬ ْ َ ‫آية‬ ٍ َ ‫من‬ َ ِ ْ ِ ‫أو‬ َ ْ ‫بخير ﱢ‬ َ ِ ُ‫أو ن‬ ِ ْ َ ‫نسھا‬ ٍ ْ َ ِ ‫نأت‬ ّ ‫أن‬ ‫تعلم َ ﱠ‬ ٌ ‫قدي‬ (2:106) ‫ر‬ ‫على ُ ﱢ‬ ٍ ْ َ ‫كل‬ ْ َ ْ َ ‫ألم‬ ََْ ِ َ ‫شيء‬ َ َ َ َ‫ﷲ‬ 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!”

ْ ُ ُ ‫الذين‬ ‫يؤمنون‬ ً ِ َ ‫أوتوا‬ َ ُ ِ ْ ُ ‫الكتاب‬ َ ‫نصيبا ﱢ‬ َ ِ ‫تر ِ َإلى ﱠ‬ َ َ ‫ألم‬ ََْ ِ َ ِ ْ ‫من‬ ْ ُ َ َ ‫للذين‬ ُ َ ‫كفروا‬ ‫ھؤالء‬ َ ِ ‫ويقولون ِ ﱠ‬ َ ُ ُ َ َ ‫والطاغوت‬ ِ ُ ‫بالجبت َ ﱠ‬ ِ ِْ ْ ِ ْ ُ َ ‫الذين‬ (4:51) ً ‫سبيال‬ َ ِ ‫من ﱠ‬ َ ِ ‫أھدى‬ َْ َ ِ َ ‫آمنوا‬ 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

ّ ‫عند‬ ُ ُ ‫ھل ُ َ ﱢ‬ َ َ ‫ﷲِ َمن ﱠ‬ ْ َ ‫قل‬ ُْ ُ‫لعنه‬ ‫أنبئكم ِ َ ﱟ‬ َ ِ ً‫مثوبة‬ َ ِ َ ‫بشر ﱢمن‬ َ ُ َ ‫ذلك‬ ّ ‫والخنازير‬ َ َ ِ ْ ‫منھم‬ َ ِ َ َ ْ َ َ‫القردة‬ َ َ َ َ ‫عليه‬ َ ِ َ َ ُ‫ﷲ‬ ِ ْ َ َ ‫وغضب‬ ُ ُ ْ ِ ‫وجعل‬ َ ‫أولـئك َش ﱞر ﱠ‬ َ ُ ‫وعبد ﱠ‬ ‫وأضلﱡ َعن‬ َ ِ َ ْ ُ ‫الطاغوت‬ َََ َ َ َ َ ً ‫مكانا‬ (5:60) ‫السبيل‬ ََ ِ ِ ‫سواء ﱠ‬ 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."

‫وعد ﱠ‬ ‫حق َ َ ﱠ‬ ‫ليعلموا َ ﱠ‬ ‫ﷲِ َ ﱞ‬ َ ْ َ ْ َ ‫وكذلك‬ ‫وأن‬ َ ْ َ ‫أن‬ َ ََِ َ ْ ِ ْ َ َ ‫أعثرنا‬ ُ َ ْ َ ِ ‫عليھم‬ ‫أمرھم‬ َ ُ َ َ َ َ ‫فيھا ِ ْإذ‬ َ ‫ﱠ‬ ْ ُ َ ْ َ ‫بينھم‬ ْ ُ َ ْ َ ‫يتنازعون‬ َ ِ ‫ريب‬ َ ْ َ ‫الساعةَ َال‬ ُ ََ ُ ْ ‫فقالوا‬ ً َ ْ ُ ‫عليھم‬ ‫الذين‬ َ ِ ‫قال ﱠ‬ َ َ ‫بھم‬ ْ ِ ِ ‫أعلم‬ ْ ُ ‫بنيانا ﱠرب‬ ُ َ ْ َ ‫ﱡھم‬ ِ ْ َ َ ‫ابنوا‬ َ َ ‫غلبوا‬ ‫ھم َ َ ﱠ ِ َ ﱠ‬ ً ِ ْ ‫عليھم ﱠ‬ (18:21) ‫مسجدا‬ ََُ ْ ِ ‫أمر‬ ِ ْ َ َ ‫لنتخذن‬ ِ ْ َ ‫على‬ 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!”

ْ ُ ْ َ ‫واتبعوا َما‬ ْ ُ َ‫َ ﱠ‬ َ َ ‫الشياطين‬ ُ ِ َ ‫تتلوا ﱠ‬ ‫وما‬ َ َ ْ َ ُ ‫ملك‬ ِ ْ ُ ‫على‬ َ َ ‫سليمان‬ ْ ُ َ َ ‫الشياطين‬ ‫سليمان َ َ ِ ﱠ‬ ُ َ ْ َ ُ ‫كفر‬ ‫الناس‬ َ ُ ‫كفروا ُ َ ﱢ‬ َ ِ ْ ‫ولـكن ﱠ‬ َ ‫يعلمون ﱠ‬ َََ َ َ ‫أنزل‬ َ ُ َ ‫ببابل‬ ‫ھاروت‬ َ ِ َ ِ ‫الملكين‬ َ ِ ُ ‫وما‬ َ ْ ‫ﱢ‬ َ َ ‫السحر‬ ِ ْ َ َ َ ْ ‫على‬ َ َ ُ َ ‫أحد َح ﱠتى‬ ْ ِ ‫يعلمان‬ ُ ْ َ ‫إنما‬ َ ُ َ َ ‫نحن‬ ٍ َ ‫من‬ َ ‫يقوال ِ ﱠ‬ َ َ ‫وماروت‬ ِ َ ‫وما ُ َ ﱢ‬ َِْ ْ ُ ْ َ َ‫فتنةٌ َفال‬ ‫بين‬ َ ْ َ ‫به‬ َ ُ ‫منھما َما ُ َ ﱢ‬ َ ُ ‫تكفر َ َ َ َ ﱠ‬ ِ ِ ‫يفرقون‬ َ ُ ْ ِ ‫فيتعلمون‬ ‫أحد ِإالﱠ‬ ْ ِ ‫به‬ َ ‫وما ُھم ِ َ ﱢ‬ ٍ َ َ ‫من‬ ِ ِ ‫بضآرين‬ ِ ِ ْ َ َ ‫المرء‬ ِ ْ َْ َ َ ‫وزوجه‬ ْ َ َ َ ‫ينفعھم‬ ‫ولقد‬ ُ َ ‫ويتعلمون َما‬ َ ُ ‫ﷲ َ ََ َﱠ‬ ْ ُ ُ َ َ َ‫ھم َوال‬ ْ ُ ‫يضرﱡ‬ ِ ّ ‫بإذن‬ ِ ِِْ ْ ُ ِ‫َعل‬ ْ ِ ‫اآلخرة‬ ‫خالق‬ َ َ ْ ‫لمن‬ ِ َ ِ ‫اشتراهُ َما َلهُ ِفي‬ ٍ َ َ ‫من‬ ِ َ َ ‫موا‬ ْ ُ َ ‫لو‬ ْ ْ َ َ ‫ولبئس َما‬ (2:102) ‫يعلمون‬ َ ُ َ ْ َ ‫كانوا‬ ْ َ ‫أنفسھم‬ ْ ُ َ ُ َ ‫به‬ َ َِْ َ ِ ِ ‫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!”

ْ ُ ُ ‫الذين‬ ‫يؤمنون‬ ً ِ َ ‫أوتوا‬ َ ُ ِ ْ ُ ‫الكتاب‬ َ ‫نصيبا ﱢ‬ َ ِ ‫تر ِ َإلى ﱠ‬ َ َ ‫ألم‬ ََْ ِ َ ِ ْ ‫من‬ ْ ُ َ َ ‫ين‬ ُ َ ‫كفروا‬ ‫ھؤالء‬ َ ‫للذ‬ َ ُ ُ َ َ ‫والطاغوت‬ ِ ‫ويقولون ِ ﱠ‬ ِ ُ ‫بالجبت َ ﱠ‬ ِ ِْ ْ ِ ْ ُ َ ‫الذين‬ (4:51) ً ‫سبيال‬ َ ِ ‫من ﱠ‬ َ ِ ‫أھدى‬ َْ َ ِ َ ‫آمنوا‬ ‘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 (Salla Allahu ‘alayhi wa salam). 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 Allah (Subhanahu wa ta’ala) says in the Glorious Qur’an: Glorious Qur’an, Surah A’raf, Ayah 131

“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!”

ْ ُ َ ُ‫الحسنة‬ ََِ َ َ َ ْ ‫جاءتھم‬ ‫تصبھم‬ ْ ُ ْ ِ ُ ‫وإن‬ ِ ِ َ ‫قالوا َ َلنا‬ ُ ُ ْ َ ‫فإذا‬ ِ َ ‫ھـذه‬ ْ ُ ‫سيئةٌ َ ﱠ ﱠ‬ َ‫َﱢ‬ ‫طائرھم‬ ْ ُ ُ ِ َ ‫إنما‬ َ ‫ومن ﱠ‬ َ ُ ِ ‫يطيروا‬ َ ‫معهُ َأال ِ ﱠ‬ َ َ ‫بموسى‬ ّ ‫عند‬ ‫ﷲُ َ َ ِ ﱠ‬ (7:131) ‫يعلمون‬ َ ُ َ ْ َ َ‫أكثرھم ال‬ َ ِ ْ ُ َ َ ْ َ ‫ولـكن‬

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!"

ُ َ ُ ْ ‫معكم َ ِأئن ُ ﱢ‬ ْ َ ‫ذكرتم‬ ‫قوم‬ ْ ُ َ ‫بل‬ ْ ُ َ َ ‫طائركم‬ ْ ُ ُ ِ َ ‫قالوا‬ ٌ ْ َ ‫أنتم‬ (36:19) ‫مسرفون‬ َ ُِ ْ ‫ﱡ‬ 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 (Subhanahu wa ta’ala). 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 (Subhanahu wa ta’ala). 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.”

ْ ُ َ ْ َ ِ ‫النجوم‬ ‫ظلمات‬ َ ِ ‫لتھتدوا‬ َ َ َ ‫الذي‬ ِ َ ُ ُ ‫بھا ِفي‬ ِ ‫وھو ﱠ‬ ُ ُ َ ‫جعل‬ َُ َ َ ُ ‫لكم ﱡ‬ ْ َ ‫والبحر‬ َ ْ ‫قد َ ﱠ‬ (6:97) ‫يعلمون‬ ‫َْ ﱢ‬ َ ُ َ ْ َ ‫لقوم‬ ِ َ ‫فصلنا‬ ٍ ْ َ ِ ‫اآليات‬ ِ ْ َ ْ َ ‫البر‬ 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)?”

ْ ‫سألتھم ﱠ‬ ‫وسخر‬ ُ َ ْ َ َ ‫ولئن‬ َ َ َ ‫من‬ َ ‫واألرض َ َ ﱠ‬ َ ْ َ ْ َ ‫السماوات‬ ِ َ َ ‫خلق ﱠ‬ َِ َ ‫ليقولن ﱠ‬ ‫ﷲُ َ َ ﱠ‬ ‫والقمر َ َ ُ ُ ﱠ‬ (29:61) ‫يؤفكون‬ َ ُ َ ْ ُ ‫فأنى‬ َ َ َ ْ َ ‫الشمس‬ َ ْ‫ﱠ‬ Glorious Qur’an, Surah Fatir, Ayah 13

“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.”

‫الليل‬ ُ ِ ُ َ ‫النھار‬ ُ ِ ُ َ َ ‫ويولج النﱠ‬ َ ْ ‫يولج ﱠ‬ ِ ْ ‫ھار ِفي ﱠ‬ ِ َ ‫الليل ِفي ﱠ‬ َ ْ ًّ َ ‫ألجل ﱡ‬ ‫مسمى‬ َ َ َ َ ‫الشمس‬ َ ْ ‫وسخر ﱠ‬ َ ‫َ َ ﱠ‬ ٍ َ ِ ‫يجري‬ ِ ْ َ ‫والقمر ُك ﱞل‬ ‫ذلكم ﱠ‬ ُ ْ ُ ْ ُ‫ﱡكم َله‬ ‫دونه َما‬ َ ُ ْ َ ‫والذين‬ َ ِ ‫الملك َ ﱠ‬ ْ ُ ‫ﷲُ َرب‬ ِ ِ ُ ‫تدعون ِمن‬ َُُِ (35:13) ‫قطمير‬ َ َُِْ ٍ ِ ْ ِ ‫يملكون ِمن‬ 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 Allah (Subhanahu wa ta’ala) said: 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 َ ُ ‫أنكم ُ َ ﱢ‬ َ َُ ْ ََ ْ ُ ‫رزقكم َ ﱠ‬ ْ ُ َ ْ ِ ‫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 preIslamic 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)

ََ ‫النجوم‬ ُ ِ ْ ُ ‫فال‬ ِ ُ ‫بمواقع ﱡ‬ ِ ِ َ َ ِ ‫أقسم‬

Ibid, 76 “And that is indeed a mighty adjuration if ye but knew,” (56:76)

‫َ ِﱠ‬ ‫عظيم‬ َ ُ َ ْ َ ‫لو‬ ْ ‫لقسم ﱠ‬ ٌ ِ َ ‫تعلمون‬ ٌ َ َ َ ُ‫وإنه‬

149 Ibid, 77 “That this is indeed a Qur’an Most Honourable,” (56:77)

ٌ ْ ُ َ ُ‫ِ ﱠإنه‬ ‫كريم‬ ٌ ِ َ ‫لقرآن‬

Ibid, 78 “In Book well-guarded,” (56:78)

‫مكنون‬ ٍ َ ِ ‫ِفي‬ ٍ ُ ْ ‫كتاب ﱠ‬

Ibid, 79 “Which none shall touch but those who are clean:” (56:79)

‫المطھرون‬ َ ُ ‫يمسﱡهُ ِ ﱠإال ْ ُ َ ﱠ‬ َ َ ‫ﱠال‬

Ibid, 80 “A Revelation from the Lord of the Worlds.” (56:80)

‫العالمين‬ ‫تنزي ٌل ﱢمن ﱠ ﱢ‬ َ ِ َ َ ْ ‫رب‬ ِ َ

Ibid, 81 “Is it such a Message that ye would hold in light esteem?” (56:81)

ُ َ ‫الحديث‬ ََ ََِ ‫مدھنون‬ َ ُ ِ ْ ‫أنتم ﱡ‬ ِ ِ َ ْ ‫أفبھذا‬

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

‫تكذبون‬ َ ُ ‫أنكم ُ َ ﱢ‬ َ َُ ْ ََ ْ ُ ‫رزقكم َ ﱠ‬ ْ ُ َ ْ ِ ‫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. Allah (Subhanahu wa ta’ala) knows best.

154 Chapter 8 Worshiping Others with Love Allah (Subhanahu wa ta’ala) says in the Glorious Qur’an: 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.”

ُْ ‫وأزواجكم‬ َ َ ‫قل ِإن‬ ْ ُ ُ َ ْ َ َ ‫وإخوانكم‬ ْ ُ ُ َ ْ ِ َ ‫وأبنآؤكم‬ ْ ُ ُ َ ْ َ َ ‫آباؤكم‬ ْ ُ ُ َ ‫كان‬ ‫تخشون‬ َ ْ َ ْ َ ٌ‫وتجارة‬ َ ُ ُ ْ َ َ ْ ‫وأموا ٌل‬ َ َ ِ َ ‫اقترفتموھا‬ َُُْ ِ َ َ َ ْ َ َ ‫وعشيرتكم‬ ّ ‫من‬ ُ ْ َ ِ ‫أحب‬ ُ ِ َ َ َ ‫كسادھا‬ ‫ترضونھا َ َ ﱠ‬ َ ‫إليكم ﱢ‬ َ َ َ َ َ َ ْ َ ْ َ ‫ومساكن‬ ِ‫ﷲ‬ ْ ُ ‫فتربﱠ‬ ّ ‫يأتي‬ ‫صوا َ ﱠ‬ ُ‫ﷲ‬ ٍ َ ِ َ ‫ورسوله‬ َ َ َ ‫سبيله‬ ِ ِ ِ َ ‫وجھاد ِفي‬ ِِ ُ َ َ َ ِ ْ َ ‫حتى‬ ّ َ ‫بأمره‬ (9:24) ‫الفاسقين‬ َ ِ ِ َ ْ ‫القوم‬ ِ ْ َ َ‫وﷲُ ال‬ ِِ َِْ َ ْ َ ْ ‫يھدي‬ 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.”

ْ ُ َ َ َ ‫اتبعوا‬ ْ ُ َ ‫الذين ﱠ‬ ْ ُ ِ ‫الذين ﱡ‬ ‫ِ ْإذ َ َ ﱠ‬ ‫العذاب‬ َ ِ ‫من ﱠ‬ َ ِ ‫اتبعوا‬ َ ِ ‫تبرأَ ﱠ‬ َ َ َ ْ ‫ورأوا‬ ْ َ‫َ ََ ﱠ‬ (2:166) ‫األسباب‬ ُ َ ْ َ ‫بھم‬ ُ ِ ِ ‫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 nonbelievers? 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: Glorious Qur’an, Surah Tauba, Ayah 18

“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.”

ّ ِ ‫آمن‬ ْ َ ‫ﷲ‬ ‫اآلخر‬ ُ ُ ْ َ ‫إنما‬ َ َ ‫من‬ َ ِ َ َ ‫يعمر‬ ِ ّ ‫مساجد‬ ِ ْ َ ْ َ ِƒ‫با‬ َ‫ِﱠ‬ ِ ِ ‫واليوم‬ ّ ‫يخش ِإالﱠ‬ َ ‫وأقام ﱠ‬ َ ‫وآتى ﱠ‬ َ َ َ‫الصالة‬ ‫فعسى‬ َ َ َ َ‫ﷲ‬ َ ْ َ ‫ولم‬ ْ َ َ َ‫الزكاة‬ َ َََ ْ ُ ُ َ ‫أولـئك َأن‬ (9:18) ‫المھتدين‬ َ ِ َ ْ ُ ْ ‫من‬ َ ِ ‫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?”

‫أوذي ِفي ﱠ‬ ‫آمنا ِ ﱠ‬ ‫يقول َ ﱠ‬ َ ِ َ ِƒ‫با‬ ُ ُ َ ‫الناس َمن‬ َ ِ َ َ ِ ُ ‫فإذا‬ ِ‫ﷲ‬ ِ ‫ومن ﱠ‬ ‫كعذاب ﱠ‬ َ ْ ِ ‫جعل‬ ْ َ ‫ولئن َجاء‬ ‫نص ٌر ﱢمن‬ َ َ َ ِ َ َ ِ‫ﷲ‬ ِ َ َ َ ‫الناس‬ ِ ‫فتنةَ ﱠ‬ َ َ ‫ﱠ‬ ُ ُ ‫ليقولن ِ ﱠإنا ُ ﱠ‬ ‫ربك َ َ ﱠ‬ ‫بما ِفي‬ َ ‫ﱠﱢ‬ َ ْ َ َ ‫معكم‬ ْ ُ َ َ ‫كنا‬ َ ِ ‫بأعلم‬ َ َ ْ ِ ُ‫أوليس ﷲ‬ (29:10) ‫العالمين‬ َ ِ َ َ ْ ‫صدور‬ ِ ُُ 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.”

ُ ‫الشيطان ُ َ ﱢ‬ ُ َ ْ ‫ذلكم ﱠ‬ ‫تخافوھم‬ ْ ُ ُ َ َ َ‫أولياءهُ َفال‬ َ ِ ْ َ ‫يخوف‬ ُ ُ ِ َ ‫إنما‬ َ‫ِﱠ‬ ُ ُ ‫وخافون ِإن‬ (3:175) ‫مؤمنين‬ َ ِ ِ ْ ‫كنتم ﱡ‬ ِ ُ َ َ

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) Allah (Subhanahu wa ta’ala) said: 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

ّ ‫أنعم‬ ‫عليھما‬ َ ُ َ َ ‫الذين‬ َ ِ ‫من ﱠ‬ َ ِ ‫رجالن‬ َ َ َ ِ ْ َ َ ُ‫ﷲ‬ َ َ ْ َ ‫يخافون‬ ِ َ ُ َ ‫قال‬ ْ ُُ ْ َ ِ َ ‫الباب‬ ‫غالبون‬ َ ُ ِ َ ‫فإنكم‬ ْ ُ ‫دخلتموهُ َ ِ ﱠ‬ َ َ ْ ‫عليھم‬ ُ ُ ْ َ َ ‫فإذا‬ ُ ِ ْ َ َ ‫ادخلوا‬ ْ ُ ‫ﷲِ َ َ َ ﱠ‬ ّ ‫وع َلى‬ ُ ُ ‫فتوكلوا ِإن‬ (5:23) ‫مؤمنين‬ َ ِ ِ ْ ‫كنتم ﱡ‬ َ َ 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;”

ّ ‫ذكر‬ ْ َ ِ َ ُ‫ﷲ‬ ‫قلوبھم‬ َ ِ ‫المؤمنون ﱠ‬ َ ُ ِ ْ ُ ْ ‫إنما‬ ْ ُ ُ ُ ُ ‫وجلت‬ َ ِ ُ ‫الذين ِ َإذا‬ َ‫ِﱠ‬ ْ َ ِ ُ ‫وإذا‬ َ َ َ ‫إيمانا‬ ُ َ ‫عليھم‬ ََِ ً َ ِ ‫زادتھم‬ ‫ربھم‬ ْ ِ ‫وعلى َ ﱢ‬ ْ ُ ْ َ َ ُ‫آياته‬ ْ ِ ْ َ َ ‫تليت‬ (8:2) ‫يتوكلون‬ َ ُ‫ََ َ ﱠ‬ 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.”

ّ ‫حسبك‬ ‫المؤمنين‬ َ ِ ِ ْ ُ ْ ‫من‬ َ ِ ‫اتبعك‬ َ َ َ ‫ومن ﱠ‬ َ ُ ْ َ ‫النبي‬ ‫َيا أَي َﱡھا ﱠ ِ ﱡ‬ ِ َ َ ُ‫ﷲ‬ (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.”

ُْ ََْ ُ ْ َ ‫من‬ َ َ ‫يتوكل‬ ْ ِ ُ‫ويرزقه‬ ْ ‫ومن َ َ َ ﱠ‬ ‫ﷲ‬ ُ ِ َ ْ َ ‫حيث َال‬ ِ ‫على ﱠ‬ َ َ ‫يحتسب‬ ‫جعل ﱠ‬ ُ ِ َ ‫ﷲ‬ ْ َ ‫أمره‬ ‫حسبهُ ِ ﱠ‬ ‫شيء‬ ُ ْ َ ‫فھو‬ ‫ﷲُ ِ ُ ﱢ‬ ٍ ْ َ ‫لكل‬ َ َ َ ‫قد‬ ِ ِ ْ َ ‫بالغ‬ َ ‫إن ﱠ‬ َُ َ (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]. Glorious Qur’an, Surah Al-Imran, Ayah 173

“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.”

ْ ُ َ َ ‫قد‬ ْ َ ‫الناس‬ ‫الناس ِ ﱠ‬ ‫لكم‬ ُ ‫لھم ﱠ‬ َ ِ‫ﱠ‬ ْ ُ َ ‫جمعوا‬ َ ‫إن ﱠ‬ َ َ ‫الذين‬ ُ ُ َ ‫قال‬ ْ ُ َ َ ً ‫إيمانا‬ ّ ‫حسبنا‬ َ ُ ْ َ ‫وقالوا‬ ‫ونعم‬ ْ ُ َ َ َ ‫فاخشوھم‬ ُْ ْ َ ْ َ َ ْ ِ َ ُ‫ﷲ‬ َ ِ ‫فزادھم‬ (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 Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah Al-A'raf, Ayah 99

“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!”

ْ ُ َََِ ّ ‫مكر‬ ّ ‫مكر‬ ُ َ ْ َ َ‫ﷲِ َفال‬ ‫القوم‬ َ ْ َ ‫يأمن‬ َ ْ َ ‫أفأمنوا‬ ُ ْ َ ْ ‫ﷲِ ِإالﱠ‬ (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)

َ ْ َ ‫ومن‬ ‫الضآلون‬ َ ‫ربه ِإالﱠ ﱠ ﱡ‬ َ َ ِ ‫رحمة َ ﱢ‬ ِ َ ْ ‫يقنطُ ِمن ﱠ‬ َ َ ‫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 Allah (Subhanahu wa ta’ala) said: 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 ٍ َ ِ ‫أصاب ِمن ﱡ‬ َ َ َ ‫َما‬ ِƒ‫با‬ ِ ْ ُ ‫ومن‬ ِ ‫بإذن ﱠ‬ َ َ ‫ﷲ‬ ِ ْ ِ ِ ‫مصيبة ِ ﱠإال‬ ‫قلبهُ َ ﱠ‬ (64:11) ‫عليم‬ ‫وﷲُ ِ ُ ﱢ‬ ٍ ْ َ ‫بكل‬ َ ْ َ ‫يھد‬ َِْ ٌ ِ َ ‫شيء‬ ‘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 PreIslamic 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 Allah (Subhanahu wa ta’ala) said: 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

َ َ ‫إنما َ َأنا‬ ُْ ٌ‫إلھكم ِإلَه‬ ْ ُ ُ َ ِ ‫أنما‬ َ ُ ‫مثلكم‬ ْ ُ ُ ْ ‫بش ٌر ﱢ‬ ‫يوحى ِ َ ﱠ‬ َ ‫إلي َ ﱠ‬ َ ‫قل ِ ﱠ‬ ً َ َ ‫فليعمل‬ ٌِ َ ْ َ ْ َ ْ َ ‫ربه‬ ‫عمال‬ ُ ْ َ ‫كان‬ َ َ ‫فمن‬ ِ ‫يرجو ِ َلقاء َ ﱢ‬ َ َ ‫واحد‬ ْ ِ ْ ُ ‫وال‬ َ َ ‫صالحا‬ ً َ َ ‫ربه‬ (18:110) ‫أحدا‬ ً ِ َ ِ ‫بعبادة َ ﱢ‬ ِ َ َ ِ ِ ‫يشرك‬ 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,”

َ َ ‫إنما َ َأنا‬ ُْ ٌ‫إلھكم ِإلَه‬ ْ ُ ُ َ ِ ‫أنما‬ َ ُ ‫مثلكم‬ ْ ُ ُ ْ ‫بش ٌر ﱢ‬ ‫يوحى ِ َ ﱠ‬ َ ‫إلي َ ﱠ‬ َ ‫قل ِ ﱠ‬ ٌِ َ ْ َ َ ُ‫واستغفروه‬ ‫للمشركين‬ ُ ِ ْ َ ْ َ ‫إليه‬ َ ِ ِ ْ ُ ْ ‫ووي ٌل ﱢ‬ ِ ْ َ ِ ‫فاستقيموا‬ ُ ِ َ ْ َ ‫واحد‬ (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.” (Sahih Muslim, Book 30, Hadith 5818) 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 Allah (Subhanahu wa ta’ala) said: 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.”

ُ ِ ُ ‫كان‬ ‫وزينتھا ُ َ ﱢ‬ ‫إليھم‬ َ َ ‫َمن‬ ْ ِ ْ َ ِ ‫نوف‬ َ َ َ ِ َ ‫الدنيا‬ َ ْ ‫الحياةَ ﱡ‬ َ َ ْ ‫يريد‬ (11:15) ‫يبخسون‬ َ ُ َ ْ ُ َ‫فيھا ال‬ َ ِ ‫وھم‬ ْ ُ َ ‫فيھا‬ َ ِ ‫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!”

َ ِ َ َ ‫النار‬ ‫وحبط‬ ُ ‫اآلخرة ِإالﱠ ﱠ‬ َ ِ ‫أولـئك ﱠ‬ َ ِ َُْ ْ ُ َ ‫ليس‬ َ ْ َ ‫الذين‬ ِ َ ِ ‫لھم ِفي‬ ْ ُ َ ‫وباط ٌل ﱠما‬ ْ ُ َ َ ‫َما‬ (11:16) ‫يعملون‬ َ ُ َ ْ َ ‫كانوا‬ َ ِ ‫صنعوا‬ ِ َ َ ‫فيھا‬ 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.”

ُ َ ْ َ ‫َال‬ ُ ِ ْ َ ‫كدعاء‬ ‫بعضكم‬ َ ُ َ ‫بينكم‬ َ ُ ‫تجعلوا‬ ْ ُ َ ْ َ ‫الرسول‬ ِ ُ ‫دعاء ﱠ‬ ‫يعلم ﱠ‬ ً َ ِ ‫منكم‬ ْ َ ‫بعضا‬ ‫فليحذر‬ ً َْ َ ُ ‫الذين َ َ َ ﱠ‬ َ ِ ‫ﷲُ ﱠ‬ ْ ُ ِ ‫يتسللون‬ ُ َ ْ َ ‫قد‬ ِ َ ْ َ ْ َ ‫لواذا‬ ْ َ ‫يخالفون‬ َ ْ ِ ‫تصيبھم‬ ‫أو‬ ْ َ ٌ‫فتنة‬ َ ُ ِ َ ُ ‫الذين‬ َ ِ‫ﱠ‬ ْ ُ َ ِ ُ ‫أمره َأن‬ ِ ِ ْ َ ‫عن‬ َ َ ‫يصيبھم‬ (24:63) ‫أليم‬ ُْ َ ِ ُ ٌ ِ َ ٌ‫عذاب‬ 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

ْ َُ ‫ﱠ‬ ّ ‫دون‬ ً َ ْ َ ‫ورھبانھم‬ ْ ُ َ َ ْ ُ َ ‫أحبارھم‬ ْ ُ َ َ ْ َ ‫اتخذوا‬ ِ‫ﷲ‬ ِ ُ ‫أربابا ﱢمن‬ ْ ُ ُ ْ َ ِ ‫أمروا ِإالﱠ‬ ْ ُ ِ ُ ‫وما‬ ‫إلـھا‬ ً َ ِ ‫ليعبدوا‬ َ ْ ‫والمسيح‬ َ ِ َْ َ َ َ ‫مريم‬ َ َ ْ َ ‫ابن‬ ْ ُ ‫عما‬ َ َ ْ ُ ‫ھو‬ ًِ َ (9:31) ‫ركون‬ َ ُ ِ ‫يش‬ ‫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, Book 4, Hadith 1420) 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: Glorious Qur’an, Surah An-Nisa, Ayah 60

“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).”

ْ ُ َ ‫أنھم‬ ‫أنزل‬ َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫تر ِ َإلى ﱠ‬ َ ِ ُ ‫بما‬ ْ ُ ‫يزعمون َ ﱠ‬ َ َ ‫◌لم‬ َْ َ ‫أ‬ َ ِ ‫آمنوا‬ ْ ُ َ َ َ َ ‫يريدون َأن‬ ‫يتحاكموا ِ َإلى‬ َ ُ ِ ُ ‫قبلك‬ َ ِ ْ َ ‫أنزل ِمن‬ َ َِْ َ ِ ُ ‫وما‬ َ َ ‫إليك‬ ْ ُ ُ ْ َ ‫أمروا َأن‬ ْ ُ ِ ُ ‫وقد‬ ْ َ َ ‫الطاغوت‬ ُ ِ ُ َ ‫به‬ ‫ويريد‬ ِ ِ ‫يكفروا‬ ِ ُ ‫ﱠ‬ َ َ ‫يضلھم‬ ُ َ ْ‫ﱠ‬ ً ِ َ ً‫ضالال‬ (4:60) ‫بعيدا‬ ْ ُ ‫الشيطان َأن ُ ِ ﱠ‬ He further goes on to say in both the following verses: Glorious Qur’an, Surah Al-Baqara, Ayah 11

When it is said to them: "Make not mischief on the earth," they say: "Why, we only want to make peace!"

ْ ُ َ ‫ض‬ ْ ُ ِ ْ ُ َ‫لھم ال‬ ََِ ُ ْ َ ‫إنما‬ ْ َ ‫تفسدوا ِفي‬ ‫نحن‬ ْ ُ َ ‫قيل‬ َ ِ ‫وإذا‬ َ ‫قالوا ِ ﱠ‬ ِ ‫األر‬ (2:11) ‫مصلحون‬ َ ُ ِْ ُ Glorious Qur’an, Surah Al-A'raf, Ayah 56

“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

ْ ُ ِ ْ ُ َ‫َوال‬ ُ ْ َ ‫إصالحھا‬ َ ْ َ ‫األرض‬ َ ِ َ ْ ِ ‫بعد‬ ُ‫وادعوه‬ ِ ْ َ ‫تفسدوا ِفي‬ ّ ‫رحمت‬ ً ْ َ ‫وطمعا ِ ﱠ‬ َ َ ْ َ ‫إن‬ ‫المحسنين‬ ً َ َ َ ‫خوفا‬ َ ِ ِ ْ ُ ْ ‫من‬ َ ‫قريبٌ ﱢ‬ ِ َ ِ‫ﷲ‬ (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 ْ َ َ ‫يبغون‬ ُ َ ْ َ ‫ومن‬ ‫حكما‬ َ ِ ‫أحسن‬ َ ُ ْ َ ‫الجاھلية‬ ِ ‫أفحكم ْ َ ِ ِ ﱠ‬ ً ْ ُ ِ‫ﷲ‬ َ ْ ُ ََ (5:50) ‫يوقنون‬ َ ُ ِ ُ ‫لقوم‬ ٍ َْ‫ﱢ‬ 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. Glorious Qur’an, Surah Al-Imran, Ayah 86

“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.”

ْ ُ ِ َ َ ‫إيمانھم‬ ْ ُ َ َ ‫قوما‬ ّ ‫يھدي‬ ‫وشھدوا َ ﱠ‬ ‫أن‬ َ ْ َ ‫كفروا‬ َ َْ ْ ِ ِ َ ِ ‫بعد‬ ِ ْ َ ‫كيف‬ ً ْ َ ُ‫ﷲ‬ ّ َ ‫البينات‬ ُ َ ‫وجاءھم ْ َ ﱢ‬ ‫الرسول َ ﱞ‬ ‫القوم‬ َ ُ ‫ﱠ‬ ِ ْ َ َ‫وﷲُ ال‬ ُ ُ َ َ ‫حق‬ َ ْ َ ْ ‫يھدي‬ (3:86) ‫الظالمين‬ َ ِِ ‫ﱠ‬

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. Allah (Subhanahu wa ta’ala) said: 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!"

ْ َ َ ‫قد‬ ْ َ ‫أمة‬ ‫لتتلو‬ َ َ ْ َ ْ َ ‫كذلك‬ َ ََِ ٍ ‫أرسلناك ِفي ُ ﱠ‬ َ ِ ْ َ ‫خلت ِمن‬ ٌ َ ُ ‫قبلھا‬ َ ُ ْ َ ‫أمم ﱢ‬ َ ْ َ ْ َ ‫الذي‬ ‫بالرحمـن‬ َ ُ ُ ْ َ ‫وھم‬ َ ْ َ ِ ‫أوحينا‬ ْ ُ َ ‫إليك‬ َ ِ ‫عليھم ﱠ‬ ُ ِ َْ َ ِ َ ْ ‫يكفرون ِ ﱠ‬ ُ ْ ‫عليه َ َ ﱠ‬ ُْ ‫متاب‬ ‫ھو َ ﱢ‬ ِ َ َ ‫وإليه‬ ِ ْ َ ِ َ ‫توكلت‬ ِ ْ َ َ ‫ھو‬ َ ُ ‫ربي ال ِ َإلـهَ ِإالﱠ‬ َ ُ ‫قل‬ (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? Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah An-Nahl, Ayah 83

“They recognise the favours of Allah. then they deny them; and most of them are (creatures) ungrateful.”

ّ ‫نعمت‬ َ َ ْ ِ ‫يعرفون‬ ‫الكافرون‬ َ ُ ِ َ ْ ‫وأكثرھم‬ َ ُِ َْ َ َ ُ ِ ُ ‫ثم‬ ‫ﷲِ ُ ﱠ‬ ُ ُ ُ َ ْ َ َ ‫ينكرونھا‬ (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 Glorious Qur’an, Surah Al-Baqara, Ayah 22

“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).”

‫وأنزل‬ َ َ َ َ ‫والسماء ِ َبناء‬ َ ِ ‫األرض‬ َ ْ َ ‫لكم‬ َ َ َ ‫الذي‬ ِ‫ﱠ‬ ُ ُ َ ‫جعل‬ َ ‫فراشا ً َ ﱠ‬ ْ ِ ‫الثمرات‬ ‫لكم‬ َ ِ ‫به‬ َ ِ ْ ُ ‫رزقا ً ﱠ‬ َ َ ْ َ َ ‫السماء َماء‬ ِ َ َ ‫من ﱠ‬ ِ ِ ‫فأخرج‬ َ ‫من ﱠ‬ ْ ُ َ ْ َ َ‫َفال‬ (2:22) ‫علمون‬ َ ُ َ ْ َ‫وأنتم ت‬ َ َ ƒ ْ ُ َ َ ً‫أندادا‬ ِ ّ ِ ‫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. Allah (Subhanahu wa ta’ala) said: 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:”

ُ ََ ُ ُ َ ‫الدنيا‬ َ ُ َ َ ‫ھي ِ ﱠإال‬ ‫وما‬ َ ْ َ َ ‫نموت‬ َ ْ ‫حياتنا ﱡ‬ َ َ ‫ونحيا‬ َ ِ ‫وقالوا َما‬ ْ ِ ‫علم‬ ْ ِ ‫بذلك‬ َُ ِْ ُ ‫ھم ِ ﱠإال‬ ُ َ ‫وما‬ ُ ْ ‫يھلكنا ِ ﱠإال ﱠ‬ َ ِ َ ِ ‫لھم‬ ْ ُ ‫إن‬ ٍ ْ ِ ‫من‬ َ َ ‫الدھر‬ (45:24) ‫يظنون‬ َ ‫َ ُﱡ‬ 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? Allah (Subhanahu wa ta’ala) said:

198 Glorious Qur’an, Surah At-Tauba, Ayah 65

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?"

‫إنما ُ ﱠ‬ ‫سألتھم َ َ ُ ُ ﱠ‬ ْ ُ ‫ونلعب‬ ‫قل‬ ُ َ ْ َ َ ‫نخوض‬ ُ ُ َ ‫كنا‬ ْ ُ َ ْ َ َ ‫ولئن‬ َِ َ َ ‫ليقولن ِ ﱠ‬ ّ َِ (9:65) ‫تستھزؤون‬ َ ُ ِ ْ َ ْ َ ‫كنتم‬ ْ ُ ُ ‫ورسوله‬ ِ ِ ُ َ َ ‫وآياته‬ ِ ِ َ َ ِƒ‫أبا‬ 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 nonbeliever. [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. Allah (Subhanahu wa ta’ala) knows best.

201 Chapter 10 Mercy is by My Merit. Allah (Subhanahu wa ta’ala) said: 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.”

ْ ‫ضراء َ ﱠ‬ ‫رحمةً ﱢ ﱠ‬ ْ َِ َ ‫مستهُ َ َ ُ َ ﱠ‬ َ ْ َ َ ‫ولئن‬ ‫بعد َ ﱠ‬ ‫ليقولن‬ ِ ْ َ ‫منا ِمن‬ َ ْ َ ُ‫أذقناه‬ ُ ْ ِ ‫ولئن رﱡ‬ ََ ‫وما َ ُ ﱡ‬ ‫جعت ِ َإلى‬ َ ‫أظن ﱠ‬ ِ َ َ ً‫قائمة‬ َ ِ َ َ‫الساعة‬ َ َ ‫ھذا ِلي‬ ‫للحسنى َ َ ُ َ ﱢ َ ﱠ‬ ‫ربي ِ ﱠ‬ َ ْ ُ ْ َ ُ‫عنده‬ ‫بما‬ ُ َ َ ‫الذين‬ ‫َﱢ‬ َ ِ ‫فلننبئن ﱠ‬ َ ِ ‫إن ِلي‬ َ ِ ‫كفروا‬ َُِ (41:50) ‫غليظ‬ ُ ‫عملوا َ َ ُ ِ َ ﱠ‬ ٍ ِ َ ‫عذاب‬ ٍ َ َ ‫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: Glorious Qur’an, Surah Al-Qasas, Ayah 78

"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 َ َ ُ‫أوتيته‬ ُ ِ ُ ‫إنما‬ ْ َ َ‫ﷲ‬ ‫يعلم َ ﱠ‬ ‫قد‬ ْ َ ْ َ ‫أولم‬ ْ َ َ َ ‫عندي‬ َ َ ِ ِ ‫علم‬ ٍ ْ ِ ‫على‬ َ ‫قال ِ ﱠ‬ ْ ِ ‫أشد‬ ً‫قوة‬ ْ َ ‫القرون‬ ‫ھو َ َ ﱡ‬ َ ِ ‫قبله‬ َ َْ َ ‫منهُ ُ ﱠ‬ ِ ِ ْ َ ‫أھلك ِمن‬ َ ُ ‫من‬ ِ ُ ُ ‫من‬

202

َ َ ‫جمعا‬ ‫المجرمون‬ ُ َ ْ ُ ‫وال‬ ُ َََْ ً ْ َ ‫وأكثر‬ َ ُ ِ ْ ُ ْ ‫ذنوبھم‬ ُ ِ ِ ُ ُ ‫يسأل َعن‬ (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. Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah Al-A'raf, Ayah 190

“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.”

َ َ ُ ُ‫جعالَ َله‬ ‫آتاھما‬ َ َ ً ‫صالحا‬ ِ َ ‫آتاھما‬ ‫ََ ﱠ‬ َ ُ َ ‫فيما‬ َ ِ ‫شركاء‬ َ ُ َ ‫فلما‬ ّ ‫فتعالى‬ َ َ ََ (7:190) ‫يشركون‬ َ ُ ِ ْ ُ ‫عما‬ ‫ﷲُ َ ﱠ‬ 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.”

ُ َ َ َ ‫الذي‬ ‫منھا‬ ٍ َ ِ َ ‫نفس‬ َ ْ ِ ‫وجعل‬ َ َ َ َ ‫واحدة‬ ِ ‫ھو ﱠ‬ َُ ٍ ْ ‫خلقكم ﱢمن ﱠ‬ ْ َ َ َ ‫تغشاھا‬ ً‫حمال‬ َ ‫فلما َ َ ﱠ‬ َ ُ ْ َ ِ ‫زوجھا‬ ْ َ ‫حملت‬ َ ْ َ ِ ‫ليسكن‬ َ َ ْ َ ‫إليھا َ َ ﱠ‬ ّ ‫دعوا‬ ً َِ ْ ‫خفيفا َ َ ﱠ‬ َ َ ْ َ ‫فلما‬ ْ ِ َ ‫ربھما‬ ‫لئن‬ ‫به َ َ ﱠ‬ ِ ِ ‫فمرت‬ َ َ ‫أثقلت ﱠ‬ َ ُ ‫ﷲَ َ ﱠ‬ ‫صالحا ً ﱠ َ ُ َ ﱠ‬ َََْ (7:189) ‫الشاكرين‬ َ ِ ِ ‫من ﱠ‬ َ ِ ‫لنكونن‬ ِ َ ‫آتيتنا‬ 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 Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah Al-A'raf, Ayah 180

“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.”

ْ ُ َ َ ‫بھا‬ َِّ ُ ْ َ ‫الحسنى‬ َ ْ ُ ْ ‫األسماء‬ ‫الذين‬ َ ِ ‫وذروا ﱠ‬ َ ِ ُ‫فادعوه‬ َ ْ َ ِƒ‫و‬ ْ ُ َ ‫ون َما‬ َ ْ ُ َ ‫أسمآئه‬ ‫يعملون‬ َ ُ َ ْ َ ‫كانوا‬ َ ْ ‫سيجز‬ َ ُ ِ ُْ ِ ِ َ ْ َ ‫يلحدون ِفي‬ (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 alBukhari] 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!

ّ ‫عھد‬ ‫ويقطعون‬ َ ُ َ ْ َ َ ‫ميثاقه‬ َ ْ َ ‫ينقضون‬ َ ُ ُ َ ‫والذين‬ َ ِ‫َ ﱠ‬ ِ ِ َ ِ ‫بعد‬ ِ ْ َ ‫ﷲِ ِمن‬ ّ ‫أمر‬ ‫األرض‬ َ ُ ِ ْ ُ َ ‫يوصل‬ َ َ ُ ‫به َأن‬ َ َ َ ‫َمآ‬ ِ ِ ُ‫ﷲ‬ ِ ْ َ ‫ويفسدون ِفي‬ َ ْ ‫لھم ﱠ‬ (13:25) ‫الدار‬ َ َِ ُْ ُ ُ ‫ولھم‬ ْ ُ َ َ ُ‫اللعنة‬ ُ ُ َ ‫أولئك‬ ِ ‫سوء ﱠ‬ 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: Glorious Qur’an, Surah At-Tauba, Ayah 6

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.

‫فأجرهُ َ ﱠ‬ َِْ ٌ َ َ ‫وإن‬ ْ ِ َ َ ‫استجارك‬ ‫حتى‬ َ َ َ َ ْ ‫المشركين‬ َ ِ ِ ْ ُ ْ ‫من‬ َ ‫أحد ﱢ‬ ّ ‫كالم‬ ‫قوم الﱠ‬ ْ ِ ْ َ ‫ثم‬ َ َ ْ َ ُ‫أبلغه‬ َ ِ َ ُ‫مأمنه‬ ْ ُ ‫ذلك ِ َ ﱠ‬ َ َْ َ ‫ﷲِ ُ ﱠ‬ ٌ ْ َ ‫بأنھم‬ َ َ َ ‫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).

ْ ُ َ ْ َ َ‫َوال‬ ‫أحسن َ ﱠ‬ ُ َ ْ َ ‫ھي‬ ‫حتى‬ َ َ ‫تقربوا‬ ِ ‫اليتيم ِإالﱠ ِ ﱠ‬ ِ ِ َ ْ ‫مال‬ َ ِ ‫بالتي‬ ْ ُ ْ َ َ ُ‫أشده‬ ً‫مسؤوال‬ ‫بالعھد ِ ﱠ‬ ‫يبلغ َ ُ ﱠ‬ ُ ْ َ ‫كان‬ َ َُْ َ َ ‫العھد‬ َ ْ َ ْ ‫إن‬ ِ ْ َ ْ ِ ‫وأوفوا‬ (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: Glorious Qur’an, Surah Al-Mu'minun, Ayah 8

Those who faithfully observe their trusts and their covenants; (23:8)

‫راعون‬ َ ُ َ ‫وعھدھم‬ َ ِ‫َ ﱠ‬ ْ ِ ِ ْ َ َ ‫ألماناتھم‬ ْ ِ ِ َ َ َ ِ ‫ھم‬ ْ ُ ‫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.

ْ ُ َ َ ‫الذين‬ ّ ‫عند‬ َ‫فھم ال‬ ‫ِﱠ‬ ‫إن َ ﱠ‬ ‫شر ﱠ َ ﱢ‬ َ ِ ‫ﷲِ ﱠ‬ َ ِ ‫الدواب‬ ْ ُ َ ‫كفروا‬ (8:55) ‫يؤمنون‬ َ ُِ ُْ Glorious Qur’an, Surah Al-Anfal, Ayah 56

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

‫الذين َ َ ﱠ‬ ‫كل‬ ‫عھدھم ِفي ُ ﱢ‬ َ ُ ُ َ ‫ثم‬ َ ِ‫ﱠ‬ ْ ُ َ ْ َ ‫ينقضون‬ ْ ُ ْ ِ ‫عاھدت‬ ‫منھم ُ ﱠ‬ (8:56) ‫يتقون‬ َ ُ ‫وھم الَ َ ﱠ‬ ٍ‫َ ﱠ‬ ْ ُ َ ‫مرة‬ 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. Glorious Qur’an, Surah An-Nahl, Ayah 91

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.

ْ ُ ُ َ َ‫عاھدتم َوال‬ ْ ُ ََْ ّ ‫بعھد‬ ‫األيمان‬ َ َ ْ َ ‫تنقضوا‬ ْ ‫ﷲِ ِ َإذا َ َ ﱡ‬ ِ ْ َ ِ ‫وأوفوا‬ ّ ‫إن‬ ّ ‫جعلتم‬ ْ َ َ ‫توكيدھا‬ ‫كفيالً ِ ﱠ‬ ‫يعلم‬ َ ِ ِ ْ َ ‫بعد‬ ََْ ْ ُ ْ َ َ َ‫ﷲ‬ ِ َ ‫عليكم‬ ُ َ ْ َ َ‫ﷲ‬ ُ ُ ْ َ َ ‫وقد‬ (16:91) ‫تفعلون‬ َ ُ َ ْ َ ‫َما‬ Glorious Qur’an, Surah An-Nahl, Ayah 92

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.

ْ ُ ُ َ َ‫َوال‬ ً َ َ ‫قوة‬ ْ َ َ َ ‫كالتي‬ ‫أنكاثا‬ ٍ ‫بعد ُ ﱠ‬ َ َ ْ َ ‫نقضت‬ ِ ْ َ ‫غزلھا ِمن‬ ِ ‫تكونوا َ ﱠ‬ َ َ ‫أيمانكم‬ ‫ھي‬ َ ُ َ ‫بينكم َأن‬ َ ُ ِ ‫َﱠ‬ ْ ُ َ ْ َ ً‫دخال‬ ْ ُ َ َ ْ َ ‫تتخذون‬ ‫تكون ُ ﱠ‬ َ ِ ٌ‫أمة‬

216

ّ ‫يبلوكم‬ ْ ِ ‫أربى‬ ‫به َ َ ُ َ ﱢ َ ﱠ‬ ‫يوم‬ ٍ ‫من ُ ﱠ‬ ْ ُ َ ‫وليبينن‬ ََْ ِ ِ ُ‫ﷲ‬ ُ ُ ُ ْ َ ‫إنما‬ َ ْ َ ‫لكم‬ َ ‫أمة ِ ﱠ‬ (16:92) ‫تختلفون‬ َ ُ ِ َ ْ َ ‫فيه‬ ْ ُ ُ ‫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 nonMuslim, 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: Glorious Qur’an, Surah Al-Anfal, Ayah 72

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

ْ ُ َ َ َ ‫وھاجروا‬ ْ ُ َ َ َ ‫آمنوا‬ ْ ُ َ ‫الذين‬ ‫ِﱠ‬ ‫بأموالھم‬ َ ِ ‫إن ﱠ‬ ْ ِ ِ َ ْ َ ِ ‫وجاھدوا‬ ْ ُ َ َ ‫آووا ﱠ‬ ْ َ ‫والذين‬ ‫ونصروا‬ َ ِ‫ﷲ َ ﱠ‬ ِْ ِ ُ ََ ِ ّ ‫سبيل‬ ِ ِ َ ‫وأنفسھم ِفي‬ ْ ُ َ ‫والذين‬ ‫ولم‬ َ ِ ‫بعض َ ﱠ‬ َ ِ َُْ ْ َ َ ‫آمنوا‬ َ ِ ْ َ ‫بعضھم‬ ْ ُ ُ ْ َ ‫أولـئك‬ ٍ ْ َ ‫أولياء‬ ْ ُ ِ َُ ُ َ ‫يھاجروا َما‬ ‫شيء َحﱠتى‬ ٍ ْ َ ‫واليتھم ﱢمن‬ ِ ِ َ َ َ ‫لكم ﱢمن‬ ْ ُ ِ َُ ‫فعليكم‬ ْ ُ ُ َ َ ْ ‫وإن‬ ُ ُ ْ َ َ َ ‫الدين‬ ِ ‫استنصروكم ِفي ﱢ‬ ِ ِ َ ‫يھاجروا‬ ّ َ ‫ميثاق‬ َ َ ‫النصر ِإالﱠ‬ ٌ َ ‫وبينھم ﱢ‬ ‫بما‬ ُ َ ْ َ َ ‫بينكم‬ ُ ْ ‫ﱠ‬ ْ ُ َ ْ َ ‫قوم‬ ٍ ْ َ ‫على‬ َ ِ ُ‫وﷲ‬ (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. Glorious Qur’an, Surah At-Tauba, Ayah 12

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 ْ ُ َ ‫وإن ﱠ‬ ‫وطعنوا ِفي‬ ُ َ َ ْ َ ‫نكثوا‬ ْ ِ ِ ْ َ ‫بعد‬ ِ ْ َ ‫أيمانھم ﱢمن‬ َِ َ ْ َ ْ ‫ﱠ‬ ُ ْ َ ‫إنھم‬ ‫لعلھم‬ َ َ ْ ‫ال‬ ْ ُ َ َ ‫لھم‬ ْ ُ َ ‫أيمان‬ ْ ُ ‫الكفر ِ ﱠ‬ ُِْ ِ ‫فقاتلوا ِ ﱠ‬ ِ َ َ ‫دينكم‬ ِ ُ َ‫أئمة‬ (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. Allah (Subhanahu wa ta’ala) knows best.

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 nonbeliever 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 ‘alkufr’ 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." (Sahih al-Bukhari, Book 73, Hadith 73) 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.

ّ ‫أنزل‬ ُ ْ ‫وأن‬ َ َ ُ‫ﷲ‬ ْ ِ ‫وال َ ﱠ‬ ‫أھواءھم‬ ُ َ ْ َ ‫احكم‬ ْ ُ َ ْ َ ‫تتبع‬ َ َ َ ‫بمآ‬ َ ِ ‫بينھم‬ ِ ََ ّ ‫أنزل‬ ‫إليك‬ َ ْ َ ِ ُ‫ﷲ‬ َ ُ ِ ْ َ ‫واحذرھم َأن‬ َ َ َ ‫بعض َما‬ ُْ ْ َ ْ َ ِ ْ َ ‫يفتنوك َعن‬ ْ ْ ‫تولﱠ‬ ّ ‫يريد‬ ُ ِ ُ ‫أنما‬ ‫ببعض‬ ُ َ ِ ُ ‫ﷲُ َأن‬ ْ َ ْ َ ‫وا‬ َ َ ‫فإن‬ َِ َ ‫فاعلم َ ﱠ‬ ِ ْ َ ِ ‫يصيبھم‬ ‫ذنوبھم َ ِ ﱠ‬ (5:49) ‫لفاسقون‬ ً ِ َ ‫وإن‬ َ ُ ِ َ َ ‫الناس‬ َ ‫كثيرا ﱢ‬ ِْ ِ ُُ ِ ‫من 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 . . .” 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 ْ َ َ ‫يبغون‬ ُ َ ْ َ ‫ومن‬ ‫حكما‬ َ ِ ‫أحسن‬ َ ُ ْ َ ‫الجاھلية‬ ِ ‫أفحكم ْ َ ِ ِ ﱠ‬ ً ْ ُ ِ‫ﷲ‬ َ ْ ُ ََ (5:50) ‫يوقنون‬ َ ُ ِ ُ ‫لقوم‬ ٍ َْ‫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 Allah (Subhanahu wa ta’ala) says: 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.

225

‫إ ِ ﱠ‬ ُ َ ‫ھدى‬ َ ْ َ َ ‫◌نا‬ ً ُ ‫فيھا‬ ‫بھا‬ َ ِ ‫يحكم‬ َ ِ َ‫التوراة‬ َ ْ ‫أنزلنا ﱠ‬ ُ ُ ْ َ ‫ونو ٌر‬ ْ ُ َ ‫للذين‬ ْ ُ َ ْ َ ‫الذين‬ ‫ﱠ‬ ‫ﱡون‬ َ ‫والرباني‬ َ ِ ‫أسلموا ِ ﱠ‬ َ ِ ‫ﱡون ﱠ‬ َ ‫النبِي‬ ِ ‫ھادوا َ ﱠ ﱠ‬ ْ ُ َ َ ِ‫ﷲ‬ ْ ُ ِ ْ ُ ْ ‫بما‬ ّ ‫كتاب‬ ‫عليه‬ ُ ََْ َ ِ ْ َ َ ‫وكانوا‬ ِ َ ِ ‫استحفظوا ِمن‬ َ ِ ‫واألحبار‬ ْ ُ َ ْ َ َ‫شون َوال‬ ْ ُ َ ْ َ َ‫شھداء َفال‬ ْ َ ‫الناس‬ ‫تشتروا‬ ََ ُ َ ‫تخشوا ﱠ‬ ِ ْ َ ‫واخ‬ ّ ‫أنزل‬ ُ ْ َ ‫ومن ﱠ ْلم‬ ً َ َ ‫بآياتي‬ ُ‫ﷲ‬ َ َ َ ‫بما‬ ِ َ ِ َ ِ ‫يحكم‬ َ َ ً‫ثمنا َ ِقليال‬ ْ (5:44) ‫الكافرون‬ َ ُ ِ َ ‫ھم‬ َ ِ ََُْ ُ ُ ‫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)” Glorious Qur’an, Surah al-Ma’idah, Ayah 45

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.

‫فيھا َ ﱠ‬ ََْ َ َ ‫بالعين‬ َ ْ َ ْ َ ‫بالنفس‬ َ ْ ‫أن ﱠ‬ َ ِ ‫عليھم‬ ْ ِ ْ َ َ ‫وكتبنا‬ ِ ْ َ ْ ِ ‫والعين‬ ِ ْ ‫النفس ِ ﱠ‬ ‫باألذن َ ﱢ ﱠ‬ ‫والسن ِ ﱢ ﱢ‬ ‫بالسن‬ َ ُ ُ َ ‫باألنف‬ َ َ َ ِ َ ِ ‫واألنف‬ ِ ُ ُ ِ ‫واألذن‬ ُ‫كفارةٌ ﱠله‬ َ ‫فمن َ َ ﱠ‬ َ ‫ھو َ ﱠ‬ َ ِ ‫والجروح‬ َ ُ ُ ْ َ ِ ِ ‫تصدق‬ َ ُ َ‫به ف‬ َ َ ٌ‫قصاص‬ ّ ‫أنزل‬ ُ ْ َ ‫ومن ﱠ ْلم‬ ‫الظالمون‬ َ ُ ِ ‫ھم ﱠ‬ َ ِ َ ْ ُ َ ُ‫ﷲ‬ َ َ ‫بما‬ ُ ُ ‫فأولـئك‬ َ ِ ‫يحكم‬ َ َ (5:45) Glorious Qur’an, Surah al-Ma’idah, Ayah 47

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.

ّ ‫أنزل‬ ‫ومن ﱠ ْلم‬ ُ ْ َ ‫وليحكم‬ َ َ َ ‫بما‬ ُْ ْ ََْ ِ ِ ُ‫ﷲ‬ ِ ِ ِ ‫أھل‬ َ َ ‫فيه‬ َ ِ ‫اإلنجيل‬ ّ ‫أنزل‬ ُ َْ (5:47) ‫الفاسقون‬ َ ُ ِ َ ْ ‫ھم‬ َ ِ َ ْ ُ َ ُ‫ﷲ‬ َ َ َ ‫بما‬ ُ ُ ‫فأولـئك‬ َ ِ ‫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).” Glorious Qur’an, Surah al-Ma’idah, Ayah 42

(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.

‫جآؤوك‬ َ ُ َ ‫فإن‬ َ ُ ‫للكذب َ ﱠ‬ َ ُ ‫َﱠ‬ ِ ْ ‫أكالون ِللس‬ ِ ِ َ ْ ِ ‫سماعون‬ ِ َ ‫ﱡحت‬ ُ ْ َ ْ ِ ْ ُ ‫وإن‬ ْ ِ ْ َ ‫أو‬ ‫عنھم‬ ُ َ ْ َ ‫فاحكم‬ ْ َ ‫بينھم‬ ْ ُ ْ َ ‫تعرض‬ ْ ُ ْ َ ‫أعرض‬ ِ َ ‫عنھم‬ ُ ْ َ ‫حكمت‬ ً ْ َ ‫وك‬ ْ ِ َ ‫شيئا‬ َ ْ َ َ ‫وإن‬ ‫بينھم‬ ُ َ ‫َ َفلن‬ َ ‫يضرﱡ‬ ْ ُ َ ْ َ ‫فاحكم‬ ّ ‫إن‬ ‫بالقسط ِ ﱠ‬ (5:42) ‫المقسطين‬ َ ِ ِ ْ ُ ْ ‫يحبﱡ‬ ِ ُ َ‫ﷲ‬ ِ ْ ِْ ِ 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.

َ ْ َ ‫الدين َما َ ْلم‬ َ َ ُ ‫لھم‬ ُ َ َ ‫شركاء‬ ‫به‬ ُ َ ‫شرعوا‬ َ ‫لھم ﱢ‬ ْ ُ َ ‫َ ْأم‬ ِ ِ ‫يأذن‬ ِ ‫من ﱢ‬ ‫ﱠ‬ َ ْ َ َ ُ‫ﷲ‬ ‫بينھم َ ِ ﱠ‬ ‫الظالمين‬ َ ِ ِ ‫وإن ﱠ‬ ْ ُ َ ْ َ ‫لقضي‬ ِ ْ َ ْ ُ‫كلمة‬ َ ِ ُ َ ‫الفصل‬ َ ِ َ ‫ولوال‬ َ َ ‫لھم‬ (42:21) ‫أليم‬ ُْ َ ٌ ِ َ ٌ‫عذاب‬ 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: Glorious Qur’an, Surah Al-Baqara, Ayah 22

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).

‫وأنزل‬ َ َ َ َ ‫والسماء ِ َبناء‬ َ ِ ‫األرض‬ َ ْ َ ‫لكم‬ َ َ َ ‫الذي‬ ِ‫ﱠ‬ ُ ُ َ ‫جعل‬ َ ‫فراشا ً َ ﱠ‬ ْ ِ ‫الثمرات‬ ‫لكم‬ َ ِ ‫به‬ َ ِ ْ ُ ‫رزقا ً ﱠ‬ َ َ ْ َ َ ‫السماء َماء‬ ِ َ َ ‫من ﱠ‬ ِ ِ ‫فأخرج‬ َ ‫من ﱠ‬ َ َ ْ ّ ُ ً (2:22) ‫تعلمون‬ َ ُ َ ْ َ ‫وأنتم‬ َ ƒ ْ ُ َ ‫أندادا‬ َ ْ َ َ‫َفال‬ ِ ِ ‫تجعلوا‬ 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!’ . . .” Glorious Qur’an, Surah Al-Ma'idah, Ayah 41

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.

َ ‫الرسول‬ ‫يسارعون ِفي‬ ُ ُ ‫َيا أَي َﱡھا ﱠ‬ َ ُ ِ َ ُ ‫الذين‬ َ ِ ‫يحزنك ﱠ‬ َ ُ ْ َ ‫ال‬ ْ ُ َ ‫الذين‬ ‫قالوا َ ﱠ‬ ‫تؤمن‬ َ ِ ‫من ﱠ‬ َ ِ ‫الكفر‬ ْ َ َ ‫بأفواھھم‬ ْ ِ ِ َ ْ َ ِ ‫آمنا‬ ِ ْ ُ ‫ولم‬ ِ ُْْ ْ ُ ِ ‫الذين‬ ‫للكذب‬ َ ُ ‫ھادوا َ ﱠ‬ َ ِ ‫ومن ﱠ‬ َ ِ َ ‫قلوبھم‬ ُْ ُ ُُ ِ ِ َ ْ ِ ‫سماعون‬ ‫الكلم ِمن‬ َ ُ ‫يأتوك ُ َ ﱢ‬ َ ُ ْ َ ‫آخرين َ ْلم‬ َ ِ َ ‫لقوم‬ َ ُ ‫َﱠ‬ ٍ ْ َ ِ ‫سماعون‬ َ ِ َ ْ ‫يحرفون‬ ُ ُ َ ‫ھـذا‬ َ َ ‫أوتيتم‬ ْ ِ ‫يقولون‬ ‫وإن ﱠ ْلم‬ َ ُ ُ َ ‫مواضعه‬ ْ ُ ِ ُ ‫إن‬ ِ ِ ِ َ َ ‫بعد‬ َِْ ِ َ ُ‫فخذوه‬ ْ ُ َ ْ َ ُ‫تؤتوه‬ ّ ‫يرد‬ َ َ ْ ِ ُ‫ﷲ‬ ‫من‬ َ ِ ُ‫تملك َله‬ َ ِ ْ َ ‫فتنتهُ َ َفلن‬ َْ ُْ ِ ِ ُ ‫ومن‬ َ َ ‫فاحذروا‬ ّ ‫يرد‬ ّ ً ْ َ ِ‫ﷲ‬ ‫قلوبھم‬ َ ِ ‫أولـئك ﱠ‬ َ ِ َ ْ ُ ‫شيئا‬ ْ ُ َ ُ ُ ‫يطھر‬ َ ‫ﷲُ َأن ُ َ ﱢ‬ ِ ِ ُ ‫الذين َ ْلم‬ ْ ِ ‫الدنيا‬ َ َ ‫اآلخرة‬ ‫عظيم‬ ٌ ‫خز‬ ُْ َ َ ‫ي‬ َ ْ ‫َلھُ ْم ِفي ﱡ‬ ِ َ ِ ‫ولھم ِفي‬ ٌ ِ َ ٌ‫عذاب‬

(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 Glorious Qur’an, Surah An-Nisa, Ayah 60

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).

ْ ُ َ ‫أنھم‬ ‫أنزل‬ َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫تر ِ َإلى ﱠ‬ َ ِ ُ ‫بما‬ ْ ُ ‫يزعمون َ ﱠ‬ َ َ ‫ألم‬ ََْ َ ِ ‫آمنوا‬ ْ ُ َ َ َ َ ‫يريدون َأن‬ ‫يتحاكموا ِ َإلى‬ َ ُ ِ ُ ‫قبلك‬ َ ِ ْ َ ‫أنزل ِمن‬ َ َِْ َ ِ ُ ‫وما‬ َ َ ‫إليك‬ ْ ُ ُ ْ َ ‫أمروا َأن‬ ْ ُ ِ ُ ‫وقد‬ ْ َ َ ‫الطاغوت‬ ُ ِ ُ َ ‫به‬ ‫ويريد‬ ِ ِ ‫يكفروا‬ ِ ُ ‫ﱠ‬ َ َ ‫يضلھم‬ ُ َ ْ‫ﱠ‬ ً ِ َ ً‫ضالال‬ (4:60) ‫بعيدا‬ ْ ُ ‫الشيطان َأن ُ ِ ﱠ‬ Glorious Qur’an, Surah An-Nisa, Ayah 61

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.

ْ ْ َ َ َ ‫لھم‬ ّ ‫أنزل‬ ََِ ‫الرسول‬ َ َ َ ‫تعالوا ِ َإلى َما‬ ْ ُ َ ‫قيل‬ َ ِ ‫وإذا‬ ِ ُ ‫ﷲُ َوإِ َلى ﱠ‬ َ َْ َ ً ُ ُ ‫عنك‬ (4:61) ‫صدودا‬ َ َ ‫يصدون‬ َ ‫المنافقين َ ُ ﱡ‬ َ ِ ِ َ ُ ْ ‫رأيت‬ 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 nonIslamic 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 Allahu ‘alayhi wa salam). 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 (Subhanahu wa ta’ala) and the Prophet (Salla Allahu ‘alayhi 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) Allah (Subhanahu wa ta’ala) knows best.

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 nonMuslims, 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.

َ َ ‫بيوتكن‬ ‫وقرن ِفي ُ ُ ِ ُ ﱠ‬ ‫الجاھلية‬ َ ْ ‫وال َ َ ﱠ‬ َ ََْ ِ ‫تبرجن َتبَرﱡ َج ْ َ ِ ِ ﱠ‬ ‫وأطعن ﱠ‬ َ ُْ َ ‫وأقمن ﱠ‬ َ ‫وآتين ﱠ‬ َ ْ ِ َ َ َ‫الزكاة‬ َ ِ َ َ‫الصالة‬ َ ْ ِ َ َ ‫األولى‬ َ‫ﷲ‬ ‫يريد ﱠ‬ َ ُ َ َ ُ ِ ُ ‫إنما‬ ‫أھل‬ َ ْ َ ‫الرجس‬ َ ْ ‫عنكم ﱢ‬ َ ِ ْ ُ ِ ُ‫ﷲ‬ ُ ُ َ ‫ليذھب‬ َ ‫ورسولهُ ِ ﱠ‬ (33:33) ‫تطھيرا‬ ً ِ ْ َ ‫ويطھركم‬ ْ ُ َ ‫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).

‫آيات ﱠ‬ َ ْ ُ ‫واذكرن َما‬ ْ ِ ‫بيوتكن‬ ‫يتلى ِفي ُ ُ ِ ُ ﱠ‬ ‫كمة‬ َ ْ ُ ْ َ ِ َ ْ ‫والح‬ ِ ْ َ ِ‫ﷲ‬ ِ َ ‫من‬ ‫إن ﱠ‬ ً ِ َ ‫كان‬ ‫ِﱠ‬ (33:34) ‫خبيرا‬ ً ِ َ ‫لطيفا‬ َ َ َ‫ﷲ‬ 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.

‫ِﱠ‬ ‫والمؤمنات‬ َ ِ ِ ْ ُ ْ َ ‫والمسلمات‬ َ ِ ِ ْ ُ ْ ‫إن‬ ِ َ ِ ْ ُ ْ َ ‫والمؤمنين‬ ِ َ ِ ْ ُ ْ َ ‫المسلمين‬ ‫والصادقات‬ َ ِ ِ ‫والقانتات َ ﱠ‬ َ ِِ َْ َ ِ َ ِ ‫والصادقين َ ﱠ‬ ِ َ ِ َ ْ َ ‫والقانتين‬ ‫والخاشعات‬ َ ِ ِ َ ْ َ ‫والصابرات‬ َ ِ ِ ‫َ ﱠ‬ ِ َ ِ َ ْ َ ‫والخاشعين‬ ِ َ ِ ‫والصابرين َ ﱠ‬

240

‫والصائمين‬ َ ِ ِ ‫والمتصدقات َ ﱠ‬ َ ِ‫َ َُْ َﱢ‬ ِ َ ‫والمتصدقين َ ْ ُ َ َ ﱢ‬ ‫والحافظات‬ َ ِ ِ َ ْ َ ‫والصائمات‬ ْ ُ َ ُ ُ ‫والحافظين‬ ِ َ ِ َ ْ َ ‫فروجھم‬ ِ َِ ‫َ ﱠ‬ ‫أعد ﱠ‬ ‫والذاكرين ﱠ‬ ً‫مغفرة‬ ‫والذاكرات َ َ ﱠ‬ ُ َ ُ‫ﷲ‬ ً ِ َ َ‫ﷲ‬ َ ِ ِ ‫َ ﱠ‬ َ ِ ْ ‫لھم ﱠ‬ ِ َ ِ ‫كثيرا َ 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 ُ ِ ُ َ‫ﱡھم َ ﱢأني ال‬ َ َ َ ‫أضيع‬ ْ ُ ‫لھم َرب‬ ْ ُ َ ‫فاستجاب‬ َ َ َْ َ ٍ ِ َ ‫عمل‬ ُ ُ ْ َ ‫أنثى‬ َ ُ ‫أو‬ ‫فالذين‬ َ ِ ‫بعض َ ﱠ‬ ْ َ ‫ذكر‬ ٍ َ َ ‫ﱢمن‬ ٍ ْ َ ‫بعضكم ﱢمن‬ ْ ُ ُ َ ‫ديارھم‬ ْ ُ ِ ْ ُ َ ‫ھاجروا‬ ْ ُ َ َ ‫سبيلي‬ ْ ِ ِ َ ِ ‫وأخرجوا ِمن‬ ِ ِ َ ‫وأوذوا ِفي‬ ْ ُ ِ ُ َ ‫وقاتلوا‬ ْ َُ َ َ ‫وقتلوا ُ َ ﱢ َ ﱠ‬ ‫وألدخلنھم‬ ْ ِ ِ َ ‫عنھم َ ﱢ‬ ْ ُ ْ َ ‫ألكفرن‬ ْ ُ ‫سيئاتھم َ ُ ْ ِ َ ﱠ‬ ّ ‫عند‬ ُ َ ْ َ ‫تحتھا‬ ً َ َ ‫األنھار‬ ٍ ‫َﱠ‬ َ ِ ْ َ ‫تجري ِمن‬ ِ‫ﷲ‬ ِ ِ ‫ثوابا ﱢمن‬ ِ ْ َ ‫جنات‬ ّ َ ُ ْ ُ ُ‫عنده‬ (3:195) ‫الثواب‬ َ ِ ُ‫وﷲ‬ ِ َ ‫حسن ﱠ‬ 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).

ُ َ ْ َ َ ‫الناس ِ ﱠإنا‬ َ ُ َ ‫ذكر‬ ‫وجعلناكم‬ ُ ‫َيا أَي َﱡھا ﱠ‬ ْ ُ َ ْ َ َ َ ‫وأنثى‬ ٍ َ َ ‫خلقناكم ﱢمن‬ ‫عند ﱠ‬ ُ َ َ َ ِ ‫وقبائل‬ ‫لتعارفوا ِ ﱠ‬ ‫أتقاكم‬ ً ُُ َ ِ ‫أكرمكم‬ ْ ُ َ ْ َ ِ‫ﷲ‬ ْ ُ َ َ ْ َ ‫إن‬ َ ِ َ َ َ ‫شعوبا‬ ‫إن ﱠ‬ ‫ِﱠ‬ (49:13) ‫ر‬ ٌ ‫خبي‬ ٌ ِ َ َ‫ﷲ‬ ِ َ ‫عليم‬ 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: Glorious Qur’an, Surah Al-A'raf, Ayah 20

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

ُ َ ْ ‫لھما ﱠ‬ ‫ووري‬ َ ِ ُ ‫لھما َما‬ َ ِ ْ ُ ِ ‫الشيطان‬ َ َ ْ ََ َ ُ َ ‫ليبدي‬ َ ُ َ ‫فوسوس‬ ْ َ ‫ﱡكما‬ ‫عن‬ َ َ َ ‫سوءاتھما‬ َ ُ ‫نھاكما َرب‬ َ ُ َ َ ‫وقال َما‬ َ ِ ِ َ ْ َ ‫عنھما ِمن‬ َُ َْ َ ُ َ ‫أو‬ َ ُ َ ‫الشجرة ِإالﱠ َأن‬ ‫من‬ َ ِ ‫تكونا‬ ْ َ ‫ملكين‬ ِ َ َ ‫ھـذه ﱠ‬ ِِ َ ِ ْ َ َ َ ‫تكونا‬ (7:20) ‫الخالدين‬ َ ِِ َ ْ And he swore to them both, that he was their sincere adviser. (7:21)

‫الناصحين‬ َ ِ ِ ‫لمن ﱠ‬ َ ِ َ ‫لكما‬ َ ُ َ ‫وقاسمھما ِ ﱢإني‬ َُ ََ ََ

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?"

ْ َ َ َ‫الشجرة‬ َ َ ‫فلما‬ ‫لھما‬ َ َ ‫ذاقا ﱠ‬ ‫بغرور َ َ ﱠ‬ َ ُ َ ‫بدت‬ َُ ‫ََ ﱠ‬ ٍ ُ ُ ِ ‫فدالھما‬ َ ِ َ َ ‫سوءاتھما‬ ‫الجنة‬ ِ ‫ورق ْ َ ﱠ‬ َ ِ ْ َ َ ‫يخصفان‬ َُُ َ َْ ِ َ ِ ْ َ ‫وطفقا‬ ِ َ َ ‫عليھما ِمن‬ ُ َ َ ‫الشجرة‬ ‫وأقل‬ ْ َ َ ‫ﱡھما‬ ِ َ َ ‫تلكما ﱠ‬ َ ُ ْ ِ ‫أنھكما َعن‬ َ ُ َ ْ َ ‫ألم‬ َ ُ ‫وناداھما َرب‬ َُ َ ََ ‫لكما ِ ﱠ‬ ٌ ِ ‫عدو ﱡ‬ (7:22) ‫مبين‬ َ َ ْ ‫إن ﱠ‬ ‫لكما َ ُ ﱞ‬ َ ُ َ ‫الشيطآن‬ َُ‫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."

ْ ُ ِ ْ ‫قال‬ ‫األرض‬ ‫لبعض َ ُ ﱞ‬ ْ ُ َ َ ‫عدو‬ ْ ُ ُ ْ َ ‫اھبطوا‬ َ َ ٍ ْ َ ِ ‫بعضكم‬ ِ ْ َ ‫ولكم ِفي‬ ٌ َ َ َ ‫مستقَ ﱞر‬ َْ ُ (7:24) ‫حين‬ ٍ ِ ‫ومتاع ِ َإلى‬ 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 َ ُ ُ َ ‫وفيھا‬ َ ْ َ ْ َ ‫فيھا‬ َ ْ ِ َ ‫تموتون‬ َ ِ َ ‫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 predetermined 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 nonMuslims 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 Glorious Qur’an, Surah Al-Baqara, Ayah 62

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.

ْ ُ َ ‫والذين‬ ْ ُ َ ‫الذين‬ ‫ِﱠ‬ ‫والنصارى‬ َ ِ ‫آمنوا َ ﱠ‬ َ ِ ‫إن ﱠ‬ َ َ ‫ھادوا َ ﱠ‬ ‫آمن ِ ﱠ‬ ْ َ ‫والصابئين‬ ‫وعمل‬ َ َ ‫من‬ َ ِِ ‫َ ﱠ‬ َ ِ َ َ ‫اآلخر‬ ِ ْ َ ْ َ ِƒ‫با‬ ِ ِ ‫واليوم‬ ٌ ْ َ َ‫ربھم َوال‬ ‫عليھم‬ َ ِ ‫أجرھم‬ ْ ِ ْ َ َ ‫خوف‬ ْ ِ ‫عند َ ﱢ‬ ْ ُ ُ ْ َ ‫فلھم‬ ْ ُ َ َ ً ‫صالحا‬ ِ َ (2:62) ‫يحزنون‬ َ ُ َ ْ َ ‫ھم‬ ْ ُ َ‫َ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: Glorious Qur’an, Surah Al-Imran, Ayah 199

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.

ّ ِ ‫يؤمن‬ ْ ِ ‫وإن‬ ‫َِﱠ‬ ُ ِ ْ ُ ‫لمن‬ ‫أنزل‬ َ ِ ُ ‫وما‬ ِ َ ِ ْ ‫أھل‬ ِ ْ َ ‫من‬ َ َ ِƒ‫با‬ َ َ ‫الكتاب‬ ُ ‫بآيات‬ َ ُ َ ْ َ َ‫خاشعين ِ ّƒِ ال‬ َ ِ ِ َ ‫إليھم‬ ْ ِ ْ َ ِ ‫أنزل‬ َ ِ ‫ومآ‬ ْ ُ َِْ ِ َ ِ ‫يشترون‬ َ َ ‫إليكم‬ ّ ‫إن‬ ّ ً َ َ ِ‫ﷲ‬ ‫ربھم ِ ﱠ‬ َ ِ ‫أجرھم‬ َ ِ َ ْ ُ ً‫ثمنا َ ِقليال‬ ْ ِ ‫عند َ ﱢ‬ ْ ُ ُ ْ َ ‫لھم‬ ْ ُ َ ‫أولـئك‬ َ‫ﷲ‬ (3:199) ‫الحساب‬ ُ ِ َ ِ َ ِ ْ ‫سريع‬ 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: Glorious Qur’an, Surah An-Nisa, Ayah 124

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

َ ُ ‫أو‬ َ َ ِ ‫من ﱠ‬ ْ َ ْ َ ‫ومن‬ ‫وھو‬ ْ َ ‫ذكر‬ َ ِ ‫يعمل‬ َ ُ َ ‫أنثى‬ َ َ ٍ َ َ ‫الصالحات ِمن‬ ُ ْ ْ ُ ‫ﱠ‬ َ ُ َ َ َ ‫يدخلون‬ ْ َ ‫فأولـئك‬ ٌ ِ ُْ ‫نقيرا‬ ً ِ َ ‫يظلمون‬ َ ُ ُ َ‫الجنة َوال‬ َ َ ِ ْ َ ‫مؤمن‬ (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: Glorious Qur’an, Surah An-Nahl, Ayah 97

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.

َ ُ ‫أو‬ ْ َ ٌ ِ ْ ُ ‫وھو‬ ‫مؤمن‬ ً ِ َ ‫عمل‬ ْ َ ‫ذكر‬ َ ِ َ ‫من‬ َ ُ َ ‫أنثى‬ ٍ َ َ ‫صالحا ﱢمن‬ ‫ََُ ْ َِﱠ‬ ُ َ ْ َ ‫ولنجزينھم‬ ‫بأحسن َما‬ ْ ُ ‫طيبةً َ َ َ ْ ِ َ ﱠ‬ َ ‫حياةً َ ﱢ‬ َ َ ُ‫فلنحيينه‬ ِ َ ْ َ ِ ‫أجرھم‬ ْ ُ َ (16:97) ‫يعملون‬ َ ُ َ ْ َ ‫كانوا‬ He further said on this matter: Glorious Qur’an, Surah Ghafir, Ayah 40

"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.

َ َ ً‫سيئة‬ ْ َ ْ َ َ ‫مثلھا‬ َ ‫عمل َ ﱢ‬ ْ ُ ‫فال‬ ‫عمل‬ َ ِ َ ‫ومن‬ َ َ ْ ِ ‫يج َزى ِ ﱠإال‬ َ ِ َ ‫من‬ َ ُ ‫أو‬ ٌ ِ ْ ُ ‫وھو‬ ‫فأولئك‬ ً ِ َ َ ِ َ ْ ُ َ ‫مؤمن‬ ْ َ ‫ذكر‬ َ ُ َ ‫أنثى‬ ٍ َ َ ‫صالحا ﱢمن‬ ْ َ ‫يدخلون َ ﱠ‬ (40:40) ‫حساب‬ َ ُ َ ْ ُ ‫الجنة‬ َ ُُ َْ ٍ َ ِ ‫بغير‬ َ ِ ‫يرزقون‬ ِ ْ َ ِ ‫فيھا‬

250 Allah (Subhanahu wa ta’ala) also said: Glorious Qur’an, Surah An-Nisa, Ayah 32

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.

ْ ْ ‫تتم ﱠ‬ ّ ‫فضل‬ َ َ ‫بعضكم‬ ‫بعض‬ ْ ُ َ ْ َ ‫به‬ َ ‫نوا َما َ ﱠ‬ ِ ِ ُ‫ﷲ‬ َ َ َ َ‫َوال‬ ٍ ْ َ ‫على‬ ْ ُ َ َ ْ ‫مما‬ ‫مما‬ َ ‫اكتسبوا َ ِ ﱢ‬ ‫نصيبٌ ﱢ ﱠ‬ ِ َ ‫وللنساء‬ ‫نصيبٌ ﱢ ﱠ‬ ِ َ ‫للرجال‬ ِ َ ‫ﱢ ﱢ‬ ْ ُ َ ْ َ ‫اكتسبن‬ ّ ‫إن‬ ّ ‫واسألوا‬ ‫فضله ِ ﱠ‬ ‫بكل‬ ‫كان ِ ُ ﱢ‬ َ َ َ‫ﷲ‬ َ َْ َْ ِ ِ ْ َ ‫ﷲَ ِمن‬ (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 twoway 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: Glorious Qur’an, Surah At-Tauba, Ayah 71

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.

ُ َ ِ ْ ُ ْ َ ‫والمؤمنون‬ ‫بعض‬ َ ُِ ُْْ َ َ ِ ْ َ ‫بعضھم‬ ْ ُ ُ ْ َ ‫والمؤمنات‬ ٍ ْ َ ‫أولياء‬ ‫ويقيمون‬ َ ُ ِ ُ َ ‫المنكر‬ َ ْ َ ْ َ َ ‫بالمعروف‬ َ ُ ُ َْ ِ ُ ْ َ ْ ِ ‫يأمرون‬ ِ َ ‫وينھون‬ ِ َ ُ ْ ‫عن‬ ّ ‫ويطيعون‬ َ ‫ﱠ‬ َ ‫ويؤتون ﱠ‬ ُ‫ورسو َله‬ ُ َ َ َ‫ﷲ‬ َ ُ ِ ُ َ َ‫الزكاة‬ َ ُ ْ ُ َ َ‫الصالة‬ ّ ‫إن‬ ّ ‫سيرحمھم‬ ٌ ِ َ َ‫ﷲ‬ ‫ﷲُ ِ ﱠ‬ (9:71) ‫حكيم‬ َ ِ َُْ ٌ ِ َ ‫عزيز‬ ُ ُ ُ َ ْ َ َ ‫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? Allah (Subhanahu wa ta’ala) knows best.

253 Chapter 13 What Benefits You? Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah Al-Imran, Ayah 154

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.

ُ ْ َ َ ‫أنزل‬ َ ْ َ ‫نعاسا‬ َ َ َ ‫الغم‬ ‫يغشى‬ ً َ ‫أمنةً ﱡ‬ َ َ َ ‫ثم‬ ِ ْ َ ‫عليكم ﱢمن‬ ‫ُﱠ‬ ‫بعد ْ َ ﱢ‬ ّ ِ ‫يظنون‬ َ ِ َ َ ‫منكم‬ َِ َ ْ َ ٌ‫وطآئفة‬ َ ‫أنفسھم َ ُ ﱡ‬ ْ ُ ُ ُ َ ‫أھمتھم‬ ْ ُ ْ ‫قد َ َ ﱠ‬ ْ ُ ‫طآئفةً ﱢ‬ ِƒ‫با‬ ‫الحق َ ﱠ‬ ‫غير ْ َ ﱢ‬ ‫األمر‬ َ ِ ‫يقولون َھل ﱠ َلنا‬ َ ُ ُ َ ‫الجاھلية‬ َ َْ ِ ‫ظن ْ َ ِ ِ ﱠ‬ ِ ْ َ ‫من‬ ‫األمر ُ ﱠ‬ ‫قل ِ ﱠ‬ ْ ُ ‫شيء‬ ‫أنفسھم‬ َ ُ ْ ُ ِƒ‫كلهُ ِ ﱠ‬ ٍ ْ َ ‫ِمن‬ َ ْ َ ‫إن‬ ِ ِ ُ َ ‫يخفون ِفي‬ ‫شيء‬ َ ِ ‫كان َ َلنا‬ َ َ ‫لو‬ ْ َ ‫يقولون‬ َ ُ ُ َ ‫لك‬ َ َ ‫يبدون‬ َ ُ ْ ُ َ‫ﱠما ال‬ ٌ ْ َ ‫األم ِر‬ ْ َ ‫من‬ َ َ َ َ ‫بيوتكم‬ َ ُ َ ‫قتلنا‬ َ ْ ِ ُ ‫ﱠما‬ ‫الذين‬ َ ِ ‫لبرز ﱠ‬ ْ ‫ھاھنا ُقل ﱠ‬ ْ ُ ِ ُ ُ ‫كنتم ِفي‬ ْ ُ ُ ‫لو‬ ّ ‫وليبتلي‬ ‫ﷲُ َما ِفي‬ ُ ْ َ ْ ‫عليھم‬ ْ ِ ِ ِ َ َ ‫القتل ِ َإلى‬ َ ُِ ُ ِ ْ َ َ ‫كتب‬ َ ِ َ ْ َ ِ َ ‫مضاجعھم‬ ّ َ ‫قلوبكم‬ ‫بذات‬ ْ ُ ِ ُ ُ ‫وليمحص َما ِفي‬ َ ‫صدوركم َ ِ ُ َ ﱠ‬ ُْ ِ ُ ُ ِ َ ِ ‫عليم‬ ٌ ِ َ ُ‫وﷲ‬ (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."

ْ ُ َ َ َ ‫إلخوانھم‬ ْ ُ َ ‫الذين‬ ُ ِ ُ ‫أطاعونا َما‬ َ ُ َ َ ‫لو‬ ‫قتلوا‬ ْ َ ‫وقعدوا‬ َ ِ‫ﱠ‬ ْ ِ ِ َ ْ ِ ‫قالوا‬ ْ َ ‫فادرؤوا‬ ُ َ ْ َ ‫قل‬ َ ْ َ ْ ‫أنفسكم‬ ُْ ‫صادقين‬ َ ِ ِ َ ‫كنتم‬ ْ ُ ُ ‫الموت ِإن‬ ُ ُ ِ ُ َ ‫عن‬

(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. Allah (Subhanahu wa ta’ala) says: 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.

‫والمشركين‬ َ ِ ِ ْ ُ ْ َ ‫والمنافقات‬ َ ِ ِ َ ُ ْ ‫ويعذب‬ َ ‫ََُﱢ‬ ِ َ ِ َ ُ ْ َ ‫المنافقين‬ ‫الظانين ِ ﱠ‬ ُ‫دائرة‬ ‫باƒِ َ ﱠ‬ َ ‫والمشركات ﱠ ﱢ‬ َ ِ َ ‫عليھم‬ ْ ِ ْ َ َ ‫السوء‬ ِ ْ ‫ظن ﱠ‬ ِ َِ ْ ُْ َ ‫وغضب ﱠ‬ ‫ولعنھم َ َ َ ﱠ‬ ‫جھنم‬ ْ ُ َ ‫وأعد‬ ْ ُ َ َ َ َ ‫عليھم‬ ْ ِ ْ َ َ ُ‫ﷲ‬ َ ِ َ َ ‫السوء‬ ِ ْ‫ﱠ‬ َ ‫لھم َ َ 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. Allah (Subhanahu wa ta’ala) knows best.

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. (Sahih Muslim, Book 4, Hadith 2115) 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?"

‫لھا‬ ُ ِ َ ‫ھذه ﱠ‬ َ َ ‫أنتم‬ ْ ُ َ ‫التي‬ َ َ ‫ِ ْإذ‬ ِ ‫التماثيل ﱠ‬ ِ ِ َ ‫وقومه َما‬ ِ ِ ْ َ َ ‫بيه‬ ِ ِ َ‫قال ِأل‬ (21:52) ‫عاكفون‬ َ ُِ َ

266 What is evident is the strong condemnation of the imagemakers, 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." (Sahih al-Bukhari, Book 34, Hadith 318) 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 alBukhari, Book 72, Hadith 833) 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, Book 24, Hadith 5276) 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: Glorious Qur’an, Surah Al-Ma'idah, Ayah 89

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.

ّ ‫يؤاخذكم‬ ُ ُ ِ َ ُ ‫ولـكن‬ ‫يؤاخذكم‬ ْ ُ ِ َ ْ َ ‫باللغو ِفي‬ ِ َ َ ‫أيمانكم‬ ُ ُ ُ ِ َ ُ َ‫ال‬ ِ ْ ‫ﷲُ ِ ﱠ‬ ُ َ ‫األيمان َ َ ﱠ‬ ‫مساكين‬ َ ِ َ َ ‫عشرة‬ َ َ ْ َ ‫عقدتم‬ ِ َ َ َ ‫إطعام‬ ُ َ ْ ِ ُ‫فكفارته‬ ُ ‫بما َ ﱠ ﱡ‬ َِ ْ َ‫أو‬ َ َ َ ُ ُ ُ ْ ْ ْ ْ ‫كسوتھم‬ ْ ‫أھليكم‬ َ ُ ِ ‫أوسط َما‬ ْ ُ َ ِ ‫أو‬ ْ ِ ‫تطعمون‬ ِ َ ْ ‫ِمن‬ َ ‫ﱠ‬ ْ ِ َ ‫فمن ْلم‬ ‫ذلك‬ ُ ِ َْ َ ِ َ ‫أيام‬ ٍ َ َ َ ‫تحرير‬ ِ َ َ َ ‫فصيام‬ ُ َ ِ َ ‫يجد‬ ٍ ‫ثالثة ﱠ‬ َ َ ‫رقبة‬ ْ ُ َ ْ َ ‫حلفتم‬ ‫كذلك‬ َ ِ َ َ ‫أيمانكم‬ ْ ُ ْ َ َ ‫أيمانكم ِ َإذا‬ ْ ُ ِ َ ْ َ ُ‫كفارة‬ َ ‫َﱠ‬ ْ ُ َ َ ْ َ ‫واحفظوا‬ ّ ‫يبين‬ ُ ‫َُﱢ‬ (5:89) ‫تشكرون‬ َ ُ ُ ْ َ ‫لعلكم‬ ْ ُ ‫آياته َ َ ﱠ‬ ْ ُ َ ُ‫ﷲ‬ ِ ِ َ ‫لكم‬ 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." (Sahih al-Bukhari, Book 57, Hadith 2) 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 (Subhanahu wa ta’ala). 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. Allah (Subhanahu wa ta’ala) said:

271 Glorious Qur’an, Surah An-Nahl, Ayah 91

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.

ْ ُ ُ َ َ‫عاھدتم َوال‬ ْ ُ ََْ ّ ‫بعھد‬ ‫األيمان‬ َ َ ْ َ ‫تنقضوا‬ ْ ‫ﷲِ ِ َإذا َ َ ﱡ‬ ِ ْ َ ِ ‫وأوفوا‬ ّ ‫إن‬ ّ ‫جعلتم‬ ْ َ َ ‫توكيدھا‬ ‫كفيالً ِ ﱠ‬ ‫يعلم‬ َ ِ ِ ْ َ ‫بعد‬ ََْ ْ ُ ْ َ َ َ‫ﷲ‬ ِ َ ‫عليكم‬ ُ َ ْ َ َ‫ﷲ‬ ُ ُ ْ َ َ ‫وقد‬ (16:91) ‫تفعلون‬ َ ُ َ ْ َ ‫َما‬ 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. Allah (Subhanahu wa ta’ala) knows best.

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 9:128129 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 AlIslamiyyah, 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 (Subhanahu wa ta’ala). 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 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).”

ْ ُ َ ‫أنھم‬ ‫أنزل‬ َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫تر ِ َإلى ﱠ‬ َ ِ ُ ‫بما‬ ْ ُ ‫يزعمون َ ﱠ‬ َ َ ‫ألم‬ ََْ َ ِ ‫آمنوا‬ ْ ُ َ َ َ َ ‫يريدون َأن‬ ‫يتحاكموا ِ َإلى‬ َ ُ ِ ُ ‫قبلك‬ َ ِ ْ َ ‫أنزل ِمن‬ َ َِْ َ ِ ُ ‫وما‬ َ َ ‫إليك‬ ْ ُ ُ ْ َ ‫روا َأن‬ ْ ُ ‫أم‬ ْ َ َ ‫الطاغوت‬ ُ ِ ُ َ ‫به‬ ‫ويريد‬ ِ ِ ‫يكفروا‬ ِ ُ ‫وقد‬ ِ ُ ‫ﱠ‬ َ َ ‫يضلھم‬ ُ َ ْ‫ﱠ‬ ً ِ َ ً‫ضالال‬ (4:60) ‫بعيدا‬ ْ ُ ‫الشيطان َأن ُ ِ ﱠ‬ Allah (Subhanahu wa ta’ala) further goes on to say in both the following verses: Glorious Qur’an, Surah Al-Baqara, Ayah 11

When it is said to them: "Make not mischief on the earth," they say: "Why, we only want to make peace!"

284

ْ ُ َ ‫األرض‬ ْ ُ ِ ْ ُ ‫ال‬ ََِ َ ‫لھم‬ ُ ْ َ ‫إنما‬ ‫نحن‬ ْ ُ َ ‫قيل‬ َ ِ ‫وإذا‬ َ ‫قالوا ِ ﱠ‬ ِ ْ َ ‫تفسدوا ِفي‬ (2:11) ‫مصلحون‬ َ ُ ِْ ُ Glorious Qur’an, Surah Al-A'raf, Ayah 56

“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.”

ْ ُ ِ ْ ُ َ‫َوال‬ ُ ْ َ ‫إصالحھا‬ َ ْ َ ‫األرض‬ َ ِ َ ْ ِ ‫بعد‬ ُ‫وادعوه‬ ِ ْ َ ‫تفسدوا ِفي‬ ّ ‫رحمت‬ ً ْ َ ‫وطمعا ِ ﱠ‬ َ َ ْ َ ‫إن‬ ‫ين‬ ً َ َ َ ‫خوفا‬ َ ِ‫المحسن‬ َ ‫قريبٌ ﱢ‬ ِ ْ ُ ْ ‫من‬ ِ َ ِ‫ﷲ‬ (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 ْ َ َ ‫يبغون‬ ‫حكما‬ َ ِ ‫أحس ُن‬ َ ُ ْ َ ‫الجاھلية‬ َ ْ َ ‫ومن‬ ِ ‫أفحكم ْ َ ِ ِ ﱠ‬ ً ْ ُ ِ‫ﷲ‬ َ ْ ُ ََ (5:50) ‫يوقنون‬ َ ُ ِ ُ ‫لقوم‬ ٍ َْ‫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 Glorious Qur’an, Surah At-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 fore time. They will indeed swear that their intention is nothing but good; But Allah doth declare that they are certainly liars.

ْ ُ َ ‫والذين ﱠ‬ ً ِ ْ َ َ ‫وكفرا‬ ً ِ ْ َ ‫اتخذوا‬ ‫بين‬ ً ْ ُ َ ‫ضرارا‬ ً َ ِ ‫مسجدا‬ َ ْ َ ‫وتفريقا‬ َ ِ‫َ ﱠ‬ ّ ‫حارب‬ َ ُ َ َ َ‫ﷲ‬ ْ َ ‫وإرصادا ﱢ‬ ً َ ْ ِ َ ‫المؤمنين‬ ‫ورسولهُ ِمن‬ َ ِِ ُْْ َ َ َ ‫لمن‬ ّ َ ‫الحسنى‬ ْ ِ ‫وليحلفن‬ ‫قبل َ َ َ ْ ِ َ ﱠ‬ ُ َ ْ َ ُ‫وﷲ‬ َ ْ ُ ْ ‫أردنا ِإالﱠ‬ َ ْ َ َ ‫إن‬ ‫إنھم‬ ُ َْ ْ ُ ‫يشھد ِ ﱠ‬ (9:107) ‫لكاذبون‬ َ ُِ ََ 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. Allah (Subhanahu wa ta’ala) knows best.

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 Allahu ‘alayhi wa salam). 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 Glorious Qur’an, Surah Al-Baqara, Ayah 91

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?"

ْ ُ َ ُ‫ﷲ‬ ْ ُ ِ ‫لھم‬ ّ ‫أنزل‬ ََِ ُ ِ ْ ُ ‫قالوا‬ ‫بمآ‬ َ َ َ ‫بما‬ ْ ُ َ ‫قيل‬ َ ِ ‫وإذا‬ َ ِ ‫نؤمن‬ َ ِ ‫آمنوا‬ ً ‫مصدقا‬ ‫وھو ْ َ ﱡ‬ َ ْ َ َ ‫أنزل‬ ‫الحق ُ َ ﱢ‬ َ ُ ْ َ َ ‫علينا‬ َ َ ‫بما‬ َ ِ ُ َ ُ َ ُ‫وراءه‬ َ ِ ‫ويكفرون‬ ّ ‫أنبياء‬ ُ ُ ‫قبل ِإن‬ ْ ُ ‫معھم‬ ‫كنتم‬ ُ ْ َ ‫ﷲِ ِمن‬ َ ُ ُ ْ َ ‫فلم‬ َ ِ َ ‫تقتلون‬ ْ ُ َ َ ‫لما‬ َ ِ َ ‫قل‬ َ‫ﱢ‬ (2:91) ‫مؤمنين‬ َ ِِ ْ‫ﱡ‬ 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 Glorious Qur’an, Surah Al-Imran, Ayah 21

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.

ّ ‫بآيات‬ ‫ِﱠ‬ ‫بغير‬ ‫ويقتلون ﱠ ِ ﱢ‬ َ ‫النبي‬ َ ُ ُ ْ َ َ ِ‫ﷲ‬ َ ُ ُ ْ َ ‫الذين‬ َ ِ ‫إن ﱠ‬ ِ َ ِ ‫يكفرون‬ ِ ْ َ ِ ‫ين‬ ْ ‫َ ﱟ‬ ‫الناس‬ َ ِ ‫بالقسط‬ َ ُ ُ َ ‫الذين‬ َ ِ ‫ويقتلون ﱢ‬ َ ُ ُ ْ َ َ ‫حق‬ ِ ْ ِ ْ ِ ‫يأمرون‬ ِ ‫من ﱠ‬ ُ ْ ‫ََ ﱢ‬ (3:21) ‫أليم‬ ٍ َ َ ِ ‫فبشرھم‬ ٍ ِ َ ‫بعذاب‬ 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. Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah Al-Imran, Ayah 79

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

ّ ُ‫يؤتيه‬ َ‫والنبوة‬ َ َ ‫َما‬ ‫والحكم َ ﱡ ُ ﱠ‬ َ َ ِ ْ ُ‫ﷲ‬ َ ِ ْ ُ ‫لبشر َأن‬ َ ْ ُ ْ َ ‫الكتاب‬ ٍ َ َ ِ ‫كان‬ ْ ُ ُ ‫للناس‬ ّ ‫دون‬ ً َ ِ ‫كونوا‬ ‫ولـكن‬ َ ُ َ ‫ثم‬ ِ َ َ ِ‫ﷲ‬ ‫ُﱠ‬ ِ ُ ‫عبادا ﱢلي ِمن‬ ِ ‫يقول ِ ﱠ‬ ْ ُ ُ ‫كنتم‬ َ ُ ‫كنتم ُ َ ﱢ‬ َ ‫كونوا َ ﱠ ِ ﱢ‬ ْ ُ ُ ‫وبما‬ َ َ ِ ْ ‫تعلمون‬ ْ ُ ُ ‫بما‬ َ ِ َ ‫الكتاب‬ َ ِ ‫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. Glorious Qur’an, Surah Al-Imran, Ayah 81

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."

ِْ َ ّ ‫أخذ‬ ُ ُ ْ َ ‫لما‬ َ َ َ ‫وإذ‬ ‫كتاب‬ َ ْ ‫ميثاق ﱠ ِ ﱢ‬ َ َ ِ ُ‫ﷲ‬ ٍ َ ِ ‫آتيتكم ﱢمن‬ َ َ ‫النبيين‬ ‫معكم َ ُ ْ ِ ُ ﱠ‬ ٌ ‫رسو ٌل ﱡ َ ﱢ‬ ‫لتؤمنن‬ ُ َ ‫جاءكم‬ ٍ َْ ِ َ ْ ُ َ َ ‫لما‬ ْ ُ َ ‫ثم‬ ‫وحكمة ُ ﱠ‬ َ ‫مصدق ﱢ‬ ‫به َ َ َ ُ ُ ﱠ‬ َ َ ‫وأخذتم‬ ‫ذلكم‬ ْ ُ ِ َ ‫على‬ ْ ُ ْ َ َ َ ‫أأقررتم‬ ْ ُ ْ َ ْ َ َ ‫قال‬ َ َ ُ‫ولتنصرنه‬ ِِ َ ْ ْ َ ْ ُ َ ‫إصري‬ ُ َ َ ‫وأنا‬ ُ َ ْ َ ‫قال‬ َ َ ‫فاشھدوا‬ ْ َ ْ ‫قالوا‬ ‫من‬ َ ‫معكم ﱢ‬ َ َ ‫أقررنَا‬ ِ ْ ِ (3:81) ‫الشاھدين‬ َ ِِ ‫ﱠ‬

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: Glorious Qur’an, Surah Al-Imran, Ayah 112

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.

ْ ُ ِ ُ ‫أين َما‬ ّ ‫من‬ ‫عليھم ﱢ ﱠ‬ ْ َِ ُ ْ ‫بحبل ﱢ‬ َ ْ َ ُ‫الذلة‬ ِ‫ﷲ‬ ُ ِ ْ َ َ ‫ضربت‬ ٍ ْ َ ِ ‫ثقفوا ِإالﱠ‬ ّ ‫من‬ ْ َ ِ ُ َ ِ‫ﷲ‬ ُ َ َ ‫الناس‬ ‫وضربت‬ َ ‫بغضب ﱢ‬ َ ‫وحبل ﱢ‬ ٍ َ َ ِ ‫وبآؤوا‬ ٍ َْ َ ِ ‫من ﱠ‬ ْ ُ َ ‫بأنھم‬ ّ ‫بآيات‬ َ َ ْ َ ْ ‫عليھم‬ َ ُ ُ ْ َ ‫كانوا‬ َ ِ َ ُ‫المسكنة‬ ْ ُ ‫ذلك ِ َ ﱠ‬ ِ‫ﷲ‬ ِ َ ِ ‫يكفرون‬ ُ ِ َْ َ ْ ُ َ ‫عصوا ﱠ‬ ‫غير َ ﱟ‬ ‫وكانوا‬ َ ِ َ ‫حق‬ َ ُُ َْ َ َ َ ‫بما‬ َ ِ َ ‫ويقتلون‬ َ ِ ‫ذلك‬ ِ ْ َ ِ‫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 (Subhanahu wa ta’ala) and the Prophet (Salla Allahu ‘alayhi 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 Allah (Subhanahu wa ta’ala) further states: Glorious Qur’an, Surah Al-Imran, Ayah 146

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 ‫َ َ َﱢ‬ َ ‫معهُ ِربﱢي‬ َ َ ‫قاتل‬ َ َ َ ‫نبي‬ ِ َ ‫ﱡون‬ ‫وكأين ﱢمن ﱠ ِ ﱟ‬ َ َ ‫كثي ٌر‬ ْ ُ َ َ ْ ‫وما‬ ْ ُ ُ َ ‫وما‬ ّ ‫سبيل‬ ‫استكانوا‬ ْ ُ َ َ َ ‫لما‬ ِ ِ َ ‫أصابھم ِفي‬ َ َ ‫ضعفوا‬ َ َ ِ‫ﷲ‬ َِ ّ َ (3:146) ‫الصابرين‬ ‫يحبﱡ‬ َ ِ ِ ‫ﱠ‬ ِ ُ ُ‫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: Glorious Qur’an, Surah Al-Imran, Ayah 161

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.

ْ ُ ْ َ ‫ومن‬ ‫بما َ ﱠ‬ ‫لنبي َأن َ ُ ﱠ‬ ‫يوم‬ َ َ ‫وما‬ ِ ْ َ ‫يغلل‬ ‫كان ِ َ ِ ﱟ‬ َ ْ َ ‫غل‬ َ ِ ‫يأت‬ َ َ ‫يغل‬ َ َ ُ ْ ‫ﱠ‬ ْ ُ ُ َ‫وھم ال‬ ْ ُ َ ‫كسبت‬ َ َ َ ‫نفس ﱠما‬ ‫القيامة ﱠ‬ ِ َ َِْ َ ‫ثم‬ ٍ َ ‫توفى كلﱡ‬ (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: Glorious Qur’an, Surah An-Nisa, Ayah 69

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!

ّ ‫أنعم‬ ّ ‫يطع‬ َ ِ ‫مع ﱠ‬ َ ِ َ ْ ُ َ ‫والرسول‬ ُ‫ﷲ‬ َ َ ‫فأولـئك‬ َ ُ ‫ﷲَ َ ﱠ‬ َ َ ْ َ ‫الذين‬ َ َ ِ ِ ُ ‫ومن‬ ‫ﱡ‬ ‫ﱠ‬ ‫والشھداء‬ َ َ َ ‫والصديقين‬ َ ِ ‫النبيين َ ﱢ ﱢ‬ َ ‫من ِ ﱢ‬ َ ‫عليھم ﱢ‬ ِ َْ َ ً ِ َ ‫أولـئك‬ (4:69) ‫رفيقا‬ َ ِ َ ُ ‫وحسن‬ َ ُ َ َ ‫والصالحين‬ َ ِ ِ ‫َ ﱠ‬ 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: Glorious Qur’an, Surah An-Nisa, Ayah 78

"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

ْ ُ ُ َ ‫أينما‬ ُ ْ َ ْ ‫يدرككم‬ ‫بروج‬ ْ َ َ ‫الموت‬ ْ ُ ُ ‫ولو‬ ُ ‫تكونوا ُ ْ ِ ﱡ‬ َ ََْ ٍ ُ ُ ‫كنتم ِفي‬ ْ ُ ُ َ ٌ‫حسنة‬ ّ ‫عند‬ ْ ِ ‫ھـذه‬ َ َ َ ‫تصبھم‬ ٍَ‫ﱡ َﱠ‬ ْ ُ ْ ِ ُ ‫وإن‬ ِ‫ﷲ‬ ِ ِ ‫من‬ ِ ِ َ ‫يقولوا‬ ِ َ ‫مشيدة‬ ْ ُ ُ َ ٌ‫سيئة‬ ْ ِ ‫ھـذه‬ َ ‫تصبھم َ ﱢ‬ ْ ُ ‫عندك‬ ًّ ُ ‫قل‬ ‫كل‬ َ ِ ِ ‫من‬ ْ ُ ْ ِ ُ ‫وإن‬ ِ ِ َ ‫يقولوا‬ َِ ْ ّ ْ ْ ‫ﱢ‬ ُ َ ِ ‫فما‬ ‫يفقھون‬ َ ُ َ َ ‫يكادون‬ َ ُ َ َ َ‫قوم ال‬ ِ ِ ‫من‬ ِ ْ َ ‫لھـؤالء ال‬ َ َ ِ‫عند ﷲ‬ ً َِ (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.

‫إ ِ ﱠ‬ ُ َ ‫ھدى‬ َ ْ َ َ ‫◌نا‬ ً ُ ‫فيھا‬ ‫بھا‬ َ ِ ‫يحكم‬ َ ِ َ‫التوراة‬ َ ْ ‫أنزلنا ﱠ‬ ُ ُ ْ َ ‫ونو ٌر‬ ْ ُ َ ‫للذين‬ ْ ُ َ ْ َ ‫الذين‬ ‫ﱠ‬ ‫ﱡون‬ َ ‫والرباني‬ َ ِ ‫أسلموا ِ ﱠ‬ َ ِ ‫ﱡون ﱠ‬ َ ‫النبِي‬ ِ ‫ھادوا َ ﱠ ﱠ‬ ْ ُ َ َ ِ‫ﷲ‬ ّ ‫كتاب‬ ُ ِ ْ ُ ْ ‫بما‬ ‫عليه‬ ُ ََْ َ ِ ْ َ َ ‫وكانوا‬ ِ َ ِ ‫استحفظو ْا ِمن‬ َ ِ ‫واألحبار‬ ْ ُ َ ْ َ َ‫واخشون َوال‬ ْ ُ َ ْ َ َ‫شھداء َفال‬ ‫تشتروا‬ ََ ُ َ ‫تخشوا ﱠ‬ ِ ْ َ ْ َ ‫الناس‬ ّ ‫أنزل‬ ُ ْ َ ‫ومن ﱠ ْلم‬ ً َ َ ‫بآياتي‬ ُ‫ﷲ‬ َ َ َ ‫بما‬ ِ َ ِ َ ِ ‫يحكم‬ َ َ ً‫ثمنا َ ِقليال‬ (5:44) ‫الكافرون‬ َ ُ ِ َ ْ ‫ھم‬ َ ِ ََُْ ُ ُ ‫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. Allah (Subhanahu wa ta’ala) goes on to say: Glorious Qur’an, Surah Al-An'am, Ayah 89

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 َ ِ ‫أولـئك ﱠ‬ َ ِ َُْ ‫والحكم َ ﱡ ُ ﱠ‬ َ َ ِ ْ ‫آتيناھم‬ ُ ُ َ ْ َ ‫الذين‬ ِ َ َ‫والنبوة‬ َ ْ ُ ْ َ ‫الكتاب‬ ْ ُ ْ ‫قوما ﱠ‬ ْ َ َ ‫ھـؤالء‬ ُ َ ‫بھا‬ َ ْ ‫فقد َ ﱠ‬ َُْْ ‫بھا‬ َ ِ ‫ليسوا‬ َ ِ ‫وكلنا‬ َ ِ ‫يكفر‬ ً ْ َ ‫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. Allah (Subhanahu wa ta’ala) says: 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 َ ُ ِ ‫الذين َ ﱠ‬ َ ِ‫ﱠ‬ َ ُ ‫يتبعون ﱠ‬ ِ ‫األمي ﱠ‬ ‫النبي ُ ﱢ ﱠ‬ ‫الرسول ﱠ ِ ﱠ‬ ُ ُ ُ ْ َ ‫واإلنجيل‬ ‫يأمرھم‬ ً َُْ ْ ُ َ ِ ‫مكتوبا‬ ِ َ ْ ‫عندھم ِفي ﱠ‬ ِ ِ ْ ِ َ ‫التوراة‬ ‫لھم‬ ْ ُ َ ْ َ َ ‫بالمعروف‬ ِ ُ َ ‫المنكر‬ ِ ُ َْْ ِ ُ ُ َ ‫ويحلﱡ‬ ِ َ ‫وينھاھم‬ ِ َ ُ ْ ‫عن‬ َ ِ َ َ ْ ‫عليھم‬ ‫عنھم‬ ُ َ َ‫الخبآئث َوي‬ ْ ُ ْ َ ‫ضع‬ ِ َ‫ﱠﱢ‬ ُ ِ ْ َ َ ‫ويحرم‬ ُ ‫الطيبات َ ُ َ ﱢ‬ ْ ُ َ ‫فالذين‬ ْ َ َ ‫التي‬ ‫آمنوا‬ َ ِ ‫عليھم َ ﱠ‬ ْ ِ ْ َ َ ‫كانت‬ َ َ ْ َ َ ‫إصرھم‬ ُْ َ ْ ِ ِ ‫واألغالل ﱠ‬ ْ ُ َ ‫ونصروهُ َ ﱠ‬ ‫أنزل‬ ُ َ َ َ ُ‫وعزروه‬ ُ ‫به َ َ ﱠ‬ َ ِ ُ ‫الذي‬ َ ِ ‫النور ﱠ‬ َ ‫واتبعوا ﱡ‬ ِِ ُ ْ ْ َ (7:157) ‫المفلحون‬ َ ُ ِ ُ ‫ھم‬ َ ِ ْ ُ‫معه‬ ََ ُ ُ ‫أولـئك‬ 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): Glorious Qur’an, Surah Al-A'raf, Ayah 158

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

ُْ ‫الذي‬ ُ ُ َ ‫الناس ِ ﱢإني‬ ُ ‫قل َيا أَي َﱡھا ﱠ‬ ً ِ َ ‫إليكم‬ ْ ُ َِْ ‫ﷲ‬ ِ ‫جميعا ﱠ‬ ِ ّ ‫رسول‬ ُ ْ ُ ُ‫َله‬ ‫يحيـي‬ ِ َ َ ‫ملك ﱠ‬ َ ُ ‫واألرض ال ِ َإلـهَ ِإالﱠ‬ ِ ْ ُ ‫ھو‬ ِ ْ َ َ ‫السماوات‬ ْ ُ ِ َ ‫ويميت‬ ّ ِ ‫فآمنوا‬ ُ َُِ ‫الذي‬ ِ ‫األمي ﱠ‬ ِ ِ ُ َ َ ِƒ‫با‬ ‫النبي ُ ﱢ ﱢ‬ ‫ورسوله ﱠ ِ ﱢ‬ ّ ِ ‫يؤمن‬ ُ ِ ُْ (7:158) ‫تھتدون‬ ُ ِ ‫وكلماته َواتﱠ‬ َ ُ َ ْ َ ‫لعلكم‬ ْ ُ ‫بعوهُ َ َ ﱠ‬ ِ ِ َ ِ َ َ ِƒ‫با‬ 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? Glorious Qur’an, Surah At-Tauba, Ayah 61 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.

ٌ ُ ُ ‫ھو‬ ْ ُ ‫أذن‬ ‫قل‬ َ ُ ُ ِ َ ‫النبي‬ َ ُ ْ ُ ‫الذين‬ َ ِ ‫ومنھم ﱠ‬ ‫يؤذون ﱠ ِ ﱠ‬ ُُ ِْ َ َ ُ ‫ويقولون‬ ّ ِ ‫يؤمن‬ ٌ‫ورحمة‬ ُ ِ ْ ُ َ ِƒ‫با‬ ُ ِ ْ ُ ‫لكم‬ ُ ُُ َ ِ ِ ْ ُ ْ ِ ‫ويؤمن‬ ْ ُ ‫خير ﱠ‬ َ ْ َ َ ‫للمؤمنين‬ ٍ ْ َ ‫أذن‬ ْ ُ َ ‫للذين‬ ّ ‫رسول‬ ‫لھم‬ َ ُ ْ ُ ‫والذين‬ َ ِ ‫منكم َ ﱠ‬ َ ِ‫ﱢﱠ‬ ْ ُ َ ِ‫ﷲ‬ َ ُ َ ‫يؤذون‬ ْ ُ ِ ‫آمنوا‬ ََ (9:61) ‫أليم‬ ٌ ِ َ ٌ‫عذاب‬ 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 Glorious Qur’an, Surah Al-Ahzab, Ayah 40

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.

ٌ ‫كان ُ َ ﱠ‬ ‫ﷲ‬ َ َ ‫ﱠما‬ ٍ َ َ ‫محمد َ َأبا‬ َ ُ ‫ولكن ﱠ‬ ْ ُ ِ َ ‫أحد ﱢمن ﱢ‬ ِ ‫رسول ﱠ‬ ِ َ َ ‫رجالكم‬ ‫وكان ﱠ‬ (33:40) ‫عليما‬ ‫ﷲُ ِ ُ ﱢ‬ َ َ َ ‫النبيين‬ َ ‫وخاتم ﱠ ِ ﱢ‬ ٍ ْ َ ‫بكل‬ ً ِ َ ‫شيء‬ ََ َ َ Allah (Subhanahu wa ta’ala) says: 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.

ُ َ ‫الذين‬ َ َ ‫تناجيتم‬ ‫باإلثم‬ ْ َ َ َ َ ‫فال‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬ ْ ُ ْ َ َ َ ‫آمنوا ِ َإذا‬ ِ ْ ِ ْ ِ ‫تتناجوا‬ ‫بالبر‬ ‫وتناجوا ِ ْ ِ ﱢ‬ ْ َ َ َ َ ‫الرسول‬ ِ َ ِ ْ َ َ ‫والعدوان‬ ِ ُ ‫ومعصيت ﱠ‬ ِ َ ُْْ َ ‫واتقوا ﱠ‬ ُ ‫والتقوى َ ﱠ‬ (58:9) ‫تحشرون‬ َ ُ َ ْ ُ ‫إليه‬ ِ ْ َ ِ ‫الذي‬ ِ ‫ﷲَ ﱠ‬ َ ْ‫َ 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.

‫آمنوا ِ ﱠ‬ ُ َ ‫والذين‬ ‫الصديقون‬ َ ُ ‫ھم ﱢ ﱢ‬ َ ِ َ ْ ُ ‫ورسله‬ َ ِ‫َ ﱠ‬ ِ ِ ُ ُ َ ِƒ‫با‬ ُ ُ ‫أولئك‬ ‫والذين‬ َ ِ ‫ونورھم َ ﱠ‬ َ ِ ‫والشھداء‬ ََ ‫َ ﱡ‬ ْ ُ ُ ُ َ ‫أجرھم‬ ْ ُ ُ ْ َ ‫لھم‬ ْ ُ َ ‫ربھم‬ ْ ِ ‫عند َ ﱢ‬ َ ِ َ ِ ‫وكذبوا‬ (57:19) ‫الجحيم‬ ُ َ ْ َ ‫أولئك‬ ُ ‫كفروا َ َ ﱠ‬ ََُ َ ِ َ ْ ُ ‫بآياتنا‬ ِ ِ َ ْ ‫أصحاب‬ 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. Glorious Qur’an, Surah Al-Baqara, Ayah 104

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 ْ ُ ُ َ َ‫آمنوا ال‬ ْ ُ َ ‫الذين‬ َ ْ ُ ‫وقولوا‬ َ ِ َ ‫تقولوا‬ ‫انظرنا‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬ َ َ ‫ْوللكافرين‬ (2:104) ‫أليم‬ ُ َْ َ َ ِ ِ َ ِ َ ‫واسمعوا‬ ٌ ِ َ ٌ‫عذاب‬ He further states: Glorious Qur’an, Surah Al-Baqara, Ayah 108

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.

ْ ُ َ ْ َ ‫تريدون َأن‬ ‫موسى ِمن‬ َ ُ ِ ُ ‫َ ْأم‬ َ ُ ‫سئل‬ َ ِ ُ ‫كما‬ ْ ُ َ ُ َ ‫تسألوا‬ َ َ ‫رسولكم‬ ْ َ َ ‫باإليمان‬ ‫فقد َ ﱠ‬ ‫سواء‬ ُ َْ َ ْ ُ ْ ‫يتبدل‬ َ َ ‫ضل‬ ِ ‫ومن َ َ َ ﱠ‬ َ َ ‫قبل‬ ِ َ ِ ِ ‫الكفر‬ (2:108) ‫السبيل‬ ِ ِ‫ﱠ‬ Allah (Subhanahu wa ta’ala) goes on to say:

300 Glorious Qur’an, Surah Al-Baqara, Ayah 143

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.

ْ ُ ُ َ ‫وسطا ﱢ‬ ً َ َ ً‫أمة‬ َ َ ‫شھداء‬ ‫على‬ َ َ ُ ‫لتكونوا‬ َ ََِ َ ْ ُ َ ْ َ َ ‫وكذلك‬ ‫جعلناكم ُ ﱠ‬ َ ْ َ َ ‫وما‬ ً ِ َ ‫عليكم‬ ‫جعلنا‬ ُ ُ ‫ويكون ﱠ‬ َ ُ َ َ ‫الناس‬ ْ ُ ْ َ َ ‫الرسول‬ َ َ ‫شھيدا‬ ِ ‫ﱠ‬ َِْ ْ َ ُ ‫التي‬ ‫الرسول‬ ُ ِ ‫لنعلم َمن َ ﱠ‬ َ ُ ‫يتبع ﱠ‬ َ ْ َ َ ‫كنت‬ ِ ‫القبلةَ ﱠ‬ َ َ ْ َ ِ ‫عليھا ِإالﱠ‬ ْ َ َ ‫وإن‬ َ َ ‫لكبيرةً ِإالﱠ‬ َ َ ‫ينقلب‬ ‫على‬ ُ ِ َ َ ‫ممن‬ َ ِ َ َ ‫كانت‬ ِ ْ َ ِ َ ‫على‬ ‫ِ ﱠ‬ ِ َ ‫عقبيه‬ َّ‫إن ﷲ‬ ّ ّ ‫إيمانكم ِ ﱠ‬ َ َ ‫وما‬ َ َ ‫الذين‬ َ ِ‫ﱠ‬ ْ ُ َ َ ِ ‫ليضيع‬ َ ِ ُ ِ ُ‫كان ﷲ‬ َ َ ُ‫ھدى ﷲ‬ ٌ ُ َ َ ‫بالناس‬ (2:143) ‫رحيم‬ ٌ ِ ‫لرؤوف ﱠ‬ ِ ‫ِ 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. Glorious Qur’an, Surah Al-Baqara, Ayah 151

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

ُ ْ َ ‫منكم‬ َ ِ َ ‫عليكم‬ َ ْ َ ْ َ ‫كما‬ ‫آياتنا‬ ُ َ ‫فيكم‬ ْ ُ ْ َ َ ‫يتلو‬ ْ ُ ‫رسوالً ﱢ‬ ْ ُ ِ ‫أرسلنا‬ ََ ُ ُ ‫والحكمةَ َ ُ َ ﱢ‬ ‫ويعلمكم ﱠما َ ْلم‬ َ َ ِ ْ ‫ويعلمكم‬ ُْ ‫ََُ ﱢ‬ ُ ُ ُ ‫ويزكيكم َ ُ َ ﱢ‬ َ ْ ِ ْ َ ‫الكتاب‬ ْ ُ َُ (2:151) ‫تعلمون‬ َ ُ َ ْ َ ‫تكونوا‬ 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? Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah Al-Baqara, Ayah 177

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.

ْ ‫البر َأن ُ َ ﱡ‬ ‫ليس ْ ِ ﱠ‬ ‫المشرق‬ َ َ ِ ‫وجوھكم‬ ْ ُ َ ُ ُ ‫تولوا‬ َ ْ‫ﱠ‬ ِ ِ ْ َ ْ ‫قبل‬ ّ ِ ‫آمن‬ ْ َ ‫البر‬ ‫والمغرب َ َ ِ ﱠ‬ ‫ولـكن ْ ِ ﱠ‬ ‫اآلخر‬ َ َ ‫من‬ ِ ِ َْْ َ ِ ْ َ ْ َ ِƒ‫با‬ ِ ِ ‫واليوم‬ َ َ ‫المال‬ َ َ ‫والنبيين‬ ‫حبه‬ َ ‫والكتاب َ ﱠ ِ ﱢ‬ َ َ ْ ‫وآتى‬ ِ ‫على ُ ﱢ‬ ِ َ ِ ْ َ ‫والمآلئكة‬ ِ َِ َْ َ ‫السبيل‬ َ ْ َ ‫ين‬ َ ‫والمساك‬ َ ْ ُ ْ ‫ذوي‬ ِ َ َ ْ َ ‫واليتامى‬ ِ ِ ‫وابن ﱠ‬ َ َ َ ْ َ ‫القربى‬ ِ َ َ ‫وآتى ﱠ‬ َ‫الزكاة‬ َ َ َ‫الصالة‬ ‫وأقام ﱠ‬ َ ِِ ‫َ ﱠ‬ ِ َ ‫وفي ﱢ‬ ِ َ ‫والسآئلين‬ َ َ َ َ ‫الرقاب‬ ْ ُ َ َ ‫بعھدھم ِ َإذا‬ ‫والصابرين ِفي‬ َ ِ ِ ‫عاھدوا َ ﱠ‬ َ ُ ُْ َ ْ ِ ِ ْ َ ِ ‫والموفون‬

302

ْ َ ِ َ ‫والضراء‬ ‫ﱠ ﱠ‬ ‫الذين‬ ‫البأساء‬ َ ِ ‫أولـئك ﱠ‬ َ ِ َ ُ ‫البأس‬ َ َْْ ِ َ ْ ‫وحين‬ ََُ (2:177) ‫قون‬ َ ِ َ ُ َ ‫صدقوا‬ َ ُ ‫المتﱠ‬ ُ ْ ‫ھم‬ ُ ُ ‫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. Glorious Qur’an, Surah Al-Baqara, Ayah 213

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.

ّ ‫فبعث‬ َ َ َ َ ً‫واحدة‬ ‫مبشرين‬ ُ ‫كان ﱠ‬ َ ِ ‫النبيين ُ َ ﱢ‬ َ ‫ﷲُ ﱠ ِ ﱢ‬ َ ِ َ ً‫أمة‬ َ َ ‫الناس ُ ﱠ‬ ‫الكتاب ِ ْ َ ﱢ‬ ‫بين‬ َ ْ َ ‫ليحكم‬ َ ِ ِ ُ ‫َو‬ َ َ ِ ْ ‫معھم‬ َ َ َ َ ‫منذرين‬ ُ ُ َ َ ‫وأنزل‬ َ ُ ْ َ ِ ‫بالحق‬ ْ ُ َ َ ْ ‫فيما‬ ‫الذين‬ َ ِ ‫فيه ِإالﱠ ﱠ‬ َ َ َ ْ ‫وما‬ ِ ِ ‫اختلف‬ ِ ِ ‫اختلفوا‬ َ َ ‫فيه‬ َ ِ ‫الناس‬ ِ ‫ﱠ‬ ُ َ ‫جاءتھم ْ َ ﱢ‬ ُ ُ ‫فھدى‬ ً ْ َ ‫البينات‬ َ َ َ ‫بينھم‬ ْ ُ َ ْ َ ‫بغيا‬ ِ ْ َ ‫أوتوهُ ِمن‬ ُ ُ ْ َ ‫بعد َما‬ ْ ُ َ َ ‫اخ‬ ْ ُ َ ‫الذين‬ ّ َ ‫بإذنه‬ ّ ْ ‫لما‬ ‫من ْ َ ﱢ‬ َ ِ ‫فيه‬ َ ِ ‫ﷲُ ﱠ‬ ُ‫وﷲ‬ ِ ِ ْ ِ ِ ‫الحق‬ ِ ِ ‫تلفوا‬ َ ِ ‫آمنوا‬ َ َ ‫يھدي َمن‬ (2:213) ‫مستقيم‬ ٍ َ ِ ‫يشاء ِ َإلى‬ َِْ ٍ ِ َ ْ ‫صراط ﱡ‬ 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. Glorious Qur’an, Surah Al-Baqara, Ayah 272

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.

ّ ‫ولـكن‬ ‫ھداھم َ َ ِ ﱠ‬ َ َ ‫يھدي َمن‬ ‫وما‬ َ ْ َ َ ‫ليس‬ ْ ُ َ ُ ‫عليك‬ َ ْ‫ﱠ‬ ِ ْ َ َ‫ﷲ‬ َ َ ‫يشاء‬ ْ ُِ ُ ْ ِ ‫تنفقوا‬ َ ِ ْ ‫تنفقون ِإالﱠ‬ ‫ابتغاء‬ َ ُ ِ ُ ‫وما‬ ْ ُ ِ ُ َ ‫خير‬ َ َ ‫فألنفسكم‬ ٍ ْ َ ‫من‬ ْ ُ ِ ُ ‫وما‬ َ‫وأنتم ال‬ ْ ِ ‫تنفقوا‬ ‫خير ُ َ ﱠ‬ ْ ُ َ َ ‫إليكم‬ ْ ُ ْ َ ِ ‫يوف‬ ِ ّ ‫وجه‬ ِ ْ َ َ َ ‫ﷲ‬ ٍ ْ َ ‫من‬ (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. Glorious Qur’an, Surah Al-Baqara, Ayah 285

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

‫والمؤمنون ُكلﱞ‬ ُ ُ ‫آمن ﱠ‬ َ ُ ِ ْ ُ ْ َ ‫ربه‬ َ َ َ ِ ُ ‫بما‬ ِ ‫إليه ِمن ﱠ ﱢ‬ ِ ْ َ ِ ‫أنزل‬ َ ِ ‫الرسول‬ ّ ِ ‫آمن‬ ُ ‫ورسله الَ ُ َ ﱢ‬ ‫بين‬ َ ْ َ ‫نفرق‬ َ َ ِ ِ ُ ُ َ ‫وكتبه‬ ِ ِ ُ ُ َ ‫ومآلئكته‬ ِ ِ َ ِ َ َ ِƒ‫با‬ ْ ُ َ َ ‫سله‬ َ ‫غفرانك َ ﱠ‬ َ ْ َ َ َ ‫سمعنا‬ َ ْ ِ َ ‫وقالوا‬ ‫ربنا‬ َ َ َ ْ ُ ‫وأطعنا‬ ٍَ َ ِ ِ ُ ‫أحد ﱢمن رﱡ‬ (2:285) ‫المصير‬ ُ ِ َ ْ ‫وإليك‬ َ َِْ َ 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. Glorious Qur’an, Surah Al-Imran, Ayah 32 Say: "Obey Allah and His messenger: But if they turn back, Allah loveth not those who reject Faith.

ْ ْ ‫فإن َ َ ﱠ‬ ْ ُ ِ َ ‫قل‬ ّ ‫فإن‬ ّ ‫أطيعوا‬ َ‫ﷲَ ال‬ ‫تولوا َ ِ ﱠ‬ ُْ َ ُ ‫ﷲَ َ ﱠ‬ ِ ‫والرسول‬ (3:32) ‫الكافرين‬ َ ِ ِ َ ْ ‫يحبﱡ‬ ِ ُ 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. Glorious Qur’an, Surah Al-Imran, Ayah 53

"Our Lord! we believe in what Thou hast revealed, and we follow the messenger then write us down among those who bear witness."

ْ َ َ َ ‫بما‬ َ ْ ُ ْ َ ‫الرسول‬ َ ْ َ ‫أنزلت َ ﱠ‬ َ‫َ ﱠ‬ ‫مع‬ َ َ ‫فاكتبنا‬ َ ُ ‫واتبعنا ﱠ‬ َ ِ ‫آم ﱠنا‬ َ ‫ربنا‬ (3:53) ‫الشاھدين‬ َ ِِ ‫ﱠ‬ It is Allah (Subhanahu wa ta’ala) who protects the faithful who adhere to His truth.

305 Glorious Qur’an, Surah Al-Imran, Ayah 68

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.

َ َ َ ُ‫اتبعوه‬ َ ْ َ ‫إن‬ ‫ِﱠ‬ ‫النبي‬ ُ َ ‫للذين ﱠ‬ َ ِ ‫بإبراھيم َ ﱠ‬ ‫وھـذا ﱠ ِ ﱡ‬ َ ِ َ ْ ِ ِ ‫الناس‬ ِ ‫أولى ﱠ‬ ْ ُ َ ‫والذين‬ ّ َ ‫آمنوا‬ (3:68) ‫المؤمنين‬ َ ِ ِ ْ ُ ْ ‫ولي‬ َ ِ‫َ ﱠ‬ ‫وﷲُ َ ِ ﱡ‬ 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. Glorious Qur’an, Surah Al-Imran, Ayah 86

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.

ْ ُ ِ َ َ ‫إيمانھم‬ ْ ُ َ َ ‫قوما‬ ّ ‫يھدي‬ ‫وشھدوا َ ﱠ‬ ‫أن‬ َ ْ َ ‫كفروا‬ َ َْ ْ ِ ِ َ ِ ‫بعد‬ ِ ْ َ ‫كيف‬ ً ْ َ ُ‫ﷲ‬ ّ َ ‫البينات‬ ُ َ ‫وجاءھم ْ َ ﱢ‬ ‫الرسول َ ﱞ‬ ‫القوم‬ َ ُ ‫ﱠ‬ ِ ْ َ َ‫وﷲُ ال‬ ُ ُ َ َ ‫حق‬ َ ْ َ ْ ‫يھدي‬ (3:86) ‫الظالمين‬ َ ِِ ‫ﱠ‬ 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)? Glorious Qur’an, Surah Al-Imran, Ayah 101

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 ُ َ ‫عليكم‬ َ ْ ُ ‫وأنتم‬ ‫وفيكم‬ َ ُ ُ ْ َ ‫وكيف‬ َ َْ َ ْ ُ ِ َ ِ‫ﷲ‬ ْ ُ ْ َ َ ‫تتلى‬ ْ ُ َ َ ‫تكفرون‬ ّ ِ ‫يعتصم‬ ُ ُ َ ْ َ َ ِƒ‫با‬ ‫صراط‬ ٍ َ ِ ‫ھدي ِ َإلى‬ َ ِ ُ ‫فقد‬ ِ َ ْ َ ‫ومن‬ َ َ ُ‫رسوله‬ (3:101) ‫مستقيم‬ ٍ َِْ ‫ﱡ‬ Allah (Subhanahu wa ta’ala) said: Glorious Qur’an, Surah Al-Imran, Ayah 132

And obey Allah and the messenger, that ye may obtain mercy. (3:132)

ْ ُ ِ ََ ّ ‫وأطيعوا‬ ‫ترحمون‬ َ ُ َ ْ ُ ‫لعلكم‬ ْ ُ ‫والرسول َ َ ﱠ‬ َ ُ ‫ﷲَ َ ﱠ‬

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. Glorious Qur’an, Surah An-Nisa, Ayah 13

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.

ْ ِ ْ ُ ُ‫ورسوله‬ ّ ‫يطع‬ ّ ‫حدود‬ َ ُ َ َ َ‫ﷲ‬ ُ ُ ُ ‫تلك‬ ‫جنات‬ َ ِْ ٍ ‫يدخلهُ َ ﱠ‬ َ َ ِ‫ﷲ‬ ِ ِ ُ ‫ومن‬ ُ ْ َ ْ ‫وذلك‬ ‫الفوز‬ ُ َ ْ َ ‫تحتھا‬ َ ِ َ َ ‫فيھا‬ َ ِ ِ َ ‫األنھار‬ َ ِ ‫خالدين‬ َ ِ ْ َ ‫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 Glorious Qur’an, Surah An-Nisa, Ayah 14

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 َ ُ َ َ ‫ﷲ‬ ‫ورسولهُ َ َ َ َ ﱠ‬ ‫نارا‬ ً َ ُ‫يدخله‬ َ ُ ُ ‫ويتعد‬ َ ّ ‫يعص‬ َ َ ِ ْ َ ‫ومن‬ َ َ ٌ ًِ َ (4:14) ‫مھين‬ َ ِ ‫خالدا‬ ِ ‫فيھا َولهُ َعذابٌ ﱡ‬ Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah An-Nisa, Ayah 59

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.

ْ ُ ِ َ َ َ‫ﷲ‬ ْ ُ ‫أط‬ ْ ُ َ ‫الذين‬ ّ ‫يعوا‬ ‫الرسول‬ َ ِ ‫َيا أَي َﱡھا ﱠ‬ َ ُ ‫وأطيعوا ﱠ‬ ِ َ ‫آمنوا‬ ‫شيء َ ُ ﱡ‬ ٍ ْ َ ‫تنازعتم ِفي‬ ْ ُ ْ َ َ َ ‫فإن‬ ْ ُ ِ ‫األمر‬ َُِْ ُ‫فردوه‬ ِ َ ‫منكم‬ ِ ْ َ ‫وأولي‬ ّ ِ ‫تؤمنون‬ ّ ‫ِ َإلى‬ ‫واليوم‬ َ ُ ِ ْ ُ ‫كنتم‬ ْ ُ ُ ‫والرسول ِإن‬ ِ ْ َ ْ َ ِƒ‫با‬ ِ ُ ‫ﷲِ َ ﱠ‬ ْ ُ َ ْ َ َ ‫خي ٌر‬ ْ َ ‫ذلك‬ (4:59) ً ‫تأويال‬ َ ِ َ ‫اآلخر‬ ِ َ ‫وأحسن‬ ِ ِ 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 (Salla Allahu ‘alayhi wa salam). Allah (Subhanahu wa ta’ala) goes on to say: Glorious Qur’an, Surah An-Nisa, Ayah 61

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

ْ ْ َ َ َ ‫لھم‬ ّ ‫أنزل‬ َ ِ َ ُ‫ﷲ‬ ََِ ‫الرسول‬ َ َ َ ‫تعالوا ِ َإلى َما‬ ْ ُ َ ‫قيل‬ َ ِ ‫وإذا‬ ِ ُ ‫وإلى ﱠ‬ َ َْ َ ً ُ ُ ‫عنك‬ (4:61) ‫صدودا‬ َ َ ‫يصدون‬ َ ‫المنافقين َ ُ ﱡ‬ َ ِ ِ َ ُ ْ ‫رأيت‬ 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. Glorious Qur’an, Surah An-Nisa, Ayah 64

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.

ّ ‫بإذن‬ َ ْ َ ْ َ ‫وما‬ ‫أنھم‬ ْ َ َ ِ‫ﷲ‬ َ َ ُ ِ ‫رسول ِإالﱠ‬ ْ ُ ‫ولو َ ﱠ‬ ٍ ُ ‫أرسلنا ِمن ﱠ‬ َ َ ِ ْ ِ ِ ‫ليطاع‬ ْ َ ْ ‫ﱠ‬ ّ ُ ْ ْ َ َ‫واستغفر‬ َ َ ُ َ ْ ‫جآؤوك‬ َ ُ َ ‫أنفسھم‬ َ َ ْ َ َ‫فاستغفروا ﷲ‬ ْ ُ َ ‫ظلموا‬ ُ ‫ِإذ‬ ْ ُ َ َ َ ‫الرسول‬ (4:64) ‫رحيما‬ ُ ُ ‫لھم ﱠ‬ ً ‫ﷲ َﱠ‬ ُُ َ ً ِ ‫توابا ﱠ‬ َ ّ ‫لوجدوا‬ 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: Glorious Qur’an, Surah An-Nisa, Ayah 80

He, who obeys the messenger, obeys Allah. But if any turn away, We have not sent thee to watch over their (evil deeds).

‫ومن َ َ ﱠ‬ ّ ‫أطاع‬ ْ َ َ ‫الرسول‬ ْ ‫ﱠ‬ ‫فما‬ َ َ َ ‫فقد‬ َ ُ ‫يطع ﱠ‬ َ َ ‫تولى‬ َ َ َ‫ﷲ‬ ِ ِ ُ ‫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. Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah An-Nisa, Ayah 115

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!

‫الھدى‬ َ ُ ْ ُ‫تبين َله‬ َ ‫بعد َما َ َ ﱠ‬ َ ُ ‫يشاقق ﱠ‬ ِ ْ َ ‫الرسول ِمن‬ َ َ ِ ِ َ ُ ‫ومن‬ ْ ‫ﱠ‬ ‫ﱢ‬ ‫ﱠ‬ ِْ ََ ‫ونصله‬ َ ِ ِ ْ ُ ‫سبيل‬ َ ْ َ ‫ويتبع‬ ِ ِ ْ ُ َ ‫تولى‬ ِ َ ُ ‫المؤمنين‬ َ َ ‫نوله َما‬ ِ ِ َ ‫غير‬ ْ َ َ ‫جھنم‬ (4:115) ‫مصيرا‬ ً ِ َ ‫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. Allah (Subhanahu wa ta’ala) further states: Glorious Qur’an, Surah An-Nisa, Ayah 155

(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;

ّ ‫بآيات‬ ‫وقتلھم‬ ْ ُ َ َ ‫نقضھم ﱢ‬ ِ َ َ ‫وكفرھم‬ ِ ِ ْ ُ َ ‫ميثاقھم‬ ُ ِ ِ ْ َ َ ِ‫ﷲ‬ ِ ِ ْ َ ‫فبما‬ َ َِ ّ ‫طبع‬ ًّ َ ‫بغير‬ ٌ ْ ُ ‫قلوبنا‬ َ ُ ُ ُ ‫لھم‬ ْ َ ‫غلف‬ ْ َ َ ‫حق‬ ُ‫ﷲ‬ َ َ َ ‫بل‬ ْ ِ ِ ‫وقو‬ ََِْ ِ ْ َ ِ ‫األنبياء‬ (4:155) ً ‫قليال‬ َ ُ ِ ْ ُ َ‫بكفرھم َفال‬ ْ ِ ِ ْ ُ ِ ‫عليھا‬ َ َْ َ ِ َ ‫يؤمنون ِإالﱠ‬

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. Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah Fatir, Ayah 8

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!

‫فإن ﱠ‬ ً َ َ ُ‫فرآه‬ ‫حسنا َ ِ ﱠ‬ ‫يضلﱡ‬ َ ‫أفمن ُ ﱢ‬ ُ ُ ُ‫زين َله‬ َ َ ‫عمله‬ ِ ُ َ‫ﷲ‬ ِ ِ َ َ ‫سوء‬ َََ َ َ ‫يشاء‬ َ َ ‫ويھدي َمن‬ َ َ ‫َمن‬ ْ َ ْ َ ‫فال‬ ‫عليھم‬ َ ُ ْ َ ‫تذھب‬ ْ ِ ْ َ َ ‫نفسك‬ ِ ْ َ َ ‫يشاء‬ ‫حسرات ِ ﱠ‬ (35:8) ‫يصنعون‬ َ ُ َ ْ َ ‫بما‬ ٍ َ َ َ ٌ َِ ‫ﷲ‬ َ ‫إن ﱠ‬ َ ِ ‫عليم‬ 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."

ّ ‫أدعو ِ َإلى‬ َ َ ِ‫ﷲ‬ ُ ْ َ ‫سبيلي‬ ُْ ‫ومن‬ ٍ َ ِ َ ‫على‬ ِ ِ َ ‫ھـذه‬ ِ ِ َ ‫قل‬ ِ َ َ ْ‫بصيرة َ َأنا‬ ّ ‫وسبحان‬ (12:108) ‫المشركين‬ َ ِ ِ ْ ُ ْ ‫من‬ َ ِ ْ‫وما َ َأنا‬ َ َ ْ ُ َ ‫اتبعني‬ ِ َ َ‫ﱠ‬ َ َ ِ‫ﷲ‬ 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. Allah (Subhanahu wa ta’ala) knows best.

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 (Subhanahu wa ta’ala). 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). (Sahih Muslim, Book 24, Hadith 5176) 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.

ًُ ْ ُ َ ُ َ َ ‫لما‬ ‫الدنيا‬ َ ِ َ ‫وإن ُكلﱡ‬ َ ْ ‫الحياة ﱡ‬ ِ َ َ ْ ‫متاع‬ ‫ذلك َ ﱠ‬ ِ َ ‫وزخرفا‬ (43:35) ‫للمتقين‬ َ ِ ‫ربك ِ ْ ُ ﱠ‬ َ ‫عند َ ﱢ‬ َ ِ ُ‫واآلخرة‬ َ ِ ْ َ 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)? Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah Az-Zumar, Ayah 67 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!

‫قدروا ﱠ‬ ُ َ ْ َ ‫جميعا‬ ‫ﷲَ َ ﱠ‬ ُ‫قبضته‬ ُ ْ َ ْ َ ‫قدره‬ ُ َ َ ‫وما‬ ً ِ َ ‫واألرض‬ ِ ِ ْ َ ‫حق‬ َ َ ْ ْ ٌ ‫والسماوات َ ِ ﱠ‬ ُ َ ‫القيامة َ ﱠ‬ َ َ ْ ُ ‫بيمينه‬ ُ‫سبحانه‬ ِ ِ ِ َ ِ ‫مطويات‬ ِ َ َ ِ ‫يوم‬ ََْ ُ ِ ْ ُ ‫عما‬ َ َََ (39:67) ‫ن‬ َ ‫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 alBukhari, Book 93, Hadith 604) 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. Allah (Subhanahu wa ta’ala) says: 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.

َ َ ‫القيامة‬ ْ ِ ْ ‫الموازين‬ ٌ‫تظلم َ ْنفس‬ ُ َ ََ َ ِ َ َ ْ ‫ونضع‬ ِ َ َ ِ ْ ‫ليوم‬ ُ َ ْ ُ ‫فال‬ ِ ْ َ ِ َ‫القسط‬ ًَْ ْ ‫حبة ﱢ‬ َ ْ َ َ ‫خردل‬ ‫بھا‬ َ َ ‫وإن‬ ٍ ‫مثقال َ ﱠ‬ َ ِ ‫أتينا‬ َ َ ْ ِ ‫كان‬ ٍ َ ْ َ ‫من‬ ِ َ ‫شيئا‬ ََ َ (21:47) ‫حاسبين‬ َ ِ ِ َ ‫وكفى ِ َبنا‬

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): Glorious Qur’an, Surah Al-Ahzab, Ayah 30

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.

‫يأت ِ ُ ﱠ‬ ‫مبينة‬ ٍ َ ‫بفاحشة ﱡ َ ﱢ‬ ٍ َ ِ َ ِ ‫منكن‬ َ ِ ‫َيا‬ ِ ْ َ ‫النبي َمن‬ ‫نساء ﱠ ِ ﱢ‬ ‫على ﱠ‬ َ َ ‫ذلك‬ ْ َ َ ُ ْ ِ ‫العذاب‬ ُ َ َ ْ ‫لھا‬ َ ِ َ ‫وكان‬ َ َ َ ‫ين‬ َ َ ‫يضاعف‬ ِ‫ﷲ‬ ِ ْ َ‫ضعف‬ (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: Glorious Qur’an, Surah Al-Furqan, Ayah 66

"Evil indeed is it as an abode and as a place to rest in"; (25:66)

ْ َ ‫إنھا‬ ًّ َ َ ْ ُ ‫ساءت‬ ‫ومقاما‬ َ ‫ِﱠ‬ ً َ ُ َ ‫مستقرا‬

Ibid: 67 Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes);

322

ُ ِ ْ ُ ‫أنفقوا َ ْلم‬ ُ َ َ ‫والذين ِ َإذا‬ ‫بين‬ ُ ُ ْ َ ‫ولم‬ َ ْ َ ‫وكان‬ َ َ َ ‫يقتروا‬ َ ِ‫َ ﱠ‬ ْ َ َ ‫يسرفوا‬ (25:67) ‫قواما‬ َ َِ ً َ َ ‫ذلك‬ 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.

‫مع ﱠ‬ َ َ ‫آخر‬ ‫يقتلون‬ ً َ ِ ِ‫ﷲ‬ َ ُ ُ ْ َ ‫وال‬ َ ُ ْ َ ‫والذين َال‬ َ ِ‫َ ﱠ‬ َ َ ‫إلھا‬ َ َ ‫يدعون‬ ‫حرم ﱠ‬ َ َ ‫بالحق‬ ‫ﷲُ ِ ﱠإال ِ ْ َ ﱢ‬ ‫ومن‬ َ ُ ْ َ ‫وال‬ َ ْ‫ﱠ‬ ِ ‫النفس ﱠ‬ َ َ ‫يزنون‬ َ ‫التي َ ﱠ‬ ْ َ َْ (25:68) ‫أثاما‬ َ ْ َ ‫ذلك‬ َ ِ َ ‫يفعل‬ ً َ َ ‫يلق‬ Ibid: 69 (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,

ً َ ُ ‫فيه‬ ْ ُ ْ َ َ ‫القيامة‬ ْ َ َ ُ ‫مھانا‬ ُ َ َ ْ ُ‫يضاعف َله‬ ِ ِ ‫ويخلد‬ ِ َ َ ِ ْ ‫يوم‬ َ ْ َ ‫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,

ً َ َ ‫وعمل‬ ‫فأولئك‬ ً ِ َ ‫عمال‬ َ ِ َ ْ ُ َ ‫صالحا‬ َ َ َ ‫تاب‬ َ ِ َ َ ‫وآمن‬ َ َ ‫ِ ﱠإال َمن‬ ‫وكان ﱠ‬ ‫يبدل ﱠ‬ ‫رحيما‬ ُ ‫َُﱢ‬ ً ُ َ ُ‫ﷲ‬ َ َ َ ‫حسنات‬ ٍ َ َ َ ‫سيئاتھم‬ ْ ِ ِ َ ‫ﷲُ َ ﱢ‬ ً ِ ‫غفورا ﱠ‬ (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. Allah (Subhanahu wa ta’ala) says: Glorious Qur’an, Surah An-Nisa, Ayah 140

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 ْ َ ‫الكتاب‬ َْ َ ْ ُ ْ ِ َ ‫أن ِ َإذا‬ ْ ُ ْ َ َ ‫نزل‬ َ ‫وقد َ ﱠ‬ ِ‫ﷲ‬ ِ َ ‫سمعتم‬ ِ َ ِ ْ ‫عليكم ِفي‬ ْ ُ ُ ْ َ ‫فال‬ ‫معھم َ ﱠ‬ َ َ ‫بھا‬ َ ْ َ ْ ُ َ ‫بھا‬ ‫حتى‬ ََُُ ْ ُ َ َ ‫تقعدوا‬ َ ِ ُ‫ويستھزأ‬ َ ِ ‫يكفر‬ ْ ُ ُ َ ّ ‫إن‬ ‫مثلھم ِ ﱠ‬ ٍ ِ َ ‫يخوضوا ِفي‬ ْ ُ ُ ْ ‫إنكم ِ ًإذا ﱢ‬ ْ ُ ‫غيره ِ ﱠ‬ ِ ِ ْ َ ‫حديث‬ َ‫ﷲ‬ (4:140) ‫جميعا‬ ُ ِ َ ً ِ َ ‫جھنم‬ َ ِ ِ َ ُ ْ ‫جامع‬ َ ‫والكافر‬ َ ‫ين ِفي َ َ ﱠ‬ ِ ِ َ ْ َ ‫المنافقين‬

324 He further states: Glorious Qur’an, Surah Al-An'am, Ayah 68

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.

ََِ َ ِ َ ‫يخوضون ِفي‬ َ ْ َ َ ‫وإذا‬ ْ ِ ْ َ َ ‫آياتنا‬ ‫فأعرض‬ َ ُ ُ َ ‫الذين‬ َ ِ ‫رأيت ﱠ‬ ْ ُ ُ َ ‫حتى‬ ‫عنھم َ ﱠ‬ ‫ينسينك‬ َ ‫وإما ُ ِ َ ﱠ‬ ٍ ِ َ ‫يخوضوا ِفي‬ ُْ ْ َ ‫غيره َ ِ ﱠ‬ ِ ِ ْ َ ‫حديث‬ ْ ُ ْ َ َ‫الشيطان َفال‬ ُ َ ْ‫ﱠ‬ ‫الظالمين‬ َ ِ ِ ‫القوم ﱠ‬ َ ْ َ ‫تقعد‬ َ ْ ‫بعد ﱢ‬ ِ ْ َ ْ ‫الذكرى َم َع‬

(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. alYaman 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. Allah (Subhanahu wa ta’ala) knows best.

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 relooking 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 selfdiscovery, 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. Glorious Qur’an, Surah An-Nahl, Ayah 125

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.

ُ ْ ‫الحسنة‬ َ ‫سبيل َ ﱢ‬ ِ َ َ َ ْ ‫والموعظة‬ ِ َ ِ ْ َ ْ َ ‫بالحكمة‬ ِ َ ْ ِ ْ ِ ‫ربك‬ ِ ِ َ ‫ادع ِ ِإلى‬ ‫أحسن ِ ﱠ‬ ُ َ ْ َ ‫ھي‬ ‫بمن‬ ُ ِْ َ َ َ ‫إن َ ﱠ‬ ِ ‫وجادلھم ِ ﱠ‬ ُ َ ْ َ ‫ھو‬ َ ُ ‫ربك‬ َ ِ ‫أعلم‬ َ ِ ‫بالتي‬ ‫َ ﱠ‬ (16:125) ‫بالمھتدين‬ َ ِ َ ْ ُ ْ ِ ‫أعلم‬ ِ ِ ِ َ ‫ضل َعن‬ ُ َ ْ َ ‫وھو‬ َ ُ َ ‫سبيله‬ 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? Allah (Subhanahu wa ta’ala) knows best.

334 GLOSSARY ‘adh

‘adwa

‘aza’im Banu Isra’il Barzakh

dinar dirham fa’l ghul hadith

hamah

iman

isnad

‘iyafah

Sorcery; the spreading of evil through lies and falsehoods; predictions of future events, which may be of misfortune or disaster. The spreading of disease through contagion, or the disease itself. The word contagion may also be used for moral corruption. See ruqyah, ruqa. Children of Israel, the Jews. Stellar place where the souls of the departed Prophets (Radiya Allahu ‘anhu) rest until the Day of Judgment. Currency unit in some Muslim countries of the world. A small currency unit in some Muslim countries of the world (pl. darahim). Optimism and the interpreting of omens for the good of mankind. This is a fictitious monster. 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. 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. Faith in Islam, which is not blind but it is synonymous with the conviction of belief within the heart. The chain of narrators responsible for conveying a hadith of the Prophet (Salla Allahu ‘alayhi wa salam). 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 Jahiliyyah

jibt jinn jizyah

kabirah

al Khalil

khamisah

khamilah kunyah

marfu

mawquf

mu’attilah

flight. Arabia before Islamic revivalism by the Prophet (Salla Allahu ‘alayhi wa salam), which was adhering to Makkan associationism and traditions. Sorcery and magic. Genie’s and none-human creatures. A poll tax levied by the Islamic state on the able, adult, male, non-cleric, nonMuslim 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.] A grave or mortal sin [theft, murder, adultery, false witness], which earns for its unrepentant perpetrator the Hell Fire. “The friend of Allah (Subhanahu wa ta’ala) “ A description pre-dictated within the Glorious Qur’an to Ibrahim (Radiya Allahu ‘anhu). A garment made of silk or wool marked with large amounts of embroidery or having a lining. Same as khamisah. A title or favourite name to, which people respond in addition to their personal name. [It is not the same as a nickname.] A hadith whose isnad reaches the Prophet (Salla Allahu ‘alayhi wa salam) and therefore quotes him directly. An hadith whose isnad stops with one of the companions (‘Alayhi al salam) of the Prophet (Salla Allahu ‘alayhi wa salam) 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

mufti muhajirun

muhdith muhsanah

munafiq musnad naw’

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.” An independent jurist assigned to the task of giving free juristic counsel. The Makkans who emigrated with the Prophet (Salla Allahu ‘alayhi wa salam) to Madinah. A perpetrator of a crime incurring a divine sanction, a kabirah. 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. A person pretending falsely to be a Muslim. A selected collection of hadith’s, notably the Musnad of Ahmad ibn Hanbal. A division of time connected with the appearance of a given star or heavenly body.

337 nushrah qadar

qunut ruku ruqyah

Safar

sahih

salaf

salat

shirk

The breaking of a magic spell Divine providence, or Allah (Subhanahu wa ta’ala)’s disposition of any matter, or divine decree. Invocation, recited in salat. A part of salat and a rite of worship. (pl., ruqa) recourse for cure of physical illness by spiritual means, also called ‘aza’im. 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. 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. Predecessors, or preceding generations of Muslims, sometimes classed specifically as the first three generations, during and after the death of the Prophet (Salla Allahu ‘alayhi wa salam). 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. This is associationism, or the

338

sunnah

surah taghut

takbir tamimah tarq

tatayyur tawakkul

tawhid

tiyarah tiwalah

‘ulama

acknowledgement of other gods besides Allah (Subhanahu wa ta’ala), or the service and worship of such idols. (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. Chapter of the Glorious Qur’an. Evil, as principal of immoral, unrighteous and irreligious actions for anything served other than Allah (Subhanahu wa ta’ala). Praise to Allah (Subhanahu wa ta’ala) by saying “Allahu Akbar!” (Allah is Greatest). (pl., tama’im), talisman. A form of divination, by drawing lines in sand and interpreting events in light of the movements of the grains of sand. The reading of omens (an evil event in itself). Trusting total reliance in Allah (Subhanahu wa ta’ala) when accompanied with good works. 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. This is a form of divination, the reading of the future in omens of nature. Bewitchment, magic, sorcery, causing somebody to do or fall into something by magical incantation, magic potion or a magic spell. Plural of ‘alim, men of knowledge, especially religious knowledge.

339 Ummah yaqin zakat

People bound together by the same ideology. Certainty of religious conviction. 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 [email protected] 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.