Lesson 1

Tawheed

Contents of today’s Class

I. Introduction
II. Tawheed: Definition
III. Types of Tawheed
IV. Explanation of Tawheed ruboobiyyah
V. Implications on our Belief in Rububiyyah:
VI. Introduction of Tawheed Asma wasifaat
VII. Rules of Asma was sifaat.

Shirk and tawheed are two antonyms of which every Muslim ought to know. The
knowledge of this is extremely important because its implications actually determine
our very purpose of creation- worship of Allah) ‫)سبحانهُ وتعال‬.If we were not to know
who Allah is, what He revealed to mankind about Himself then it is very certain we
are not worshipping Him but something else.

Tawheed:

Definition: tawheed literally means “Unification” or “making something one”. In

relation to Allah it means realizing and maintaining Allah’s unity in all of man’s
actions which directly or indirectly relate to Him. We do not associate partners with
Him in any way whatsoever-affirming this in belief and action is tawheed.

Scholars have divided tawheed into three categories:

Tawheed Arububiyyah: “Unity of Lordship”

This means to affirm that Allah is one without partners in sovereignty.

Tawheed Asma wa siffat: “Unity of Allah’s name and Attributes”

This means to affirm that they are incomparable a unique-one has to affirm them as
they are in the authentic texts.

Tawheed al ibadah: “Unity of Allah’s worship”

This means to affirm Allah alone has right to be worshipped without any partner.

This classification is not found in the quran and Sunnah but evidences directly
supporting each one of them are found in the authentic texts. Scholars had to lay this
foundation in order to repel the cultural influence of the people from Egypt,
Byzantine, Persia and India. The people from these countries accepted Islam they

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carried with them some of their beliefs. Though they had accepted Islam they did not
leave some of their cultural beliefs when they reverted. Some of them began writing
these and so with the spread of these ideas the original pure teachings of Islam
taught by prophet (‫) صلى هللا عليه وسلم‬.Moreover those who had accepted Islam only
outwardly had despise for Islam from within and worked to destroy its original
teachings by propagating distorted ideas to suit their needs.

The early caliphs and their governors were close to Islamic principles cared more for
the general masses because the companions of the prophet (pbuh) and their
students. Eliminating heretics gained foremost importance in order to preserve the
teachings of Islam.

The later Umayyad caliphs were more corrupt and the masses were less conscious
about Islam, this led to the influx of deviant teachings .the execution of heretics was
no longer a concern. Consequently the responsibility of opposing the tide of heresy
fell upon the Muslim scholars. They intellectually oppose the deviant thoughts by
countering them systematically form principles of Quran and Sunnah. The science of
tawheed hence emerged and turned into a defined discipline of its own. The various
teachings defined within the science collectively build the core of the pure faith-
Islam.

Tawheed Arububiyyah: “Unity of Lordship”

The fundamental belief that Allah caused all things to exist before there was nothing.
Everything is created by Allah and has no partners is sustenance and creation of
everything. He alone is the Lord of the Universe. He is independent of His creation
and His creation is constantly in need of Him. Everything which exists is created
except Him. The Arabic word used to describe the qualities of being Creator and
Sustained is “Rububiyyah”.

He alone gives a power to creation and nothing happens without His will.

Prophet (pbuh) used to repeat the phrase “there is neither power nor might except
by Allah’s will.

‫ٱَّللُ خ ٰـ ِل ُق ڪ ُِل ش ۡىء وُُو عل ٰى ُُ ِل ش ۡىء و ُِيل‬

‫ه‬

Allah is Creator of all things, and He is Guardian over all things. (Surah Zumar
39:62)

٢( ‫ٱلهذِى خلق فس هو ٰى‬

Who has created (everything), and then proportioned it; (Surah Aaala:2)

Everything happens by the will of Allah

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Tawheed Arububiyyah in inclusive of the belief that Allah)‫) سبحانهُ وتعال‬has power over
all things, everything happens by His will.

Prophet(pbuh) said” Be aware that if whole of mankind gathered together to in order

to do something to help you they would only be able to do something for you which
Allah had already written for you. Likewise if the whole of humanity gathered
together to harm you they would only be able to do something to harm you which
Allah had already written for you” (Atirmidhi- Authentic)

One has to understand the importance of the tawheed of rububiyyah it implications

on our lives. Our life is a test from Allah(‫)))سبحانهُ وتعال‬.Poverty ,wealth and loss of life
is but a test. All these happen with the will of Allah and by His command. He is the
Allah knowing and Most wise, hence His creation and course of events are well-
orchestrated and not purposeless.

Implications on our Belief in Ruboobiyyah:

We as human beings with finite intellect, weak emotional inclinations and limited
scope of knowledge may not always be able to identify the wisdom behind
happenings. It may even seem unfair and confusing to us because fair deeds may
give evil returns and evil deeds may give fair returns.

‫وعس ٰ ٰٓى أن ت ُۡرُُواْ ش ۡيـا وُُو خ ۡير لهڪ ُۡم وعس ٰ ٰٓى أن ت ُ ِحبوواْ ش ۡيـا وُُو شر له ُُ ۡم و ه‬
)٢١٦( ‫ٱَّللُ يعۡ ل ُم وأنت ُ ۡم َ تعۡ ل ُُون‬

Though it is hateful unto you; but it may happen that ye hate a thing which is good
for you, and it may happen that ye love a thing which is bad for you. Allah knoweth,
ye know not.

Man makes choices based on what his faculties perceive and not based on the frim
knowledge of actual outcomes of situations. Allah (‫ )سبحانهُ وتعال‬alone disposes affairs
and He (‫ )سبحانهُ وتعال‬alone has control over everything. Everything happens by His
will. If one places trust in pieces of threads, charms, amulets and other such
superstitions to bring him fortune, then he is negating His tawheed of Rububiyyah.
For the reason that Allah alone has destined fortune and misfortune in man’s course
of actions, neither has He (swt) given power to any of these things, nor has He
(‫ )سبحانهُ وتعال‬sanctioned their use for fortune. Henceforth, it follows that belief and
resort to such means is clear shirk in Tawheed Arububiyyah.

Narrated Uqbah ibn Amir (raa)” Once a group of men approached Allah’s
messenger to give alliance to him ‫)صلى هللا عليه وسلم‬he accepted the oath from nine of
them and refused to accept it from one of them. When the companions asked him
why he refused from one of them, he ‫)صلى هللا عليه وسلم‬said” Verily he is wearing an
amulet”. The man who was wearing the amulet, put his hand in his cloak, pulled the
amulet off and broke it and then made the oath. The prophet (pbuh) said “Whoever
wears an amulet has committed shirk” (Collected by Ahmed authenticated by Sheikh
Albani in Silsila alhadeeth Saheehah)

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Any method or way of worship not sanctioned by Allah and His messenger is not a
part of Islam; it is rejected and constitutes a sin.

Narrated Ai’sha (‫ )رضي هللا عنها‬threat the prophet )‫)صلى هللا عليه وسلم‬said “ whoever
innovates in Islam that which does not belong to it will have it rejected” (Sahih
Bukharee Vol.3pg 535 hadeeth No. 861; Muslim vol.3p 931 hadeeth No. 4266 and
also hadeeth No. 4267.)

II. Tawheed Asma wa sifaat (the Unity of Allah’s names and attributes)

This type of tawheed has five main aspects. The unity of His names and attributes
must be maintained in all of these aspects.

i. Allah’s names and attributes should be explained exactly the way Allah
and His messenger has described Him. None has the authority to explain
way any of His Names and attributes by giving new meaning other than the
obvious meanings
‫ير‬
ُ ‫ص‬ِ ‫ل ۡيس ُ ُِ ۡث ِل ِهۦ ش ۡىء وُُو ٱلس ِهُي ُُ ۡٱلب‬
The Creator of the heavens and the earth. He hath made for you pairs
of yourselves, and of the cattle also pairs, whereby He multiplieth you.
Naught is as His likeness; and He is the Hearer, the Seer . (Surah
ashu’raa 42:11)

Case example:
‫ضب‬ ِ َ‫ٱَّلل ظ هن ٱلس ۡهو ِء عل ۡي ِِ ۡم َآٰ رِٕرُ ُ ٱلس ۡهو ِء و‬
ِ ‫ظآٰنِين بِ ه‬ ِ ‫ت و ۡٱل ُُ ۡش ِر ُِين و ۡٱل ُُ ۡش ِرُ ٰـ‬
‫ت ٱل ه‬ ِ ‫يُعذِب ۡٱل ُُن ٰـ ِف ِقين و ۡٱل ُُن ٰـ ِفق ٰـ‬
‫يرا‬
‫ص ا‬ ِ ُ ‫ٱَّللُ عل ۡي ِِ ۡم ولعن ُه ۡم وأع هَ ل ُه ۡم جهنهم وسآٰء ۡت‬ ‫ه‬
And that He may punish the Munâfiqûn (hypocrites), men and women,
and also the Mushrikûn[] men and women, who think evil thoughts
about Allâh, for them is a disgraceful torment, And the Anger of Allâh is
upon them, and He has cursed them and prepared Hell for them — and
worst indeed is that destination. (Surah fath 48:6)
 Anger of Allah is one of His attributes- one cannot say that it is
not anger meant there but ‘punishment’. If Allah has stated so
we must accept it; moreover we must understand that His anger
is not similar to that of man, as surah Ashu’ra 42:11 say “There
is nothing like Him”
 One must affirm all of Allah’s names and attributes without
interpreting them in other than their neither obvious meanings
nor giving them similarity or likeness to that of creation.
ii. No new names and attributes should be given to Him.
We cannot add or delete names of attributes of Allah ‫) سبحانهُ وتعال‬Though Allah
has qualified Himself with.

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 Case example: Allah cannot be given the name “Al Ghadib” or the ‘Angry
One’ in spite of the fact He has qualified the attribute if anger for Himself
iii. Allah(swt) should not be given attributes of His creation

The attributes of imperfection, weakness and incompleteness are not given to Him.
Human beings err,become tired and requires to give birth to propagate whereas
Allah is free of all such needs and weaknesses.

Case example:

The Christians liken god to man saying that he has begotten a son; this is shirk in
tawheed asma wa siffat. Furthermore they claim that god is a spirit which is
erroneous because spirit is the creation of Allah (swt) and neither does He have a
spirit .The spirit is part of Allah’s creation (surah Isra17:85)

Man should not go beyond what Allah has revealed to him, by doing so he only
dwells into concept conjured by his weak intellect and sense of imagination which is
based on what he perceives.

iv. Man should not be given the attributes of Allah(‫)سبحانهُ وتعال‬

The attributes of Allah are affirmed for Himself alone. None can share His
attributes, by doing so one is associating [partners with Him this is a form of
shirk in tawheed asma wasiffat.
Case example:
The Shi’ite sects give divine attribute to the Imams of the Shia like knowledge
of the Unseen, ability to change destiny , control over atoms of creation etc.
Consequently, giving such divine attributed sets up rival with Allah ( ُ‫سبحانه‬
‫)وتعال‬
v. Allah’s names in definite form cannot be given to His creation
The names of Allah can only be referred to man, if they are preceded by “Abd”
which means “slaves of “, since of definite form they refer to a level of
perfection which belongs to Allah(‫)سبحانهُ وتعال‬Similarly the names which denote
meaning of being salves other than Allah (‫)سبحانهُ وتعال‬are also forbidden.

Lesson 2

Tawheed Asma was Sifaat

A. Transcendence of Allah
Contents of today’s Class

1. Introduction

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 2. Importance of transcendence of Allah
3. Evidences for the transcendence of Allah
a. Quranic Proof
b. Hadeeth Proof
c. Scholarly Consensus
d. Logical Proof
i. Natural Proof
ii. Prayer Proof
iii. Mi’raj Proof
4. Danger of the concept of “Allah is everywhere”
5. Summary & Revision
6. Q&A
Tawheed in Asma wa sifaat

Tawheed is affected by many factors and concepts. If these concepts are not clear in
a Muslim’s mind then he or she may become astray, falling into shirk.

Some attributes of Allah which should be clear in one’s mind

I. Transcendence of Allah or Uloo

Uloo in English means highness of transcendence.

Shar’eeh meaning: Uloo or transcendence means that Allah is above and different
from His creation.

Allah is above the seven heavens, this is the belief of Ahlasunnah wal jam’aa

A. Allah is not inside His creation

B. Allah is not surrounded by His creations
C. Allah is not encompassed by His creation
Creator and Creation

 All of the things which exist are created by Allah alone, except Himself. Allah
is the creator and everything else created. Hence he is the only one who is
eternal.
 The creation is finites and lasts for some limited time, hence is different from
the creator.it is dependent on the creator, Our rabb Allah the Creator ,Al
khaliq and He to Him be all praise is in need of nothing from His creation.
Importance of this attribute

 People from early civilizations had many beliefs in which god mixed freely with
human beings. They believed that god could come down as human form
(halool or re-incarnation) or lived with human beings amongst them like those
in Hindu mythologies.

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  The attribute of highness or transcendence of Allah defines the relationship of
Allah and His creation. It makes clear that Allah is different, distinct and above
His creation. When man does not have this concept clear, He falls into shirk in
many ways.
 The Christians too believe that god is everywhere; hence they were convinced
to believe that Jesus came down in flesh and blood, as human beings for
freeing human beings from their sin. The concept of Uloo or highness
(transcendence) must be clear, and its implications must be clear as well. This
means that Allah will not take the form of His creation nor human beings; this
will mean He is lowly and this does not suit the majesty of Allah. If Allah was
to mix and merges or dwell within human beings, this mean He has attributes
of weakness of human beings, and this is not acceptable and is shirk.
Anything which has finite attributes and is not eternal, cannot be worshipped,
hence attributing these to Allah is clear shirk.

Evidence of Transcendence of Allah

1. Quranic Evidence

There are numerous proofs in the quran, either directly or indirectly.

a. Direct proof
﴾٥٠﴿ ۩ ‫يخافُون ربه ُهم ُِن ف ْوقِ ِه ْم وي ْفعلُون ُا يُؤْ ُ ُرون‬

They fear their Lord above them, and they do what they are commanded. (Surah
Nahl 16:50)

ُ ِ‫وُُو ۡٱلقاُ ُِر ف ۡوق ِعبا َِهِۦ وُُو ۡٱلح ُِي ُم ۡٱلخب‬
١٨( ‫ير‬

And He is the Irresistible (Supreme), above His slaves, and He is the All-Wise, Well-
acquainted with all things (Surah An ’aam 6:18)

Allah mentions that His creation is distinct from His creation and He is above them.
These verses cannot be understood in any other way but only by their face value.
This means that Allah is not merged nor mixed with His creation, but above and
distinct from it.

b. Indirect Proof

٤( ‫ارهُ ۥ خُۡ ِسين أ ۡلف سنة‬ ‫) ۡع ُر ُج ۡٱلُل ٰـٰٓ رِٕڪةُ و و‬

ُ َ‫ٱلرو ُح إِل ۡي ِه فِى ي ۡوم ُان ُِ ۡق‬
The angels and the Rûh [Jibril (Gabriel)] ascend to Him in a Day the measure
whereof is fifty thousand years. (Surah Maarij 70:4)

‫ط ِيبُ و ْٱلعُ ُل ٱل ه‬
ۚ ‫ص ٰـ ِل ُح ي ْرفعُهُۥ‬ ‫صع َُ ْٱلُ ِل ُم ٱل ه‬
ْ ‫ِإل ْي ِه ي‬

To Him ascends good speech, and righteous work raises it. (Surah fatir 35:10)

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 ۟ ُ‫ق ِليُثبِت ٱلهذِين ءاُن‬
﴾١٠٢﴿ ‫وا و َُُاى وبُ ْشر ٰى ِل ْل ُُ ْس ِل ُِين‬ ِ ‫قُ ْل ن هزلهُۥ ُرو ُح ْٱلقَُ ُِس ُِن هربِك بِ ْٱلح‬
Say, [O Muhammad], "The Pure Spirit has brought it down from your Lord in truth to
make firm those who believe and as guidance and good tidings to the Muslims."
(Surah Nahl 16:102)

These proofs show either things coming down from Allah or rising to Him. If Allah
was everywhere (eminence) then this would not have been the case.

2. Proof from Sunnah

i. Direct Proof
a. Hadeeth of angels ascending or descending from Allah
Narrated Abu Hurairah:
Allah's Messenger (‫ )ﷺ‬said, "(A group of) angels stay with you at night and
(another group of) angels by daytime and both groups gather at the time of
the 'Asr and Fajr prayers. Then those angels who have stayed with you
overnight, ascend (to Heaven) and Allah asks them (about you) ---- and
He knows everything about you. "In what state did you leave My slaves?'
The angels reply, 'When we left them, they were praying, and when we
reached them they were praying.' "
Sahih al-Bukhari 7429

If Allah was not distinct and separate from His creation and above the
seven heavens, the angels would not descend and ascend as mentioned
in the hadeeth. We cannot take this descent and ascent to mean only
metaphorically, because all texts are supposed to be understood on face
value, literally and this is the intent of the communicator. Vast amount of
texts mention that Allah is above the seven heavens, in clear terms and
this cannot be interpreted away.
b. Hadeeth on mercy
ِ ‫سو ُل ه‬
‫َّللا صلى هللا عليه وسلم‬ ِ ‫ع ْن ع ْب َِ ه‬
ُ ‫ قال قال ر‬،‫َّللا ب ِْن ع ُْرو‬

ِ ُ‫ض ي ْرح ُْ ُُ ْم ُ ْن فِي السه‬

‫اء‬ ِ ‫ارح ُُوا ُ ْن فِي األ ْر‬
ْ ُ‫الرحْ ُن‬
‫اح ُُون ي ْرح ُُ ُه ُم ه‬
ِ ‫الر‬
‫" ه‬

Abdullah bin 'Amr narrated that the Messenger of Allah said:

“The merciful are shown mercy by Ar-Rahman. Be merciful on the earth, and you will
be shown mercy from Who is above the heavens. The womb is named after Ar-

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Rahman, so whoever connects it, Allah connects him, and whoever severs it, Allah
severs him." Graded Hasan by Zubair Ali Zaee, Jami tirmidhi, 1924

c. Hadeeth of Muawiyah ibn Hakam and his slaves girl

Narrated Muawiyah b. al-Hakam al-Sulami:

I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the
Messenger of Allah (‫)ﷺ‬. I said to him: Should I not emancipate her? He said: Bring
her to me. He said: Then I brought her. He asked: “Where is Allah?” She replied: In
the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He
said: Emancipate her, she is a believer. [Graded Sahih (Al-Albani, Sunan Abee
dawood 3282]

Allah’s messenger used this question of “where is Allah?” to test the belief of the
girl. If he would have asked questions like “Do you believe in Allah?” or “who is
Allah?” she would have answered it, but this would not test her faith and knowledge
of Allah. The concept of Allah being above the seventh heaven, distinct from His
creation, not part of it, is required for anyone to worship Allah alone. If a person
holds that Allah is within His creation or is everywhere, then it is very easy for
anyone to worship creation.

Everyone believes in Allah, the pagans also believed in Allah and also affirmed that
he created the heavens and the earth. This does not make them, believers, because
they worshipped things other than Allâh and surely believed that Allah was there in
these idols and was in the creation. The belief that creation and creator are not
distinct, is dangerous and clear road upon shirk.

d. Scholarly Consensus:

 Imam Dhahabi gathered statements of over 200 or more scholars who hold
that Allah is above the seven heavens. 1
 Abu Haneefa would hold that he who says that Allah is above the throne, but
says that he does not know whether the throne is on earth or on water has
disbelieved.2
e. Logical Proof
When two things exist they should be either part of the other, dependent on it like its
attributes or must exist by itself distinct from the other.

Possible relationship of creation and creator

i. Allah created the world inside Himself:

1
[Aqeedah tahawiyya pg. 290]
2
[Farooq, Abu Ismail al Ansari, aqeedah tahawiyya pg. 288]

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 This is impossible because this means, there are finite and deficient beings
inside Him.
ii. Created the world outside Himself
This is the only possibility that He created the world outside himself- it could
now either be above Him or below Him.
When we ask Allah, making dua we only raise our hands upwards.

i. Natural Proof
It is unnatural to believe that god is everywhere, which will also imply that He is in
filthy and dirty places. Any sane person, will find this thought unacceptable. It is not
logical nor suiting the majesty of Allah to be in such places. How can one believe
that Allah, Almighty, the qaahir and Qaadir has no choice but to be with such places?

ii. Prayer Proof

If Allah was everywhere, then we would be allowed to pray in front of
anything of His creation, like an animal human being, a picture or
statue.it would not be shirk for one human being to bow to another or
prostrate to him, as he can argue that Allah is found in that person as
well. We know that it is forbidden and shirk to prostrate or even stand
in honor for anyone else other than Allah.

iii. Mi’raj Proof

The Prophet had a miraculous journey to Jerusalem and then to then
to the seven heavens. He even spoke to Allah and the formal Salah
was revealed upon him. Allah also revealed to him the last ten verses
of Surah baqarah.
Had Allah been everywhere there would be no need for Prophet to go
to heavens.

Danger of the Concept “Allah is everywhere”

If one believes that Allah is everywhere, then it is very easy to claim, that He is
within His creation, inside trees or rocks or animals.

This is why we see certain sects, believe that Allah is within certain Human beings.
They would call themselves Muslims but came up with concepts like reincarnation,
the entrance of god into human beings or god coming to earth as human form.
Another concept is “ittihad” or unification of soul of human beings with soul of Allah.

This concept was common amongst the Christians and Hindus, and slowly it crept
into Muslim civilization. Hence we see heretics like Hallaj who claimed that He was
god. Some others like Nusarites( Alawis of Syria) held that Alī(radhi allahu anh) was
the manifestation of god. The Druze held that one of the Fatimid Caliphs was

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reincarnation of god. Ibn Arabi a Sufi sheikh, used to encourage his followers to pray
to themselves, since he believed that there was a piece of god in everyone.

It is an aspect of shirk in Asma was sifaat, because it claims for Allah an attribute
which does not belong to Him.

Summary

1. Allah is distinct from His creation

2. Creation neither surrounds Him nor is inside Him.
3. He is above all things, above the seventh heaven.
Seeing Allah & Tawheed Al Uloohiyya/ibaadah

Contents of the Lesson

I. Introduction
 Man’s limited knowledge
 Knowing Allah
II. An Attempt to see Allah by Prophet Moosa
III. Did Prophet see Allah?
IV. Meaning of verses of Surah najm
V. Believers Seeing Allah
VI. Wisdom behind not seeing Allah.
II. Tawheed Al Ibadah or Uloohiyyah

A. Introduction :Definition
B. Relations between Tawheed Ruboobiyyah and Tawheed
Uloohiyyah.
C. Quranic evidences and methods.

A. Introduction

a. Man’s limited knowledge

Man is finite, limited and deficient in his capacity. If he were to try to picture
Allah, he would only go astray. The image of god constructed by man, in his
mind, will be a reflection of mixture of creation, hence this would lead to shirk.
So hence we deny all objects of worship, nor do we use any idol, image nor
statue which will even supposedly signify Allah. Nothing of the sort is even
used to symbolize or signify Allah nor can we use it for concentration,
because it will be a reflection of creation.

b. Knowing Allah

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 Allah has revealed some of his names and attributes, which are found in the
quran and sunnah, so that He be known and worshipped. These names and
attributes, which are revealed , serve as test for eeman. Those who believe in
the names and attributes as mentioned by Allah, they are indeed on the right
path and are free from doubts in their beliefs. Those who use their logic or
intellect, to deny such attributes or interpret them have fallen into shirk or
innovation.

The earlier civilizations worshipped men and other creation, because they
forgot how their revelation had described god as. Hence, they started
imagining god to be like man or creation. They even sculpted statues and
hence also started worshipping them.

B. Attempt to see Allah by Prophet Moosa

In this world, it is clear that man cannot see Allah and Allah has mentioned in
the quran as well.

ُ ِ‫يف ۡٱلخب‬
١٠٣( ‫ير‬ ُ ‫ڪهُ ۡٱأل ۡبص ٰـ ُر وُُو ي َُۡ ِركُ ۡٱأل ۡبص ٰـر وُُو ٱلله ِط‬ ‫ه‬
ُ ‫)َ ت ُ َۡ ِر‬

No vision can grasp Him, but He grasps all vision. He is Al-Latif (the Most
Subtle and Courteous), Well-Acquainted with all things. (Surah An’aam 6:103)

This means that He is able to grasp all things and see it, whereas, man being
finite cannot see Him.

To illustrate this fact, that man cannot see Allah, Allah mentions the incident
of Moosa asking to see Him. Moosa, inspite of being the messenger of Allah,
could not see Him, and he fell down unconscious.

‫ٱستق هر‬ۡ ‫ظ ۡر ِإلى ۡٱلجب ِل فِ ِ ِن‬

ُ ‫ظ ۡر ِإل ۡيك قال لن تر ِٰٕنِى ول ٰـ ُِ ِن ٱن‬ ِ ‫ل هُا جآٰء ُُوس ٰى ِل ُِيق ٰـتِنا وُلهُهُ ۥ ربوهُ ۥ قال ر‬
ُ ‫ب أ ِرنِ ٰٓى أن‬
ُ ‫ُڪانهُ ۥ فس ۡوف تر ِٰٕنِى فل هُا تجله ٰى ربوهُ ۥ ِل ۡلجب ِل جعله ُ ۥ َڪا وخ هر ُُوس ٰى ص ِعقاا فل هُا ٰٓ أفاق قال‬
‫س ۡبح ٰـنك ت ُ ۡبتُ ِإل ۡيك‬
١٤٣( ‫)وأن ۟ا أ هو ُل ۡٱل ُُ ۡؤ ُِنِين‬

And when Mûsa (Moses) came at the time and place appointed by Us, and
his Lord (Allâh) spoke to him, he said: "O my Lord! Show me (Yourself), that I
may look upon You." Allâh said: "You cannot see Me, but look upon the
mountain; if it stands still in its place then you shall see Me." So when his Lord
appeared to the mountain[], He made it collapse to dust, and Mûsa (Moses)
fell down unconscious. Then when he recovered his senses he said: "Glory be
to You, I turn to You in repentance and I am the first of the believers." (Surah
Al a’raaf 7:143)

12
 Even the mountain crumbled and could not bear the glory of Allah, so man
seeing Him is even more far-fetched.

C. Did Prophet )‫ )صلى هللا عليه وسلم‬see Allah?

The quranic verse (surah an’aam) is clear and we cannot see Allah, in this
life. Hence this applies to the prophet)‫ ) صلى هللا عليه وسلم‬as well since he is
human being like, us only that he received revelation.

. " ُ‫َّللا صلى هللا عليه وسلم ُ ْل رأيْت ربهك قال " نُور أنهى أراه‬ ُ ‫ قال سأ ْلتُ ر‬،‫ع ْن أ ِبي ذر‬
ِ ‫سول ه‬
It is narrated on the authority of Abu Dharr: I asked the Messenger of Allah
(‫)ﷺ‬: Did you see thy Lord? He said: (He is) Light; how could I see Him? Sahih
Muslim 178 a

This means that Prophet did not see Allah, because there was a barrier of
light or veil between the prophet and Allah. This veil is light.

Abu Musa reported:

The Messenger of allah (‫ )ﷺ‬was standing amongst us and he told us five
things. He said: Verily the Exalted and Mighty God does not sleep, and it does
not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night
are taken up to Him before the deeds of the day. And the deeds of the day
before the deeds of the night. His veil is the light.
Sahih Muslim 179, Book of faith, Hadith 352

If the prophets themselves have not seen Allah, then it is not possible for
those lower than them to see Allah. One who claims to see Allah, has
committed Kufr and disbelief, because he clearly rejects and acts against the
ayah or surah an ’aam 6:103.

D. Meaning of verses in Surah Najm

ِ ُ‫وُُو ِب ۡٱألُف‬
‫) ُا‬١٠( ‫)فأ ۡوح ٰ ٰٓى ِإل ٰى ع ۡب َِهِۦ ُا ٰٓ أ ۡوح ٰى‬٩( ‫) فُان قاب ق ۡوس ۡي ِن أ ۡو أ َۡن ٰى‬٨( ‫) ث ُ هم َنا فتَله ٰى‬٧( ‫ق ۡٱأل ۡعل ٰى‬
)١٤( ‫) ِعنَ ِس َۡرُِ ٱل ُُنته ٰى‬١٣( ‫) ولق َۡ رءاهُ ن ۡزلةا أ ۡخر ٰى‬١٢( ‫) أفتُُ ٰـ ُرونهُ ۥ عل ٰى ُا ير ٰى‬١١( ‫ُذب ۡٱلفُؤا َُ ُا رأ ٰ ٰٓى‬
ۡ ُ

While he [Jibril (Gabriel)] was in the highest part of the horizon, (7) Then he
[Jibril (Gabriel)] approached and came closer, (8) And was at a distance of
two bows' length or (even) nearer, (9) So (Allâh) revealed to His slave
[Muhammad SAW through Jibrail (Gabriel) A.S.] whatever He revealed.
(10) The (Prophet's) heart lied not in what he (Muhammad SAW) saw.

13
 (11) Will you then dispute with him (Muhammad SAW) about what he saw
[during the Mi'râj: (Ascent of the Prophet SAW to the seven heavens)][]
(12) And indeed he (Muhammad SAW) saw him [Jibril (Gabriel)] at a second
descent (i.e. another time). (13)Near Sidrat-ul-Muntaha (a lote-tree of the
utmost boundary over the seventh heaven beyond which none can pass).
(14) Surah Najm 53:10-14

These verses revealed, were concerning Jibril and not Allah.

Aisha (‫ )رضي هللا عنها‬asked about this to the messenger of Allah and he replied, “
Verily it was Jibril, I never saw him in the form in which he was created, except in
these two times I saw him descending from the heaven and the greatness of the
size filled all that was between the sky and the earth ,

Aisha then said, haven’t you heard that Allah the most High said, Allah will not speak
to any man except by inspiration, or behind a veil or by sending a messenger.”
[Sahih Muslim Volume 1, hadeeth No. 337]

E. Believers see Allah in here-after

Believers will see Allah in the next life.

ِ ‫) ُجوه ي ۡوُ رِٕذ نه‬

٢٢( ُ‫اضر‬

“Some faces will be radiant on that day, gazing at their Lord.” (Soorah al Qiyaamah,
(75): 22-3).

“No. On that day they will be veiled from their Lord.” (Soorah al-Mutaffifeen, (83):
15).

The disbelievers will not be able to see their creator, as punishment for their
disbelief.

It is an additional reward for the people of paradise that they will see their creator.

. َ‫ل ُهم هُا يشا ٰٓ ُءون فِيِا ولَ ۡينا ُ ِزي‬

There they will have all that they desire — and We have more (for them, i.e. a glance
at the All-Mighty, All-Majestic swt ) Surah Qaaf 50:35

The companion Suhaib reported that Allaah’s Messenger (r) recited (the verse)

“For those who do right is a good reward and (something) additional.”

and said,

14
“When the people deserving paradise have entered it and those deserving hell have
entered it, a crier will call out, ‘Oh people of paradise, Allaah has a promise for you
which He wishes to fulfil.’ They will ask, ‘What is it? Has He not made our scale (of
good deeds) heavy, made our faces shining, put us in paradise and extracted (some
of) us from hell?’ The veil will then be removed and they will gaze at Him. Nothing
which He has bestowed on them will be more dear to them than gazing at Him. And
that is something additional.” (Collected by at-Tirmithee, Ahmad and Ibn Maajah
(Sunan Ibn-I-Majah, vol. 1, pp. 104)

Adee ibn Abee Haatim quoted the Prophet (r) as saying:

“Verily each one of you will see Allaah on the day when you must meet Him, and
there will not be between Him and you a veil nor a translator.” (Sahih Al-Bukhari, vol.
9, p. 403, no. 535)

In another hadeeth related by Ibn Umar,

Ibn ‘Umar also reported that the Prophet (r) once said, “The day of Resurrection is
the first day that any eye will look upon Allaah, Most Great and Glorious.” (An
authentic narration collected by ad- Daaraqutnee and ad-Daarimee in his book ar-
Radd ‘alal-Jahmiyyah, p. 57)

Prophet said “Indeed you will see your Lord the way you see this moon. You will not
struggle with crowds to see Him. Sahih Al-Bukhari, vol. 1, p. 310, no. 529 and Sahih
Muslim, vol. 1, p. 307, no. 1322.

F. Wisdom behind not seeing Allah

If Allah could be seen, then the test of this life would be pointless. The test of this life
is belief in unseen, how much we act upon and obey the commands of Allah, when
we cannot see Him.

12{ ‫ار ِج ْعنا ن ْعُ ْل صا ِل احا ِإنها ُُوقِنُون‬ ُ ُِ ‫ول ْو ترى ِإ ِذ ْال ُُجْ ِر ُُون نا‬
ْ ‫سو ُرؤُو ِس ِه ْم ِعنَ ر ِب ِه ْم ربهنا أبْص ْرنا وس ُِ ْعنا ف‬

And if you only could see when the Mujrimun (criminals, disbelievers, polytheists,
sinners, etc.) shall hang their heads before their Lord (saying): "Our Lord! We have
now seen and heard, so send us back (to the world), we will do righteous good
deeds. Verily! We now believe with certainty." Surah Sajda 32:12

Pillars of faith –test for after-life

It is the degree to which we believe in Allah and the unseen and work towards it
without seeing or hearing it, which takes us to Jannah.

The hadeeth of Jibril, when Allah’s messenger explains “Ihsan” to worship Allah as if
you see Him, if you do not see Him then He sees you.

15
Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is
that you should serve Allah as though you could see Him, for though you cannot see
Him yet He sees you." [Sahih Muslim Hadeeth No.2]

16
 Lesson 3

Tawheed Al Ibadah or Uloohiyyah

Contents of the Lesson

 Definition
 Relation between tawheed Ruboobiyyah and Tawheed Uluhiyyah
 Ruboobiyyah necessitates Uloohiyyah
I. Definition
This means that all kinds of worship has to be directed to Allah alone. The word
“uloohiyyah” means worship and it is also called as “Ibadah”

Definition of Ibadah: Ibadah means doing of all the acts of worship which Allah
loves, this includes sayings, beliefs and actions. It is perfect love of Allah and
submission to Him.

One cannot just claim to love Allah, by not submitting to Him or obeying Him and
doing things which displease Him or leaving things which He has commanded.

Pillars of worship

1. Love of Allah
2. Mercy of Allah
3. Fear of Allah.
A true worshipper will have to have all these pillars in his worship. One without the
other may make his worship incomplete or cause him to fall into shirk. If he only love
Allah, but does not obey His command nor refrain from what he Prohibits, then he is
worshipping based on just love, like some Muslims do. They claim to love Allah,
spending time over graves, but do not pray, nor fast nor even take care of purity.

One cannot worship Allah by just loving and without submitting to Him like how one
loves his friend or son, nor can one worship Allah by just submitting to him without
loving him, like how one would submit to a tyrant and harsh ruler.

Command to worship Allah

‫ٱجتنِبُواْ ٱل ه‬
‫ط ٰـغُوت‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ُ ‫ولق َۡ بع ۡثنا فِى ڪ ُِل أ ُ هُة هر‬
ۡ ‫سوَا أ ِن‬

And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all
false deities, etc. i.e. do not worship Tâghût besides Allâh). Surah nahl 16:36

Worship includes acts deeds like dua, salaah, fasting prayer, dhikr etc. some other
forms of worship are loving Allah and His messenger, fearing Him and repenting.
Sacrificing, vowing, performing tawaf and seeking His aid are also forms of worship.

17
 Doing these acts for anyone other than Allah is shirk.

And the mosques are for Allâh (Alone), so invoke not anyone along with Allâh. Surah
Jinn 18

So those who do these acts only give excuse of coming closer to Allah, with these
acts. This is the same excuse the pagans agave when they were asked not to
worship, sacrifice or circumambulate the idols.

‫ٱَّلل ُز ۡلف ٰ ٰٓى ِإ هن ه‬

‫ٱَّلل يحۡ ُُ ُم ب ۡين ُه ۡم فِى ُا ُ ُۡم فِي ِه‬ ُ ‫ٱلَينُ ۡٱلخا ِل‬
ِ ‫ص وٱلهذِين ٱتهخذُواْ ُِن َُونِ ِهۦ أ ۡو ِليآٰء ُا نعۡ بُ َُُ ُۡم ِإ هَ ِليُق ِربُونا ٰٓ ِإلى ه‬ ِ ‫أَ ِ ه‬
ِ ‫َّلل‬
٣( ‫ٱَّلل َ يهۡ َِى ُ ۡن ُُو ُ ٰـذِب ڪفهار‬ ‫)ي ۡخت ِلفُون ِإ هن ه‬

Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those
who take Auliyâ' (protectors, helpers, lords, gods) besides Him (say): "We worship
them only that they may bring us near to Allâh." Verily, Allâh will judge between them
concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a
disbeliever. ( Surah Zumar 39:3)

‫ٱَّلل قُ ۡل أتُنبِـوون ه‬
ِ ‫ٱَّلل بُِا َ يعۡ ل ُم فِى ٱلسهُ ٰـوت‬
‫ت‬ ِ ‫شفع ٰـٰٓؤُنا ِعنَ ه‬ ٰٓ ٰٓ‫ٱَّلل ُا َ يض وُرُ ُۡم وَ ينفعُ ُه ۡم ويقُولُون ُ ٰـ‬
ُ ‫ؤَُ ِء‬ ِ ‫ُون ه‬
ِ َ ‫ويعۡ بَُُون ُِن‬
ۡ
١٨( ‫س ۡبح ٰـنه ُ ۥ وتع ٰـل ٰى ع هُا يُش ِر ُُون‬
ُ ‫ض‬ ۡ
ِ ‫)وَ فِى ٱأل ۡر‬

And they worship besides Allâh things that hurt them not, nor profit them, and they
say: "These are our intercessors with Allâh." Say: "Do you inform Allâh of that which
He knows not in the heavens and on the earth?" Glorified and Exalted is He above
all that which they associate as partners (with Him)! (Surah Yununs 10:18)

1. Sacrificing for other than Allah is shirk

The narrated ‘Ali ibn Abi Taalib (may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: “May
Allaah curse the one who offers a sacrifice to anything other than
Allaah.” Sahih Muslim (1978

2. Dua
ُ َُ‫ ع ِن النهبِي ِ صلى هللا عليه وسلم قال " الَوعا ُء ُُو ْال ِعبا‬،‫ان ب ِْن ب ِشير‬
ِ ُ‫ع ِن النو ْع‬
{ ‫} قال ربو ُُ ُم ا َْعُونِي أسْت ِجبْ ل ُُ ْم‬

Narrated An-Nu'man ibn Bashir: The Prophet (‫ )ﷺ‬said: Supplication (du'a') is itself
the worship.(He then recited:) "And your Lord said: Call on Me, I will answer you"
(xI.60). [ 8, Hadith 64,Sunan Abee dawood 1479,graded Saheeh-Albani]

Allah has not given them or anyone possession of intercession in this world. There
is none whom a Muslim can call and will remove any harm from him nor cause him
any benefit nor bring him closer to Allah, nor save him from hell. These attributes are

18
for Allah alone. He alone can protect us, remove harm from us and save us from
hell-fire. He alone is Atawwab and Al Qaahir, the One to whom repentance is made
and the Irresistible. He alone has the power to do all things, which suit His majesty.
Directing worship to Allah means that one is considering Allah low and unworthy, for
fulfilling our needs. Giving the status of protectors and helpers to those weaklings
amongst the creation, is the greatest of injustice.

Relation between tawheed ruboobiyyah and Uloohiyya

Tawheed aruboobiyyah means we affirm that Allah alone created everything and
sustains it. This means he alone has the power to cause death and give life, to
control the universe and all that happens in it. The various occurrences and physical
laws, by which the universe runs are all under His control. Moreover, life events like
increasing wealth, bestowing children, brining relief from calamities, placing love in
hearts, and other such matters can be done by Allah alone. Ruboobiyyah also
means that Allah has power over all things. So when He wills something, it will
happen and what He does not will, does not happen. None can reverse His will. All
what happens is recorded by the pen. This shows the knowledge of Allah in all
things, in all matters whether minute or general.

Ruboobiyyah necessitates uloohiyyah

He who worships Allah alone should necessarily believe that Allah alone is the
sustainer and creator. This can be understood by argument of Ibrahim to his idol
worshipping people.

He said: "Do you observe that which you have been worshipping,— (75) "You and
your ancient fathers? (76) "Verily! they are enemies to me, save the Lord of the
'Alamîn (mankind, jinn and all that exists); (77) "Who has created me, and it is He
Who guides me; (78) "And it is He Who feeds me and gives me to drink (79) "And
when I am ill, it is He who cures me; (80) "And Who will cause me to die, and then
will bring me to life (again); (81) "And Who, I hope will forgive me my faults on the
Day of Recompense, (the Day of Resurrection)," (82) Surah Ashura 75-82

Rabb means the creator and the Lord, but ilah means the one who is worshipped.

Message of all Prophets

All the prophets called to uloohiyyah, worship of Allah alone with the denial of all
false gods.
‫ٱجتنِبُواْ ه‬
‫ٱلط ٰـغُوت‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ُ ‫ولق َۡ بع ۡثنا فِى ڪ ُِل أ ُ هُة هر‬
ۡ ‫سوَا أ ِن‬

And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all
false deities, etc. i.e. do not worship Tâghût besides Allâh). Surah nahl 36

19
 Almost all nations believed that Allah was the creator, but they associated partners
in worship with him.

The pagans also acknowledged that Allah created them,

)٨٨( ‫ؤَُ ِء ق ۡوم هَ ي ُۡؤ ُِنُون‬ ‫ول رِٕن سأ ۡلت ُهم هُ ۡن خلق ُه ۡم ليقُولُ هن ه‬
ِ ‫) وقِي ِل ِهۦ ي ٰـر‬٨٧( ‫ٱَّللُ فأنه ٰى ي ُۡؤف ُُون‬
ٰٓ ٰٓ‫ب ِإ هن ُ ٰـ‬

And if you ask them who created them, they will surely say: "Allâh". How then are
they turned away (from the worship of Allâh, Who created them)? (87)Surah Zukhruf
43:87

Some people believe that only acknowledging that Allah is the creator and sustainer
is enough to make one a Muslim. However, even those who acknowledged that Allah
is the creator and sustainer, but did not worship Him alone are called deluded and
commit shirk.

ُ ‫قُل ِلُ ِن ۡٱأل ۡر‬

ِ ‫) سيقُولُون ِ ه‬٨٤( ‫ض وُن ِفيها ٰٓ ِإن ڪُنت ُ ۡم تعۡ ل ُُون‬
)٨٥( ‫َّلل قُ ۡل أفَ تذ هُ ُرون‬

Say: "Whose is the earth and whosoever is therein? If you know!" (84) They will say:
"It is Allâh's!" Say: "Will you not then remember?" (85) Say: "Who is (the) Lord of the
seven heavens, and (the) Lord of the Great Throne?" (86) They will say: "Allâh." Say:
"Will you not then fear Allâh (believe in His Oneness, obey Him, believe in the
Resurrection and Recompense for every good or bad deed)?" (87) Say "In Whose
Hand is the sovereignty of everything (i.e. treasures of each and everything)? And
He protects (all), while against Whom there is no protector, (i.e. if Allâh saves
anyone none can punish or harm him, and if Allâh punishes or harms anyone none
can save him), if you know?" (88) They will say: "(All that belongs) to Allâh." Say:
"How then are you deceived and turn away from the truth?"

Surah Mu’minoon 84-89

D. Quranic evidences and methods for calling to worship of Allah

alone:

a. Command to worship Allah alone

٦٥( ‫ٱعب َُۡهُ وٱصۡ طبِ ۡر ِل ِعب ٰـَتِ ِهۦ ُ ۡل تعۡ ل ُم له ُ ۥ س ُِيا‬ ِ ‫ت و ۡٱأل ۡر‬
ۡ ‫ض وُا ب ۡين ُُِا ف‬ ِ ‫)ربو ٱلسهُ ٰـوت‬
‫ه‬

Lord of the heavens and the earth, and all that is between them, so worship Him
(Alone) and be constant and patient in His worship. (Surah Maryam 19:65)

b. Purpose of creation-worship of Allah

ِ ۡ ‫وُا خل ۡقتُ ۡٱل ِج هن و‬

ِ َُ‫ٱۡلنس ِإ هَ ِليعۡ ب‬
٥٦( ‫ُون‬

And I (Allâh) created not the jinn and mankind except that they
should worship Me (Alone). (Surah Adariyaat 51:56)

20
 c. Purpose of sending all prophets

‫ٱجتنِبُواْ ٱل ه‬
‫ط ٰـغُوت‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ُ ‫ولق َۡ بع ۡثنا فِى ڪ ُِل أ ُ هُة هر‬
ۡ ‫سوَا أ ِن‬

And verily, We have sent among every Ummah (community, nation) a

Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep
away from) Tâghût[] (all false deities, etc. i.e. do not worship Tâghût
besides Allâh). Surah nahl 36

‫ٱَّللِ وُا ٰٓ أن ۟ا ُِن ۡٱل ُُ ۡش ِر ُِين‬ ُ ‫صيرُ أن ۟ا وُ ِن ٱتهبع ِنى و‬

‫س ۡبح ٰـن ه‬ ‫قُ ۡل ُ ٰـ ِذهِۦ س ِبي ِل ٰٓى أ َۡع ُٰٓواْ ِإلى ه‬
ِ ‫ٱَّللِ عل ٰى ب‬

Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e.

to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge,
I and whosoever follows me (also must invite others to Allâh i.e to
the Oneness of Allâh - Islâmic Monotheism with sure knowledge).
And Glorified and Exalted is Allâh (above all that they associate as
partners with Him). And I am not of the Mushrikûn (polytheists,
pagans, idolaters and disbelievers in the Oneness of Allâh; those
who worship others along with Allâh or set up rivals or partners to
Allâh)." (Surah Yusuf 12:108)

d. Command to submit to Him

٣٧( ‫َّلل ٱلهذِى خلق ُه هن إِن ڪُنت ُ ۡم إِيهاهُ تعۡ بَُُون‬ ۡ ‫ش ُۡ ِس وَ ِل ۡلقُ ِر و‬
ِ ‫ٱس ُجَُواْ ِ ه‬ ‫َ ت ۡس ُجَُواْ ِلل ه‬

Prostrate yourselves not to the sun nor to the moon, but prostrate
yourselves to Allâh Who created them, if you (really) worship Him.

(Surah Fussilat 41:37)

e. None are perfect except Allah

ۡ ۡ
ٰٓ ِ‫َّلل ۡٱأل ۡسُا ٰٓ ُء ٱل ُح ۡسن ٰى ف ۡٱَعُوهُ بِِا وذ ُرواْ ٱلهذِين يُل ِحَُون ف‬
‫ى أ ۡسُ ٰـٰٓ رِٕ ِهۦ سي ُۡجز ۡون ُا ُانُواْ يعۡ ُلُون‬ ِ ‫وِه‬
١٨٠()
And (all) the Most Beautiful Names belong to Allâh[], so call on Him
by them, and leave the company of those who belie or deny (or
utter impious speech against) His Names. They will be requited for
what they used to do. (Surah A’raaf 7:180)

When he said to his father: "O my father! Why do you worship that
which hears not, sees not and cannot avail you in anything? (Surah
Maryam 19:42)

f. No intercession
21
٤٤( ‫ض ث ُ هم ِإل ۡي ِه ت ُ ۡرجعُون‬ ِ ‫شف ٰـعةُ ج ُِي اعا لهه ُ ۥ ُُ ۡلكُ ٱلسهُ ٰـوت‬
ِ ‫ت و ۡٱأل ۡر‬ ِ ‫قُل ِ ه‬
‫َّلل ٱل ه‬

Say: "To Allâh belongs all intercession. His is the Sovereignty of the heavens and
the earth, Then to Him you shall be brought back. Surah Zumar 39:44

The end

Lesson 4

Seeing Allah & Tawheed Al Uloohiyya/ibaadah

Contents of the Lesson

I. Introduction
A. Man’s limited knowledge
B. Knowing Allah
1) An Attempt to see Allah by Prophet Moosa
2) Did Prophet see Allah?
3) Meaning of verses of Surah najm
4) Believers Seeing Allah
5) Wisdom behind not seeing Allah.
I. Introduction

A. Man’s limited knowledge

Man is finite, limited and deficient in his capacity. If he were to try to picture
Allah, he would only go astray. The image of god constructed by man, in his
mind, will be a reflection of mixture of creation, hence this would lead to shirk.
So hence we deny all objects of worship, nor do we use any idol, image nor
statue which will even supposedly signify Allah. Nothing of the sort is even
used to symbolize or signify Allah nor can we use it for concentration,
because it will be a reflection of creation.

c. Knowing Allah

Allah has revealed some of his names and attributes, which are found in the
quran and sunnah, so that He be known and worshipped. These names and
attributes, which are revealed , serve as test for eeman. Those who believe in
the names and attributes as mentioned by Allah, they are indeed on the right
path and are free from doubts in their beliefs. Those who use their logic or
intellect, to deny such attributes or interpret them have fallen into shirk or
innovation.

22
 The earlier civilizations worshipped men and other creation, because they
forgot how their revelation had described god as. Hence, they started
imagining god to be like man or creation. They even sculpted statues and
hence also started worshipping them.

G. Attempt to see Allah by Prophet Moosa

In this world, it is clear that man cannot see Allah and Allah has mentioned in
the quran as well.

ُ ِ‫يف ۡٱلخب‬
١٠٣( ‫ير‬ ُ ‫ڪهُ ۡٱأل ۡبص ٰـ ُر وُُو ي َُۡ ِركُ ۡٱأل ۡبص ٰـر وُُو ٱلله ِط‬ ‫ه‬
ُ ‫)َ ت ُ َۡ ِر‬

No vision can grasp Him, but He grasps all vision. He is Al-Latif (the Most
Subtle and Courteous), Well-Acquainted with all things. (Surah An’aam 6:103)

This means that He is able to grasp all things and see it, whereas, man being
finite cannot see Him.

To illustrate this fact, that man cannot see Allah, Allah mentions the incident
of Moosa asking to see Him. Moosa, inspite of being the messenger of Allah,
could not see Him, and he fell down unconscious.

‫ٱستق هر‬ۡ ‫ظ ۡر ِإلى ۡٱلجب ِل فِ ِ ِن‬

ُ ‫ظ ۡر ِإل ۡيك قال لن تر ِٰٕ ِنى ول ٰـ ُِ ِن ٱن‬ ِ ‫ل هُا جآٰء ُُوس ٰى ِل ُِيق ٰـ ِتنا وُلهُهُ ۥ ربوهُ ۥ قال ر‬
ُ ‫ب أ ِر ِن ٰٓى أن‬
ُ ‫ُڪانهُ ۥ فس ۡوف تر ِٰٕنِى فل هُا تجله ٰى ربوهُ ۥ ِل ۡلجب ِل جعله ُ ۥ َڪا وخ هر ُُوس ٰى ص ِعقاا فل هُا ٰٓ أفاق قال‬
‫س ۡبح ٰـنك ت ُ ۡبتُ ِإل ۡيك‬
١٤٣( ‫)وأن ۟ا أ هو ُل ۡٱل ُُ ۡؤ ُِنِين‬

And when Mûsa (Moses) came at the time and place appointed by Us, and
his Lord (Allâh) spoke to him, he said: "O my Lord! Show me (Yourself), that I
may look upon You." Allâh said: "You cannot see Me, but look upon the
mountain; if it stands still in its place then you shall see Me." So when his Lord
appeared to the mountain[], He made it collapse to dust, and Mûsa (Moses)
fell down unconscious. Then when he recovered his senses he said: "Glory be
to You, I turn to You in repentance and I am the first of the believers." (Surah
Al a’raaf 7:143)

Even the mountain crumbled and could not bear the glory of Allah, so man
seeing Him is even more far-fetched.

H. Did Prophet )‫ )صلى هللا عليه وسلم‬see Allah?

23
 The quranic verse (surah an’aam) is clear and we cannot see Allah, in this
life. Hence this applies to the prophet)‫ ) صلى هللا عليه وسلم‬as well since he is
human being like, us only that he received revelation.

. " ُ‫َّللا صلى هللا عليه وسلم ُ ْل رأيْت ربهك قال " نُور أنهى أراه‬ ُ ‫ قال سأ ْلتُ ر‬،‫ع ْن أ ِبي ذر‬
ِ ‫سول ه‬
It is narrated on the authority of Abu Dharr: I asked the Messenger of Allah
(‫)ﷺ‬: Did you see thy Lord? He said: (He is) Light; how could I see Him? Sahih
Muslim 178 a

This means that Prophet did not see Allah, because there was a barrier of
light or veil between the prophet and Allah. This veil is light.

Abu Musa reported:

The Messenger of allah (‫ )ﷺ‬was standing amongst us and he told us five
things. He said: Verily the Exalted and Mighty God does not sleep, and it does
not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night
are taken up to Him before the deeds of the day. And the deeds of the day
before the deeds of the night. His veil is the light.
Sahih Muslim 179, Book of faith, Hadith 352

If the prophets themselves have not seen Allah, then it is not possible for
those lower than them to see Allah. One who claims to see Allah, has
committed Kufr and disbelief, because he clearly rejects and acts against the
ayah or surah an ’aam 6:103.

I. Meaning of verses in Surah Najm

ِ ُ‫وُُو ِب ۡٱألُف‬
‫) ُا‬١٠( ‫)فأ ۡوح ٰ ٰٓى ِإل ٰى ع ۡب َِهِۦ ُا ٰٓ أ ۡوح ٰى‬٩( ‫) فُان قاب ق ۡوس ۡي ِن أ ۡو أ َۡن ٰى‬٨( ‫) ث ُ هم َنا فتَله ٰى‬٧( ‫ق ۡٱأل ۡعل ٰى‬
)١٤( ‫) ِعنَ ِس َۡرُِ ۡٱل ُُنته ٰى‬١٣( ‫) ولق َۡ رءاهُ ن ۡزلةا أ ُ ۡخر ٰى‬١٢( ‫) أفتُُ ٰـ ُرونهُ ۥ عل ٰى ُا ير ٰى‬١١( ‫ُذب ۡٱلفُؤا َُ ُا رأ ٰ ٰٓى‬

While he [Jibril (Gabriel)] was in the highest part of the horizon, (7) Then he
[Jibril (Gabriel)] approached and came closer, (8) And was at a distance of
two bows' length or (even) nearer, (9) So (Allâh) revealed to His slave
[Muhammad SAW through Jibrail (Gabriel) A.S.] whatever He revealed.
(10) The (Prophet's) heart lied not in what he (Muhammad SAW) saw.
(11) Will you then dispute with him (Muhammad SAW) about what he saw
[during the Mi'râj: (Ascent of the Prophet SAW to the seven heavens)][]
(12) And indeed he (Muhammad SAW) saw him [Jibril (Gabriel)] at a second
descent (i.e. another time). (13)Near Sidrat-ul-Muntaha (a lote-tree of the
utmost boundary over the seventh heaven beyond which none can pass).
(14) Surah Najm 53:10-14

24
 These verses revealed, were concerning Jibril and not Allah.

Aisha (‫ )رضي هللا عنها‬asked about this to the messenger of Allah and he replied, “
Verily it was Jibril, I never saw him in the form in which he was created, except in
these two times I saw him descending from the heaven and the greatness of the
size filled all that was between the sky and the earth ,

Aisha then said, haven’t you heard that Allah the most High said, Allah will not speak
to any man except by inspiration, or behind a veil or by sending a messenger.”
[Sahih Muslim Volume 1, hadeeth No. 337]

J. Believers see Allah in here-after

Believers will see Allah in the next life.

ِ ‫) ُجوه ي ۡوُ رِٕذ نه‬

٢٢( ُ‫اضر‬

“Some faces will be radiant on that day, gazing at their Lord.” (Soorah al Qiyaamah,
(75): 22-3).

“No. On that day they will be veiled from their Lord.” (Soorah al-Mutaffifeen, (83):
15).

The disbelievers will not be able to see their creator, as punishment for their
disbelief.

It is an additional reward for the people of paradise that they will see their creator.

. َ‫ل ُهم هُا يشا ٰٓ ُءون فِيِا ولَ ۡينا ُ ِزي‬

There they will have all that they desire — and We have more (for them, i.e. a glance
at the All-Mighty, All-Majestic swt ) Surah Qaaf 50:35

The companion Suhaib reported that Allaah’s Messenger (r) recited (the verse)

“For those who do right is a good reward and (something) additional.”

and said,

“When the people deserving paradise have entered it and those deserving hell have
entered it, a crier will call out, ‘Oh people of paradise, Allaah has a promise for you
which He wishes to fulfil.’ They will ask, ‘What is it? Has He not made our scale (of
good deeds) heavy, made our faces shining, put us in paradise and extracted (some
of) us from hell?’ The veil will then be removed and they will gaze at Him. Nothing
which He has bestowed on them will be more dear to them than gazing at Him. And
that is something additional.” (Collected by at-Tirmithee, Ahmad and Ibn Maajah
(Sunan Ibn-I-Majah, vol. 1, pp. 104)

Adee ibn Abee Haatim quoted the Prophet (r) as saying:

25
“Verily each one of you will see Allaah on the day when you must meet Him, and
there will not be between Him and you a veil nor a translator.” (Sahih Al-Bukhari, vol.
9, p. 403, no. 535)

In another hadeeth related by Ibn Umar,

Ibn ‘Umar also reported that the Prophet (r) once said, “The day of Resurrection is
the first day that any eye will look upon Allaah, Most Great and Glorious.” (An
authentic narration collected by ad- Daaraqutnee and ad-Daarimee in his book ar-
Radd ‘alal-Jahmiyyah, p. 57)

Prophet said “Indeed you will see your Lord the way you see this moon. You will not
struggle with crowds to see Him. Sahih Al-Bukhari, vol. 1, p. 310, no. 529 and Sahih
Muslim, vol. 1, p. 307, no. 1322.

K. Wisdom behind not seeing Allah

If Allah could be seen, then the test of this life would be pointless. The test of this life
is belief in unseen, how much we act upon and obey the commands of Allah, when
we cannot see Him.

12{ ‫ار ِج ْعنا ن ْعُ ْل صا ِل احا إِنها ُُوقِنُون‬ ُ ُِ ‫ول ْو ترى إِ ِذ ْال ُُجْ ِر ُُون نا‬
ْ ‫سو ُرؤُو ِس ِه ْم ِعنَ ربِ ِه ْم ربهنا أبْص ْرنا وس ُِ ْعنا ف‬

And if you only could see when the Mujrimun (criminals, disbelievers, polytheists,
sinners, etc.) shall hang their heads before their Lord (saying): "Our Lord! We have
now seen and heard, so send us back (to the world), we will do righteous good
deeds. Verily! We now believe with certainty." Surah Sajda 32:12

Pillars of faith –test for after-life

It is the degree to which we believe in Allah and the unseen and work towards it
without seeing or hearing it, which takes us to Jannah.

The hadeeth of Jibril, when Allah’s messenger explains “Ihsan” to worship Allah as if
you see Him, if you do not see Him then He sees you.

Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is
that you should serve Allah as though you could see Him, for though you cannot see
Him yet He sees you." [Sahih Muslim Hadeeth No.2]

26
 Lesson 5

Tawheed Al Ibadah or Uloohiyyah (continued)

Quranic evidences and methods for calling to worship of Allah

alone:

II. Definition
This means that all kinds of worship has to be directed to Allah alone. The word
“uloohiyyah” means worship and it is also called as “Ibadah”

Definition of Ibadah: Ibadah means doing of all the acts of worship which Allah
loves, this includes sayings, beliefs and actions. It is perfect love of Allah and
submission to Him.

One cannot just claim to love Allah, by not submitting to Him or obeying Him and
doing things which displease Him or leaving things which He has commanded.

Pillars of worship

4. Love of Allah
5. Mercy of Allah
6. Fear of Allah.
A true worshipper will have to have all these pillars in his worship. One without the
other may make his worship incomplete or cause him to fall into shirk. If he only love
Allah, but does not obey His command nor refrain from what he Prohibits, then he is
worshipping based on just love, like some Muslims do. They claim to love Allah,
spending time over graves, but do not pray, nor fast nor even take care of purity.

One cannot worship Allah by just loving and without submitting to Him like how one
loves his friend or son, nor can one worship Allah by just submitting to him without
loving him, like how one would submit to a tyrant and harsh ruler.

Command to worship Allah

‫ٱجتنِبُواْ ٱل ه‬
‫ط ٰـغُوت‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ُ ‫ولق َۡ بع ۡثنا فِى ڪ ُِل أ ُ هُة هر‬
ۡ ‫سوَا أ ِن‬

And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all
false deities, etc. i.e. do not worship Tâghût besides Allâh). Surah nahl 16:36

Worship includes acts deeds like dua, salaah, fasting prayer, dhikr etc. some other
forms of worship are loving Allah and His messenger, fearing Him and repenting.
Sacrificing, vowing, performing tawaf and seeking His aid are also forms of worship.

27
 Doing these acts for anyone other than Allah is shirk.

And the mosques are for Allâh (Alone), so invoke not anyone along with Allâh. Surah
Jinn 18

So those who do these acts only give excuse of coming closer to Allah, with these
acts. This is the same excuse the pagans agave when they were asked not to
worship, sacrifice or circumambulate the idols.

‫ٱَّلل ُز ۡلف ٰ ٰٓى ِإ هن ه‬

‫ٱَّلل يحۡ ُُ ُم ب ۡين ُه ۡم فِى ُا ُ ُۡم فِي ِه‬ ُ ‫ٱلَينُ ۡٱلخا ِل‬
ِ ‫ص وٱلهذِين ٱتهخذُواْ ُِن َُونِ ِهۦ أ ۡو ِليآٰء ُا نعۡ بُ َُُ ُۡم ِإ هَ ِليُق ِربُونا ٰٓ ِإلى ه‬ ِ ‫أَ ِ ه‬
ِ ‫َّلل‬
٣( ‫ٱَّلل َ يهۡ َِى ُ ۡن ُُو ُ ٰـذِب ڪفهار‬ ‫)ي ۡخت ِلفُون ِإ هن ه‬

Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those
who take Auliyâ' (protectors, helpers, lords, gods) besides Him (say): "We worship
them only that they may bring us near to Allâh." Verily, Allâh will judge between them
concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a
disbeliever. ( Surah Zumar 39:3)

‫ٱَّلل قُ ۡل أتُنبِـوون ه‬
ِ ‫ٱَّلل بُِا َ يعۡ ل ُم فِى ٱلسهُ ٰـوت‬
‫ت‬ ِ ‫شفع ٰـٰٓؤُنا ِعنَ ه‬ ٰٓ ٰٓ‫ٱَّلل ُا َ يض وُرُ ُۡم وَ ينفعُ ُه ۡم ويقُولُون ُ ٰـ‬
ُ ‫ؤَُ ِء‬ ِ ‫ُون ه‬
ِ َ ‫ويعۡ بَُُون ُِن‬
ۡ
١٨( ‫س ۡبح ٰـنه ُ ۥ وتع ٰـل ٰى ع هُا يُش ِر ُُون‬
ُ ‫ض‬ ۡ
ِ ‫)وَ فِى ٱأل ۡر‬

And they worship besides Allâh things that hurt them not, nor profit them, and they
say: "These are our intercessors with Allâh." Say: "Do you inform Allâh of that which
He knows not in the heavens and on the earth?" Glorified and Exalted is He above
all that which they associate as partners (with Him)! (Surah Yununs 10:18)

3. Sacrificing for other than Allah is shirk

The narrated ‘Ali ibn Abi Taalib (may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: “May
Allaah curse the one who offers a sacrifice to anything other than
Allaah.” Sahih Muslim (1978

4. Dua
ُ َُ‫ ع ِن النهبِي ِ صلى هللا عليه وسلم قال " الَوعا ُء ُُو ْال ِعبا‬،‫ان ب ِْن ب ِشير‬
ِ ُ‫ع ِن النو ْع‬
{ ‫} قال ربو ُُ ُم ا َْعُونِي أسْت ِجبْ ل ُُ ْم‬

Narrated An-Nu'man ibn Bashir: The Prophet (‫ )ﷺ‬said: Supplication (du'a') is itself
the worship.(He then recited:) "And your Lord said: Call on Me, I will answer you"
(xI.60). [ 8, Hadith 64,Sunan Abee dawood 1479,graded Saheeh-Albani]

Allah has not given them or anyone possession of intercession in this world. There
is none whom a Muslim can call and will remove any harm from him nor cause him
any benefit nor bring him closer to Allah, nor save him from hell. These attributes are

28
for Allah alone. He alone can protect us, remove harm from us and save us from
hell-fire. He alone is Atawwab and Al Qaahir, the One to whom repentance is made
and the Irresistible. He alone has the power to do all things, which suit His majesty.
Directing worship to Allah means that one is considering Allah low and unworthy, for
fulfilling our needs. Giving the status of protectors and helpers to those weaklings
amongst the creation, is the greatest of injustice.

Relation between tawheed ruboobiyyah and Uloohiyya

Tawheed aruboobiyyah means we affirm that Allah alone created everything and
sustains it. This means he alone has the power to cause death and give life, to
control the universe and all that happens in it. The various occurrences and physical
laws, by which the universe runs are all under His control. Moreover, life events like
increasing wealth, bestowing children, brining relief from calamities, placing love in
hearts, and other such matters can be done by Allah alone. Ruboobiyyah also
means that Allah has power over all things. So when He wills something, it will
happen and what He does not will, does not happen. None can reverse His will. All
what happens is recorded by the pen. This shows the knowledge of Allah in all
things, in all matters whether minute or general.

Ruboobiyyah necessitates uloohiyyah

He who worships Allah alone should necessarily believe that Allah alone is the
sustainer and creator. This can be understood by argument of Ibrahim to his idol
worshipping people.

He said: "Do you observe that which you have been worshipping,— (75) "You and
your ancient fathers? (76) "Verily! they are enemies to me, save the Lord of the
'Alamîn (mankind, jinn and all that exists); (77) "Who has created me, and it is He
Who guides me; (78) "And it is He Who feeds me and gives me to drink (79) "And
when I am ill, it is He who cures me; (80) "And Who will cause me to die, and then
will bring me to life (again); (81) "And Who, I hope will forgive me my faults on the
Day of Recompense, (the Day of Resurrection)," (82) Surah Ashura 75-82

Rabb means the creator and the Lord, but ilah means the one who is worshipped.

Message of all Prophets

All the prophets called to uloohiyyah, worship of Allah alone with the denial of all
false gods.
‫ٱجتنِبُواْ ه‬
‫ٱلط ٰـغُوت‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ُ ‫ولق َۡ بع ۡثنا فِى ڪ ُِل أ ُ هُة هر‬
ۡ ‫سوَا أ ِن‬

And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all
false deities, etc. i.e. do not worship Tâghût besides Allâh). Surah nahl 36

29
 Almost all nations believed that Allah was the creator, but they associated partners
in worship with him.

The pagans also acknowledged that Allah created them,

)٨٨( ‫ؤَُ ِء ق ۡوم هَ ي ُۡؤ ُِنُون‬ ‫ول رِٕن سأ ۡلت ُهم هُ ۡن خلق ُه ۡم ليقُولُ هن ه‬
ِ ‫) وقِي ِل ِهۦ ي ٰـر‬٨٧( ‫ٱَّللُ فأنه ٰى ي ُۡؤف ُُون‬
ٰٓ ٰٓ‫ب ِإ هن ُ ٰـ‬

And if you ask them who created them, they will surely say: "Allâh". How then are
they turned away (from the worship of Allâh, Who created them)? (87)Surah Zukhruf
43:87

Some people believe that only acknowledging that Allah is the creator and sustainer
is enough to make one a Muslim. However, even those who acknowledged that Allah
is the creator and sustainer, but did not worship Him alone are called deluded and
commit shirk.

ُ ‫قُل ِلُ ِن ۡٱأل ۡر‬

ِ ‫) سيقُولُون ِ ه‬٨٤( ‫ض وُن ِفيها ٰٓ ِإن ڪُنت ُ ۡم تعۡ ل ُُون‬
)٨٥( ‫َّلل قُ ۡل أفَ تذ هُ ُرون‬

Say: "Whose is the earth and whosoever is therein? If you know!" (84) They will say:
"It is Allâh's!" Say: "Will you not then remember?" (85) Say: "Who is (the) Lord of the
seven heavens, and (the) Lord of the Great Throne?" (86) They will say: "Allâh." Say:
"Will you not then fear Allâh (believe in His Oneness, obey Him, believe in the
Resurrection and Recompense for every good or bad deed)?" (87) Say "In Whose
Hand is the sovereignty of everything (i.e. treasures of each and everything)? And
He protects (all), while against Whom there is no protector, (i.e. if Allâh saves
anyone none can punish or harm him, and if Allâh punishes or harms anyone none
can save him), if you know?" (88) They will say: "(All that belongs) to Allâh." Say:
"How then are you deceived and turn away from the truth?"

Surah Mu’minoon 84-89

A. Quranic evidences and methods for calling to worship of Allah

alone:

a) Command to worship Allah alone

٦٥( ‫ٱعب َُۡهُ وٱصۡ طبِ ۡر ِل ِعب ٰـَتِ ِهۦ ُ ۡل تعۡ ل ُم له ُ ۥ س ُِيا‬ ِ ‫ت و ۡٱأل ۡر‬
ۡ ‫ض وُا ب ۡين ُُِا ف‬ ِ ‫)ربو ٱلسهُ ٰـوت‬
‫ه‬

Lord of the heavens and the earth, and all that is between them, so worship Him
(Alone) and be constant and patient in His worship. (Surah Maryam 19:65)

b) Purpose of creation-worship of Allah

ِ ۡ ‫وُا خل ۡقتُ ۡٱل ِج هن و‬

ِ َُ‫ٱۡلنس ِإ هَ ِليعۡ ب‬
٥٦( ‫ُون‬

And I (Allâh) created not the jinn and mankind except that they
should worship Me (Alone). (Surah Adariyaat 51:56)

30
c) Purpose of sending all prophets

‫ٱجتنِبُواْ ٱل ه‬
‫ط ٰـغُوت‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ُ ‫ولق َۡ بع ۡثنا فِى ڪ ُِل أ ُ هُة هر‬
ۡ ‫سوَا أ ِن‬

And verily, We have sent among every Ummah (community, nation) a

Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep
away from) Tâghût[] (all false deities, etc. i.e. do not worship Tâghût
besides Allâh). Surah nahl 36

‫ٱَّللِ وُا ٰٓ أن ۟ا ُِن ۡٱل ُُ ۡش ِر ُِين‬ ُ ‫صيرُ أن ۟ا وُ ِن ٱتهبع ِنى و‬

‫س ۡبح ٰـن ه‬ ‫قُ ۡل ُ ٰـ ِذهِۦ س ِبي ِل ٰٓى أ َۡع ُٰٓواْ ِإلى ه‬
ِ ‫ٱَّللِ عل ٰى ب‬

Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e.

to the Oneness of Allâh - Islâmic Monotheism) with sure knowledge,
I and whosoever follows me (also must invite others to Allâh i.e to
the Oneness of Allâh - Islâmic Monotheism with sure knowledge).
And Glorified and Exalted is Allâh (above all that they associate as
partners with Him). And I am not of the Mushrikûn (polytheists,
pagans, idolaters and disbelievers in the Oneness of Allâh; those
who worship others along with Allâh or set up rivals or partners to
Allâh)." (Surah Yusuf 12:108)

d) Command to submit to Him

٣٧( ‫َّلل ٱلهذِى خلق ُه هن إِن ڪُنت ُ ۡم إِيهاهُ تعۡ بَُُون‬ ۡ ‫ش ُۡ ِس وَ ِل ۡلقُ ِر و‬
ِ ‫ٱس ُجَُواْ ِ ه‬ ‫َ ت ۡس ُجَُواْ ِلل ه‬

Prostrate yourselves not to the sun nor to the moon, but prostrate
yourselves to Allâh Who created them, if you (really) worship Him.

(Surah Fussilat 41:37)

e) None are perfect except Allah

ۡ ۡ
ٰٓ ِ‫َّلل ۡٱأل ۡسُا ٰٓ ُء ٱل ُح ۡسن ٰى ف ۡٱَعُوهُ بِِا وذ ُرواْ ٱلهذِين يُل ِحَُون ف‬
‫ى أ ۡسُ ٰـٰٓ رِٕ ِهۦ سي ُۡجز ۡون ُا ُانُواْ يعۡ ُلُون‬ ِ ‫وِه‬
١٨٠()
And (all) the Most Beautiful Names belong to Allâh[], so call on Him
by them, and leave the company of those who belie or deny (or
utter impious speech against) His Names. They will be requited for
what they used to do. (Surah A’raaf 7:180)

When he said to his father: "O my father! Why do you worship that
which hears not, sees not and cannot avail you in anything? (Surah
Maryam 19:42)

f) No intercession
31
٤٤( ‫ض ث ُ هم ِإل ۡي ِه ت ُ ۡرجعُون‬ ِ ‫شف ٰـعةُ ج ُِي اعا لهه ُ ۥ ُُ ۡلكُ ٱلسهُ ٰـوت‬
ِ ‫ت و ۡٱأل ۡر‬ ِ ‫قُل ِ ه‬
‫َّلل ٱل ه‬

Say: "To Allâh belongs all intercession. His is the Sovereignty of the heavens and
the earth, Then to Him you shall be brought back. Surah Zumar 39:44

The end

Lesson 6

Shirk: Associating partners in worship with Allah

I. Shirk –Definitions
II. History of Shirk and idolatry.
III. Dangers of Shirk
(A Guide to Sound Creed by Sheikh Saleh Al Fawzan)

I. Shirk:
Definition:
Shirk means devoting any kind of worship to other than Allah. Tawheed
mean devoting worship to Allah alone.

II. History of Shirk

۟ ُ‫ٱختلف‬
‫وا‬ ْ ‫اس ِفيُا‬ ِ ‫ق ِليحْ ُُم بيْن ٱلنه‬ ِ ‫اس أ ُ هُةا ٰو ِحَُ ا فبعث ٱللهـهُ ٱلنه ِب ِي ۧـن ُُب ِش ِرين و ُُنذ ِِرين وأنزل ُع ُه ُم ْٱل ُِت ٰـب ِب ْٱلح‬
ُ ‫ُان ٱلنه‬
ۚ ‫ٱختلف ِفي ِه ِإ هَ ٱلهذِين أُوتُوهُ ُِ ۢن ب ْع َِ ُا جآءتْ ُه ُم ْٱلب ِين ٰـتُ ب ْغ ۢياا بيْن ُه ْم ۚ ِفي ِه‬
ْ ‫وا ِفي ِه ُِن وُا‬ ۟ ُ‫ٱختلف‬ ۟ ُ‫فهَى ٱللهـهُ ٱلهذِين ءاُن‬
ْ ‫وا ِلُا‬
‫ص ٰرط وُسْت ِقيم‬ ِ ‫ق ِبِ ِ ْذ ِن ِهۦ ۚوٱللهـهُ ي ْهَِى ُن يشآ ُء ِإل ٰى‬ ِ ‫﴾ ْٱلح‬٢١٣﴿
Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as
bringers of good tidings and warner and sent down with them the Scripture in truth to
judge between the people concerning that in which they differed. And none differed
over the Scripture except those who were given it - after the clear proofs came to
them - out of jealous animosity among themselves. And Allah guided those who
believed to the truth concerning that over which they had differed, by His permission.
And Allah guides whom He wills to a straight path. (Surah Baqarah 2:213)

How did shirk come about?

32
 Islam forbids anything which may lead to shirk like making pictures, sculptors and
statues. People may first start making statues as way for remembrance and loves
then, they start worshipping it.

From generations after Adam to Noah, the people were upon tawheed. They did not
worship gods or goddesses, but only Allah. During the time of Noah, people would
make pictures of pious people who died. Satan told them that if they wanted to
become closer to Allah and remember Allah better, they should keep these pictures
and pray to Allah, so that they are reminded of Allah in their prayer. Satan did not
directly ask them to prostrate to these pictures or idols. He only said making their
pictures would help you in concentration. This is why we don’t use anything else to
draw concentrate in prayer except by knowing who He is, His Names and attributes
and His Lordship. Later on that generation passed away, and their new generation
saw these idols and Satan told them “your fore fathers used to intercede with these
pious men for rain”. The new generation started using these dead pious men as
means or mediation to ask for rain. This generation too passed away and the later
generation started directly worshipping these idols and pictures making sujood, tawaf
or sacrifices for them.

This is how people fell into shirk gradually as time passed.

One ilah verses many ilah

As time passed by, started worshipping many gods for different needs of them.

O [my] two companions of prison, are separate lords better or Allah, the One, the
Prevailing? (39) You worship not besides Him except [mere] names you have named
them, you and your fathers, for which Allah has sent down no authority. Legislation is
not but for Allah. He has commanded that you worship not except Him. That is the
correct religion, but most of the people do not know. (Surah Yusuf 12:39-40)

III. Dangers of Shirk

Shirk is the gravest sin of all. A person will never be forgiven of shirk unless
he repents of it before he dies.

A. Gravest Unforgivable Sin& Great Oppression:

To Allah alone belongs All Honour and Power, worshipping anything besides
Him is grave injustice and oppression to oneself.
﴾٤٨﴿ ‫إِ هن ٱللهـه َ ي ْغ ِف ُر أن يُ ْشرك بِ ِهۦ وي ْغ ِف ُر ُا َُون ٰذ ِلك ِلُن يشآ ُء وُن يُ ْش ِر ْك بِٱللهـ ِه فق َِ ٱ ْفتر ٰ ٰٓى إِثْ اُا ع ِظي اُا‬

Indeed, Allah does not forgive association with Him, but He forgives what is
less than that for whom He wills. And he who associates others with Allah has
certainly fabricated a tremendous sin. Surah Nisaa 4:48

33
 And [mention, O Muhammad], when Luqman said to his son while he was
instructing him, "O my son, do not associate [anything] with Allah. Indeed,
association [with him] is great injustice." (Surah Luqman 31:13)

B. Confusion in religion

And likewise, to many of the polytheists their partners have made [to
seem] pleasing the killing of their children in order to bring about their
destruction and to cover them with confusion in their religion. And if Allah
had willed, they would not have done so. So leave them and that which
they invent. (Surah 6:137)

When a person is calling on so many gods, each different and helpless,

he does not really fear nor love anyone. This makes him an immoral
person. His faith is weak and he simply does rituals for pushing on with
life, not for real love and fear of god. This means he can fall into any sin
without any conscience.

Aisha (radhi Allahu anha) said “Had the people been commanded to stop fornication,
they would have never done so, had they been commanded to stop alcohol, they
would have never done so, but they were first commanded to worship Allah alone,
without associating partners with Him, and hence they were able to leave all of it.”
[Bukhari]

The End
‫سو ِل ِإن‬ ‫سول وأ ُ ْو ِلي ۡٱألُۡ ِر ُِن ُُ ۡم فِِن ت ٰنز ۡعت ُ ۡم فِي ش ۡي ٖء ف ُرَووهُ ِإلى ه‬
‫ٱَّللِ و ه‬
ُ ‫ٱلر‬ ‫ٱَّلل وأ ِطيعُواْ ه‬
ُ ‫ٱلر‬ ‫ٰ ٰٓيأيوها ٱلهذِين ءاُنُ ٰٓواْ أ ِطيعُواْ ه‬
٥٩ َ‫ي‬ ‫ر وأ ۡحسنُ ت ۡأ ِو ا‬ٞ ‫ٱَّلل و ۡٱلي ۡو ِم ۡٱألٰٓ ِخ ِر ٰذ ِلك خ ۡي‬
ِ ‫ُُنت ُ ۡم ت ُ ۡؤ ُِنُون ِب ه‬
59. O you who believe! obey Allah and obey the Messenger and those in authority
from among you; then if you quarrel about anything, refer it to Allah and the
Messenger, if you believe in Allah and the last day; this is better and very good in
the end.

Lesson 7

Things which lead to shirk

A. excessive glorification of men

34
 B. Quranic evidences and methods for calling to worship of Allah
alone:
C. Forbiddance of glorifying the Prophet to extremes.
D. Are Prophets Alive?

A. Excessively glorifying men.

All men are slaves of Allah and are here to worship Him. They can only help us in
some worldly affairs, as much as Allah has allowed them or has given them
capacity. When they die, they cannot do anything to us, but we can still benefit them
by making dua for them, giving beneficial charity and propagating beneficial
knowledge.

It is the common practice and beliefs for humans to honour their fore-fathers and
follow them. Allah does not forbid us from loving and honouring them, but what is
important is to realise that one has to love Allah the most and obey none above
Him.

‫اس ُن يقُو ُل ربهنا ٰٓ ءاتِنا فِى ٱلَ ۡونيا وُا لهُ ۥ فِى‬
ِ ‫ِڪ ارا ف ُِن ٱلنه‬ ‫فِِذا قض ۡيتُم هُن ٰـ ِسُڪ ُۡم ف ۡٱذڪ ُُرواْ ه‬
ۡ ‫ٱَّلل ُذ ُِۡ ِر ُُ ۡم ءابآٰءڪ ُۡم أ ۡو أش هَ ذ‬
٢٠٠( ‫) ۡٱأل ِخرُِ ُِ ۡن خل ٰـق‬

So when you have accomplished your Manasik remember Allâh as you remember
your forefathers or with a far more remembrance. (Surah Baqarah 2:200)

Allah commands us to remember Him more than our fore-fathers, they demand
more respect.

The pagans went astray because they felt, religion and way of life can be shown by
their fore-fathers and leaving there way is great dishonour. However Allah asks us to
follow those who are given knowledge and not to follow those who were ignorant and
had no knowledge.

َ‫سو ِل قالُواْ ح ۡسبُنا ُا وج َۡنا عل ۡي ِه ءابآٰءنا ٰٓ أول ۡو ُان ءابآٰؤُ ُ ُۡم َ يعۡ ل ُُون ش ۡيـا و‬
ُ ‫ٱلر‬ ‫إِذا قِيل ل ُه ۡم تعال ۡواْ إِل ٰى ُا ٰٓ أنزل ه‬
‫ٱَّللُ وإِلى ه‬
١٠٤( ‫)يِۡ تَُون‬

And when it is said to them: "Come to what Allâh has revealed and unto the
Messenger (Muhammad SAW for the verdict of that which you have made
unlawful)." They say: "Enough for us is that which we found our fathers following,"
even though their fathers had no knowledge whatsoever and nor guidance. (Surah
Maida 5:104)

ُ ‫سول وُصَِق ِلُا ُع ُُ ۡم لت ُ ۡؤ ُِنُ هن بِ ِهۦ ولتن‬

‫ص ُرنههُ ۥ قال‬ ُ ‫ڪت ٰـب و ِح ُُۡة ث ُ هم جآٰءڪ ُۡم ر‬ ‫ِإ ۡذ أخذ ه‬
ِ ‫ٱَّللُ ُِيث ٰـق ٱلنهبِيِ ۧـن لُا ٰٓ ءات ۡيتُڪُم ُِن‬
٨١( ‫ش ٰـ ِهَِين‬‫ٱشَُِواْ وأن ۟ا ُع ُُم ُِن ٱل ه‬ ۡ ‫)ءأ ۡقر ۡرت ُ ۡم وأخ ۡذت ُ ۡم عل ٰى ذت ِل ُُ ۡم ِإصۡ ِرى قالُ ٰٓواْ أ ۡقر ۡرنا قال ف‬

35
And (remember) when Allâh took the Covenant of the Prophets, saying: "Take
whatever I gave you from the Book and Hikmah (understanding of the Laws of
Allâh), and afterwards there will come to you a Messenger (Muhammad SAW)
confirming what is with you; you must, then, believe in him and help him." (Surah
Imran 3:81)

The prophets were given book and wisdom. They were rightly guided and were
chosen amongst men to guide their nations.

Ibrahim alaihi salam asks his father to obey him as he was bestowed with knowledge
and not to follow blindly those who have no knowledge, be it even their fore-fathers.

‫ش ۡيط ٰـن ُان‬

‫ش ۡيط ٰـن ِإ هن ٱل ه‬‫ت َ تعۡ بُ َِ ٱل ه‬ ِ ‫ت ِإنِى ق َۡ جآٰءنِى ُِن ۡٱل ِع ۡل ِم ُا ل ۡم ي ۡأتِك فٱتهبِعۡ نِ ٰٓى أ َُِۡك‬
‫صر ت ا‬
ِ ‫)ي ٰـٰٓأب‬٤٣( ‫طا س ِويا‬ ِ ‫ي ٰـٰٓأب‬
)٤٤( ‫صيا‬ ِ ‫لر ۡحُ ٰـ ِن ع‬ ‫ِل ه‬

O my father! Verily! there has come to me of knowledge that which came not unto
you. So follow me. I will guide you to a Straight Path. (43) "O my father! Worship not
Shaitân (Satan). Verily! Shaitân (Satan) has been a rebel against the Most Gracious
(Allâh) (Surah Maryam 19:44)

B. Forbiddance of venerating graves

It is the remembrance of dead people, which led to shirk. After death, people started
visiting graves as festive places, offering sacrifices, asking from the dead,
celebrating their anniversaries and building monuments upon them. This
exaggeration of dead pious people was forbidden in Islam and all the practices which
lead to it are also forbidden.

Once a person dies all his connection with this world come to an end. All his deeds
come to an end, he cannot do any deed which will benefit him or others. The
inhabitant of the grave cannot give them any of these things-wealth, children and
other such benefits or increasing one’s eeman and making him a pious Muslim,

:‫"إذا ُات ابن آَم انقطُ عُله إَ ُن ثَث‬: ‫ قال رسول هللا صلى هللا عليه وسلم‬:‫ ه قال‬،‫أو علم ينتفُ به‬، ‫صَقة جارية‬
.))‫أو ولَ صالح يَعو له" ((رواه ُسلم‬

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (‫ )ﷺ‬said, "When a man dies, his deeds come to an end
except for three things: Sadaqah Jariyah (ceaseless charity); a knowledge which is
beneficial, or a virtuous descendant who prays for him (for the deceased)."[Book 13,
Hadith 8, Sahih Muslim].

The hadeeth does not say that a person can take prayers to Allah after his death or
cause any benefit to himself or others, except what he has already left behind.

36
Moreover the prophet also said that dua is ibadah and hence one cannot make dua
to anyone except Allah, this becomes shirk. Since shirk is to worship anyone else
other than Allah.

‫ ع ِن النهبِي ِ صلى هللا عليه وسلم قال " الَوعا ُء ُُو ْال ِعباَُُ{ قال ر وب ُُ ُم ا َْعُونِي أسْت ِجبْ ل ُُ ْم‬،‫ان ب ِْن ب ِشير‬
ِ ُ‫ ع ِن النو ْع‬،}. "
Narrated An-Nu'man ibn Bashir:

The Prophet (‫ )ﷺ‬said: Supplication (dua') is itself the worship.

(He then recited:) "And your Lord said: Call on Me, I will answer you" (xI.60) [Sunan
Abi Dawud 1479 Sahih (Al-Albani]

i. Building mosques on graves

ِ ‫َّللاُ ْالي ُهوَ اتهخذُوا قُبُور أ ْن ِبيائِ ِه ْم ُس‬

" َ‫اج‬ ُ ‫ قال قال ر‬،ُ‫أ هن أبا ُُريْر‬.
‫سو ُل ه‬
‫َّللاِ صلى هللا عليه وسلم " قاتل ه‬

Abu Hurairah reported:

The Messenger of Allah (‫ )ﷺ‬said: Let Allah destroy the Jews for they have taken the
graves of their apostles as places of worship.[Sahih Muslim 530 a]

ii. Writing, standing and praying on graves

‫َّللا ـ صلى هللا عليه وسلم ـ أ ْن يُ ُْتب على ْالقب ِْر ش ْىء‬ ُ ‫ قال نهى ر‬،‫ع ْن جابِر‬
ِ ‫سو ُل ه‬
It was narrated that Jabir said:
“The Messenger of Allah (‫ )ﷺ‬forbade writing anything on graves.”

iii. Venerating and taking them as places of celebration and worship.

ُ‫ض ِه الهذِي ل ْم يقُ ْم ُِ ْنه‬ ِ ‫سو ُل ه‬

ِ ‫َّللا صلى هللا عليه وسلم فِي ُر‬ ْ ‫َّللاُ ْالي ُهوَ ع ْن عائِشة ـ رضى هللا عنها ـ قال‬
ُ ‫ت قال ر‬ ‫" لعن ه‬
." َ‫اج‬ ُ ُ ‫ه‬
ِ ‫ اتخذوا قبُور أ ْنبِيائِ ِه ْم ُس‬،‫والنهصارى‬

Narrated `Aisha:

Allah's Messenger (‫ )ﷺ‬in his fatal illness said, "Allah cursed the Jews and the
Christians, for they built the places of worship at the graves of their prophets."[Sahih
al-Bukhari 1390]

‫ُورا وَ تجْ علُوا قب ِْري ِعيَاا وصلووا عل ه‬

‫ى‬ ‫َّللا صلى هللا عليه وسلم " َ تجْ علُوا بُيُوت ُُ ْم قُب ا‬ ُ ‫ قال قال ر‬،ُ‫ع ْن أ ِبي ُُريْر‬
ِ ‫سو ُل ه‬
ُ ‫فِ ِ هن صَت ُُ ْم ت ْبلُغُنِي حي‬
. " ‫ْث ُُ ْنت ُ ْم‬

37
Narrated AbuHurayrah:

The Prophet (‫ )ﷺ‬said: 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.

[Sunan Abi Dawud 2042, Sahih (Al-Albani)]

iv. Marking, sculpting and white washing graves.

ِ ‫يص ْالقُب‬
. ‫ُور‬ ِ ‫ص‬ِ ْ‫َّللا صلى هللا عليه وسلم ع ْن تج‬ ُ ‫ نهى ر‬: ‫ قال‬،‫ع ْن جابِر‬
ِ ‫سو ُل ه‬

It was narrated that Jabir said:

"The Messenger of Allah forbade plastering over graves."

Sahih (Darussalam), Sunan an-Nisa’i 2029

Writing over graves, sculpting, praying, standing and building structures are steps
which may arouse the emotions of human beings into raising the status of the dead.
All of these acts are forbidden, to prevent making the graves as places of worship.

No inhabitant becomes raised after his death nor can he benefit the living in anyway
except through what deeds he has left behind.

Visiting the graves

The wisdom behind visiting the graves is to remind us of “death” and not to remind
us of the “dead”.

Buraidah bin Al-Husaib al-Aslami (RAA) narrated that the Messenger of Allah (‫)ﷺ‬
said:

“I had forbidden you to visit graves, but now you may visit them.” Related by Muslim.
At-Tirmidhi added the following, “It will remind you of the Here-after.[Bulugh al-
Maram 584]

C. Forbiddance of glorifying the Prophet to extremes

Prophets and messengers are like any other human beings, only that they received
revelation and hence were perfected in character and delivering the message to us.
38
They are sinless but may make worldly judgement errors. Being sinless does not
make them perfect and objects of worship, being with mistakes does not make them
out of prophet hood, since they are human beings.

‫ت النهصارى‬ ْ ‫ط ُرونِي ُُا أ‬

ِ ‫طر‬ ْ ُ ‫ي صلى هللا عليه وسلم يقُو ُل " َ ت‬
‫س ُُِ عُُر ـ رضى هللا عنه ـ يقُو ُل على ْال ُِ ْنب ِر س ُِ ْعتُ النهبِ ه‬
." ُ‫سولُه‬ُ ‫َّللا ور‬ ِ ‫ فقُولُوا ع ْب َُ ه‬،ُ‫ فِِنهُا أنا ع ْب َُه‬،‫ابْن ُ ْريم‬
Narrated `Umar:
saying, "Do not exaggerate in praising me as the Christians )‫ (ﷺ‬I heard the Prophet
praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His
".Apostle
[Sahih Bukhari 3445]

Are the Prophets alive?

The Prophets (blessings and peace of Allaah be upon them) are dead as far as the
people of this world are concerned. Allaah says, addressing the last and best of
them (interpretation of the meaning):

“Verily, you (O Muhammad) will die, and verily, they (too) will die”

[al-Zumar 39:30]

But before Allaah they are alive, for if the martyrs are alive with Allaah, then the
Prophets are undoubtedly higher in status before Allaah. See Fath al-Baari, 6/444.

٧٦ ‫ٱَّللُ ُُو ٱلس ِهُي ُُ ۡٱلع ِلي ُم‬

‫ٱَّلل ُا َ ي ُۡ ِلكُ ل ُُ ۡم ض ّٗرا وَ ن ۡف ّٗعا و ه‬ ِ َ ‫قُ ۡل أتعۡ بَُُون ُِن‬
ِ ‫ُون ه‬

76. Say: Do you serve besides Allah that which does not control for you any harm, or
any profit? And Allah-- He is the Hearing, the Knowing.

It was narrated in an authentic report that the Prophet (peace and blessings of Allaah
be upon him) said: “The Prophets are alive in their graves and they pray.” (Narrated
by al-Bazzaar; classed as authentic by al-Albani in Saheeh al-Jami’, 2790). This
prayer is something that they are blessed with just as the people of Paradise are
blessed with glorifying Allaah).

They (blessings and peace of Allaah be upon them) are in their graves apart from
‘Eesa (Jesus)(peace be upon him), whom Allaah raised up into heaven, as He says
(interpretation of the meaning):

“But they killed him not, nor crucified him, but it appeared so to them [the
resemblance of ‘Eesa (Jesus) was put over another man (and they killed that man)],
and those who differ therein are full of doubts. They have no (certain) knowledge,
they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Eesa (Jesus),
son of Maryam (Mary)]:

39
But Allaah raised him [‘Eesa (Jesus)] up (with his body and soul) unto Himself (and
he is in the heavens). And Allaah is Ever All-Powerful, All-Wise.”

[al-Nisa’ 4:157-158]

With regard to the Prophets praying behind the Prophet (peace and blessings of
Allaah be upon him) on the night of the Israa’ (Night Journey), they prayed behind
him in spirit, but their bodies were in their graves. The same applies to his seeing the
Prophets during the Mi’raaj (ascent into heaven), when he saw Adam in the lowest
heaven, and ‘Eesa and Yahya in the second heaven, and Yoosuf in the third, and
Idrees in the fourth, and Haroon in the fifth, and Moosa in the sixth, and Ibraaheem
in the seventh, or vice versa. He saw their souls appear in the shape of their bodies.

Some people say that he saw the same bodies that are buried in the graves, but this
view does not carry any weight.

But ‘Eesa ascended into heaven body and soul, and the same is said of Idrees.

But with regard to Ibraaheem, Moosa and others, they are buried on earth.

The Messiah (may the blessings and peace of Allaah be upon him and all the other
Prophets) will inevitably descend to earth, to the white minaret in the east of
Damascus; he will kill the Dajjaal (“Antichrist”), break the cross and kill the pigs, as is
proven in the Saheeh ahadeeth (authentic reports). Hence he is in the second
heaven even though he is superior to Yoosuf, Idrees and Haroon, because he will
descend to the earth before the Day of Resurrection, unlike the other Prophets. And
Adam is in the lowest heaven because the souls of his descendants who are blessed
(i.e., destined for Paradise) will be shown to him. As for the souls of the doomed (i.e.,
those who are destined for Hell) the gates of heaven will not be opened for them and
they will not enter Paradise until the camel passes through the eye of the needle. So
if they will be shown to him, he has to be near them. There is no contradiction in the
fact that they (may blessings and peace of Allaah be upon them) prayed behind the
Prophet (peace and blessings of Allaah be upon him) then he met some of them
after he was taken up into the heavens, because the souls are like the angels, they
may ascend and descend in an instant; they are not like bodies.

Hence if they are not alive and will not respond to our prayers, it is useless to call to
them. Moreover, since dua is also worship it is shirk to call unto any of the prophets.

Lesson 8

Contents of the Lesson

1) Intercession
2) Intercession and its Types
3) Lawful Methods of Intercession

40
 4) Impermissible means of Tawassul

Waseela

It is the means by which one tries to draw closeness to Allah. Any action or dua
which we make to draw closer to Allah is called waseelah.

Meanings of waseela

1. Drawing closeness to Allah by certain means

2. The rank or position with someone and the closeness to him
It is the name given to the highest station in Paradise, in prophet’s saying:

When you hear the caller to Prayer then say the like of what he says, then send
blessings (salaah) upon me, since whoever sends a single blessing upon me then
Allaah will send ten upon him because of it. Then ask Allaah to grant me al-waseela
because it is a station in Paradise which is appropriate only for a single servant from
the servants of Allaah, and I hope that it will be me. So whoever asks for al-waseela
to be granted to me then my intercession is due for him. [Reported by Muslim
(translation l/209/no.747), the four Sunan and others and it is brought in my book
Irwaaul-Ghaleel (no.242).]

This is the usual meaning of waseela.

Allah has allowed us to seek methods to come closer to Him.

٣٥( ‫ٱَّلل و ۡٱبتغُ ٰٓواْ ِإل ۡي ِه ۡٱلو ِسيلة وج ٰـ ِهَُواْ فِى س ِبي ِل ِهۦ لعلهڪ ُۡم ت ُ ۡف ِل ُحون‬
‫)ـي ٰـٰٓأيوها ٱلهذِين ءاُنُواْ ٱتهقُواْ ه‬

O you who believe! Do your duty to Allâh and fear Him. Seek the means of
approach to Him, and strive hard in His Cause (as much as you can), so that
you may be successful. [] (Surah maida 5:35

Definition

Waseela means those actions by which one draws nearer to Allaah, the Most High.

Some people direct their worship and their supplication to some of the servants of
Allaah, fearing them and placing hope in them, despite the fact that those servants
whom they are worshipping have themselves openly declared their Islaam and their
servitude to and their worship of Allaah, and they have hastened to perform deeds to
bring them nearer to Him, the One free of all imperfections, performing righteous
deeds which He loves and is pleased with, hoping for His mercy and fearing His
punishment.

41
They seek refuge in pious people who themselves had surrendered to Islam and
have not asked anyone to worship them nor seek any closeness through them.

Allah has commanded us to worship Him and even showed us the way through His
messenger. This means there is no other way which is acceptable.

١٠٨( ‫ٱَّللِ وُا ٰٓ أن ۟ا ُِن ۡٱل ُُ ۡش ِر ُِين‬ ُ ‫صيرُ أن ۟ا وُ ِن ٱتهبعنِى و‬

‫س ۡبح ٰـن ه‬ ‫)قُ ۡل ُ ٰـ ِذهِۦ س ِبي ِل ٰٓى أ َۡع ُٰٓواْ ِإلى ه‬
ِ ‫ٱَّللِ عل ٰى ب‬

Say (O Muhammad SAW): "This is my way; I invite unto Allâh (i.e. to the Oneness of
Allâh - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also
must invite others to Allâh i.e. to the Oneness of Allâh - Islamic Monotheism with
sure knowledge).[Surah Yusuf 12:108]

However Allaah, the One free of all imperfections, teaches us in many other texts
that if we seek to draw closer to Him them we must do so by performing righteous
deeds which are pleasing to Him. He did not leave those actions up to us, nor did He
leave it up to our intellect and our tastes and feelings to decide which actions they
should be, since in that case we would disagree and differ, conflict and argue.
Rather He, the One free of all imperfections, ordered us to refer to Him for that and
to follow His guidance and teaching about that. This is because no one knows what
pleases Allaah, the Mighty and Majestic, except Him alone. Therefore in order for us
to know the means to draw nearer to Allaah, it is obligatory upon us to refer back, in
every matter, to that which Allaah, the Most Perfect, prescribed in the Shari’ah, and
which Allah’s Messenger explained.

Lawful and Prescribed Tawsassul and its types

 The use of a means (tawsassul) must be prescribed, and that this can only be
known through an authentic proof from the Book and the Sunnah.
 The second matter is that the tawsassul should be by means of a correct
natural means by which one does indeed reach what is desired.
٦٠ ‫ڪ ُم ۡٱَعُونِ ٰٓى أ ۡست ِج ۡب ل ُُ ۡم‬
ُ ‫)وقال ربو‬

And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)]
(and ask me for anything) I will respond to your (invocation). Surah Ghafir 40:60

ِ ‫وإِذا سألك ِعباَِى عنِى فِِنِى ق ِريب أ ُ ِجيبُ َ ۡعوُ ٱلَهاِِ إِذا َع‬
‫ان‬

And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer
them), I am indeed near (to them by My Knowledge). I respond to the invocations of
the supplicant when he calls on Me (without any mediator or intercessor). [Surah
Baqarah 2:186]

Allah asks us to call on Him, for He alone is the giver of blessings. He, the Mighty,
has prescribed for us a number of types of prescribed means (tawsassul) which are
beneficial and reach the desired goal. Allaah has granted that He will certainly

42
respond to those who call upon Him by these means, as long as the other conditions
for acceptability of the supplication are fulfilled. So now let us look, without clinging
blindly to one opinion or prejudice, at what is apparent after careful research, of what
is reported in the Noble Book and the pure Sunnah, and that is that there are three
types of Tawsassul which Allaah, the Most High, has prescribed and encouraged.
Some of them are reported in the Qur’an and were used by the Messenger ( ) and he
encouraged their use.

Amongst them there is not to be found any tawsassul by means of any person, nor
their status, nor their rights, nor their station.

1. Tawsassul by His beautiful Names and Attributes

Evidence from the Quran

‫َّلل ۡٱأل ۡسُا ٰٓ ُء ۡٱل ُح ۡسن ٰى ف ۡٱَعُوهُ ِبِا‬

ِ ‫وِه‬

And (all) the Most Beautiful Names belong to Allâh

Surah Arafat 7:180

Evidence from Sunnah

Prophet said, “Whoever is greatly troubled and says: "0 Allaah I am Your slave, son
of Your male slave and female slave. My forelock is in Your Hand. Your judgement is
continually operative upon me. Your sentence concerning me is just. I ask You by
every name which is Yours, with which You named Yourself, taught to anyone from
Your creation, or sent down in Your Book, or which You kept to Yourself in the
knowledge of the Hidden with You, that You make the Qur’an the spring of my heart,
the light of my chest, the removal of my sadness and of my anxiety” then Allaah will
remove his anxiety and sorrow and replace it with joy?

Reported by Ahmad (no.3712) and the wording are his, and al-Hakim (1/509) and
others and its isnaad is Saheeh as I have explained in as-Assaheehah (no. 199).

Prophet said, “By Him in Whose Hand is my soul he has supplicated to Allaah by
His Great name and in a narration: by His greatest name if He is called upon by it
then He responds and if He is asked by it He gives. [Reported by Aboo Daawood,
an-Nasaa'ee and Ahmad and others with sabeeb isnaad.]

Prophet used to make dua “O Allaah, I seek refuge in Your Might, none has the right
to be worshipped but You, [Saheeh Bukhari and Muslim]

2. Tawsassul by righteous deeds one has done

43
The one who makes dua and mentions an important pious act which he has done,
and in which he feared Allaah, the One free of all imperfections, and did in
obedience to Him, hoping for His reward and fearing His punishment, and giving
precedence to pleasing Him and obey

Evidence from quran

‫ٱَ ِف ۡر لنا ذُنُوبنا وڪ ِف ۡر عنها س ِيـَٔاتِنا وتوفهنا ُُ ۡٱأل ۡبر ِار‬ ِ ۡ ‫هربهنا ٰٓ ِإنهنا س ُِعۡ نا ُُنا َِياا يُناَِى ِل‬
ۡ ‫ۡليُ ٰـ ِن أ ۡن ء ِاُنُواْ ِبر ِب ُُ ۡم فـَٔاُنها ربهنا ف‬
١٩٣()

Our Lord! Verily, we have heard the call of one (Muhammad )‫ )صلى هللا عليه وسلم‬calling
to Faith: ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins
and expiate from us our evil deeds, and make us die (in the state of righteousness)
along with Al-Abrâr (the pious believers of Islamic Monotheism [Surah Imran 3:193]

Evidence from the Sunnah

Abdullah ibn 'Umar, radiyallaabu 'anhumaa, who said: I heard

Allaah's Messenger ( ) say: Three men, amongst those who came before you set out
until night came and they reached a cave, so they entered it. But a boulder rolled
down from the mountain and blocked the entrance of the cave. So they said: Nothing
can rescue you from this rock except that you supplicate to Allaah by mentioning
righteous deeds you have done, (and in the narration of Muslim: So one of them said
to the others-. Think of righteous deeds which you have done purely for Allaah by,
making mention of them, that He might release you). So one of them said: '0 Allaah I
had two elderly parents and I had not used to give precedence over them to my
family and slaves in giving them milk to drink. But one day I was delayed in seeking
after something (in the narration of Muslim: for fodder) and I did not return with the
flock until they (my parents) had slept. So I milked the animals for them but found
that they were both asleep. However I hated to give milk to my family and slaves
before them, so I waited with the bowl in my band for them to awake. Then with the
break of dawn they awoke and drank their milk. 0 Allaah if I did that seeking Your
Face, then relieve us from this situation caused by the rock.' So it moved slightly, but
they were unable to escape. The Prophet ( ) said: The next said: '0 Allaah my uncle
had a daughter and she was the most beloved of the people to me and I tried to
persuade her to have sexual relations with me, but she refused me until she suffered
from a year of famine. Then she came to me and I gave her a hundred and twenty
dinars on the condition that she would comply with my desire for her, so she agreed.
But when I was about to fulfil my desire she said: 'It is unlawful for you to break (in a
narration of Muslim: 0 servant of Allaah, fear Allaah and do not break) the seal
except by lawful means. So I felt ashamed to commit the crime against her so I left
her alone, and she was the dearest of all the people to me, and I (also) left the gold
which I had given her. 0 Allaah if 1 did that seeking Your Face then release us from
the situation we are in. So the rock opened further but they were still unable to

44
escape. The Prophet ( ) said: And the third said: '0 Allaah I employed some
labourers and paid them their wages except a single man who did not take his
wages and went away. I invested his wages and it grew into a great deal of property.
Then after some time he came to me and said: '0 servant of Allaah, give me my
wages.' So I said to him: 'All the camels, cows, sheep and slaves that you see are
your wages.' So he said: '0 servant of Allaah, do not mock me.' So I said: 'I am not
mocking you.' So he took all of that and led them away and did not leave any of it. 0
Allaah if I did that seeking Your Face, then release us from our situation.' So the rock
moved and they walked out of the cave.

Reported by al -Bukharee (3/260/no.472) and the wording is his and Muslim

(4/l432/no.6607) and an-Nasaa'ee and others.

 The three men mentioned righteous actions which they had done being aware
of Allaah in times of ease, hoping that their Lord would in return now rescue
them in their time of hardship.
 Then our noble Messenger (‫ )صلى هللا عليه وسلم‬narrated this fine story to us after
it was something unknown and hidden, known only to Allaah, the One free of
all imperfections and the Most High. He informed us of this to remind us of
excellent and exemplary actions performed by excellent and exemplary
followers of the previous prophets.

3. Supplication of righteous men

If a Muslim falls into great difficulty or a great misfortune befalls him, and he knows
that he has been very negligent with regard to Allaah, the Blessed and Most High's,
rights upon him, so he wishes to use a strong means of drawing nearer to Allaah. So
he goes to man whom he believes to be righteous and to be one who fears Allaah, or
a person possessing excellence and knowledge of the Book and the Sunnah, and he
asks him to supplicate to his Lord for him that He (i.e. Allaah) should relieve his
distress and removes what had befallen him.

Evidence from Sunnah

Anas ibn Malik, radhiAllahu 'anha reports, saying: "The people were afflicted with
drought in the time of the Prophet ( ), so whilst the Prophet ( ) was giving the khutba
[upon the mimber], standing, on the day of jumu'ah a bedouin stood [and in a
narration: entered] [from the people of the desert] [through a door which faced the
minbar] [near to the house sold for the repayment of a debt50, and Allaah's
Messenger ( ) was standing. So he stood facing Allaah's
Messenger ( )] and said: "0 Messenger of Allaah, the livestock are dying
and the children are hungry [and in a narration: destroyed] [and in another

45
narration: the horses are dying and the sheep are dying] [and in another
wording: the cattle are dying and the roads are cut off] so supplicate to
Allaah for us [that he should give us rain] [and in another: that he should
give us a downpour]." So he raised up his hands and supplicated [until I saw
the whiteness of his armpits]: [0 Allaah bless us with rain, 0 Allaah bless us with rain]
[and the people raised up their hands along with him supplicating] [and he did not
mention that he turned his cloak inside out, nor that he faced the Qiblah], and [By
Allaah] we could not see [any clouds nor] any trace of clouds [nor anything, and
there was no building or house between us and sal'51] [and in a narration: Anas
said: And the sky was clear as glass] [He said: So I then saw a large cloud like a
shield and when it came to the middle of the sky it spread and it rained]. By Him in
Whose Hand is my soul, as soon as he had lowered his hands clouds like mountains
had gathered, and he did not descend from the minbar until I saw the rain dripping
from his beard, [and in a narration: suddenly the wind blew gathering clouds which
came together and then rain poured down from the sky] [and he came down from the
minbar and prayed the Prayer] [so we went out and waded through the water until
we reached our homes] [and in a narration: and it was such that a person could
hardly reach his home]. So it continued to rain that day, and the next, and the next,
and that which followed, until the following Jumu 'ah and it had not ceased [so the
waterways of al- Madeenah were filled] [and in a narration: so, by Allaah we did not
see the sun for a week]. Then that bedouin or someone else stood up [and in a
narration: Then a man entered from that door in the next jumu'ah and Allaah's
Messenger ( ) was standing giving khutbah, so he stood facing him] and he said: 0
Messenger of Allaah, buildings are being destroyed, [and in a narration: houses are
collapsing, roads are cut off and the cattle are dying][and in a narration: the traveller
cannot proceed and the roads are blocked] and livestock are being drowned. So
supplicate to Allaah [to withhold it] for us [so the Prophet ( ) smiled] and he raised his
hands and said: 0 Allaah, around us and not upon us, [0 Allaah upon the tops of
mountains, hillocks [and hills] and river beds and places where trees grow}. So he
did not point with his hand in any direction except that the clouds cleared away
producing a clear circular hole [and in a narration: so I looked and saw the clouds
separating around al-Madeenah [to the right and the left] forming [asort of crown]
[and in another: so the clouds cleared away from al-Madeenah just as clothes are
removed] and it was now raining all around us, but not raining upon us at all [in a
narration: not a drop] [and we went out walking in the sunshine]. So Allaah showed
them a miracle for His Prophet ( ) and His response to his supplication. The valley of
Qanaat was flooded for a month, and no one came from outside except that he told
of abundant rain."[Reported by al –Bukhaaree, Saheehul -Bukhaaree (l/224 -
226,no.49]

Evidence from the practice of the companions

46
Companions like Umar ibn Al khattab, Muawiyah and tabieen like Dahhak ibn Qais
used to ask the pious and noble men amongst them to pray for rain. They did not
invoke the pious dead men amongst them to ask for rain, as this is impermissible.

All scholars agree on lawfulness of these three ways of tawsassul or seeking

nearness to Allah. The other methods are impermissible since they are making dua
to other than Allah.

Impermissible means of Tawassul

There are many supplications in the quran, many supplications in the sunnah, and
we do not find any of them containing any tawsassul by means of the status, honour,
right or position of any created being.

‫اخ ۡذنا ٰٓ ِإن نه ِسينا ٰٓ أ ۡو أ ۡخط ۡأنا ربهنا وَ ت ۡح ُِ ۡل عل ۡينا ٰٓ ِإصۡ ارا‬
ِ ‫سا ِإ هَ ُو ۡسعها لها ُا ُسب ۡت وعل ۡيِا ُا ۡٱُتسب ۡت ربهنا َ تُؤ‬ ‫ٱَّللُ ن ۡف ا‬
‫ف ه‬ ُ ‫َ يُُ ِل‬
‫ص ۡرنا على‬ ُ ‫ٱَ ِف ۡر لنا و ۡٱرح ُۡنا ٰٓ أنت ُ ۡول ِٰٕنا فٱن‬ۡ ‫ف عنها و‬ ۡ ‫ُُا حُ ۡلتهُ ۥ على ٱلهذِين ُِن ق ۡب ِلنا ربهنا وَ تُح ُِ ۡلنا ُا َ طاقة لنا ِب ِهۦ و‬
ُ ‫ٱع‬
٢٨٦( ‫) ۡٱلق ۡو ِم ۡٱلڪ ٰـ ِف ِرين‬

Allâh burdens not a person beyond his scope. He gets reward for that (good) which
he has earned, and he is punished for that (evil) which he has earned. "Our Lord!
Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that
which You did lay on those before us (Jews and Christians); our Lord! Put not on us
a burden greater than we have strength to bear. Pardon us and grant us
Forgiveness. Have mercy on us. You are our Maula (Patron, Supporter and
Protector, etc.) and give us victory over the disbelieving people." (Surah
Baqarah2:286

The various prophets and the righteous men, the salaf only asked Allah themselves
or requested living pious men to pray to Allah.

Moreover, Allah condemns those who take pious men as mediators.

‫أ ُ ْول ٰـٰٓ رِٕك ٱلهذِين ي َۡعُون ي ۡبتغُون ِإل ٰى ربِ ِه ُم ۡٱلو ِسيلة أيو ُِ ۡم أ ۡقربُ وي ۡر ُجون ر ۡحُتهُ ۥ ويخافُون عذابهُ ۥ ِإ هن عذاب ربِك ُان ُ ۡحذُ ا‬
‫ورا‬
٥٧()

Those whom they call upon [like 'Isa (Jesus) son of Maryam (Mary), 'Uzair (Ezra),
angel] desire (for themselves) means of access to their Lord (Allâh), as to which of
them should be the nearest and they ['Isa (Jesus), 'Uzair (Ezra), angels and others]
hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is
(something) to be afraid of! (Surah isha 17:57)

The end

47
 Lesson 9

Contents of the Lesson

1) Charms, Amulets & evil Omens

2) Rulings on Charms and Amulets
3) Quran as an Amulet being impermissible (assignment)

Pg. 100 A Guide to Sound Creed by Sheikh Saleh Al Fawzan.

Charms and Amulets have becomes a great source of shirk in today’s times. As
insignificant as it may seem, these are amongst the acts of shirk. When a person
beliefs that any objects can remove harm from him protect him or bring some good
to him, is relying upon it for things which Allah alone can do. He draws near to such
things, placing his trust in them, which in fact are given no power nor any might by
Allah (subhanahuwa’tala)

‫ٱَّللِ إِ ۡن أراَنِى ه‬
‫ٱَّللُ بِضُر ُ ۡل ُ هُن‬ ‫ُون ه‬ ِ َ ‫ٱَّللُ قُ ۡل أفرء ۡيتُم هُا ت َۡعُون ُِن‬ ِ ‫ول رِٕن سأ ۡلت ُهم هُ ۡن خلق ٱلسهُ ٰـوت‬
‫ت و ۡٱأل ۡرض ليقُولُ هن ه‬
٣٨( ‫ڪ ُل ۡٱل ُُتو ُِلُون‬ ‫)ُ ٰـ ِشف ٰـتُ ض ُِرهِۦ أ ۡو أراَنِى بِر ۡحُة ُ ۡل ُ هُن ُُ ُۡ ِسُ ٰـتُ ر ۡحُتِ ِهۦ قُ ۡل ح ۡسبِى ه‬
‫ٱَّللُ عل ۡي ِه يتو ه‬

Say: "Tell me then, the things that you invoke besides Allâh, if Allâh intended some
harm for me, could they remove His harm, or if He (Allâh) intended some mercy for
me, could they withhold His Mercy?" Say : "Sufficient for me is Allâh; in Him those
who trust (i.e. believers) must put their trust." (Zumar 39:38)

These articles are only helpless themselves and cannot avert harm from anyone.

ۚ ‫ٱلرحْ ُ ٰـ ِن‬ ِ ‫﴾ قُ ْل ُن ي ُْلؤُ ُُم بِٱله ْي ِل وٱلنهه‬٤٢﴿‫ب ْل ُُ ْم عن ِذ ُْ ِر ربِ ِهم وُ ْع ِرضُون‬

‫ار ُِن ه‬

“Say: ‘Who can guard and protect you in the night or in the day from the (punishment
of the) Most Gracious (Allaah)?’ Nay, but they turn away from the remembrance of
their Lord” [al-Anbiyaa’ 21:42 ]

When it comes to our relationship with Allah, we have to be extremely cautious and
particular. One cannot just wear things or amulets to please someone or wear to see
just so it works nor just take a chance in it. We worship Allah with clear belief and
firm conviction, without doubts and with completeness.

Many may just use these things for pleasing their ancestors or not to cause rift
between family relations –parents or spouses. It is worth asking a question here,
which relation requires greater right upon us to be kept, the relation with our creator
or our creation?

48
Ruling on Use of charms and Amulets

a. Charms
The Prophet(peace be upon him) saw a man wearing a brass bracelet in his hand
and asked him” what is this bracelet?” he said this is for wahina( a vein causing pain
in shoulder and arm).Thereupon the prophet said, “Take it off for it will not increase
but your pain.if you die while wearing it you will never get salvation.”

[Reported by Ahmed as acceptable, Hakim and Ibn Hibban deemed it

Sahih,Adhahabi agree to its authenticity]

b. Bracelets & Amulets

It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group came to the
Messenger of Allaah (peace and blessings of Allaah be upon him) [to swear
their allegiance (bay’ah) to him]. He accepted the bay’ah of nine of them but
not of one of them. They said, “O Messenger of Allaah, you accepted the
bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The
man put his hand (in his shirt) and took it off, then he (the Prophet (peace and
blessings of Allaah be upon him)) accepted his bay’ah. He said, ‘Whoever
wears an amulet has committed shirk.”

(Narrated by Ahmad, 16969)

[Graded saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 492]

It was narrated from Zaynab the wife of ‘Abd-Allaah ibn Mas’ood from ‘Abd-
Allaah that he said:

“I heard the Messenger of Allaah (peace and blessings of Allaah be upon him)
say, ‘Spells (ruqyah), amulets and love-charms are shirk.” I said, “Why do you
say this? By Allaah, my eye was weeping with a discharge and I kept going to
So and so, the Jew, who did a spell for me. When he did the spell, it calmed
down.” ‘Abd-Allaah said: “That was just the work of the Shaytaan who was
picking it with his hand, and when (the Jew) uttered the spell, he stopped. All
you needed to do was to say as the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say: ‘Adhhib il-ba’s Rabb al-naas
ishfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadiru
saqaman (Remove the harm, O Lord of mankind, and heal, You are the
Healer. There is no healing but Your healing, a healing which leaves no
disease behind.’”

49
 (Narrated by Abu Dawood, 3883; Ibn Maajah, 3530) [Graded saheeh by al-
Albaani in al-Silsilat al-Saheehah, 331 and 2972.]

It is the work of Shaytan to draw us into shirk, by making us believe that

Such charms and amulets are really going to cure us. All cure and protection
comes from Allah and no other thing is given power by Allah, to either protect
us or harm us.

We only have to seek the ways and methods which have been placed with
cure from Allah. It is alright to rely on medicines and modern medicine, as
means of cure. This is because they have proof on medical grounds, based
on observation and evidence, in healing diseases. So we have explanation
and understand as to why they cure and what the process of curing is. We
have an understanding that Allah has placed cure in them in various ways.
Herbs and medicines are else prescribed in the Sunnah like honey, hubbatull
barkah, ismad(prophet’s kohl) and ajwa dates. Similarly modern medicines, if
do not cross the bounds of Shari’ah are allowed.

Whatever means of medication and treatment we use, we should have

complete trust in Allah, that all cure, protection and removal of harm comes
from Allah.

c. Seeking refuge from objects- plant, trees and ornaments.

Seeking refuge, cure or protection from trees, plants and other such things is an act
of disbelief and shirk. It means we are having reliance or trust on other than Allah
which is Shirk. It is forbidden to visit tombs or mausoleums where dead people are
buried in order to draw closeness to Allah.

Abu Waqid Al Laythi said that, “we went alongwith the messenger of Allah before
Hunayn. At the time we were new to Islam. We passed by a lote-tree which
belonged to the poly-theist who were intent in devotion to it, and they used to hang
their arms on it.. So we said, “O messenger of Allah, make a tree for us Dhat anwat
as the disbeliever had Dhat anwat. The Prophet said ,” Allahuakbar(Allah is the
greatest), you have followed the evil traditions of previous nations. By the one in
whose hand my soul is, you have said what the children of Israel said to Moosa....
“Make for us a god just as they have gods. He said “Indeed you are a people
behaving ignorantly.”(Surah Araaf 7:138) You will follow the traditions of the people
before you.”

[Tirmidhi, Nisa’ee and Ahmed, Sahih Sunan Tirmidhi vol.2,p 235]

50
Quran as an amulet

assignment

Evil Omens

Omens are the practice of seeking solution or direction in a worldly affair by means
of birds, names, places and persons. The pagans used to take flight of birds as bad
or good omens. Hence the word for Omen is “Tiyara” which comes ‘bird’ in Arabic.

Definition:

The practice of taking various movement or events in nature to predict what course
of action one should take in future, and as indicators of benefit or harm, is called
‘tiyara’ or Omens. For example, if a person wants to travel, he will look at some
movements in nature like a black cat crossing his way or to decide whether his
journey will bring something good and beneficial or evil and harmful.

When a person is bound by such things he is placing his trust in these things and
believing that these things have the power to convey the knowledge of unseen,
which is with Allah alone. He feels he can escape his destiny by seeking these
warning signs. These acts are hence shirk.

Moreover, his mind is always in a state of anxiousness and confusion. His reliance
is not on Allah, but on these useless things and events. He will not take useful ways
like dua and istikhara to seek counsel of Allah, instead he will go for ways which
have no basis in Sha’riah.

Ruling on Omens

Believing in Omens constitutes shirk.

Narrated Abdullah ibn Mas'ud:

The Prophet (‫ )ﷺ‬said: Taking omens is polytheism; taking omens is polytheism. He

said it three times. Every one of us has some, but Allah removes it by trust (in
Him). [Sunan Abi Dawud 3910, Graded Sahih- Albani]

" ‫َّللاِ وُا ْالفأ ْ ُل قال‬ ُ ‫ قالُوا يا ر‬. " ‫َّللاِ صلى هللا عليه وسلم قال " َ عَْوى وَ ِطيرُ وأ ُ ِحبو ْالفأْل‬
‫سول ه‬ ُ ‫ أ هن ر‬،‫ع ْن أنس‬
‫سول ه‬
. ‫ قال أبُو ِعيسى ُذا حَِيث حسن ص ِحيح‬. " ُ‫ط ِيبة‬ ‫ْالُ ِلُةُ ال ه‬

Narrated Anas:

That the Messenger of Allah (‫ )ﷺ‬said: "There is no 'Adwa and no Tiyarah, and I like
Fa'l." They said: "O Messenger of Allah! What is Fa'l?" He said: "A good statement."

Graded Sahih, Jami` at-Tirmidhi 1615

51
Omens, Our Destiny and Our actions

A believer works his best in the righteous ways and leaves the result to Allah. If he
has to make a decision, he will use all his worldly legitimate means and then make
istikhara, placing his complete trust in Allah. He will accept the consequences which
follow as the will of Allah. He will not utter words of disapproval nor do acts which
displease Allah. This is the way of a believer.

Hence the superstition is not only in birds or so, but in anything which is used as an
indication for showing what is harmful and beneficial. Hence casting rows or lots,
using other such means for the same reason is also shirk and not permissible.

Evil Consequences of Omens

1. Committing an act of shirk

2. Loss of reliance/Tawaakul in Allah
3. Taking impermissible means.
4. Attitude of blaming destiny and not oneself.

A true believer will blame himself if an evil happens and not on Allah. He will
look to his actions, trying to correct them so that they are according to
Sha’riah, he will repent from his sins. He will humble himself not blaming
others or Allah for the calamity which came upon him.

ۚ ‫وُآ أصابك ُِن سيِئة ف ُِن نه ْف ِسك ۚ هُآ أصابك ُِ ْن حسنة ف ُِن ٱللهـ ِه‬

After what comes to you of good is from Allah, but what comes to you of evil,
[O man], is from yourself. And we have sent you, [O Muhammad], to the
people as a messenger, and sufficient is Allah as Witness. ([Surah Nisaa
4:79])

He has done all that is necessary, he will be patient and not utter words which
are displeasing to Allah. He knows that everything which happens is with the
will of Allah and is already recorded. He will not regret his actions.

Actual meaning of Omens

Ibn 'Umar (May Allah be pleased with them) said:

The Messenger of Allah (‫ )ﷺ‬said, "There is no infection and no evil omen; but
if there is anything (that may be a source of trouble) then it could be a house,
a horse, and a woman."

52
 [Al-Bukhari and Muslim].

This means that a person comes into contact and interaction with his wife, a
horse and his house the most in daily life. When these things are problematic
they will most likely make his entire life miserable as a result of anxiety and
anger. This by no means indicates that certain women, or a certain house or
a certain horse is responsible for such things without any reason, as this is not
mentioned here.

Hadeeth of the woman and the house

Remedy for Belief in Omens

1. Reliance on Allah
'Abdullah ibn Mas’ood reported that the Prophet, may Allah bless him and grant him
peace, said,” "Paying attention to the bad omen (tayyara) is association (shirk). It has
nothing to do with us. Allah will remove it by reliance on Him."

[Graded Sahih (Al-Albani), Al-Adab Al-Mufrad 909]

2. Dua against Bad Omens

ُ ‫اللّ ُهـ َّم ال طيْـر إِالّ طي‬.

ُ ‫ وال إِله غي‬،‫ وال خـيْر إِالّ خـي ُْرك‬،‫ْـرك‬
‫ْـرك‬

205. Allaahumma laa tayra 'illaa tayruka, wa laa khayra 'illaa khayruka, wa laa
'ilaaha ghayruka.

O Allah there is portant other than Your portent, no goodness other than Your
goodness, and none worthy of worship other than You

Al-Albani, Silsilatul-'Ahadlth As-Sahihah 3/54, (no. 1065)

Abdullah ibn Amr ibn Al Aaas said the Prophet said,” If anyone has stopped doing
something because of an evil omen, then he has committed an act of disbelief “ the
companions asked, “ what is the expiation for that?” he replied “ the above dua.
[Ahmed and Tabarani]

53
 Lesson 10

Fortune Telling

Contents of the Lesson

1) Knowledge of the Unseen

2) Types of Fortune Tellers
3) Ways in which Kahin gathers information.
4) Ruling on Fortune Telling
5) Consequence of Fortune Telling

Introduction:

Knowledge of the Unseen

There are people who claim that they have knowledge of the Unseen. They are
known by various names like fortune tellers or ‘kahin’, oracle etc. The Unseen
includes the future events like birth of someone, death of someone, the provision of
someone and the future life events of someone, as stated in the hadeeth

،ََ ‫َّللاُ َ ي ْعل ُم أحَ ُا ي ُُونُ فِي‬ ِ ‫َّللاِ صلى هللا عليه وسلم " ُِ ْفتا ُح ْالغ ْي‬
‫ب خ ُْس َ ي ْعل ُُها إَِه ه‬ ‫سو ُل ه‬
ُ ‫ قال قال ر‬،‫ع ِن اب ِْن عُُر‬
‫ وُا يَ ِْري أحَ ُتى‬، ُ‫ى أ ْرض ت ُُوت‬ ْ ْ ْ
ِ ‫ وُا تَ ِْري نفس بِأ‬،‫ وَ ت ْعل ُم نفس ُاذا تُسِبُ ََاا‬،‫وَ ي ْعل ُم أحَ ُا ي ُُونُ فِي األ ْرح ِام‬
ْ
." ‫ي ِجي ُء الُط ُر‬

Narrated Ibn `Umar:

Allah's Messenger (‫ )ﷺ‬said, "Keys of the unseen knowledge are five which nobody
knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what
is in the womb; nobody knows what he will gain tomorrow; nobody knows at what
place he will die; and nobody knows when it will rain."

Sahih al-Bukhari 1039

As the hadeeth mentions, this knowledge is with no other than Allah. Hence anyone
who claims to have such knowledge or claim he can possess it, is just lying and is a
trickster or is committing Kufr.

﴾٦٥﴿ ‫ض ْٱلغيْب ِإ هَ ٱللهـهُ وُا ي ْشعُ ُرون أيهان يُبْعثُون‬

ِ ‫ت و ْٱأل ْر‬
ِ ‫قُل هَ ي ْعل ُم ُن فِى ٱلسهُ ٰـ ٰو‬

Say: "None in the heavens and the earth knows the Ghayb (unseen) except Allâh,
nor can they perceive when they shall be resurrected." [Surah Naml 27:65]

‫ى قُ ۡل ُ ۡل ي ۡست ِوى ۡٱأل ۡعُ ٰى‬ ٰٓ ‫َ أ ۡعل ُم ۡٱلغ ۡيب و‬

‫َ أقُو ُل ل ُُ ۡم إِنِى ُلك إِ ۡن أتهبِ ُُ إِ هَ ُا يُوح ٰ ٰٓى إِل ه‬ ‫َ أقُو ُل ل ُُ ۡم ِعنَِى خزآٰ رِٕنُ ه‬
ٰٓ ‫ٱَّللِ و‬ ٰٓ ‫قُل ه‬
٥٠( ‫ير أفَ تتف هُ ُرون‬ ُ ‫ص‬ ِ ‫)و ۡٱلب‬

54
Say (O Muhammad SAW): "I don't tell you that with me are the treasures of Allâh,
nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is
revealed to me." Say: "Are the blind and the one who sees equal? will you not then
take thought?" (Surah Al An ’aam 6:50)

Even the Prophet did not claim to have knowledge of the Unseen. He was
commanded by Allah to convey to the Ummah, that he did not withhold the
knowledge of treasures and future events. Quran further says that, had he known the
knowledge of unseen, he would have amassed great benefit, saved himself from all
harm, but this was contrary to what we saw in his mission. He was repelled by his
people, he had to meet them in battle and they turned him out. He went preaching
his message as his duty and was not aware of the consequences to follow.

‫ڪث ۡرتُ ُِن ۡٱلخ ۡي ِر وُا ُ ه‬

َ‫سنِى ٱلس ٰٓوو ُء ِإ ۡن أن ۟ا ِإ ه‬ ۡ ‫ٱَّللُ ول ۡو ُُنتُ أ ۡعل ُم ۡٱلغ ۡيب َل ۡست‬
‫َ أُۡ ِلكُ ِلن ۡف ِسى ن ۡفعاا وَ ضرا ِإ هَ ُا شآٰء ه‬
ٰٓ ‫قُل ه‬
١٨٨( ‫)نذِير وب ِشير ِلق ۡوم ي ُۡؤ ُِنُون‬

“Say (O Muhammad): I do not possess for myself any benefit or harm except what
Allah wills. If I had known the Unseen, I would have brought on for myself a lot of
good and nothing evil would ever befall me. I am but a giver of warnings and of glad
tidings for a people who believe.” [Surah al-A`râf: 188]

The prophet could not avert any harm for himself because he did not know what
was lying ahead of him. Moreover, he had no power to change the decree of Allah.
He had no knowledge of the unseen by himself, except what Allah revealed to him. If
the most beloved of Allah, was not given access to unseen and the ability to choose
and refuse destiny, no other can claim that he has such knowledge.

Types of Fortune Tellers

1. Tricksters

These people have no real knowledge of the future, but want to make some
money by tricking people to believe in their sayings. They end up making a lot
of rituals or other such ways to gather the mentality of general masses. Hence
they are able to predict few things here and there just by chance, whereas
most of their predictions are wrong.
People tend to see their correct predictions and forget their incorrect ones,
and hence follow them.

2. Fortune Tellers
These fortune tellers are ones who have claim to knowledge of unseen or future. In
order to get this knowledge they work with the evil Jinn, without the notice of their
customers. They use ways of Kufr to make deals and contracts with Jinn, and try to
get their work done. In order for them to be in contract with evil jinn, they have to do

55
evil acts of Kufr and then take favours of the evil Jinn. This act takes one out of
Islam, it is grave sin of shirk, and its doers are serious criminals.

Ways in which a fortune teller or ‘Kahin’ gets information

1. Jinn’s Ability to travel and gather information

After contract with Jinn is done, the Jinn steal information for the fortune-teller of
kahin. He gives this information to the customer, all the time the customer things
that the kahin is a saint or religious person close to Allah, receiving knowledge of
the unseen.

Allah has given Jinn, the ability to travel long distances in short time. Hence they can
travel up to the lowest heavens. Before the prophet’s mission started, they were able
to hear the news of the heaven and the earth, but after his mission, they were unable
to hear it. Hence they started mixing the information they heard with lies, in order to
deceive people.

ۡ ‫) إِ هَ ُ ِن‬١٧( ‫وح ِف ۡظن ٰـها ُِن ُُ ِل ش ۡيط ٰـن هر ِجيم‬

)١٨( ‫ٱسترق ٱلس ۡهُُ فأ ۡتبعهُ ۥ ِشِاب وُبِين‬

And We have guarded it (near heaven) from every outcast Shaitân (devil).
(17)Except him (devil) who steals the hearing then he is pursued by a clear flaming
fire. (18) Surah Hijr 15:17-18

'Aishah (May Allah is pleased with her) said:

Some people asked the Messenger of Allah (‫ )ﷺ‬about soothsayers. He (‫ )ﷺ‬said,

"They are of no account." Upon this they said to him, "O Messenger of Allah! But
they sometimes make true predictions." Thereupon the Messenger of Allah (‫ )ﷺ‬said,
"That is a word pertaining to truth which a jinn snatches (from the angels) and
whispers into the ears of his friend (the soothsayers) who will then mix more than a
hundred lies with it. [Agreed Upon] [Riyadh saliheen, Book 18 Hadeeth no 158]

2. Contact with other Jinn

Each and every person has a Jinn companion with him. He is called Qareen.
This is an evil companion, who urges the person to do sins. The Kahin is able
to get information about a person with contact from his Qareen.

Ruling on Fortune Telling

Fortune telling is shirk and is a serious sin. This is evident from the Shari’ah,

.))‫ لم تقبل له صَُ أربعين يو اُا" ((رواه ُسلم‬،‫ فصَقه‬،‫ "ُن أتي عرافاا فسأله عن شيء‬:‫النبي صلى هللا عليه وسلم قال‬

56
.Safiyyah bint Abu Ubaid reported from Hafsa that the Prophet said the salaah
of whoever approaches a fortune teller and asks him about anything will not
be accepted. [Muslim}

This severe punishment is for only visiting a fortune teller, even out or fun or
accompanying someone of out of curiosity. Even if one comes to hear of a single
saying of the fortune teller, which came true, then he becomes a follower of that
kahin, starts believing in him and enters into an even more sin of committing shirk.

This does not mean one should stop offering Salah if he happened to visit a fortune
teller. Since Salah has two aspects to it

1. Obligation
2. Reward
When a person visits a fortune teller his rewards for salaah of forty days is nullified.
However, he still has the obligation of offering the salaah, as it is a pillar of Islam.

on the authority of `Imran ibn Al-Husayn (may Allah be pleased with him) that the
Prophet (peace be upon him) said: “He is not of us: the one who sees omens or has
omens seen for him; predicts or has the future predicted for him; performs magic or
has magic performed for him. And whoever goes to a soothsayer and believes what
he says, has disbelieved in what has been sent down upon Muhammad (peace be
upon him)." Related by Al-Bazzar through a good Sanad.

The belief in fortune telling is clear act of shirk. It invalidates our tawheed in Asma
wasifaat, the attribute of Allah of having the knowledge of Unseen. It makes people
life miserable for running from one fortune teller to another, worrying about his future
without placing trust in Allah and doing right.it weakens faith and opens up doors to
may evil, where a person is involved in activities of the jinn. He is made to do things
which are Kufr just in order to get a glimpse of his future. He loses tawheed and
becomes tarnished both physically and mentally, by involving himself in these acts of
Kufr.

Consequences of fortune-telling

A Muslims should pay no attention to such predictions no matter how much

important they may sound. The kahin may tell one he has information to who is his
enemy or who killed his relative so on and so forth. Once he decides to lend an ear
and follow the kahin, he has become a part of the contract with evil jinn and
Shayâtin. He has lost tawwakkul in Allah and His support and aid, until he repents
and returns to the right path. He has trusted his worst enemy Satan, who is only
going to betray him and taking men to hell-fire is his only mission.

ِ ‫) إِ هَ ِعباَك ُِ ۡن ُه ُم ۡٱل ُُ ۡخل‬٨٢( ‫قال فبِ ِع هزتِك أل ُ َۡ ِوينه ُه ۡم أ ۡجُ ِعين‬

)٨٣( ‫صين‬

57
[Iblis (Satan)] said: "By Your Might, then I will surely mislead them all, (82) "Except
Your chosen slaves amongst them (faithful, obedient, true believers of Islamic
Monotheism)." (Surah Saad 38:82-83)

A person, who is told by kahin of a bad news, will try to change it through illegitimate
ways. He went to the kahin to know his future, this was the first act he did of
disbelief, but now he starts believing that certain acts he does will get him out of
problems. Hence he is trapped into this trap of sins, unless he repents and closes all
doors to fortune-telling.

The End

Lesson 11

Astrology & Black Magic

Definition

It is defined as the study of celestial bodies and their positions, believing them to
have unexplained influence on worldly affairs. This could be birth and death of
someone, disease happiness misfortune. There are certain events which can be
scientifically explained like the effect of moon on waves, causing them to be of high
tide and low tide. This is because of the gravitational force and it by no means
constitutes astrology.

There is another branch of study called astronomy, which also deal with heavenly
bodies. This is not the same as astrology. Astronomy is the study of these bodies,
their nature and their constituents, without the belief that they have any influence on
worldly affairs, which constitutes the matters of unseen.

Types of Astrology

1. First – A person holds that celestial bodies have influence on worldly affairs
without the intervention of Allah. Whoever believes so is a disbeliever,
because he is claiming that a different creator is able to sustain this universe.
Such a concept is clear disbelief.
2. Second- astrologer may take the movements of such planets as indication of
future events.
This is unlawful and also disbelief, because a person is making claim to
having the knowledge of Unseen.
Allah has not placed in these bodies any power to control or predict any
events on earth.

Ruling on Astrology

58
 Narrated Abdullah ibn Abbas:
The Prophet (‫ )ﷺ‬said: 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.
[Sunan Abee Dawood 3905, Graded Hasan, Albani]

Astrology is shirk and disbelief and hence prohibited in Islam. It is a serious

sin which destroys tawheed. A person starts believing that celestial bodies will
benefit or harm him. He will start studying their movements and positions and
hence take decisions based on them.
When a calamity strikes him he blames it on these celestial bodies. Whereas
the true Muslim will resort to Quran and Sunnah in living his life and when a
calamity strikes him, he is patient and will say the “inna lillahi wa inna ilaihi
raji’oon”.

Purpose of the Stars and heavenly bodies

ِ ‫ص ْلنا ْٱلـَٔاي ٰـ‬

﴾٩٧﴿ ‫ت ِلق ْوم ي ْعل ُُون‬ ‫ت ْٱلب ِر و ْٱلبحْ ِر ق َْ ف ه‬
ِ ‫ظلُُ ٰـ‬ ۟ َ‫وُُو ٱلهذِى جعل ل ُُ ُم ٱلنو ُجوم ِلت ْهت‬
ُ ‫ُوا بِها فِى‬

And it is He who placed for you the stars that you may be guided by them through
the darknesses of the land and sea. We have detailed the signs for a people who
know. (Surah Al an ’aam 6:97)

ۡ ‫) إِ هَ ُ ِن‬١٧( ‫وح ِف ۡظن ٰـها ُِن ُُ ِل ش ۡيط ٰـن هر ِجيم‬

)١٨( ‫ٱسترق ٱلس ۡهُُ فأ ۡتبعهُ ۥ ِشِاب وُبِين‬

And We have guarded it (near heaven) from every outcast Shaitân (devil).
(17)Except him (devil) who steals the hearing then he is pursued by a clear flaming
fire. (18) Surah Hijr 15:17-1

The Purpose of the stars is only to guide and secure the heavens from Satan. Allah
has not placed any other power with them.

Forecasting Weather

Modern day weather forecast can only predict to a degree, the most likely
occurrence based on what is observed and measured of the present weather
situation. This forecast should be done only based on observations and
measurements and its findings or data collected should not be believed as certainty.

If someone believes such things for certainty and without scientific analysis, then is
falls into the category of astrology of fortune telling. The difference between
astrology and fortune-telling and scientific findings is that, scientific findings make an
estimation based on current weather phenomenon. This is permissible, since such
weather phenomenon was witnessed and its various parameters measured. In the
case of astrology, there is no evidence in the Quran and Sunnah, for the heavenly

59
bodies to have influence on worldly life, birth and death of anyone. Hence attributing
these to celestial bodies and their movements is forbidden.

Astrology and Surah Burooj

Some Muslims think that astrology is mentioned in the Quran in Surah Burooj which
was translated as Zodiac signs. This is an incorrect translations given by Yusuf Ali,
the actual meaning of the Surah is huge stars, which does not have any similarity to
zodiacal signs which we see in magazines and newspapers these days.

Magic or Sihr

Definitions

Magic or sorcery is a practice in which, evil spirits are used to produce supernatural
effects or control events in nature. It is done by a magician or a sorcerer, who may
use charms, spells and rituals. It can have effect on bodies, hearts and minds. It can
even cause death. Whatever evil affect it may have, it still cannot occurs without the
will of Allah.

Reality of Magic

Modernists deny magic because it does not have any scientific explanation to it. Its
causes are not observable nor can its parameters be found through experimentation.
In Islam magic is real and can happen , irrespective of one who believes in it or not.
This comes about as a result with contact with Shayâtin. Allah mentions the reality of
magic in the Quran and even declares it forbidden in the Quran. Hence, if a person
has read these verses and still denies the reality of magic, then he has denied
revelation, which is Kufr. Modernists and some apologetic Muslims of today deny the
influences of the world of unseen. One should not incline to such attitudes, because
this is clear denial of revelation. Not being able to explain it through science, does
not guarantee the non-existence of something. The absence of knowledge is not
knowledge itself. The ultimate criteria for the reality of something are decided by the
Quran and Sunnah and not science. Science is a field of study based on
observations, experimentation and calculations, done by human beings. It is
subjected to errors as human beings are not perfect in their intelligence nor are they
perfect in their observation. Moreover, if someone only accepts things which are
logical and scientific, then he is downplaying revelation which is from Allah, the all
knower, seeing and hearing.

ۚ ‫سليُْ ٰـن‬ ُ ‫شي ٰـ ِطينُ عل ٰى ُُ ْل ِك‬ ۟ ُ‫وا ُا تتْل‬

‫وا ٱل ه‬ ۟ ُ‫نزل على ٱتهبع‬ ِ ُ ‫وا يُع ِل ُُون ٱلنهاس ٱل ِسحْ ر وُآ أ‬
۟ ‫شي ٰـ ِطين ُف ُر‬
‫سليُْ ٰـنُ ول ٰـ ُِ هن ٱل ه‬ُ ‫وُا ُفر‬
ۚ ‫ان ُِ ْن أحَ حت ه ٰى يقُوَل ِإنهُا نحْ نُ فِتْنة فَ ت ُْفُ ْر ۚ ْٱلُلُي ِْن ِببا ِبل ُ ٰـ ُروت وُ ٰـ ُروت‬ ِ ُ‫فيتعله ُُون ُِ ْن ُهُا ُا يُف ِرقُون وُا يُع ِل‬
ۚ ‫آرين ِب ِهۦ ُِ ْن أحَ ِإ هَ ِبِِ ْذ ِن ٱللهـ ِه ۚويتعله ُُون ُا يض وُر ُُ ْم وَ ينف ُع ُه ْم ۚ ِب ِهۦ بيْن ْٱلُ ْر ِء وز ْو ِج ِهۦ‬ِ ‫وا وُا ُُم ِبض‬ ۟ ُُ ‫ولق َْ ع ِل‬
ۚ ‫اخرُِ ُِ ْن خل ٰـق‬ ۟ ۟
ِ َٔ‫﴾ ل ْو ُانُوا ي ْعل ُُون ول ِبئْس ُا شر ْوا ِب ِهۦٰٓ أنفُس ُه ْم ۚ لُ ِن ٱ ْشتر ِٰٕهُ ُا لهُۥ فِى ْٱلـ‬١٠٢﴿

60
And they followed [instead] what the devils had recited during the reign of Solomon.
It was not Solomon who disbelieved, but the devils disbelieved, teaching people
magic and that which was revealed to the two angels at Babylon, Harut and Marut.
But the two angels do not teach anyone unless they say, "We are a trial, so do not
disbelieve [by practicing magic]." And [yet] they learn from them that by which they
cause separation between a man and his wife. But they do not harm anyone through
it except by permission of Allah. And the people learn what harms them and does not
benefit them. But the Children of Israel certainly knew that whoever purchased the
magic would not have in the Hereafter any share. And wretched is that for which they
sold themselves, if they only knew. (Surah Baqarah 2:102)

Ruling on Sihr or Black Magic

Narrated Abu Hurairah:

The Prophet (‫ )ﷺ‬said, "Avoid the seven great destructive sins." The people enquire,
"O Allah's Messenger (‫ !)ﷺ‬What are they? "He said,

1. "To join others in worship along with Allah,

2. to practice sorcery,
3. to kill the life which Allah has forbidden except for a just cause, (according to
Islamic law),
4. to eat up Reba (usury),
5. to eat up an orphan's wealth,
6. to give back to the enemy and fleeing from the battlefield at the time of
fighting, and
7. To accuse, chaste women, who never even think of anything touching
chastity and are good believers. Sahih al-Bukhari 2766
Muhammad ibn Abdurrahman reported that hafsa the wife of the prophet had her
salve girl killed because she practiced magic on her. [Muwatta Imam Malik, hadith
no. 1511]

Dangers of Black Magic

Sihr is shirk because it attributes to the magician divine names and attributes unique
to Allah. Magicians often claim to have divine power and be able to cure, or even
give life to the dead. This make the person obey the sorcerer and worship him. The
matters of death and life are in the hands of Allah alone, attributing such things to
anyone else is clear kufur. No magician can cause any harm to anyone, except by
the will of Allah, nor can he cause death. Moreover, magic can be and will be
repelled by the Quran and the supplications from the Sunnah.

Protection from Magic

Magic is brought about by the agency of Jinn. This jinn is made to work for a
sorcerer after he commits some acts of Kufr to appease the evil jinn. Hence these

61
practices are forbidden and clear shirk, the penalty for whom is death in this life and
hell-fire.

It is important for one to protect against evil jinn whether from evil eye, jinn
possession or black magic. There are supplications found in the quran and Sunnah,
which every believer must recite on a daily basis. If a believer takes refuge in these
on a daily basis then he is given angel escort from Allah, who protects him. Any
other supplications or incantations are impermissible as they are not found in the
Quran nor in Sunnah, they only use the agency of evil to counter other jinn.

On a daily basis a person should recite the Mu’awwadatan( the surah Naas and
Falaq),he should spit it on his palms and rub across his entire body and recite ayatal
al kursi before going to sleep.

Supplications from the Sunnah

He can recite supplications as these which is for any disease including worldly
sicknesses and sufferings.

“Allaahumma Rabb al-Nas, adhhib al-ba s wa’shfi, anta al-Shafiy, la shifa a illa shifa
uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and
grant healing, for You are the Healer. There is no healing except Your healing, which
does not leave any sickness).

There are many other supplications and ways for protection.3

1. Adherence to Commands of Allah

2. Keeping away from places of shirk and evil.

Prophet was affected by Sorcery

Narrated `Aisha:

that Allah's Messenger (‫ )ﷺ‬was affected by magic, so much that he used to

think that he had done something which in fact, he did not do, and he invoked
his Lord (for a remedy). Then (one day) he said, "O `Aisha!) Do you know that
Allah has advised me as to the problem I consulted Him about?" `Aisha said,
"O Allah's Messenger (‫ !)ﷺ‬What's that?" He said, "Two men came to me and
one of them sat at my head and the other at my feet, and one of them asked his
companion, 'What is wrong with this man?' The latter replied, 'He is under the
effect of magic.' The former asked, 'Who has worked magic on him?' The latter
replied, 'Labid bin Al-A'sam.' The former asked, 'With what did he work the
magic?' The latter replied, 'With a comb and the hair, which are stuck to the

3
http://islamqa.info/en/12918

62
comb, and the skin of pollen of a date-palm tree.' The former asked, 'Where is
that?' The latter replied, 'It is in Dharwan.' Dharwan was a well in the dwelling
place of the (tribe of) Bani Zuraiq. Allah's Messenger (‫ )ﷺ‬went to that well and
returned to `Aisha, saying, 'By Allah, the water (of the well) was as red as the
infusion of Hinna, (1) and the date-palm trees look like the heads of devils.'
`Aisha added, Allah's Messenger (‫ )ﷺ‬came to me and informed me about the
well. I asked the Prophet, 'O Allah's Messenger (‫)ﷺ‬, why didn't you take out the
skin of pollen?' He said, 'As for me, Allah has cured me and I hated to draw the
attention of the people to such evil (which they might learn and harm others
with).' " Narrated Hisham's father: `Aisha said, "Allah's Messenger (‫ )ﷺ‬was
bewitched, so he invoked Allah repeatedly requesting Him to cure him from
that magic)." Hisham then narrated the above narration. (See Hadith No. 658,
Vol. 7)

Sahih al-Bukhari 6391

 When he has affected by sorcery he forgot whether he did things and had
problem in seeing distant objects as near or vice-versa. However, Allah
protected the quran, the last and final revelation from corruptions or any errors
due to the magic.
‫﴾ َ تُح ِر ْك بِ ِهۦ ِلسانك ِلت ْعجل بِ ِه ٰٓۦ‬١٦﴿ ‫﴾ ِإ هن عليْنا ج ُْعهُۥ وقُ ْرءانهُۥ‬١٧﴿ ‫﴾ فِِذا قرأْن ٰـهُ فٱتهبِ ُْ قُ ْرءانهُۥ‬١٨﴿ ‫ث ُ هم ِإ هن عليْنا‬
‫﴾ بيانهُۥ‬١٩﴿

Indeed, upon Us is its collection [in your heart] and [to make possible] its
recitation. (17) So when We have recited it [through Gabriel], then follow its
recitation. (18) Then upon Us is its clarification [to you]. (Surah Al Qiyama 75:19)

The end

63
 Lesson 12

World of Jinn

The jinn are creations of Allah made from smokeless fire and there are good and evil
Jinn.

'Aishah (May Allah be pleased with her) reported:

The Messenger of Allah (‫ )ﷺ‬said, "Angels were created from light, jinns were created
from a smokeless flame of fire, and 'Adam was created from that which you have been
told (i.e., sounding clay like the clay of pottery)."

[Muslim]

They have innate capabilities of travelling distances and carrying huge structures,
this is evident from the incident mentioned in the Quran where the ifreet (kind of
powerful Jinn) brings the throne of queen of Sheba for Suleiman Alaihisalaam.

Jinn can take human form:

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (‫ )ﷺ‬put me in charge of charity of Ramadan (Sadaqat-ul- Fitr).

Somebody came to me and began to take away some food-stuff. I caught him and
said, "I must take you to the Messenger of Allah (‫)ﷺ‬." He said, "I am a needy man with
a large family, and so I have a pressing need." I let him go. When I saw the Messenger
of Allah (‫ )ﷺ‬next morning, he asked me, "O Abu Hurairah! What did your captive do
last night?" I said, "O Messenger of Allah! He complained of a pressing need and a
big family. I felt pity for him so I let him go." He (‫ )ﷺ‬said, "He told you a lie and he will
return." I was sure, according to the saying of the Messenger of Allah (‫ )ﷺ‬that he would
return. I waited for him. He sneaked up again and began to steal food-stuff from the
Sadaqah. I caught him and said; "I must take you to the Messenger of Allah (‫)ﷺ‬." He
said, "Let go of me, I am a needy man. I have to bear the expenses of a big family. I
will not come back." So I took pity on him and let him go. I went at dawn to the
Messenger of Allah (‫ )ﷺ‬who asked me, "O Abu Hurairah! What did your captive do last
night?" I replied, "O Messenger of Allah! He complained of a pressing want and the
burden of a big family. I took pity on him and so I let him go." He (‫ )ﷺ‬said, "He told you
a lie and he will return." (That man) came again to steal the food-stuff. I arrested him
and said, "I must take you to the Messenger of Allah (‫)ﷺ‬, and this is the last of three
times. You promised that you would not come again but you did." He said, "Let go of
me, I shall teach you some words with which Allah may benefit you." I asked, "What
are those words?" He replied, "When you go to bed, recite Ayat-ul- Kursi (2:255) for
there will be a guardian appointed over you from Allah, and Satan will not be able to
approach you till morning." So I let him go. Next morning the Messenger of Allah (‫)ﷺ‬
asked me, "What did your prisoner do last night." I answered, "He promised to teach
me some words which he claimed will benefit me before Allah. So I let him go." The
Messenger of Allah (‫ )ﷺ‬asked, "What are those words that he taught you?" I said, "He
64
told me: 'When you go to bed, recite Ayat- ul-Kursi from the beginning to the end i.e.,[
Allah! none has the right to be worshipped but He, the Ever Living, the One Who
sustains and protects all that exists. Neither slumber nor sleep overtakes Him.
To Him belongs whatever is in the heavens and whatever is on the earth. Who
is he that can intercede with Him except with His Permission? He knows what
happens to them (His creatures) in this world, and what will happen to them in
the Hereafter. And they will never compass anything of His Knowledge except
that which He wills. His Kursi encompasses the heavens and the earth, and
preserving them does not fatigue Him. And He is the Most High, the Most Great].'
(2:255). He added: 'By reciting it, there will be a guardian appointed over you from
Allah who will protect you during the night, and Satan will not be able to come near
you until morning'." The Messenger of Allah (‫ )ﷺ‬said, "Verily, he has told you the truth
though he is a liar. O Abu Hurairah! Do you know with whom you were speaking for
the last three nights?" I said, "No." He (‫ )ﷺ‬said, "He was Shaitan (Satan)."

[Al-Bukhari].

Important Points

This Jinn took the form of a human being and even the companions could not find
out until rasool Allah informed him. This shows that Jinn can take form of human
beings and it is not as easy to find out and differentiate them.

The Prophet called him a “liar” and this means he is not trustworthy of

Power and capabilities of Jinn

There are number of incidents which are reported and cannot be explained .

1. Moving of objects and their vibrations

2. Séances: dead people seen walking
3. Physiological phenomena
4. Entering into human body
The sufi sheikhs and saints claim to cure diseases and show so called miracles all
in the name of piety and greatness, only with the help of jinn.

They perfume certain rituals which makes the Jinn enter into contract with them and
enter their body. Onece it enters their body they can talk in forieng tongue and also
travel huge distances. He can take the form of human beings.

The End

Lesson 13

Spirit Possession and Sainthood

65
 I. Definition:
In Islamic view possession of human beings by jinn, is the entry of Jinn into human
body in such a away so as to cause them to become insane, epileptic, unsound or
mad.

A. Quranic Evidence of reality of Jinn Possession

   

    
    

275. those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like
the standing of a person beaten by Shaitân (Satan) leading Him to insanity. [Surah
Baqarah 2:275]

Qurtubee hascommented on this verse saying that this verse is evidence for Jinn
Possession, and insanity here is not due to medical and nature causes but due to the
supernatural causes like Jinn. Ibn Katheer too held that the meaning of this verse is
they rise up from their graves on the Day of Judgment unbalanced like an insane
person in a fit of madness. His fumbling around under Satan’s touch means that he
will rise up unbalanced.

Evidence from Sunnah

Ya’laa ibn Murrah said: “I saw Allaah’s Messenger (r) do three things which no one
before or after me saw. I went with him on a trip. On the way we passed by a woman
sitting at the roadside with a young boy. She called out, ‘O Messenger of Allaah, this
boy is afflicted with a trial, and from him we have also been afflicted with a trial. I do
not know how many times per day he is seized by fits.’ He said, ‘Give him to me.’ So
she lifted him up to the Prophet (r). He then placed the boy between himself and the
middle of the saddle, opened the boy’s mouth and blew in it three times, saying, ‘In
the name of Allaah; I am the slave of Allaah. Get out, enemy of Allaah!’ Then he gave
the boy back to her and said, ‘Meet us on our return at this same place and inform us
how he has faired.’ We then went. On our return, we found her in the same place with
three sheep. When he said to her, ‘How has your son faired?’ she replied, ‘By the One
who sent you with the truth, we have not detected anything [unusual] in his behavior
up to this time…’ [Collected by Ahmed vol. 4 p.170 and Al Haakim Graded authentic
by Adhahabee]

The above hadeeth give clear and specified proofs of Jinn possession and even its
cure or removal of Jinn. Hence we know that Jinn possession is a reality according to
the Quran, Sunnah and the Consensus of the scholars.

Reasons for Possession

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 Sheik ul Islam Ibn taymiyyah in his treatise “An essay on Jinn”, brings three reasons
for which Jinn choose to possess a person.

1. Love and sensual desires: this is usually occasional.

2. Horseplay or jest or plain evil.
3. Anger of Jinn
Most often the case is when a jinn is in anger with a person, as some wrong has been
done to them. Human beings may unintentionally harm the Jinn by disturbing him,
pouring water on him, harming or hurting or even killing them. The jinn by nature are
very ignorant harsh and hence punish human beings much more than they deserve.

Lack of religious commitment is a weakness on the part of a person and makes his
susceptible for jinn possession.

Ibn al-Qayyim said, “Evil spirits mostly gain control of those having little religious
inclination and those whose hearts and tongues faith has deserted; those whose souls
are desolate of the remembrance of Allaah and of the formulas for strengthening faith.
When evil spirits meet a man who is isolated, weaponless and naked, they are easily
able to attack him and overcome him.”

II. Types of Possession:

A. Partial Possession
Using a medium in Communication:

The medium is a person who makes contact with the world of Jinn. The sorcerer may
claim to speak to the dead or establish communication with them, but whatever he
does he can only establish communication with the world of the Jinn.

Mediumship

The medium is the person who voluntarily accepts the Jinn into his body. The person
may speak to Jinn in broken or disfigured speech, allowing the Jinn to enter his
body partially.

1. Mediumship with the beseeched

Hence the medium is usually one engrossed in Shirk like a Christian, Hindu, atheist
or heretic. Then jinn will speak to them in voices, by taking form of those whom they
besought or call to in worship. Hence the devil takes form of the one they call. The
followers of the so called person who may be dead or alive, may call to him and they
see him respond, this is none other than the Jinn taking the form of the saint or
entering into the body of the saint to give him powers and information.

2. Mediumship by mistakenly communicating to the dead(Necromancy)

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Some heretics and idolaters believe that the dead can be communicated with, and
hence try to contact them. They may want a favour for them like return a debt or
help. However what they actually contact are nothing by devil or evil jinn. Hence the
devils will descend upon the medium , speaking to him in tongues which they
sometimes understand or sometime they don’t.

The medium or the one who contacts the Jinn has evil intention of misleading
people. He may cause the jinn to enter his body and perform feats, thereby
deceiving people to think he is a saint.

B. Possession of Objects
Jinn may penetrate and control animate and inanimate objects in order to harm
humans or to mislead them. An example of the possibility of jinn-induced harm could
be deduced from the Prophet’s instructions concerning lamps.

Ibn ‘Abbaas quoted him as saying, When you go to sleep, put out your lamps,
because Satan may guide something like this [rat] to that [lamp] and cause you to be
burned. [Collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1147, no. 5227)
and authenticated in Saheeh Sunan Abee Daawood,]

Possession of objects in order to misguide human beings is also evident in the

Quran. The children of Is’rael, made a golden calf out of their ornaments. This calf
happened to moo, which could have been caused by a jinn entering into it.

    

   

     

    
    


148. and the people of Mûsa (Moses) made In his absence, out of their ornaments,
the image of a calf (for worship). it had a sound (as if it was mooing) did they not see
that it could neither speak to them nor Guide them to the way? they took it for Worship
and they were Zâlimûn (wrong-doers). [Surah A’raaf 7:148]

    

     
     
    
    
 

86. Then Mûsa (Moses) returned to his people In a state of Anger and sorrow. He said:
"O My people! did not Your Lord Promise You a fair promise? did Then the Promise

68
seem to You long In coming? or did You desire that Wrath should descend from Your
Lord on you, so You broke Your Promise to Me (i.e disbelieving In Allah and
worshipping the calf)?"

   

  
   
  
 

87. they said: "We broke not the Promise to you, of Our own will, but we were made
to carry the weight of the ornaments of the [Fir'aun's (Pharaoh)] people, Then we cast
them (into the fire), and that was what As-Samiri suggested."

     

   
  

88. Then He took out (of the fire) for them a statue of a calf which seemed to low. They
said: "This is Your Ilâh (God), and the Ilâh (God) of Mûsa (Moses), but [Mûsa (Moses)]
has forgotten (his god).'" [Surah Taha 20:86-89]

Ibn Taymiyyah also said, ““The jinn also enter idols, speak to those who worship
idols and fulfill some of their needs.”4

C. Demonic Visions
Evil jinn appear to human beings in images which to misguide them and reinforce
their false beliefs.

Sheikh Ul Islam Ibn Taymiyyah, mentioned in his Majmoo al fataawa:

“The devils may appear to those who worship them in forms which humans
mistakenly identify as heavenly spirits….Jinn may also make humans hear the voice
of those whom they call upon who are far away. Such cases are frequent among
idolaters, Christians, Jews and ignorant Muslims who seek refuge in those whom
they consider holy. When some devotees call upon their spiritual masters for help,
saying “O my lord So-and-so,” the jinnee will address them in the voice of their
masters.…The devils will often respond while taking the form of the one besought,
whether dead or alive, even if he is unaware of those who call upon him. Those
committing idolatry in this fashion believe that the person beseeched has actually
replied, when, in fact, it is the jinnee replying.5

4
Majmoo al fataawa. Vol. 9 pg. 41.
5
Majmoo al fataawa. Vol.9 pg. 41-45.

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Sainthood

Common Muslims believe that awliya ullah or the saints have supernatural powers
because they are beloved to Allah. Hence walking on water, placing hand in hot oil
without harm flying in the air etc are taken as miracles or karaamat and as blessing
from Allah. The evil among them only perform this with the aid of Jinn which is the
only being in the spirit world they can contact, since they cannot contact the dead.
They may falsely call upon angels and claim to seek contact them, but this too is
false. Anyone claiming to contact any being from the spirit world will only contact the
evil jinn, by committing kufur.

    

  
   
    
     
   
   
    
   
   
 
40. and (remember) the Day when He will gather them All together, and Then will
Say to the angels: "Was it You that These people used to worship?"
41. they (angels) will say: "Glorified be You! You are Our Walî (Lord) instead of
them. Nay, but they used to Worship the jinns; Most of them were believers In
them."
42. so today (i.e. the Day of Resurrection), none of You can profit or harm one
another. and we shall Say to those who did wrong [i.e. worshipped others (like
angels, jinns, Prophets, saints, righteous persons, etc.) along with Allâh]: "Taste
the torment of the Fire which You used to belie.

[Surah Sa’ba 34:40-42]

Impermissibility of seeking refuge in Jinn

No matter how many feats the saint claims to have performed he is not the true wali
of Allah and a believer until he follows the Shar’iah. Some saints may also claim
that they have been absolved of praying fasting or other obligations because of their
power and greatness, such are not the auliya of Allah but the friends of Satan.

    

   
  

70
6. 'And Verily, there were men among mankind who took shelter with the masculine
among the jinns, but they (jinns) increased them (mankind) In sin and disbelief. [Surah
Jinn 72:6]

Recognition of True Awliya of allah

Test of belief being close to Allah and amongst the pious is not feats or miracles but
it is eeman and good deeds.

     

    
   


62. no doubt! Verily, the Auliyâ' of Allâh [i.e. those who believe In the Oneness
of Allâh and fear Allâh much (abstain from All kinds of sins and evil deeds which
He has forbidden), and love Allâh much (perform All kinds of good deeds which
He has ordained)], no fear shall come upon them nor shall they grieve ,those
who believed (in the Oneness of Allâh - Islâmic Monotheism), and used to fear
Allâh much (by abstaining from evil deeds and sins and by doing righteous
deeds). [Surah Yunus 10:62-63]

  

  
   
      
   

21. and those who believe and whose offspring follow them In Faith, to them
shall we join their Offspring, and we shall not decrease the reward of their deeds
In anything. Every person is a pledge for that which He has earned. Surah Toor
52:21

Impermissibility of visiting a Diviner

     

69. and the magician will never be successful, no matter whatever amount (of skill)
He may attain."

The diviners or soothsayers may claim to cure Jinn possession or evil eye through
contact with jinn or angels or other beings, any contact with such diviners or the price
paid to them or acts done in order to appease them or get their help are clearly
forbidden and acts of shirk.

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The Prophet (peace be on him) said, 'The price of a dog, the earnings of a prostitute,
and the gift(hulwan) offered to a diviner are all evil"(AI-Bukhari, 3210, 5762, 6213,
7561; Muslim)

The diviner may also use the agency of Jinn to find out how possession was done and
details about it, for this he draws contact with Jinn, by committing shirk. Hence visiting
such a diviner seen to know about such details, is shirk.

Safiyyah bint AbI 'Ubayd heard from a wife of the Prophet (peace
be on him) that he said, "Whoever goes to a fortune-teller ('arriij)
and inquires about anything, his prayers will not be accepted for
forty nights.”[ Sahih Muslim]

Those who leave the Shar’iah abandon it and forsake it, but claim to be amongst the
pious slaves of Allah, are only deceiving people and leading them to shirk. It is they
who call upon Satan in order to take his aid and hence perform feats like removing
Jinn from possessed bodies, gaining information of who had done black magic or
moving objects, or claiming to obtain knowledge of the Unseen. Visiting such diviners
is forbidden to gain any knowledge and belief in them is shirk.
    
    
  
221. shall I Inform You (O people!) upon whom the Shayâtin (devils) descend?
they descend on Every lying (one who tells lies), sinful person. [Surah Ashu’raa
52:221-222]

The End

Lesson 14

Exorcism

Definition: Exorcism in islam, is defined as the expulsion of Jinn/evil spirits/demons

from possessed people of places.

The above definition is the in general and applies to all faiths. In Christianity and other
religions demonic possession is attributed to evil human spirits as well. However this
is rejected in Islam

Exorcism in Islam

Sha’ree definition: Exorcism in Islam is the expulsion of evil jinn from possessed
people and possessed objects, through method prescribed in the Shar’iah

Methods of Exorcism:

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 Methods of exorcism are many where one jinn is used to expel the others or skin is
manifested in the presence of the possessed person or place, when this is done the
Jinn leaves the possessed body or place so that the onlookers will affirm the shirk
and the falsehood become more firmly rooted and strengthened in their hearts and
minds. Though the evil jinn leaves the body, but the purpose of the Jinn, which is
involving people in Shirk, will be fulfilled. Sorcerers and evil companions among the
humankind recite or commit acts of Kufr or shirk in presence of such possessed
people. When the evil jinni leaves the body, the onlookers are deceived into thinking
that the sorcerers is a saint or walee of Allah or one who posses great powers. Most
of the time they end up worshipping him and granting favours to him.

All methods mentioned in the above paragraph are shirk and take one out of the fold
of Islam. Once a person summons another jinn or recites and commits act of kufr in
order to exorcism the Jinn, he has fallen into disbelief because he has sold his eeman,
committed shirk by placing his trust in falsehood rather than Allah. He has violated
tawheed aruboobiyyah which necessitates belief that Allah alone is the Sustainer of
the Universe and His is the dominion and all thing happen by His will alone.

Types of Methods of Exorcism

1. Permissible techniques

The method of casting out a jinn or its affects from human beings or objects,
through methods permissible in the Shar’iah or Islamic Law.

Ruling on Permissible means:

‘Awf ibn Maalik al-Ashja‘ee said, “We used to make incantations during the
times of ignorance, so we said, ‘O Messenger of Allaah, what is your opinion
on this matter?’ He replied, ‘Let me hear your incantations, for incantations
which do not have shirk in them are fine.” [Sahih Muslim Vol. 3, p. 1197, no.
5457]

Conditions for Permissible means:

1. Names of Allah and His attributes and His word (Quran) are used alone.
   
  
   
   
82. and we send down from the Qur'ân that which is a healing and a Mercy
to those who believe (in Islâmic Monotheism and act on it), and it increases

73
 the Zâlimûn (polytheists and wrong-doers) nothing but loss. Surah Isra
17:82

2. Proper Arabic language and any language which is comprehensive( known

to us).
3. Those taking part should believe that the ruqya cannot have an
independent effect; but it is Allah who cures it. If one wants to perform ruqya
in an unknown way or language them this is not permissible.
Conditions of exorcist and the possessed

a) One should have strong reliance and faith on Allah as He alone is the Shafie
or one who cures.
b) One should follow the correct method which does not contradict the Quran and
Sunnah as understood by the pious predecessors.

2. Impermissible techniques

The method of casting out a jinn or its affects from human beings or objects,
through methods impermissible forbidden or shirk in the Shar’iah or Islamic
Law.

The means which contradict the Shariah, invoke jinn or other such beings or
inanimate objects to cure and cast out Jinn are shirk or kufr hence it is forbidden
and impermissible in Islam.

Ibn taymiyyah listed the harmful affects of such techniques

Disadvantages of False incantations or ruqya:

1. It may have no effect-

False incantations or amulets will have no affect because they only take the
aid of Satan who has only limited power. He cannot harm anyone without
the will of Allah subhanahuwata’ala. The harm which happens the
consequence of it; with its minute details are all decreed and preserved in
the lauh al mahfooz.

2. It may worsen the affliction

The satan is the worst enemy of human beings placing trust in him obeying him and
following him may only apparently lend one respite but ultimately he deceives and
betrays his human friends. It is satan who wants us to commit shirk and kufr asking
us to leave our faith for some worldly comfort and then betrays us.

74
    
    
    
     
    
    
   
    
    
    

22. and Shaitân (Satan) will Say when the matter has been decided: "Verily, Allâh
promised You a Promise of truth. and I too promised you, but I betrayed you. I had no
authority over You except that I called you, so You responded to Me. so blame Me
not, but blame yourselves. I cannot help you, nor can You help Me. I deny Your former
act In associating Me (Satan) as a partner with Allâh (by obeying Me In the life of the
world). Verily, there is a painful torment for the Zâlimûn (polytheists and wrong-doers,
etc.)." [Surah Ibrahim 14:22]

3. Quran and Sunnah are sufficient:

Allah has prescribed the Quran as healing and guidance to the believers, hence this
and the methodology of Sunnah are complete aid for a believer against the Satan.

Some common Incantations

1. Surah Al fatiha
2. Ayat al Kursi- when recited at night a guardian angel will be sent to the reciter
andSatan will not come near him until he wakes in the morning.
3. Surah Baqarah
ُ ‫ت الهذِي ت ُ ْقرأ ُ ِفي ِه‬
)) ُِ ‫سورُ ُ ْالبقر‬ ِ ‫شيْطان ي ْن ِف ُر ُِن ْالب ْي‬
‫ َ تجْ علُوا بُيُوت ُُ ْم ُقا ِبر ِإ هن ال ه‬.((
“Do not make your houses like graveyards.246 Verily, the devil flees from a
house in which Soorah al-Baqarah is read.”247 [(Sahih Muslim, vol. 1, p. 337,
no. 1707).
4. Last two ayaat of Surah baqarah
‫ان فِي د ٍار ثالث ليا ٍل في ْقربُها‬
ِ ‫ وال يُ ْقرأ‬، ‫سورة ا ْلبقر ِة‬
ُ ‫أ ْنزل ِم ْنهُ آيتي ِْن ختم بِ ِهما‬

Prophet said “When the last two verses of Soorah al-Baqarah are read in a
home for three consecutive nights, the devil will not come near it.”[ Atirmidhi Ibn

75
 Hibban, graded authentic by Sheikh Albani in Saheeh Sunan Atirmidhi, vol. 3.pg.
4, no. 2311]

5. Basmalah
Aboo al-Maalih’s father quoted the Prophet (r) as saying, “Do not say, ‘May Satan be
degraded,’ for surely, he will grow until he becomes the size of a house and he will
say, ‘By my power, I will possess him.’ Say instead, ‘Bismillah’ [‘In the name of
Allaah’]. If you do that, he will shrink until he becomes the size of a fly.”

[Collected by Aboo Daawood (Sunan Abu Dawud, vol. 3, p. 1387, no. 4964), an-
Nasaa’ee and Ahmad and authenticated by al-Albaanee in Saheeh al-Jaami‘ as-
Sagheer, vol. 2, p. 1234, no. 7401.]

6. Ta‘awwuth
   
    
   
36. and if an evil whisper from Shaitân (Satan) tries to turn You away (O
Muhammad Sal-Allaahu 'alayhe Wa Sallam) (from doing good, etc.), Then seek
Refuge In Allâh. Verily, He is the All-Hearer, the All-Knower. Surah Fussilat
41:36

     

 
97. and say: "My Lord! I seek Refuge with You from the whisperings
(suggestions) of the Shayâtin (devils). [Surah Mu’minoon 23:97]

Aaudhobika rabbi an yahdharoon

7. Muawwidhatan
8. Adhan and Iqamah

Aboo Hurayrah reported Allaah’s Messenger (r) as saying,

“When the athaan is made, Satan runs away and breaks wind to drown it out.
When it is finished, he returns, but when the iqaamah is proclaimed, he again
turns and runs away. When it is finished, he returns to distract a man [praying],
saying, ‘Remember such and such; remember such and such,’ referring to
something the man did not have on his mind. As a result, he forgets how much
he has prayed.” [Sahih Al-Bukhari, vol. 1, p. 336, no. 582 and Sahih Muslim,
vol. 1, p. 211, no. 756.]

Pillars of eeman

76
Islam is built upon six pillars of eeman, the first one being the shahada or the kalimah.
The first pillar of eeman consists of two portions – the negation and the affirmation

Negation

The statement negates worship of anything which is worshipped. The word ilah in
Arabic means god or ‘anything which is worshipped “ so the sahahada ‘lailaha illa
Allah’ means ‘ there is nothing worthy of worship except Allah.

Most complete way of establishing worship to Allah; is the statement that none qualify
and will never qualify for worship of anything (negating everything in worship) while
choosing one alone for worship who is Allah-absolute denial of all other deities.

Evidence from the Quran

    

   
  
     
    
   
   
36. and Verily, we have sent among Every Ummah (community, nation) a
Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away
from) Tâghût (all false deities, etc. i.e. do not Worship Tâghût besides Allâh)."
Then of them were some whom Allâh guided and of them were some upon
whom the straying was justified. so travel through the land and see what was
the end of those who denied (the truth). [Surah Nahl 16:36]

Allah subahanhu wa talaa gave command to worship Him alone and shun every kind
of idols and false gods.

Hence the shahada is not only that we affirm that there is one god who creates
sustains and destroy, which even other religions affirm but it is to worship Him alone
without associating partners with Him in any way whether in belief in the heart, or
statement or by action.

Worshipping of other things besides Allah is the graves sin, which will not be forgiven
on the day of judgement. Moreover, Allah revealed the scriptures and sent down
messengers to every nations, only to proclaim His worship alone without associating
partners with Him.

1. Criteria for salvation

77
It is important for every human being to affirm that he worships Allah alone for him to
be saved from jahannum

     

   
  
     
  

so Worship what You like besides Him. Say (O Muhammad Sal-Allaahu 'alayhe Wa
Sallam): "The losers are those who will lose themselves and their families on the Day
of Resurrection. Verily, that will be a manifest loss!" Surah Zumar 39:15

'Itban (May Allah be pleased with him) narrated that the Prophet (May the peace and
blessing of Allah be upon him) said:"Indeed Allah has forbidden for Hell the person
who testifies: 'There is nothing worthy of worship in truth (no true God) but Allah',
seeking thereby nothing but Allah's Face (pleasure)."(Al-Bukhari, Muslim).

Abdullah ibn amr narrated the prophet said when malak ul mauth came to Nooh alaihi
salam, he said to his son I shall narrate to you the will, I command you of two things
and prohibit you from two things. Surely if the heavens and the earth were placed and
the la ilaha ilah Allah on the other scale, then it would tip.[ Adab La Mufrad, Musnad
Imam Ahmed Baihaqi, tabarani- Haithami and Shiekh Albani graded it authentic]

2. Criteria for entry into paradise

Narrated Ubadah bin As-Samit (May Allah be pleased with him), that Allah's
Messenger (May the peace and blessing of Allah be upon him) said:
"Whoever testifies that there is nothing worthy of worship in truth (no God)
except Allah Alone, Who is without (peer or) partner, and that Muhammad is
His slave and Messenger, and that 'Iesa (Jesus) is the slave of Allah, His
Messenger, and His Word which He bestowed in Maryam (Mary) and a spirit
(created) from Him, and that Paradise & Hell-fire are realities, Allah will admit
him into Paradise, whatever his deeds might be." (Sahih Al-Bukhari, Hadith No.
3252)

1) 3 Aspects for declaration of the Shahada:

‘There is nothing worthy of worship in truth (no God) except Allah Alone, Who is without
(peer or) partner,’

a) Qawl-Verbal utterance of the Shahada

78
b) Ilm-Understand its meaning
c) Amal-Work on what it necessitates.

Anas (May Allah be pleased with him): He heard Allah's Messenger (May the peace
and blessing of Allah be upon him) saying: Allah the Most Exalted said: 'O son of
Adam, were you to come to Me with the world full of
sins, and meet Me without making anything partner to Me (Shirk), I would come to
you with a similar amount of forgiveness.[Graded Hasan Sahih by Tirmidhi']

Those who have tawheed with them, those who worship Allah alone and do not
associate partners with Him , will enter Jannah. They may have sins with them but
they are chances that with the mercy of Allah, his sins are forgiven. One who does not
have tawheed, he does not have forgiveness from Allah.

Importance of rejecting shirk

      

      
    
  
48. Verily, Allâh forgives not that partners should be set up with Him In worship, but
He forgives except that (anything else) to whom He pleases, and whoever sets up
partners with Allâh In worship, He has indeed invented a tremendous sin.

     

     
  
    
     
   
    
 
72. surely, they have disbelieved who say: "Allâh is the Messiah ['Iesa (Jesus)], son
of Maryam (Mary)." but the Messiah ['Iesa (Jesus)] said: "O Children of Israel! Worship
Allâh, My Lord and Your Lord." Verily, Whosoever sets up partners In Worship with
Allâh, Then Allâh has forbidden Paradise for him, and the Fire will be his abode . and
for the Zâlimûn (polytheists and wrong-doers) there are no helpers.

Lesson 13

Pillars of eeman

First Pillar of eeman (Continued)

79
Islam is built upon six pillars of eeman, the first one being the shahada or the
kalimah. The first pillar of eeman consists of two portions – the negation and the
affirmation

The statement negates worship of anything which is worshipped. The word ilah in
Arabic means god or ‘anything which is worshipped “ so the shahada ‘lailaha illa
Allah’ means ‘ there is nothing worthy of worship except Allah.

Most complete way of establishing worship to Allah; is the statement that none
qualify and will never qualify for worship of anything (negating everything in worship)
while choosing one alone for worship who is Allah-absolute denial of all other deities.

Evidence from the Quran

‫ٱَّللُ و ُِ ۡن ُهم هُ ۡن حقه ۡت عل ۡي ِه ٱلض ٰهللةُ ف ِسي ُرواْ فِي‬ ‫ٱجت ِنبُواْ ٱل ٰ ه‬
‫طغُوت ف ُِ ۡن ُهم هُ ۡن َُى ه‬ ‫ٱعبَُُواْ ه‬
ۡ ‫ٱَّلل و‬ ۡ ‫وَ أ ِن‬ ُ ‫ولق َۡ بع ۡثنا ِفي ُُ ِل أ ُ هُ ٖة هر‬
‫س ا‬
٣٦ ‫ظ ُرواْ ُ ۡيف ُان ٰع ِقبةُ ۡٱل ُُُ ِذ ِبين‬ ُ ‫ض فٱن‬ ِ ‫ۡٱأل ۡر‬

36. and Verily, we have sent among Every Ummah (community, nation) a
Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away
from) Tâghût (all false deities, etc. i.e. do not Worship Tâghût besides Allâh)."
Then of them were some whom Allâh guided and of them were some upon whom
the straying was justified. so travel through the land and see what was the end
of those who denied (the truth).Surah Nahl 16:36

Allah subahanhu wa talaa gave command to worship Him alone and shun every kind
of idols and false gods.

Hence the shahada is not only that we affirm that there is one god who creates
sustains and destroy, which even other religions affirm but it is to worship Him alone
without associating partners with Him in any way whether in belief in the heart, or
statement or by action.

Worshipping of other things besides Allah is the graves sin, which will not be
forgiven on the day of judgement. Moreover, Allah revealed the scriptures and sent
down messengers to every nations, only to proclaim His worship alone without
associating partners with Him.

3. Criteria for salvation safety from hell-fire

It is important for every human being to affirm that he worships Allah alone for him to
be saved from jahannum.

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 ‫ٱَّلل ر ِبي وربه ُُ ۡم ِإنههُۥ ُن ي ُۡش ِر ۡك ِب ه‬
َۡ ‫ٱَّللِ فق‬ ۡ ‫ٱَّلل ُُو ۡٱلُ ِسي ُح ۡٱبنُ ُ ۡريم وقال ۡٱلُ ِسي ُح ٰيب ِن ٰٓي ِإ ۡس ٰ ٰٓر ِءيل‬
‫ٱعبَُُواْ ه‬ ‫لق َۡ ُفر ٱ هلذِين قالُ ٰٓواْ ِإ هن ه‬
ٰ
‫ٱَّللُ عل ۡي ِه ۡٱلجنهة وُ ۡأو ِٰٕهُ ٱلنها ُر وُا ِلل ه‬
٧٢ ‫ظ ِل ُِين ُِ ۡن أنص ٖار‬ ‫ح هرم ه‬

72. Certainly they disbelieve who say: Surely Allah, He is the Messiah, son of Marium;
and the Messiah said: O Children of Israel! serve Allah, my Lord and your Lord. Surely
whoever associates (others) with Allah, then Allah has forbidden to him the garden,
and his abode is the fire; and there shall be no helpers for the unjust. [Surah Maida
5:72]

Criteria for entry into paradise

Narrated Ubadah bin As-Samit (May Allah be pleased with him), that Allah's
Messenger (May the peace and blessing of Allah be upon him) said:

"Whoever testifies that there is nothing worthy of worship in truth (no God) except
Allah Alone, Who is without (peer or) partner, and that Muhammad is His slave and
Messenger, and that 'Iesa (Jesus) is the slave of Allah, His Messenger, and His
Word which He bestowed in Maryam (Mary) and a spirit (created) from Him, and that
Paradise & Hell-fire are realities, Allah will admit him into Paradise, whatever his
deeds might be." (Sahih Al-Bukhari, Hadith No. 3252)

'Itban (May Allah be pleased with him) narrated that the Prophet (May the peace and
blessing of Allah be upon him) said: "Indeed Allah has forbidden for Hell the person
who testifies: 'There is nothing worthy of worship in truth (no true God) but Allah',
seeking thereby nothing but Allah's Face (pleasure)."(Al-Bukhari, Muslim).

Abdullah ibn amr narrated the prophet said when malak ul mauth came to Nooh
alaihi salam, he said to his son I shall narrate to you the will, I command you of two
things and prohibit you from two things. Surely if the heavens and the earth were
placed and the la ilaha ilah Allah on the other scale, then it would tip.[ Adab La
Mufrad, Musnad Imam Ahmed Baihaqi, tabarani- Haithami and Shiekh Albani graded
it authentic]

The criteria for entering into paradise is tawheed, its perfection and implementation.
It may so happen that a person only utters tawheed and refrains from the acts of it
but in his heart he harbors hatred for Sha’riah, the teachings of Prophet
muhammed. He may not care and commit every sin he wants, belittling the
commands of Allah, this does not mean he will enter into Jannah without account.
Moreover, this show his weak tawheed, if he really loved and worshipped Allah, he
would not indulge into such sins carelessly or with arrogance. He would not slander
left and right, back bite, cheat take riba and commit fahisha.

Aspects for declaration of the Shahada:

‘There is nothing worthy of worship in truth (no God) except Allah Alone, Who is
without (peer or) partner,”

81
a) Qawl-Verbal utterance of the Shahada

b) Ilm-Understand its meaning

c) Amal-Work on what it necessitates.

Anas (May Allah be pleased with him): He heard Allah's Messenger (May the
peace and blessing of Allah be upon him) saying: Allah the Most Exalted said:
'O son of Adam, were you to come to Me with the world full of sins, and meet
Me without making anything partner to Me (Shirk), I would come to you with a
similar amount of forgiveness.[Graded Hasan Sahih by Tirmidhi']

Those who have tawheed with them, those who worship Allah alone and do not
associate partners with Him , will enter Jannah. They may have sins with them but
they are chances that with the mercy of Allah, his sins are forgiven. One who does
not have tawheed, he does not have forgiveness from Allah.

Dangers of rejecting tawheed

ِ ‫ٱَّلل َ ي ۡغ ِف ُر أن ي ُۡشرك ِب ِهۦ وي ۡغ ِف ُر ُا َُون ٰذ ِلك ِلُن يشا ٰٓ ُء وُن ي ُۡش ِر ۡك ِب ه‬

٤٨ ‫ٱَّلل فق َِ ۡٱفتر ٰ ٰٓى ِإ ۡث اُا ع ِظي اُا‬ ‫ِإ هن ه‬

48. Surely Allah does not forgive that anything should be associated with Him, and
forgives what is besides that to whomsoever He pleases; and whoever associates
anything with Allah, he devises indeed a great sin. [Surah Nisaa 4:48]

First Pillar of Eeman

As we saw that the first pillar of eeman is to testify that there is nothing worthy or
worship other than Allah and that Muhammed is His last and final messenger

This statement carries tawheed in a nutshell and its virtues are many. Moreover, this
is the pillar which recognizes a Muslim as one and its testimony has utmost
importance in a Muslims life.

Meaning of the Shahada:

The statement means that there is nothing worthy of worship except Allah. It consists
of two parts one is

1. Negation: Denying the worship of everything, deity or being. This denial

should be in three forms
a) Intention
b) Statement
c) Action:

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 The negation of shahada in any of these three forms or areas is shirk or
polytheism which is the severest of sins.

Intentions:

Intention is called ‘action of the heart’ by scholars, since its place is in the heart. One
of the component of safeguarding ones tawheed is that he should reject, every kind
of shirk with his heart.

A believer is one who rejects the worship of any diety other than Allah, in the
following things

a. Love:
Shirk is not only imperfection of tawheed, in acts and statement but also in worship. If
a believer love anything or anyone more or equal to Allah, then he has committed
‫ٱَّلل وٱلهذِين ءاُنُ ٰٓواْ أش وَ ُح ّٗبا ِ هَّللِ ول ۡو يرى ٱلهذِين ظل ُُ ٰٓواْ إِ ۡذ ير ۡون‬
ِ‫ب ه‬ ِ ‫ٱَّلل أنَاَّٗ ا ي ُِحبوون ُه ۡم ُ ُح‬ ِ َ ‫اس ُن يت ه ِخذُ ُِن‬
ِ ‫ُون ه‬ ِ ‫ و ُِن ٱلنه‬shirk.
١٦٥ ‫ب‬ ِ ‫ٱَّلل شَِي َُ ۡٱلعذا‬
‫يعا وأ هن ه‬ ِ ‫ۡٱلعذاب أ هن ۡٱلقُ هوُ ِ ه‬
ّٗ ُِ ‫َّلل ج‬

165. And there are some among men who take for themselves objects of worship
besides Allah, whom they love as they love Allah, and those who believe are stronger
in love for Allah and O, that those who are unjust had seen, when they see the
chastisement, that the power is wholly Allah´s and that Allah is severe in requiting
(evil). [Surah Baqarah 2:165]

Our love could be for children, wealth, possessions, status, intellect or for the
opposite gender. This is one of the most subtle and dangerous form of shirk, because
a person goes into oblivion while he loves the transient worldly pleasures.

Those who indulge in sin, after sin without any regard for any limits for the love of
someone, they have fallen into the shirk of this kind. When a person loves his children
or his wealth so much so that the remembrance of Allah is far for him, his belief in
Allah and that what he has ordained is trivial and insignificant to him, then he awaits
punishment of hell.

A person in the love of such passing pleasures may forget what is obligatory for him
to believe, the reality of life and death, resurrection and accountability so much so that
his arrogance over what he posses blind his faith.

٤٢ ‫وأ ُ ِحيط بِثُ ِرهِۦ فأصۡ بح يُقلِبُ ُفه ۡي ِه عل ٰى ُا ٰٓ أنفق فِيها وُِي خا ِوية عل ٰى ع ُُرو ِشها ويقُو ُل ٰيل ۡيتنِي ل ۡم أ ُ ۡش ِر ۡك بِربِ ٰٓي أحَّٗ ا‬

And his wealth was destroyed; so he began to wring his hands for what he had spent
on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I
had not associated anyone with my Lord. [Surah Kahf 18:42]

83
The man was so overwhelmed by his wealth, his pleasure and luxury over this dunya
that the akhirah looked far to him. He had gone into an oblivion of denying the here-
after thereby committing shirk

Wealth is not the only partner which one may associate with Allah, but it could be
power and status, lineage or intellect which make man think that his might and
power can overcome the power of Allah, the Qadir

Pharoah was arrogant of his status and wealth. Inspite of being an intellect, he was
unable to see the reality of tawheed, the convincing signs moosa(alaihisalaam)
brought to him and the tyranny he was letting lose over his people. he knew very well
that he was neither the creator nor the cherisher of a single particle of the universe,
but this love for wealth led to arrogance making his claim “I am your Lord”

b. Fear
The fear of a believer should be only in Allah as ultimately, a He alone is the Muiz,
jabbar and Muntaqim. One should not fear any tyrant, calamity, disease or tyrant,
for he can only bring so much harm, as much Allah wills. In fear of a tyrant or
poverty and calamity people may resort to shirk, take th easy path and commit shirk
easily, thereby paving their own way to Jahannam.

The companions of the prophet accepted Islam amidst great trials. They feared
none but Allah and held on to their faith even in the most trying of times. They did not
fear poverty would befall them, nor the torture nor the leaving of their kith and kin,
but they only feared the punishment from Allah.

When we accept Islam or contradict the way of the people by adhering to tawheed ,
we are bound to meet resistance. Our own families, society and community may
turn against us, but this is the tst of Allah upon us and paradise awaits for the
patient.

Sometimes a muslim may commit grave sins for fear of being rebuked, this is
utmost weakness of eeman and only drives someone closer to disbelief.

A person may continually indulge in sins like riba, bribery, slandering or other such
sins for he fear poverty. His love for this dunya, its wealth and all that is in it is so
much so that he fears losing it. He does not mind loosing tawheed, obedience to
Allah and His messenger just to secure some worldly benefits.

“Whoever makes the Aakhirah his concern, Allah will gather together his affairs,
place contentment in his heart and the world will come to him despite his reluctance.
And whoever makes the Dunya his concern, Allah will scatter his affairs, put poverty
before him and nothing of the world will come to him except what Allah has written
for him.”[Reported by At-Tirmidhee and authenticated by Al-Albani]

84
Affirmation: Affirming that all worship belongs to Allah alone, this affirmation should
take place in three forms

1. Intention:
One should affirm through his heart that Allah alone deserves to be worshipped and
none else deserve to be worshipped.it is the intention which is the foundation of
every deeds, since intention decides its validity. When a person does not intend to
follow Islam, shows dislike, doubt or hatred in the commands of Allah and His
messenger then it shows weakness in his intentions.

During the time of prophet, the munafiqoon accepted Islam only verbally but they
only did so to destroy and corrupt the strength of the Ummah. If they stood in prayer
it was only to show, if they were called for jihad they made excuses, not a command
of Allah nor a decision of the messenger of Allah, was given to them, but they found
fault and uneasiness in it. These are the signs of hypocrisy.

We should stop here and ask ourselves, our disregard for the command of Allah and
our continuous disobedience to the messenger of Allah, should not weaken our faith
so much so that we end up accepting islam only as ‘namesake’

2. Statement
The statement of shahada is powerful, its utterance understanding and
implementation gives the person Jannah. It is important to know the statements and
all its conditions as well as fulfill them in order to get to Jannah. Hence just uttering it
will not get one to paradise.

3. Action
It is important for one to act by what he has declared in order to save himself from
the hell-fire. One cannot claim to worship Allah alone, but commit acts of shirk as
well. Moreover, one’s eeman also requires that one does good deeds as well.

Lesson 14
Conditions of Shahada pdf notes provided

Lesson 15

Contents of the Lesson

Muhammada Rasool Allah. This is the second part of the shahadatain. It is the
belief that Muhammed sallah ‘Allahu ‘alayhi wassalam is the final Messenger of
Allah. This necessitates the following:

1) Belief in Messenger hood of Prophet Muhammed:

85
 One must belief in whatever Allah told us about Muhammed sallah ‘Allahu ‘alayhi
wassalam must be true. Allah Ta’ala says:

And Allah Ta’ala says:

ّٗ ‫ٱَّلل بِِِ ۡذنِ ِهۦ و ِسر‬ ّٗ ‫ي إِنها ٰٓ أ ۡرس ۡل ٰنك ٰش ِهَّٗ ا و ُُب ِش ّٗرا ونذ‬ ٰٓ
٤٦ ‫اجا وُنِ ّٗيرا‬ ِ ‫ وَا ِعياا إِلى ه‬٤٥ ‫ِيرا‬ ‫ٰيأيوها ٱلنهبِ و‬
45. O Prophet! surely We have sent you as a witness, and as a bearer of good news
and as a warner,

46. And as one inviting to Allah by His permission, and as a light-giving torch.

Al-Ahzab (33) 45-46:

ٰ َّٗ ُ‫ فُن ُان ي ۡر ُجواْ ِلقآٰء ربِ ِهۦ ف ۡليعۡ ُ ۡل ع‬َٞ‫ ٰو ِح‬ٞ‫ي أنهُا ٰٓ إِ ٰل ُه ُُ ۡم ِإ ٰله‬
ٰٓ‫ص ِل ّٗحا وَ ي ُۡش ِر ۡك بِ ِعباَُِ ربِ ِهۦ‬ ‫ر ُِ ۡثلُ ُُ ۡم يُوح ٰ ٰٓى إِل ه‬ٞ ‫قُ ۡل إِنهُا ٰٓ أن ۠ا بش‬
١١٠ ‫أح َۢا‬

110. Say (O Muhammad ): "I am Only a man like you. it has been inspired to Me that
Your Ilâh (God) is one Ilâh (God i.e. Allâh). so whoever hopes for the Meeting with his
Lord, let Him work righteousness and associate none as a partner In the Worship of
his Lord." Surah Kahaf 18:110

ٞ ‫ٱَّللُ ول ۡو ُُنتُ أ ۡعل ُم ۡٱلغ ۡيب َل ۡست ُۡث ۡرتُ ُِن ۡٱلخ ۡي ِر وُا ُ هس ِني ٱلس ٰٓوو ُء ِإ ۡن أن ۠ا ِإ هَ نذ‬
‫ِير‬ ‫َ أ ُۡ ِلكُ ِلن ۡف ِسي ن ۡف ّٗعا وَ ضرا ِإ هَ ُا شآٰء ه‬
ٰٓ ‫قُل ه‬
١٨٨ ‫ير ِلق ۡو ٖم ي ُۡؤ ُِنُون‬ٞ ‫وب ِش‬

188. Say (O Muhammad ): "I possess no power of benefit or hurt to myself except as
Allâh wills. if I had the knowledge of the Ghaib (unseen), I should have secured for
myself an abundance of wealth, and no evil should have touched Me. I am but a
warner, and a bringer of glad tidings unto people who believe." [Surah Araaf7:188]

It shouldn’t be a wonder to mankind that Allah sent a Warner from amongst them.
This is necessitated in the second part of Muhammadan RasulAllah.

2) Obedience and blind-following the messenger only:

86
 we must worship Allah as taught by Muhammed salla Allahu ‘alayhi wassalam. The
obedience to Muhammed sallah lahu alayhi wassalam is an order from Allah. How
can we say of those who believe in allah but not in Muhammed when allah says

‫سبِي ِل ُ ۡي َ ي ُُون َُول ۢة ب ۡين‬

‫ين و ۡٱب ِن ٱل ه‬ِ ُِ ‫سو ِل و ِلذِي ۡٱلقُ ۡرب ٰى و ۡٱلي ٰتُ ٰى و ۡٱلُ ٰس‬
ُ ‫لر‬‫سو ِل ِهۦ ُِ ۡن أ ُۡ ِل ۡٱلقُر ٰى ف ِلله ِه و ِل ه‬ ‫هُا ٰٓ أفآٰء ه‬
ُ ‫ٱَّللُ عل ٰى ر‬
٧‫ب‬ ۡ
ِ ‫ٱَّلل شَِي َُ ٱل ِعقا‬ ْ ُ ‫ه‬ ْ ۡ ُ
‫سو ُل ف ُخذوهُ وُا نه ُِٰٕ ۡم عنهُ فٱنت ُهوا وٱتقوا ه‬
‫ٱَّلل إِ هن ه‬ ُ ‫ۡٱأل َۡنِيا ٰٓ ِء ُِنُ ۡم وُا ءات ُِٰٕ ُم ه‬
ُ ‫ٱلر‬ ُ ٰٓ ُ

7. what Allâh gave as booty (Fai') to his Messenger (Muhammad Sal-Allaahu 'alayhe
Wa Sallam) from the people of the townships, - it is for Allâh, his Messenger
(Muhammad Sal-Allaahu 'alayhe Wa Sallam), the kindred (of Messenger Muhammad
Sal-Allaahu 'alayhe Wa Sallam), the orphans, Al-Masâkin (the poor), and the wayfarer,
In order that it may not become a fortune used by the rich among you. and whatsoever
the Messenger (Muhammad Sal-Allaahu 'alayhe Wa Sallam) gives you, take it, and
whatsoever He forbids you, abstain (from it) , and fear Allâh. Verily, Allâh is Severe In
punishment. Surah hashr 59:7
ّٗ ‫ٱَّلل وُن توله ٰى فُا ٰٓ أ ۡرس ۡل ٰنك عل ۡي ِه ۡم ح ِف‬
٨٠ ‫يظا‬ ‫سول فق َۡ أطاِ ه‬
ُ ‫ٱلر‬
‫هُن ي ُِطُِ ه‬

80. He who obeys the Messenger (Muhammad), has indeed obeyed Allâh, but He
who turns away, Then we have not sent You (O Muhammad ) as a watcher over
them. [Surah Nisaa:4:80]

Evidence from Sunnah

The Prophet sallah Allahu ‘alayhi wassalam said: Whoever obeys me, he obeys
Allah. And whoever disobeys me he disobeys Allah. And whoever obeys the ruler I
Appoint he obeys me and whoever disobeys the ruler he disobeys me. (Collected by
Al-Bukhari).

‫ وُن‬:‫ قيل‬. " ‫ "ُل أُتي يَخلون الجنة إَ ُن أبى‬:‫ن أبي ُريرُ رضي هللا عنه أن رسول هللا صلى هللا عليه وسلم قال‬
.))‫ وُن عصاني فقَ أبى" ((رواه البخاري‬،‫ " ُن أطاعني َخل الجنة‬:‫يأبى يا رسول هللا قال‬

Muhammed sallah Allahu ‘alayhi wassalam said: Everyone in my ummah will enter
al-Jannah except those who refuse. The companions said: “Oh Allah’s messenger
who will refuse?” The Prophet Salla Allahu ‘alayhi wassalam said: “Whoever obeys
me will enter Al-Jannah, and who ever disobeys me has refused to enter it.” [Sahih
Bukhari]

All matters discussing worship of Allah, discipline, order, advice and

recommendation as detailed by the Prophet of Allah sallah Allahu ‘alayhi wassalam
87
are collectively known as his Sunnah. The Sunnah is an inspiration of Allah and not
the Prophet’s ideas, thoughts or desires. Allah Ta’ala says:

٤ ‫ي يُوح ٰى‬ٞ ‫ إِ ۡن ُُو إِ هَ و ۡح‬٣ ‫نط ُق ع ِن ۡٱلهو ٰ ٰٓى‬

ِ ‫وُا ي‬

3. nor does He speak of (his own) desire.

4. it is Only an Inspiration that is inspired. An-Najm(53)-3&4:

So in believing and obeying the Prophet’s salla Allahu ‘alayhi wassalam Sunnah we
are obeying Allah. There should be no resistance to the way of the prophet sallah lahu
َ‫ ف‬alayhi wassalam. He must be taken as a judge in all disputes as Allah commands:
٦٥ ‫وربِك َ ي ُۡؤ ُِنُون حت ه ٰى يُح ُِ ُُوك ِفيُا شجر ب ۡين ُه ۡم ث ُ هم َ ي ِجَُواْ فِ ٰٓي أنفُ ِس ِه ۡم حر ّٗجا ُِ هُا قض ۡيت ويُس ِل ُُواْ ت ۡس ِل ّٗيُا‬

65. But no! by your Lord! they do not believe (in reality) until they make you a judge of
that which has become a matter of disagreement among them, and then do not find
any straitness in their hearts as to what you have decided and submit with entire
submission.[ Surah Nisaa 4:65]

The Prophet sallah Allahu ‘alayhi wassalam said (reported in the sahihayn): He who
does an act in dean which is not agreed upon will have it rejected.

The Sunnah of the Prophet Muhammed sallah Allahu ‘alayhi wassalam is surely
safeguarded as Allah promised to save the message of Islam from any human
corruption. The following is the manifestation of the declaration of at-Tawheed:
Muhammedan Rasool Allah, the second part of the shahada.

The declaration that Muhammed salla Allahu ‘alayhi wassalam is the Messenger of
Allah is an integral part of the shahada and that he must be trusted in all that he
informed us about. Muhammed salla Allahu ‘alayhi wassalam must be obeyed in all
that he has commanded and we must stay away from all that he forbade. The
obedience to Muhammed salla Allahu ‘alayhi wassalam is an obedience to Allah and
that he Muhammed salla Allahu ‘alayhi wassalam has left us with all that leads to
Jannah and he warned us about all that leads to the fire of Hell.

All of this constitutes of the second part of the shahadatain Muhammedan Rasool
Allah. This is the meaning and entailment of it.

May Allah make this a benefit for us, in our hearts, in our actions, from our limbs and
our tongues.

3. Universality of the Message of Prophet Muhammad _

88
Evidence from the quran

‫سو ِل ِه‬
ُ ‫ٱَّلل ور‬ ِ ‫َ إِ ٰله إِ هَ ُُو ي ُۡحيِۦ وي ُُِيتُ ف‬
ِ ‫اُنُواْ بِ ه‬ ٰٓ ‫ض‬ ِ ‫ٱَّلل إِل ۡي ُُ ۡم ج ُِيعاا ٱلهذِي لهُۥ ُُ ۡلكُ ٱلس ٰهُ ٰو‬
ِ ‫ت و ۡٱأل ۡر‬ ِ ‫سو ُل ه‬ ُ ‫اس إِنِي ر‬ ُ ‫قُ ۡل ٰ ٰٓيأيوها ٱلنه‬
١٥٨ ‫ٱَّلل وُ ِل ُٰتِ ِهۦ وٱتهبِعُوهُ لعله ُُ ۡم تهۡ تَُون‬ ِ ‫ٱلنهبِي ِ ۡٱأل ُ ُِي ِ ٱلهذِي ي ُۡؤ ُِنُ بِ ه‬

158. Say (O Muhammad ): "O mankind! Verily, I am sent to You All as the Messenger
of Allâh - to whom belongs the dominion of the heavens and the earth.. " [Surah A’raaf
7:158]

Evidence from the Sunnah

Allah's Messenger said, "I have been given superiority over the Prophets by five
issues… … (one amongst them is all the Prophets was sent to specific nation but I
have been sent to all of mankind."

It is known from authentic Ahaadeeth that he said, "By the One is whose Hands is
my soul, there is no Jew or Christian from this nation who hears about me but does
not believe in me except that he will
enter Hell." [Saheeh Muslim]

Whosoever denies the universality of Prophet Muhammad's Message is a

disbeliever.
ٖ ۡ‫ض ون ُۡفُ ُر بِبع‬
ْ‫ض وي ُِريَُون أن يته ِخذُوا‬ ٖ ۡ‫س ِل ِهۦ ويقُولُون نُ ۡؤ ُِنُ بِبع‬ ِ ‫س ِل ِهۦ وي ُِريَُون أن يُف ِرقُواْ ب ۡين ه‬
ُ ‫ٱَّلل و ُر‬ ُ ‫ٱَّلل و ُر‬ِ ‫إِ هن ٱلهذِين ي ُۡفُ ُرون بِ ه‬
ٰٓ
١٥١ ‫ أ ُ ْو ٰلئِك ُُ ُم ۡٱل ُٰ ِف ُرون ح ّٗقا وأ ۡعت َۡنا ِل ۡل ُٰ ِف ِرين عذابّٗ ا وُ ِه ّٗينا‬١٥٠ َ‫ي‬ ‫ب ۡين ٰذ ِلك سبِ ا‬
150. Surely those who disbelieve in Allah and His messengers and (those who) desire
to make a distinction between Allah and His messengers and say: We believe in some
and disbelieve in others, and desire to take a course between (this and) that.
151. These it is that are truly unbelievers, and We have prepared for the unbelievers
a disgraceful chastisement.
150. Verily, those who disbelieve In Allâh and his Messengers and wish to make
distinction between Allâh and his Messengers (by believing In Allâh and disbelieving
In his Messengers) saying, "We believe In some but reject others," and wish to adopt
a Way In between.
151. they are In Truth disbelievers. and we have prepared for the disbelievers a
humiliating torment. Surah Nisaa 4:150-151

4. Finality of his prophet hood

٤٠ ‫ٱَّللُ ِب ُُ ِل ش ۡيء ع ِل ّٗيُا‬

‫ٱَّلل وخاتم ٱلنه ِب ِين وُان ه‬ ُ ‫هُا ُان ُُح هَُ أبا ٰٓ أحَٖ ُِن ِرجا ِل ُُ ۡم و ٰل ُِن هر‬
ِ ‫سول ه‬

89
40. Muhammad (Sal-Allaahu 'alayhe Wa Sallam) is not the father of any man among
you, but He is the Messenger of Allâh and the Last (end) of the Prophets. and Allâh is
ever All-Aware of everything. [Surah Ahzaab 33:40]

The Prophet said, "I am the seal (last of the Prophets) of the Prophets.
There is no Prophet after me."[at-Tirmidhee (Fitan)]

Concluding Prophet-hood necessitates the end of the Messengers (too), because

the end of the general (i.e., Prophethood) necessitates the end of the specific (i.e.,
Messenger-ship).
‫ﷺ‬
Concluding the Prophet-hood with Prophet Muhammad _ means

 no Prophet will originate after his Prophet-hood and,

 no Sharee'ah will be legislated after his Sharee'ah.
The Prophet came with a Sharee'ah which is adequate/sufficient to fulfill the needs of
all the creation in every time and place until the Hour (of Resurrection) is established
and with him is perfected the end of Prophets and so there is no Prophet after him.
(It is reported) in the two saheehs and other books of hadeeths, from Jabir ibn Abdullah
from Prophet that he said, "My similitude in comparison with the other Prophets is that
of a man who has built a house completely and excellently
except for a place of one brick.When the people enter the house, they admire its
beauty
and say, 'But for the place of this brick (how splendid the
house will be)!'" [Saheeh al-Bukharee (vol. 4, book 56, no.
734)]

Imaam Muslim reported additional words,

"and I have come to finalize the chain of Prophets."
[Saheeh Muslims (book. 30, no. 5677)]
he said, "The Bani Isra'eel used to be ruled and guided by Prophets.
Whenever a prophet died, another would take over his place.
There will be no prophet after me, but there will be Caliphs
who will increase in number." [Saheeh al-Bukharee, (vol. 4,
book. 56, no. 661)]

Allah asks us to return back to Allah and His messenger for any matter, this
shows that there is not guide or prophet or any guidance required apart from
Allah and His messenger.
‫سو ِل إِن ُُنت ُ ۡم‬ ‫سول وأ ُ ْو ِلي ۡٱأل ُۡ ِر ُِن ُُ ۡم فِِن ت ٰنز ۡعت ُ ۡم فِي ش ۡي ٖء ف ُرَووهُ إِلى ه‬
‫ٱَّللِ و ه‬
ُ ‫ٱلر‬ ُ ‫ٱلر‬ ‫ٰ ٰٓيأيوها ٱلهذِين ءاُنُ ٰٓواْ أ ِطيعُواْ ه‬
‫ٱَّلل وأ ِطيعُواْ ه‬
٥٩ َ‫ي‬ ‫ر وأ ۡحسنُ ت ۡأ ِو ا‬ٞ ‫ٱَّلل و ۡٱلي ۡو ِم ۡٱألٰٓ ِخ ِر ٰذ ِلك خ ۡي‬
ِ ‫ت ُ ۡؤ ُِنُون بِ ه‬
59. O you who believe! obey Allah and obey the Messenger and those in authority
from among you; then if you quarrel about anything, refer it to Allah and the
90
Messenger, if you believe in Allah and the last day; this is better and very good in the
end. Surah Nisaa 4: 59

Belief in angels separate notes

Lesson 16

1) Belief in Messengers and Books

2) Purpose of Revelation
3) Difference between Messenger and a Prophet

Belief in Revelation:

Main points to remember:

1. God revealed His word to Human beings through Messengers.

Scriptures were sent to deliver the message and warn people. Allah
communicated His message and law through chosen human beings who
are messengers and prophets.
O you who believe! Believe in Allâh, and His Messenger (Muhammad
SAW), and the Book (the Qur'ân) which He has sent down to His
Messenger, and the Scripture which He sent down to those before (him),
(Surah Nisaa 4:136)
Purpose of Revelation:
a) Guidance
b) Warning
Allah sent messengers to every nation to warn people as mercy for them.
Only after the message has been conveyed with completeness and truth,
and the people reject it, does He send down punishment for them. Allah
does not punish anyone without conveying the message to him.
We wronged them not, but they it was who did the wrong. (Surah Zukhruf
43:76)

2. Belief in the name of the scriptures mentioned in the Quran and Sunnah

The revelation of previous prophets requires our belief but not our
implementation. These books have not been preserved and heavily distorted
through the generations. It part of our belief that we affirm these books and also
that they were distorted and that they were limited for those times and people
alone, hence we cannot implement them.

3. Quran is the last an final revealed scripture

The quran or revelation to Prophet Muhammad (peace be upon him), was

revealed in its original form, preserved in every single word and meaning of
message as well. Allah preserved Quran and its interpretation in order to
preserve the religions of Islam. The meaning of the Quran is also intact and
preserved as well because it would be unwise to preserve a text only in wording
and not in meanings.

91
Verily We: It is We Who have sent down the Dhikr (i.e. the Qur'ân) and surely,
We will guard it (from corruption)[] (Surah Hijr 15:9)

Implication of Belief in Books of Allah:

1. Gratitude to Allah

Allah has already given each and every one of us consciousness of good and
evil and could have left every one of us, one our own. The scripture gives
knowledge of the correct path and the fundamental guidelines to implement it.
This gives us firm knowledge of evil and good, right and wrong hence we know
that the good we do does not go a waste
A believe should be thankful to Allah for these books, which serve numerous
benefits. The earlier books were distorted, and much of the message corrupted.
However their existence today has been an sign for many people to contrast the
word of man with the word of god. Christians, Hindus and others read their own
distorted scriptures and after seeing the eminent difference between their books
and the quran, many have reverted to Islam.

The Quran:

It is divine miracle from Allah which can be test for all humanity at all times. It
is miracle in its preservation, textual coherence, linguistic parameters, historical
record, scientific conformity, eloquence and language and finally it greatest
miracle lies in it’s inimitability.
Quran is a scripture giving true and complete corpus of guidance for humanity,
in all fundamental aspects. It is uses science, logic, history, and Psychology
among various other parameters to inspire human thought and lead it to belief in
Allah. Numerous scientists, thinkers, historians have reverted to Islam after
witnessing the miraculous nature of the Quran in every sphere.

Belief in Messengers:

1. Belief that Allah sent messengers to communicate His message to

human beings:And We sent not (as Our Messengers) before you (O Muhammad
SAW) any but men, whom We sent revelation, (to preach and invite mankind to
believe in the Oneness of Allâh). So ask (you, O pagans of Makkah) of those who
know the Scripture [learned men of the Taurât (Torah) and the Injeel (Gospel)], if you
know not. (Surah Nahl 16:43)

The message given to all prophets was one and same in fundamental creed of
worshipping one god alone. However, the law of different nations changed with
different times and people, for the then spiritual need of the generation.
Scriptures were given to Prophet Ibrahim, Dawood (zaboor or Pslams),
Prophet Moosa(Torah), Prophet Jesus (Injeel) and the Quran ( Prophet).
Allah chose the messengers for delivering His word

Allâh knows best with whom to place His Message Surah Anaam 6:124

92
Allah knows whom to place the message with. The message was not
revealed in a scripture on a tablet to all the people of the nation. This
would have confused people and there would be no model to interpret the
divine meaning of the revelation.

2. Rejection of attribution of corruption to Prophets; chosen people from

Allah:

Islam holds that all messengers were free from sins, major or minor, but may
have committed judgement errors which Allah corrected them upon. If the
messengers were sinful then how could they lead humanity and people, and be
example for them. If the messengers were sinful, this would allow people to
tread the path of sin, this would give them the excuse to leave their obligations.
However, Allah protected theses chosen individuals in their souls as well as
intellect, so that they deliver their message both in word and spirit and become
living examples for people to follow them. The corrupted books of Christians ,
the Bible alleges the prophets with many sins like drinking, gambling, idol
worship, incest and fornication. Hence we see that this has become the pretext
of the nations for indulging in sin.

2. Allah sent messengers to all nations:

Allah out of His divine mercy and justice has sent messengers to all nations to
guide people to the worship of one god.

And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all
false deities, etc. i.e. do not worship Tâghût besides Allâh). Surah Nahl 16:36

Hence one cannot say that all religions are true. Allah did not command some
nations to worship, start, trees and rocks while commanding other nations to
worship Him alone. He sent one message to All and it is the generations to
follow who altered the religion of Allah.

3. Messengers explain and live the message of the revelation

The Prophet explained the meaning of the Quran, through the Sunnah. The
Sunnah is the explanation of the Quran it makes specific the general rulings,
gives the application of the Quran and detailed rulings on fundamental
principles.

And We have also sent down unto you (O Muhammad SAW) the Dhikr [the reminder
and the advice (the
Qur'ân)], that you may explain clearly to men what is sent down to them, and that
they may give thought.
(Surah Nahl 16 :44)

Difference between Messenger and Prophet:

93
There are a number of views on this issue, one of which is that of Ibn Taymiyah (may
Allaah have mercy on him):
“A Prophet (Nabi) is one to whom Allaah reveals (yanbi’uhu) something, and he
passes on what Allaah has reveals to him. If he is sent with that to those who go
against the commandments of Allaah, to convey a message from Allaah to them,
then he is a Messenger. But if he follows a sharee’ah that came before him, and is
not himself sent to anyone to convey the message from Allaah to them, then he is a
Prophet and not a Messenger…” (al-Nubuwwaat, p. 255).

“No messenger was sent to them except that they said he was a
magician or is mad.” Surah adhairyat 51:52

The well-known difference between a Prophet and a Messenger is that a Messenger

is one to whom a law is revealed and he is commanded to convey it, whilst a Prophet
is one to whom a law is revealed but he is not commanded to convey it. But this
distinction is not free of problems, because a Prophet is also commanded to call
people, convey the Message and judge among the people. Hence Shaykh al-Islam
Ibn Taymiyah said: The correct view is that the Messenger is one who is sent to a
disbelieving people, and the Prophet is one who is sent to a believing people with the
sharee’ah of the Messenger who came before him, to teach them and judge between
them, as Allaah says (interpretation of the meaning):

“Verily, We did send down the Tawraat (Torah) [to Moosa (Moses)], therein
was guidance and light, by which the Prophets, who submitted themselves to
Allaah’s Will, judged for the Jews”
[al-Maa’idah 5:44]
So the Prophets of the So the Prophets of the Children of Israel judged by the
Tawraat which Allaah had revealed to Moosa.
With regard to the aayah,
“but he is the Messenger of Allaah and the last (end) of the Prophets” [al-
Ahzaab 33:40]
and why it did not say the last of the Messengers – the end of the Message
does not mean the end of Prophethood, but the end of Prophethood does
mean the end of the Message. Hence the Prophet (peace and blessings of
Allaah be upon him) said: “There will be no Prophet after me,” and he did not
say, there will be no Messenger after me.
Thus we know that there is no Messenger and no Prophet after him (peace
and blessings of Allaah be upon him); he was the last of the Prophets and of
the Messengers, (peace and blessings of Allaah be upon him).

The end

94
 Lesson 17

Contents of the Lesson

1) Faith in Messengers
2) Purpose of sending Messengers
3) Difference between prophet and Messenger
4) Superiority of some messengers over others
I. Faith in Messengers as One of the Pillars of eeman
Eeman or faith in messengers requires certain aspects:

a. Confirming their message

b. Declaring their prophet hood
c. Affirming that prophets are truthful in their message from Allah.
d. Affirming that they have conveyed message completeness and accuracy
Evidence of messenger for the Quran
ٰٓ
ِ ‫ٱَّللِ و ۡٱلي ۡو ِم ۡٱألٰٓ ِخ ِر و ۡٱلُ ٰلئُِ ِة و ۡٱل ُِ ٰت‬
‫ب وٱلنهبِ ِين‬ ‫ب و ٰل ُِ هن ۡٱلبِ هر ُ ۡن ءاُن بِ ه‬
ِ ‫ق و ۡٱلُ ۡغ ِر‬
ِ ‫ ۞له ۡيس ۡٱلبِ هر أن تُولوواْ ُو ُجوُ ُُ ۡم قِبل ۡٱلُ ۡش ِر‬
ُ‫ٱلزُ ٰو‬‫صل ٰوُ وءاتى ه‬ ‫ب وأقام ٱل ه‬ ِ ‫ٱلرقا‬ ِ ‫سآٰئِ ِلين وفِي‬ ‫سبِي ِل وٱل ه‬‫وءاتى ۡٱلُال عل ٰى ُحبِ ِهۦ ذ ِوي ۡٱلقُ ۡرب ٰى و ۡٱلي ٰتُ ٰى و ۡٱلُ ٰس ُِين و ۡٱبن ٱل ه‬
ٰٓ ٰٓ
١٧٧ ‫صبِ ِرين فِي ۡٱلب ۡأسا ٰٓ ِء وٱلض ههرآٰ ِء و ِحين ۡٱلب ۡأ ِس أ ُ ْو ٰلئِك ٱلهذِين صَقُواْ وأ ُ ْو ٰلئِك ُُ ُم ۡٱل ُُتهقُون‬ ‫و ۡٱل ُُوفُون بِعهۡ َُِ ِۡم إِذا ٰعهَُواْ وٱل ٰ ه‬

177. It is not righteousness that you turn your faces towards the East and the West,
but righteousness is this that one should believe in Allah and the last day and the
angels and the Book and the prophets, and give away wealth out of love for Him to
the near of kin and the orphans and the needy and the wayfarer and the beggars and
for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and
the performers of their promise when they make a promise, and the patient in distress
and affliction and in time of conflicts-- these are they who are true (to themselves) and
these are they who guard (against evil). [Surah Baqarah 2:177]
ٰٓ
ْ‫س ِل ِهۦ وقالُوا‬ ُ ‫ٱَّلل وُ ٰلئُِتِ ِهۦ و ُُت ُ ِب ِهۦ و ُر‬
ُ ‫س ِل ِهۦ َ نُف ِر ُق ب ۡين أحَٖ ُِن ور‬ ِ ‫نزل ِإل ۡي ِه ُِن هر ِب ِهۦ و ۡٱل ُُ ۡؤ ُِنُون ُُل ءاُن ِب ه‬
ِ ُ ‫سو ُل ِبُا ٰٓ أ‬
ُ ‫ٱلر‬
‫ءاُن ه‬
٢٨٥ ‫ير‬ ُ ‫ص‬ ۡ
ِ ُ‫َ ۡفرانك ربهنا و ِإل ۡيك ٱل‬ ُ ‫س ُِعۡ نا وأطعۡ نا‬

285. . the Messenger (Muhammad) believes In what has been sent down to Him from
his Lord, and (so do) the believers. each one believes In Allâh, his angels, his Books,
and his Messengers. they say, "We make no distinction between one another of his
Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness,
Our Lord, and to You is the return (of all)." [Surah baqarah 2:285]

ٖ ۡ‫ض ون ُۡفُ ُر ِببع‬

‫ض وي ُِري َُون أن‬ ٖ ۡ‫س ِل ِهۦ ويقُولُون نُ ۡؤ ُِنُ ِببع‬ ِ ‫س ِل ِهۦ وي ُِريَُون أن يُف ِرقُواْ ب ۡين ه‬
ُ ‫ٱَّلل و ُر‬ ِ ‫ِإ هن ٱ هلذِين ي ُۡفُ ُرون ِب ه‬
ُ ‫ٱَّلل و ُر‬
ٰ ۡ ّٗ ٰ ۡ ٰٓ ٰ ُ ‫يت ه ِخذُواْ ب ۡين ٰذ ِلك سبِ ا‬
١٥١ ‫ أ ْولئِك ُُ ُم ٱلُ ِف ُرون حقا وأ ۡعت َۡنا ِللُ ِف ِرين عذابّٗ ا وُ ِه ّٗينا‬١٥٠ َ‫ي‬

150. Surely those who disbelieve in Allah and His messengers and (those who) desire
to make a distinction between Allah and His messengers and say: We believe in some
and disbelieve in others, and desire to take a course between (this and) that.

95
151. These it is that are truly unbelievers, and We have prepared for the unbelievers
a disgraceful chastisement. [Surah Nisaa 4:150-151]

 Allah has linked faith in the Messengers with Faith in Him, His Angels and His
Books
 Allah has ruled Kufr (disbelief) for those who distinguish between Allah and His
Messenger - believing in some while rejecting the others.

II. Mankind’s Need for messengers

Allah out of His Mercy appointed chosen human beings as prophet and messengers
as guide, warners and givers of glad tidings over nations. They were upright moral
human beings who not only taught the details of law but also embodied the ethics
and morals of the best human beings, setting a model for their people. Allah
command us to take example from Prophet Muhammed and Ibrahim Ayyub and
other such prophets in our dealings with life.
ۡ ‫اس فِيُا‬
ْ‫ٱختلفُوا‬ ِ ‫ٱَّللُ ٱلنهبِيِن ُُب ِش ِرين و ُُنذ ِِرين وأنزل ُع ُه ُم ۡٱل ُِ ٰتب بِ ۡٱلح‬
ِ ‫ق ِلي ۡح ُُم ب ۡين ٱلنه‬ ‫اس أ ُ هُ ّٗة ٰو ِحَ ُّٗ فبعث ه‬
ُ ‫ُان ٱلنه‬
‫ٱختلفُواْ فِي ِه ُِن‬ ‫ٱختلف فِي ِه إِ هَ ٱلهذِين أُوتُوهُ ُِ ۢن بعۡ َِ ُا جآٰء ۡت ُه ُم ۡٱلبيِ ٰنتُ ب ۡغ ۢيا ب ۡين ُه ۡم فهَى ه‬
ۡ ‫ٱَّللُ ٱلهذِين ءاُنُواْ ِلُا‬ ۡ ‫فِي ِه وُا‬
٢١٣ ‫ص ٰر ٖط وُ ۡست ِقيم‬ ِ ‫ٱَّللُ يهۡ َِي ُن يشا ٰٓ ُء ِإل ٰى‬ ِ ‫ۡٱلح‬
‫ق ِبِ ِ ۡذ ِن ِهۦ و ه‬
213. (All) people are a single nation; so Allah raised prophets as bearers of
good news and as warners, and He revealed with them the Book with truth, that
it might judge between people in that in which they differed; and none but the
very people who were given it differed about it after clear arguments had come
to them, revolting among themselves; so Allah has guided by His will those who
believe to the truth about which they differed and Allah guides whom He
pleases to the right path. [Surah baqarah 2:213]

Allah did not send the message to anyone anonymous for the message could
have been corrupted. Moreover, they would not be able to live the message nor
propagate it. Any normal human being cannot be acknowledged by the nation.

A. Messenger was sent to every nation:

     
   
     
     
   
   


36. and Verily, we have sent among Every Ummah (community, nation) a Messenger
(proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false

96
deities, etc. i.e. do not Worship Tâghût besides Allâh)." Then of them were some whom
Allâh guided and of them were some upon whom the straying was justified. so travel
through the land and see what was the end of those who denied (the truth). Surah
Nahl 16:36

    

     
      
   
    
    

124. and when there comes to them a sign (from Allâh) they say: "We shall not believe
until we receive the like of that which the Messengers of Allâh had received." Allâh
knows best with whom to place his Message. humiliation and disgrace from Allâh and
a Severe torment will overtake the criminals (polytheists, sinners, etc.) for that which
they used to plot. Surah An’aam 6:124

The people of falsehood may give various reasons for rejecting the message. Some
want miracle other want the prophets to come from their lineage while still other want
the prophets to be amongst the angels or wealthy. Allah is All wise and All knowing
and hence He has placed the message with the chosen ones alone. The messenger
should embody the message live its spirit and also be a moral example for others. Had
he been an angel he would not be able to show how man could live the revelation.
Had he been a wealthy, and the people would have followed him, then his wealth
would be taken as means of success and not the message which was revealed to him.
People would think that religion is accepted by his followed for fear of status or for
greed of wealth

Allah willed that the prophet Muhammed ( ‫ ) صلى هللا عليه وسلم‬be born illiterate. There is
a possibility that people would attribute the quran to him had he been educated.
Moreover, the prophets are enriched and inspired with knowledge from Allah and are
not in need of any other sources of knowledge.

‫سول أن ي ۡأتِي بِاية إِ هَ بِِِ ۡذ ِن ه‬

ِ‫ٱَّلل‬ ُ ‫ص عل ۡيك وُا ُان ِلر‬
ۡ ‫ص‬ ُ ‫ولق َۡ أ ۡرس ۡلنا ُر‬
ُ ‫س َّٗ ُِن ق ۡب ِلك ُِ ۡن ُهم هُن قصصۡ نا عل ۡيك و ُِ ۡن ُهم هُن له ۡم ن ۡق‬
٧٨ ‫ق وخ ِسر ُُنا ِلك ۡٱل ُُ ۡب ِطلُون‬ ِ ‫ضي بِ ۡٱلح‬ ِ ُ‫ٱَّللِ ق‬
‫فِِذا جآٰء أ ُۡ ُر ه‬
It is obligatory to specifically believe in the Messengers cited by Allah in the Qur'aan
by name. They are twenty-five in all. Eighteen of them are mentioned in (Soorah al-
An'aam) in the Saying of Allah from verse 83-86.
As for those Messengers who are not cited in the Qur'aan by name, it is obligatory to
believe in them in general. Allah says,

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 ‫سول أن ي ۡأ ِتي ِباية ِإ هَ ِبِِ ۡذ ِن ه‬
ِ‫ٱَّلل‬ ُ ‫ص عل ۡيك وُا ُان ِلر‬
ۡ ‫ص‬ ُ ‫ولق َۡ أ ۡرس ۡلنا ُر‬
ُ ‫س َّٗ ُِن ق ۡب ِلك ُِ ۡن ُهم هُن قصصۡ نا عل ۡيك و ُِ ۡن ُهم هُن له ۡم ن ۡق‬
٧٨ ‫ق وخ ِسر ُُنا ِلك ۡٱل ُُ ۡب ِطلُون‬ ِ ‫ضي ِب ۡٱلح‬ ِ ُ‫ٱَّلل ق‬
ِ ‫فِِذا جآٰء أ ُۡ ُر ه‬

78. and, indeed we have sent Messengers before You (O Muhammad Sal-Allaahu
'alayhe Wa Sallam); of some of them we have related to You their story and of some
we have not related to You their story, and it was not given to any Messenger that He
should bring a sign except by the leave of Allâh. So, when comes the Commandment
of Allâh, the matter will be decided with truth, and the followers of falsehood will Then
be lost. [Surah Ghafir 40:78

There are messenger which are not mentioned in the quran.

١٦٤ ‫ٱَّللُ ُُوس ٰى ت ُۡ ِل ّٗيُا‬

‫صصۡ ُه ۡم عل ۡيك وُلهم ه‬ ُ ‫س َّٗ ق َۡ قصصۡ ٰن ُه ۡم عل ۡيك ُِن ق ۡب ُل و ُر‬
ُ ‫س َّٗ له ۡم ن ۡق‬ ُ ‫و ُر‬

164. And (We sent) messengers We have mentioned to you before and messengers
we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to
him). [Surah Nisaa 4:164]

III. Distinction between Prophet and Messenger

The messenger is a chosen being sent with a message and revelation, but they were
met with resistance from their people.

٥٢ ٌ‫اح ٌر أ ۡو م ۡجنُون‬ َٰ
ُ ‫كذ ِلك ما ٓ أتى ٱلَّذِين ِمن ق ۡب ِل ِهم ِ ّمن َّر‬
ِ ‫سو ٍل إِ َّال قالُواْ س‬

52. Thus there did not come to those before them a messenger but they said: A
magician or a mad man. Adariyat 51:52

IV. Superiority of Some Messengers over others

Messengers are of different kinds.
ٰ ِ ‫ٱَّللُ ورفُ بعۡ ض ُه ۡم َر ٰجتٖ وءات ۡينا ِعيسى ۡٱبن ُ ۡريم ۡٱلبيِ ٰن‬
ِ ‫ت وأي ۡهَنهُ بِ ُر‬
‫وح‬ ‫ض ُِ ۡن ُهم هُن ُلهم ه‬ ٖۘ ٖ ۡ‫س ُل فض ۡهلنا بعۡ ض ُه ۡم عل ٰى بع‬ ‫۞تِ ۡلك و‬
ُ ‫ٱلر‬
ۡ ‫ٱَّللُ ُا ۡٱقتتل ٱلهذِين ُِ ۢن بعۡ َُِِم ُِ ۢن بعۡ َِ ُا جآٰء ۡت ُه ُم ۡٱلب ِي ٰنتُ و ٰل ُِ ِن‬
‫ٱختلفُواْ ف ُِ ۡن ُهم هُ ۡن ءاُن و ُِ ۡن ُهم هُن ُفر ول ۡو شآٰء‬ ‫ۡٱلقَُ ُِس ول ۡو شآٰء ه‬
٢٥٣ َُ ‫ٱَّلل ي ۡفع ُل ُا ي ُِري‬‫ٱَّللُ ُا ۡٱقتتلُواْ و ٰل ُِ هن ه‬
‫ه‬

253. We have made some of these messengers to excel the others among them are
they to whom Allah spoke, and some of them He exalted by (many degrees of) rank;
and We gave clear miracles to Isa son of Marium, and strengthened him with the holy
spirit. And if Allah had pleased, those after them would not have fought one with
another after clear arguments had come to them, but they disagreed; so there were
some of them who believed and others who denied; and if Allah had pleased they
would not have fought one with another, but Allah brings about what He intends.

. [Surah baqarah 2:253]

The most distinguished are five:

a. Prophet Nooh ,
98
 b. Prophet Ibraheem ,
c. Prophet Moosa ,
d. Prophet Eesa and
e. Prophet Muhammad .(may Allah be pleased with all of them)

 The best amongst them are Ibrahim and Muhammed(peace be upon him)
١ ‫حم‬
ٰٓ Allah ordained for all of them the same religion.
‫ص ۡينا بِ ِهۦٰٓ ِإ ۡب ٰرُِيم و ُُوس ٰى و ِعيس ٰ ٰٓى أ ۡن أقِي ُُواْ ٱلَِين‬
‫ِي أ ۡوح ۡينا ٰٓ ِإل ۡيك وُا و ه‬ ٰٓ ‫وحا وٱلهذ‬ ّٗ ُ‫ص ٰى بِ ِهۦ ن‬
‫ِين ُا و ه‬ِ َ‫۞شرِ ل ُُم ُِن ٱل‬
ۡ
‫وَ تتف هرقُواْ فِي ِه ُبُر على ٱل ُُ ۡش ِر ُِين ُا ت َۡعُوُ ُۡم ِإل ۡي ِه ه‬
ٰٓ َ ۡ‫ٱَّللُ ي ۡجتبِ ٰٓي ِإل ۡي ِه ُن يشا ٰٓ ُء ويه‬
١٣ ُ‫ِي ِإل ۡي ِه ُن يُنِيب‬

13. He has made plain to you of the religion what He enjoined upon Nuh and that
which We have revealed to you and that which We enjoined upon Ibrahim and
Musa and Isa that keep to obedience and be not divided therein; hard to the
unbelievers is that which you call them to; Allah chooses for Himself whom He
pleases, and guides to Himself him who turns (to Him), frequently.[Surah Ashura
42:13]

Accountability and Prophethood

It is part of the justice of Allaah that He does not punish any people until He has first
sent a warning to them and unless there is evidence against them. Allaah does not
treat anybody unfairly. Allaah says (interpretation of the meaning): “… And We never
punish until We have sent a Messenger (to give warning).” [al-Israa’ 17:15].

In his tafseer (commentary) on this aayah, Ibn Katheer (may Allaah have mercy on
him) said: “These words, ‘…And We never punish until We have sent a Messenger (to
give warning)’ tell us of the justice of Allaah, may He be exalted, and that He does not
punish anyone until after He has established evidence against him by sending a
Messenger to him. This is like the aayat (interpretation of the meaning): ‘… Every time
a group is cast therein [into Hell], its keeper will ask, “Did no warner come to you?”
They will say, “Yes indeed; a warner did come to us, but we belied him and said:
‘Allaah never sent down anything (of revelation), you are only in great error.’”’ [al-Mulk
67:8] and: ‘And those who disbelieved will be driven to Hell in groups, till, when they
reach it, the gates thereof will be opened (suddenly like a prison at the arrival of its
prisoners). And its keepers will say, “Did not the Messengers come to you from
yourselves, - reciting to you the Verses of your Lord, and warning you of the Meeting
of this Day of yours?” They will say: “Yes, but the Word of torment has been justified
against the disbelievers!”’ [al-Zumar 39:71]…”

A person who has never heard of Islam or the Prophet SAWS (peace and blessings
of Allaah be upon him), and who has never heard the message in its correct and true
form, will not be punished by Allaah if he dies in a state of kufr (disbelief). If it were
asked what his fate will be, the answer will be that Allaah will test him on the Day of
99
Resurrection: if he obeys, he will enter Paradise and if he disobeys he will enter Hell.
The evidence (daleel) for this is the hadeeth of al-Aswad ibn Saree’, who reported that
the Prophet of Allaah SAWS (peace and blessings of Allaah be upon him) said: “There
are four (who will protest) to Allaah on the Day of Resurrection: the deaf man who
never heard anything, the insane man, the very old man, and the man who died during
the fatrah (the interval between the time of ‘Eesaa (Jesus, upon whom be peace) and
the time of Muhammad SAWS (peace and blessings of Allaah be upon him)). The deaf
man will say, ‘O Lord, Islam came but I never heard anything.’ The insane man will
say, ‘O Lord, Islam came but the children ran after me and threw stones at me.’ The
very old man will say, ‘O Lord, Islam came but I did not understand anything.’ The man
who died during the fatrah will say, ‘O Lord, no Messenger from You came to me.’ He
will accept their promises of obedience, then word will be sent to them to enter the
Fire. By the One in Whose hand is the soul of Muhammad, if they enter it, it will be
cool and safe for them.”

According to another report, he said: “Whoever enters it, it will be cool and safe for
him, and whoever does not enter it will be dragged to it.” (The hadeeth was reported
by Imaam Ahmad and Ibn Hibbaan, and deemed saheeh by al-Albaani, Saheeh al-
Jaami’, 881).

Everyone who hears the message of Islam in a sound and correct form (and rejects
it), will have evidence aginst him. Whoever dies without having heard the message, or
having heard it in a distorted form, then his case is in the hands of Allaah. Allaah knows
best about His creation, and He will never treat anyone unfairly. And Allaah is All-Seer
of His slaves.

Accountability of Ahlul Fatrah

Four [groups of people] will be brought [before Allaah] on the Day of Resurrection:
the newly born, the mentally insane, those who died in the period between two
messengers, and the senile. Each will present his case. Then the Lord will tell a
flame from the Hellfire to come out. He will then say, ‘I used to send to My slaves
messengers from among themselves. Today I am My own messenger to you. So
enter this fire.’ Those destined for Hell will say, ‘Our Lord, how can we enter it when
we were supposed to escape from it?’ Then the ones destined to be happy will rush
forth and jump into it without hesitation. Allaah will say to those who refused, ‘You
would have been even more disbelieving and disobedient to My messengers.’ Then
He put the second group [i.e. those who obeyed Allaah and jumped in] in Paradise,
and the first group in the Hellfire.”

Collected by Aboo Ya‘laa and al-Bazzaar and authenticated in Silsilah al-Ahaadeeth

as-Saheehah, vol. 5, p. 603, no.2468. Narration no. 1434 is similar to it

100
 Lesson 18

Conditions of Prophethood/Messenger

Proof of Prophethood

I. Prophet hood is bestowed by Allah, not achieved by means by any

slaves.
One cannot achieve prophethood through efforts or rituals but instead it is bestowed
by Allah. The qualities of all the Prophets and Messengers were that they were
humble and had no desire to hold position of honour and amass possessions. They
were simple people borught up in trying times, order to mold them and prepare them
for the best. Most of the prophets were poor and some were raised away from their
family, and others were rejected by their own kith and kin, when they called to the
worship of Allah alone without associating partners with him and to shun evil and
disbelieving ways.

It was narrated from Mus’ab bin Sa’d that his father, Sa’d bin Abu Waqqas, said:

“I said: ‘O Messenger of Allah, which people are most severely tested?’ He said:
‘The Prophets, then the next best and the next best. A person is tested according to
his religious commitment. If he is steadfast in his religious commitment, he will be
tested more severely, and if he is frail in his religious commitment, his test will be
according to his commitment. Trials will continue to afflict a person until they leave
him walking on the earth with no sin on him.’” Sunan Ibn Maja’, Graded Hasan by
Darussalam

   

      
 

75. Allâh chooses Messengers from angels and from men. Verily, Allâh is All-Hearer,
All-Seer. Surah hajj 22:75

Allah chose the messengers and it was not from their effort or their persona that they
became so. Hence none can achieve prophet hood by rituals and other means.
Moreover, none can achieve the miracle or privileges the prophets were given like
miracles, revelation and the status of guiding human beings, instructing them in
religion and worship by the command of Allah.

However, sufies claim to attain prophet hood like attaining a profession. Thereby
they claim that it is possible for them to worship allah in their own, way change the
haram into halal and vice versa. They even consider themselves free from certain
101
obligations. This belief is similar to that held by the hindus who hold that one can
attain great states after continuous meditation and reach goals, which is incorrect.

If prophet hood would be attainable by anyone then any lay person could make
claim to it and deviat his nation causing destruction

II. Allah is most knowing of where to place the message

    
     
      
   
    
    

124. and when there comes to them a sign (from Allâh) they say: "We shall not
believe until we receive the like of that which the Messengers of Allâh had
received." Allâh knows best with whom to place his Message. humiliation and
disgrace from Allâh and a Severe torment will overtake the criminals
(polytheists, sinners, etc.) for that which they used to plot. [Surah An’aam 6:124]

Allah is most knowing of where and with whom to place the message. It is only the
arrogant who claim that a prophet should have been sent from the angels, or from
the rich and affluent or should not have been a man. Their claims are those of sheer
arrogance and disbelief, and excuses to reject. Had the messengers been sent from
angels, it would not have been possible for them to show the message with clarity.
Had they been rich it would be claimed that their affluence and power made them
force people into their religion and so on. Hence Allah the all wise and all-knowing
bestowed prophet hood to those He did.

C. Messengers are sent from their own nation:

    

   
 
  
     
 

2. He it is who sent among the unlettered ones a Messenger (Muhammad Sal-Allaahu

'alayhe Wa Sallam) from among themselves, reciting to them his verses, purifying

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them (from the filth of disbelief and polytheism), and teaching them the Book (this
Qur'ân, Islâmic laws and Islâmic jurisprudence) and Al-Hikmah (As-Sunnah: legal
ways, orders, acts of worship, etc. of Prophet Muhammad Sal-Allaahu 'alayhe Wa
Sallam). and Verily, they had been before In mainfest error; [Surah jumuah 62:2]

III. Proof of Prophethood:

A. Miracles:

Definition: Events, inexplicable by laws of nature , carried out by prophet

by the leave of Allah and His will, in order to establish the truth and
soundness of the message. The proofs of prophet hood are not confined
to miracles but go far beyond it. The camel of Saleh, the turning of stick
into a snake by Moosa, the curing of the blind and lepers by eesa , splitting
of the moon by the prophet, the stones greeting the prophet and the tree
tunk crying when the prophet left its support for another place.
Assginment: Name one more miracle of the prophet and a detailed
account on it

B. Foretelling of victory and defeat:

The prophet warned their nation that upon disobedience to Allah ,they
would be destroyed and it does come to pass. This is evident from
incidents of the people of Nuh, Hud, Shuyaib, Ibrahim, Loot, Moosa and
even the prophet.

C. Accurate and Precise prediction of the stories of the past:

The prophets were given knowledge from Allah above the seven heavens. Hence
their knowledge was accurate and this thread of revelation came to all prophets.
Hence this is a sign and proof of prophet hood.

What was asked by jews to the prophet as proof for prophethood?

Allah’s messenger was also asked by the Jews to narrate something from the past
stories and he was revealed the accurate account of it.

Prophet also warned of the trials to come the signs of the day of judgement and the
events after it.they warned of Dajjal and Allah’s Messenger gave detailed accounts
of future events and signs which have comes to pass.

D. Persistent Support of Allah in their cause:

Many of the messengers were shown victory and completion of their message in this
world. They were never forsook by Allah nor did their followers revert back after

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believing in them. This is not the same for imposters and liars whose reality is known
easily in this world.

E. Patience and Perseverance of the prophets:

The messengers of Allah never forsook their mission nor turned over to disbelief.
They strived hard until their people came to guidance or they were killed. This is the
true recognition of a prophet. An imposter would only work so far as he meets
success and would not go through difficulties with patience and perseverance to
establish the religion .

a. Distinction between miracles and sorcery:

   
    
   
   
  

88. say: "If the mankind and the jinns were together to produce the like of This Qur'ân,
they could not produce the like thereof, even if they helped one another." Surah israa
17:88

 One of the miracles of the prophets was their accurate prediction of the future
which cannot be matched by a sorcerer or a fortune teller. The false prophet
Rashad khalifa predicted the world would end at a certain date and the world
continues to exist till now.
 The acts of sorcery; can be acquired and learnt by anyone but it is not so for
miracles; the miracles of prophets were done by leave of Allah and the
messengers did not have any say in that.
    
      
    


50. and they say: "Why are not signs sent down to Him from his Lord? say: "The signs
are Only with Allâh, and I am Only a plain warner." [Surah Ankaboot 29:50]

b. Miracle of Prophets
Miracles were given to the messengers suited to the people and the times they lived
in.

   

46. and the sorcerers fell down prostrate.

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   


47. saying: "We believe In the Lord of the 'Alamîn (mankind, jinns and All that exists).
Surah Ashu’ra 26:46

During the time of easa alaihisalaam, medicine had reached it peak.He cured the d
blind and lepers and gave life to the dead, which confused the physicians of his time.

Miraculous nature of the Quran

The Arabs had mastered eloquence and rhetoric, hence Allah sent the quran to His
last and final messenger.

     

      
 

42. falsehood cannot come to it from before it or behind it (it is) sent down by the All-
Wise, Worthy of All praise Surah Fussilat 41:42

i. Free from contradictions

It is free from contradictions in its factuality, eloquence, grammatically and
scientifically. It does not contradict itself and hence is free from internal contradictions.
Nor does it contradict established facts and hence is externally to it is free from
contradictions.

    

     
   

82. do they not Then consider the Qur'ân carefully? had it been from other than Allâh,
they would surely have found therein much contradictions. Surah Nisaa 4:82

ii. Incapable of reproducing alike:

     

    
  
     

105
    
  
  
  
 
23. and if You (Arab pagans, Jews, and Christians) are In doubt concerning
that which we have sent down (i.e. the Qur'ân) to Our slave (Muhammad Sal-
Allaahu 'alayhe Wa Sallam), Then produce a Sûrah (chapter) of the like thereof
and call Your witnesses (supporters and helpers) besides Allâh, if You are
truthful.
24. but if You do it not, and You can never do it, Then fear the Fire (Hell) whose
fuel is men and stones, prepared for the disbelievers.

[Surah Baqarah 2:23-24]

Two points are highlighted here

a. If they fail to produce a surah like it- they must recognise that quran is from
Allah or fear His punishment
b. Impossibility of producing anything like it.
VI. Infallibility of the Prophets

Infallibility means Allah’s protection of prophets against sins. Prophets are protected
from all errors and mistakes in conveying the message to their nations. Their
message is conveyed without difference, errors or discrepancy as it is protected by
Allah.

    

    
   
    
  

16. move not Your tongue concerning (the Qur'ân, O Muhammad Sal-Allaahu 'alayhe
Wa Sallam) to make haste therewith.

17. it is for us to collect it and to give You (O Muhammad Sal-Allaahu 'alayhe Wa

Sallam) the ability to recite it (the Qur'ân),

18. and when we have recited it to You [O Muhammad Sal-Allaahu 'alayhe Wa Sallam
through Jibrael (Gabriel)], Then follow You its (the Qur'ân's) recital.

19. Then it is for us (Allâh) to make it clear to you, [Surah qiyyamah 75:16-19]

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It is possible for the prophets to make judgement errors or fall into minor sins.Allah
always makes mention of te prophets asking for repentance from Him. Regarding
Adam and eve;

    

    
  

23. they said: "Our Lord! we have wronged Ourselves. if You forgive us not, and
bestow not upon us Your Mercy, we shall certainly be of the losers." Surah A’raaf 7:23

     

       
    
 

47. Nûh (Noah) said: "O My Lord! I seek Refuge with You from asking You that of
which I have no knowledge. and unless You forgive Me and have Mercy on Me, I would
indeed be one of the losers." [Surah Hood 11:47]

     

     
  

16. He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave
Him. Verily, He is the Oft-Forgiving, the Most Merciful. Surah Qasas 28:16

Moreover, if evil thought come to mind and it is repelled with sincerity and they
rememember Allah they will be rewarded with a good deed.

    

   
   

201. Verily, those who are Al-Muttaqûn (the pious - see V.2:2), when an evil thought
comes to them from Shaitân (Satan), they Remember (Allâh), and (indeed) they Then
see (aright).

The prophets were not known to commit grave moral indecencies and sins like
drinking, gambling, homosexuality and other such sins. Their sins were limited to minor
sins, accidents, forgetfulness and minor disobedience to Allah, from which they
immediately repented and Allah forgave them to.

     

    

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  
 

2. that Allâh may forgive You Your sins of the past and the future, and complete his
Favour on you, and Guide You on the Straight path; Surah Fath 48:2

VII. Deliverance of message and accountability

All prophets and messengers have delivered their message, lived and taught among
men the tenets of faith and the law. The prophets are then absolved of their duty
towards us and the sin of transgression in religion is borne by the one who does it.

   

    
     
      
   


54. say: "Obey Allâh and obey the Messenger, but if You turn away, He (Messenger
Muhammad ) is Only responsible for the duty placed on Him (i.e. to convey Allâh's
Message) and You for that placed on you. if You obey him, You shall be on the Right
Guidance. the Messenger's duty is Only to convey (the Message) In a clear Way (i.e.
to preach In a plain way)." Surah Noor 24:54

Guidance is of two types:

a. Hidadayatu irshaad:
This is the guidance which prophets can have, which is in terms of showing the
right path,warning of punishment and giving of glad tidings.

    

 
52. …Verily, You (O Muhammad Sal-Allaahu 'alayhe Wa Sallam) are indeed
guiding (mankind) to the Straight Path (i.e. Allâh's Religion of Islâmic
Monotheism). Surah Ashuraa 42:52

b. Hidayatutawfeeq
There is another guidance which Allah alone can bestow on His slave. This
guidance is one of truning the hearts toward belief and faith and this is not in
the hands of the prophets.
     
     
  

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 56. Verily! You (O Muhammad Sal-Allaahu 'alayhe Wa Sallam) Guide not whom
You like, but Allâh guides whom He wills. and He knows best those who are the
guided. Surah Qasas 28:56

Hence the prophets as callers to tawheed and the right religion are not
responsible for the belief of the people and they are only responsible for
conveying the message

    

   
  
 
40. whether we show You (O Muhammad ) part of what we have promised them
or Cause You to die, Your duty is Only to convey (the Message) and on us is
the reckoning. Surah raad 13:40

Accountability

a. Messenger sent to every nation;

Allah has dispatched messengers to every nation so that people do not have
an excuse on the day of judgement to justify their sin. However, their deviance
and going astray is on their own account, as the messengers are absolved from
the choices of their people.
Those who will be punished on the day of judgement are those who had full
knowledge of what they were rejecting. They will not be wronged in the least bit
nor punished for what they have not done, nor be absolved of sins for their
lineage or status.

b. No punishment without a messenger:

Moreover Allah will not punish a nation, even in this world, without sending a
messenger to them.

   

     
     
    
   
15. whoever goes right, Then He goes Right Only for the benefit of his ownself.
and whoever goes astray, Then He goes astray to his own loss. no one laden

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 with burdens can bear another's burden. and we never Punish until we have
sent a Messenger (to give warning). Surah israa 17:15

c. No punishment will be inflicted without reckoning:

Those who lived between the intervals or two messengers and were not informed of
any message, will not be judged until there is a messenger calling to them.

People of fat-rah

“Four [groups of people] will be brought [before Allaah] on the Day of

Resurrection: the newly born, the mentally insane, those who died in the
period between two messengers, and the senile. Each will present his case.
Then the Lord will tell a flame from the Hellfire to come out. He will then say, ‘I
used to send to My slaves messengers from among themselves. Today I am
My own messenger to you. So
enter this fire.’ Those destined for Hell will say, ‘Our Lord, how can we enter it
when we were supposed to escape from it?’ Then the ones destined to be
happy will rush forth and jump into it without hesitation. Allaah will say to
those who refused, ‘You would have been even more disbelieving
and disobedient to My messengers.’ Then He put the second group [i.e. those
who obeyed Allaah and
jumped in] in Paradise, and the first group in the Hellfire. Collected by Aboo
Ya‘laa and al-Bazzaar and authenticated in Silsilah al-Ahaadeeth as-
Saheehah, vol. 5, p. 603, no.
2468. Narration no. 1434 is similar to it.

d. No blind following, kinship or allegiance nor lineage will be of help:

     
   


101. then, when the trumpet is blown, there will be no kinship among them that day,
nor will they ask of one another. Surah Mu’minoon 23:101

Man abtau a’maluhu lam yusri’bihi nasbuhu

Prophet said“ Whoever is slowed by his works will not be hastened by his geneology.”
Sahih Muslim, vol. 4, p. 1417, no. 6518.

The end
110
 

Lesson 19

Contents of the Lesson

1) Belief in the Last Day

2) Important Aspects of events of Last day
3) Tenet of Belief in Last Day

Belief in the Last Day

The belief in last day is one of the pillars of eeman and its rejection an outright
disbelief, taking one out of the fold of Islam. Man’s existing here and his deeds are to
be paid in full on the Day or resurrection, which is the last day. Allah gives various
argument and proofs for the coming of the last day, descriptions of it and the events
which will take place on that day.

One of the aspects of denial of the last day is denial of giving life back to the dead.

Evidence from the Quran

Ability to create implies ability to bring life to death: .1

‫ه‬
‫ضغ ٖة وُخلق ٖة وَ ۡي ِر‬ۡ ُ‫اب ث ُ هم ُِن نو ۡطف ٖة ث هم ُِن علق ٖة ث هم ُِن و‬
ُ ۡ ُ ٖ ‫ث فِِنها خل ۡق ٰن ُُم ُِن تُر‬ ِ ۡ‫ب ُِن ۡٱلبع‬ ُ ‫ ٰ ٰٓيأيوها ٱلنه‬.2
ٖ ‫اس إِن ُُنت ُ ۡم فِي ر ۡي‬
ُ ‫ُُخلهق ٖة ِلنُبيِن ل ُُ ۡم ونُ ِق ور فِي ۡٱأل ۡرح ِام ُا نشا ٰٓ ُء إِل ٰ ٰٓى أج ٖل وُس ُّٗى ث ُ هم نُ ۡخ ِر ُج ُُ ۡم ِط ۡف َّٗ ث ُ هم ِلت ۡبلُغُ ٰٓواْ أ‬
‫ش هَ ُُ ۡم و ُِن ُُم هُن يُتوفه ٰى‬
ۡ ‫اَُ ُّٗ فِِذآٰ أنز ۡلنا عل ۡيها ٱلُآٰء‬
‫ٱُت هز ۡت‬ ۡ ِ ُ ‫و ُِن ُُم هُن يُر وَ ِإل ٰ ٰٓى أ ۡرذ ِل ۡٱلعُ ُُ ِر ِلُ ۡيَ يعۡ لم ُِ ۢن بعۡ َِ ِع ۡل ٖم ش ۡيا وترى ۡٱأل ۡرض‬
٥ ‫يج‬ٖ ‫ورب ۡت وأ ۢنبت ۡت ُِن ُُ ِل ز ۡو ۢجِ ب ِه‬
3. 5. O people! if you are in doubt about the raising, then surely We created you
from dust, then from a small seed, then from a clot, then from a lump of flesh,
complete in make and incomplete, that We may make clear to you; and We
cause what We please to stay in the wombs till an appointed time, then We
bring you forth as babies, then that you may attain your maturity; and of you is
he who is caused to die, and of you is he who is brought back to the worst part
of life, so that after having knowledge he does not know anything; and you see
the earth sterile land, but when We send down on it the water, it stirs and swells
and brings forth of every kind a beautiful herbage. [Surah Hajj 22:5]

111
The reason for man to deny resurrection is his doubt about brining a body back to life
after it has disintegrated into dust. Hence Allah brings forth evidences from what man
a can see witness and reflect, like his own creation from mere drop of congealed fluid.
He bases evidence on logic if Allah is able to create man from nothing,then
resurrecting him is an easier task.

   

      


79. say: (O Muhammad Sal-Allaahu 'alayhe Wa Sallam) "He will give life to them who
created them for the first time! and He is the All-Knower of Every creation!" Surah
Yasin 36:79

     

     
    
  
      
  

51. "… they will say: "Who shall bring us back (to life)?" say: "He who created You
first!" then, they will shake their heads at You and say: "When will that be ?" say:
"Perhaps it is near!" Surah israa 17:51

4. Creation of heavens and the earth

     
   
    
     
  

33. do they not see that Allâh, who created the heavens and the earth, and was not
wearied by their creation, is Able to give life to the dead? Yes, He surely is Able to do
All things. Surah Ahqaf 46:33

3. Purpose of life is fulfilled only with resurrection

   

    

115. "Did You think that we had created You In play (without any purpose), and that
You would not be brought back to us?" Surah Muminoon 23:115

112
    


36. does man think that He will be left Suda [neglected without being punished or
rewarded for the obligatory duties enjoined by his Lord (Allâh) on him]? Surah
qiyyamah 75:36

Ruling on the deniers of last day

Allah gives severe warning for those who take this life as a jest and play, denying
resurrection and their meeting with their Lord.

    

   
    
    
   
    
 

29. fight against those who (1) believe not In Allâh, (2) nor In the Last day, (3) nor
forbid that which has been forbidden by Allâh and his Messenger (4) and those who
acknowledge not the Religion of Truth (i.e. Islâm) among the people of the Scripture
(Jews and Christians), until they pay the Jizyah with willing submission, and feel
themselves subdued. Surah Taubah 9:29

Important Aspects of Day of Judgement

1. One is alone on the day of judgement in his account before Allah

٣٧ ‫ن ي ُۡغ ِني ِه‬ٞ ‫ي ُِ ۡن ُه ۡم ي ۡوُئِذٖ ش ۡأ‬ ُ ٰ ُ ۡ ۡ
ٖ ‫ ِلُ ِل ۡٱُ ِر‬٣٦ ‫ وص ِحبتِ ِهۦ وبنِي ِه‬٣٥ ‫ وأ ُِ ِهۦ وأبِي ِه‬٣٤ ‫ي ۡوم ي ِف ور ٱلُ ۡر ُء ُِن أ ِخي ِه‬
34. The day on which a man shall fly from his brother,

35. And his mother and his father,

36. And his spouse and his son--

37. Every man of them shall on that day have an affair which will occupy him.

[Surah Abasa 80:34-37]

2. Faith and righteous deeds both required for success

    
    
     
    

113
   


110. Say (O Muhammad ): "I am Only a man like you. it has been inspired to Me that
Your Ilâh (God) is one Ilâh (God i.e. Allâh). so whoever hopes for the Meeting with his
Lord, let Him work righteousness and associate none as a partner In the Worship of
his Lord."

   

   
   
   
     
   
  
  
   
   

45. and put forward to them the example of the life of This world, it is like the water
(rain) which we send down from the sky, and the vegetation of the earth mingles with
it, and becomes fresh and green. but (later) it becomes dry and broken pieces, which
the winds scatter. and Allâh is Able to do everything.

46. wealth and Children are the adornment of the life of This world. but the good
righteous deeds (five compulsory prayers, deeds of Allâh's obedience, good and nice
talk, remembrance of Allâh with glorification, praises and thanks, etc.), that last, are
better with Your Lord for rewards and better In respect of hope. Surah baqarah 2:45-
46

   

   
   
   
    
     
     
    
   
 

7. they (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-
spreading.

8. and they give food, inspite of their love for it (or for the love of him), to Miskin (poor),
the orphan, and the captive,

114
9. (saying): "We feed You seeking Allâh's Countenance only. we wish for no Reward,
nor thanks from you.

10. "Verily, we fear from Our Lord a day, hard and distressful, that will make the faces
look horrible (from extreme dislikeness to it)."

11. so Allâh saved them from the evil of that day, and gave them Nadratan (a light of
beauty) and joy. Surah Insaan 76:7-11

If one does not have a fear of the punishment of Allah and the belief that there exists
day of reckoning then he will not refrain from doing evil. He will not be motivated nor
will have any incentive for doing any deed which is good. Hence Allah reminds us of
the day of judgement and its events when enjoining good deeds and avoidn the evil.

3. Consciousness of the Last day :Believer should prepare to meet Allah.

If one is conscious of the day of judgement and its horrors , and its fears will refrain
from doing evil deeds. It is the utmost factor in brining morality in a human being, and
nothing else can bring one to morality other than that.

    

  
   
   
   
  

7. Verily, those who hope not for their Meeting with us, but are pleased and satisfied
with the life of the present world, and those who are heedless of Our Ayât (proofs,
evidences, verses, lessons, signs, revelations, etc.),

8. those, their abode will be the Fire, because of what they used to earn. Surah Yunus
10: 7-8

The fact that we are attached to this world so much so that we do not want to leave it
and fear death. A sinning soul will always want to live more since he is least prepared
to meet his Lord. The believer fear the punishments after death and its trials, hence
they every act they do in life is for removing these trials and easing the difficulties,
which is absent in us. They have the least attachment to this life, its pleasures and
comforts hence they are the most successful of the Muslims.

‫ فقال‬. " ‫صعتِها‬ ْ ‫َّللا صلى هللا عليه وسلم " يُو ِشكُ األُُ ُم أ ْن تَاعى عل ْي ُُ ْم ُُا تَاعى األُلةُ إِلى ق‬ ِ ‫سو ُل ه‬ ُ ‫ قال قال ر‬،‫ع ْن ث ْوبان‬
ُ‫ُور عَ ُِو ُُ ُم ْالُهابة ُِ ْنُ ْم‬
ِ َ‫ص‬ ُ ‫َّللاُ ُِ ْن‬ ْ
‫س ْي ِل ولين ِزع هن ه‬ ِ ‫قائِل و ُِ ْن قِلهة نحْ نُ ي ْوُئِذ قال " ب ْل أنت ْم ي ْوُئِذ ُ ِثير ول ُِنُ ْم َثاء ُغث‬
‫اء ال ه‬ ُ ُ ُ ‫ه‬ ُ ْ
."‫ت‬ ِ ‫َّللا وُا ْالوُنُ قال " حُبو ال وَ ْنيا وُراُِيةُ ْالُ ْو‬ ِ ‫سول ه‬ ُ ‫ فقال قائِل يا ر‬. " ‫َّللاُ فِي قُلُوبِ ُُ ُم ْالوُن‬
‫ولي ْقذِف هن ه‬
115
Narrated Thawban:

The Prophet (‫ )ﷺ‬said: The people will soon summon one another to attack you as
people when eating invite others to share their dish. Someone asked: Will that be
because of our small numbers at that time? He replied: No, you will be numerous at
that time: but you will be scum and rubbish like that carried down by a torrent, and
Allah will take fear of you from the breasts of your enemy and last enervation into your
hearts. Someone asked: What is wahn (enervation). Messenger of Allah (‫)ﷺ‬: He
replied: Love of the world and dislike of death. [Sunan Abee Dawood, Graded Sahih
by Sheikh Albani]

A true believers likes to meet Allah, hence if he is faced with difficulties he is steadfast
and patient, since he knows this will earn him a reward. If he is given bounties he is
grateful and thankful, since the world means nithing to him and the after0life is his
ultimate concern. He does not fear ending his life and endeavors into jihad, lives a
simple life, forgives people easily for pleasure of Allah, is patient with troublesome
people, does not augment wealth but spends in way of Allah.

Importance tenets of belief in the Last Day

1. Belief in death and resurrection:

Death: It is compulsory to believe that it is only through death that one transfers to
the after life.

Every soul shall taste death and the rattles of death too come upon someone. Death
has no fixed time no age and no reason and nor is it known to anyone else other than
Allah.One should also believe that upon death his any chance to ask forgiveness
comes to an end and his souls is taken away by the angel of death.

Allah’s messengers reminds us that death is a destroyer of pleasures and it is being

unmindful and heedless of death which causes one to be pre-occupied in the
pleasures of this world ultimately leading to our destruction.

   

   
      
   
     
‫ ٰ ٰٓيأيوها ٱلهذِين ءاُنُواْ َ ت ُ ۡل ِه ُُ ۡم‬   
ٰٓ
ُ‫ وأن ِفقُواْ ُِن هُا رز ۡق ٰن ُُم ُِن ق ۡب ِل أن ي ۡأتِي أحَ ُُ ُم ۡٱلُ ۡوت‬٩ ‫ٱَّلل وُن ي ۡفع ۡل ٰذ ِلك فأ ُ ْو ٰلئِك ُُ ُم ۡٱل ٰخ ِس ُرون‬
ِ ‫َ أ ۡو ٰل َُ ُُ ۡم عن ذ ُِۡ ِر ه‬ ٰٓ ‫أُۡ ٰولُ ُُ ۡم و‬
‫ير بُِا‬ ُ ۢ ِ‫ٱَّللُ خب‬ ‫ٱَّللُ ن ۡف ا‬
‫سا إِذا جآٰء أجلُها و ه‬ ‫صَهق وأ ُُن ُِن ٱل ٰ ه‬
‫ ولن يُؤ ِخر ه‬١٠ ‫ص ِل ِحين‬ ‫يب فأ ه‬ ٖ ‫َ أ هخ ۡرتنِ ٰٓي إِل ٰ ٰٓى أج ٖل ق ِر‬ ِ ‫فيقُول ر‬
ٰٓ ‫ب ل ۡو‬
١١ ‫تعۡ ُلُون‬

116
9. O You who believe! let not Your properties or Your Children divert You from the
remembrance of Allaah. and Whosoever does that, Then they are the losers.

10. and spend (in charity) of that with which we have provided you, before death comes
to one of You and He says: "My Lord! if Only You would give Me respite for a little
while (i.e. return to the worldly life), Then I should give Sadaqah (i.e. Zakaah) of My
wealth , and be among the righteous [i.e. perform Hajj (pilgrimage to Makkah)].

11. and Allaah grants respite to none when his appointed time (death) comes. and
Allaah is All-Aware of what You do. Surah Munafiqoon 63:9-11

     

   
     
     
    

185. Everyone shall taste death. and Only on the Day of Resurrection shall You be
paid Your wages In full. and whoever is removed away from the Fire and admitted to
Paradise, He indeed is successful. the life of This world is Only the enjoyment of
deception (a deceiving thing). [Surah Imraan 3:185]

Allah takes away souls during death and this means one does not have any control
over it and nor can they have any involvement in this life.

    

     
   
   
      
  

42. it is Allâh who takes away the souls at the time of their death, and those that die
not during their sleep. He keeps those (souls) for which He has ordained death and
sends the rest for a term appointed. Verily, In This are signs for a people who think
deeply. [Surah Zumar 39:42]

2. Soul, its extraction and nature:

The soul is created by Allah, and is distinct from the body. It is capable of experiencing
punishment .it has properties like ascending and descending, but not known to have
properties like matter. It does not have a specific place in the body.

117
The soul is created and it’s too suffers death.

Proof that soul is created:

a. Allah mentions He is the creator of all things.

    
     
   
      
  
   
    
  
    
    
  
16. Say (O Muhammad ): "Who is the Lord of the heavens and the earth?" say:
"(It is) Allâh." say: "Have You Then taken (for worship) Auliyâ' (protectors, etc.)
other than him, such as have no power either for benefit or for harm to
themselves?" say: "Is the blind equal to the one who sees? or darkness equal
to light? or do they assign to Allâh partners who created the like of his creation,
so that the creation (which they made and his creation) seemed alike to them."
say: "Allâh is the Creator of All things, He is the one, the Irresistible." [Surah
Raa’d 13:16]
b. Allah mentions the body and soul are created by giving examples of some of
the creation of some of his slaves.
٩ ‫ن وق َۡ خل ۡقتُك ُِن ق ۡب ُل ول ۡم تكُ ش ۡيا‬ٞ ‫ي ُ ِي‬ ٰ
‫قال ُذ ِلك قال ربوك ُُو عل ه‬
9. He said: "So (it will be). Your Lord says; it is easy for Me. certainly I have
created You before, when You had been nothing!" [Surah Maryam 19:9]

c. Mention of creation of man

    
  
    
   
11. and surely, we created You (your father Adam) and Then gave You shape
(the Noble shape of a human being), Then we told the angels, "Prostrate to
Adam", and they prostrated, except Iblîs (Satan), He refused to be of those who
prostrate. Surah A’raaf 7:11

d. Soul is susceptible to death grasping ascending and descending which are

attributes of the created.

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 Lesson 21

Belief in Qada was Qadar

Contents of the Lesson

1) Belief in qada wa Qadr

2) Knowledge of Allah
3) Types of will of Allah
4) Fruits of Belief in Predestination

Belief in Qada and Qadar:

Belief in the divine decree and pre-destination is one of the pillars of eeman
evidenced both in Quran and Sunnah Allah mentions in the Quran:.

٤٩ ‫ِإنها ُُ هل ش ۡيء خل ۡق ٰنهُ بِقَ ٖر‬

49. Verily, we have created All things with Qadar (Divine Preordainments of All things
before their creation, as written In the Book of decrees Al-Lauh Al-Mahfûz).[Surah
Qamar 54:49]

Al Qadar:

Linguistic definition: the encompassment of knowledge of something

Shar’ee or technical definition: It is defined as Allah’s foreknowledge of all His

creatures, creatures’ affairs and preserved decrees. This means that every act of His
creation takes place with the knowledge and will of Allah.

Four Tenets of Qadar

It is obligatory to believe in four aspects or tenets of Qadar, as per the creed of Ahla
Sunnah wal Jama’a:

1. Eternal Knowledge of Allah: The knowledge of Allah is eternal and He

possess the knowledge of the minute and the detail of the things which are and
those which are yet to happen and have already happened. His knowledge is
eternal also implies that He has not gained it from anywhere, but is always
existing and free from any deficiency or ignorance. Hence Allah is all aware of
His creations, their deeds and what they will do in future.
ِ ‫ض ِإ هن ٰذ ِلك ِفي ُِ ٰتب ِإ هن ٰذ ِلك على ه‬
٧٠ ‫ير‬ٞ ‫ٱَّلل ي ِس‬ ِ ‫ٱَّلل يعۡ ل ُم ُا ِفي ٱلسهُا ٰٓ ِء و ۡٱأل ۡر‬
‫أل ۡم تعۡ ل ۡم أ هن ه‬

70. Do you not know that Allah knows what is in the heaven and the earth? Surely this
is in a book; surely this is easy to Allah.. Surah hajj 22:70

ِ ‫ت ۡٱأل ۡر‬
‫ض‬ ِ ُٰ ُ‫ظل‬ ُ ُ‫ب َ يعۡ ل ُُها ٰٓ ِإ هَ ُُو ويعۡ ل ُم ُا ِفي ۡٱلب ِر و ۡٱلب ۡح ِر وُا ت ۡسق‬
ُ ‫ط ُِن ورقة ِإ هَ يعۡ ل ُُها وَ حب ٖهة ِفي‬ ِ ‫۞و ِعنَهُۥ ُفا ِت ُح ۡٱلغ ۡي‬
٥٩ ‫ين‬ٖ ‫ب وُ ِب‬ ٖ ‫ب وَ يا ِبس ِإ هَ ِفي ُِ ٰت‬ ٖ ‫وَ ر ۡط‬

119
59. and with Him are the keys of the Ghaib (all that is hidden), none knows them but
He. and He knows whatever there is In (or on) the earth and In the sea; not a leaf
falls, but He knows it. there is not a grain In the darkness of the earth nor anything
fresh or dry, but is written In a clear Record. Surah An’aam 6:59

ِ ‫ت وَ فِي ۡٱأل ۡر‬

‫ض‬ ِ ‫وقال ٱلهذِين ُف ُرواْ َ ت ۡأتِينا ٱلسهاعةُ قُ ۡل بل ٰى وربِي لت ۡأتِينه ُُ ۡم ٰع ِل ِم ۡٱلغ ۡي‬
ِ ‫ب َ يعۡ ُزبُ ع ۡنهُ ُِ ۡثقا ُل ذ هر ُٖ فِي ٱلس ٰهُ ٰو‬
٣ ‫ين‬
ٖ ‫ب وُ ِب‬ ٰٓ ‫َ أصۡ غ ُر ُِن ٰذ ِلك و‬
ٖ ‫َ أ ُۡب ُر إِ هَ فِي ُِ ٰت‬ ٰٓ ‫و‬

3. Those who disbelieve say: "The Hour will not come to us." say: "Yes, by My Lord,
it will come to You." (Allâh, He is) the All-Knower of the unseen, not even the weight
of an atom (or a small ant) or less than that or greater, escapes from his knowledge
In the heavens or In the earth, but it is In a clear Book (Al-Lauh Al-Mahfûz). Surah
Saba 34:3

Allah alone has knowledge of who is guided and dweller or paradise and who is
doomed to hell. He alone has the knowledge of both the physical and quantified
parameters as well as the unseen.

‫ِ إِل ٰى سبِي ِل ربِك بِ ۡٱل ِح ُُۡ ِة و ۡٱلُ ۡو ِعظ ِة ۡٱلحسن ِة و ٰجَ ِۡل ُهم بِٱلهتِي ُِي أ ۡحسنُ إِ هن ربهك ُُو أ ۡعل ُم بُِن ض هل عن سبِي ِل ِهۦ وُُو أ ۡعل ُم‬
ُ َ‫ۡٱ‬
١٢٥ ‫بِ ۡٱل ُُهۡ تَِين‬

125. …Truly, Your Lord knows best who has gone astray from his path, and He is the
best Aware of those who are guided. Surah Nahl 16:125

A man asked, “O Messenger of Allaah! Are the people of Paradise known from the
people of the Fire?” He replied, “Yes.” The man then said, “Why then do people do
good
deeds?” He replied, “Everyone will do the deeds which he was created to do or he
will do
the deeds made easy for him to do.” Sahih Al-Bukhari, vol. , p. , no. , Kitaab: Qadar

Aa’ishah, Mother of the Believers, said: The Messenger of Allaah () was invited to a
funeral of a child from among the Ansaar and I asked: O Messenger of Allaah! Give
glad tidings for this nightingale among the nightingales of Paradise. He didn’t do any
evil nor did it touch him. He replied, “That is not the case, O ‘Aa’ishah. Indeed, Allaah
created some people for Paradise while they were in the loins of their fathers, and
he created some people for the Hell-Fire while they were in the loins of there
fathers.” Sahih Muslim

Allah’s messenger said “There is none among you except that Allaah knew his place
in Paradise or the Hell- Fire.” They said, “O Messenger of Allaah! Why do we

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perform deeds, should we not rely upon this?” His replied, “No, carry on doing your
deeds, for each person will find it easy to do such deeds.” [Agreed Upon] then he
recited
‫ فسنُي ِس ُرهُۥ‬٩ ‫ وُذهب ِب ۡٱل ُح ۡسن ٰى‬٨ ‫ٱست ۡغن ٰى‬
ۡ ‫ وأ هُا ُ ۢن ب ِخل و‬٧ ‫ فسنُي ِس ُرهُۥ ِل ۡلي ُۡسر ٰى‬٦ ‫ وصَهق ِب ۡٱل ُح ۡسن ٰى‬٥ ‫فأ هُا ُ ۡن أ ۡعط ٰى وٱتهق ٰى‬
١٠ ‫ِل ۡلعُ ۡسر ٰى‬
5. as for Him who gives (in charity) and keeps his duty to Allâh and fears him,
6. and believes In Al-Husna.
7. we will make smooth for Him the Path of ease (goodness).
8. but He who is greedy miser and thinks himself self-sufficient.
9. and gives the lie to Al-Husna (See Verse No: 6 footnote);
10. we will make smooth for Him the Path for evil;

Surah Layl 92:5-10

2. Recording of that knowledge: Allah has recorded everything in the lauh al

mahfuz, a divine tablet which contains all knowledge, which is called the
‘Preserved Tablet”
ٰ
ٖ ِ‫ِإنها ن ۡحنُ نُ ۡحي ِ ۡٱلُ ۡوت ٰى ون ُۡتُبُ ُا ق هَ ُُواْ وءاثرُ ُۡم و ُُ هل ش ۡيء أ ۡحص ۡي ٰنهُ فِ ٰٓي ِإُ ٖام وُب‬
١٢ ‫ين‬

12. …and All things we have recorded with numbers (as a Record) In a clear book.
Surah Yaseen 36:12]

ٖ ‫ قال ِع ۡل ُُها ِعنَ ربِي فِي ُِ ٰت‬٥١ ‫ون ۡٱألُول ٰى‬

ِ ‫ب هَ ي‬
٥٢ ‫ض ول ربِي وَ ينسى‬ ِ ‫قال فُا با ُل ۡٱلقُ ُر‬
51. [Fir'aun (Pharaoh)] said: "What about the generations of old?"

52. [Mûsa (Moses)] said: "The knowledge thereof is with My Lord, In a Record. My
Lord is neither unaware nor He forgets, " Surah Taha 20:51-52

ُ ‫اب ث ُ هم ُِن نو ۡطف ٖة ث ُ هم جعل ُُ ۡم أ ۡز ٰو ّٗجا وُا ت ۡح ُِ ُل ُِ ۡن أُنث ٰى وَ تض ُُ ِإ هَ ِب ِع ۡل ُِ ِهۦ وُا يُع هُ ُر ُِن وُع هُ ٖر وَ يُنق‬
‫ص‬ ٖ ‫ٱَّللُ خلق ُُم ُِن تُر‬
‫و ه‬
١١ ‫ير‬ٞ ‫ٱَّلل ي ِس‬ ٰ ٰ
ِ ‫ع ُُ ِر ِهۦٰٓ ِإ هَ فِي ُِتب ِإ هن ذ ِلك على ه‬ُ ‫ُِ ۡن‬

11. and Allâh did create You (Adam) from dust, Then from Nutfah (male and female
discharge semen drops i.e. Adam's offspring), Then He made You pairs (male and
female). and no female conceives or gives birth, but with his knowledge. and no
aged man is granted a length of life, nor is a part cut off from his life (or another
man's life), but is In a Book (Al-Lauh Al-Mahfûz) surely, that is easy for Allâh. [Surah
Faatir 35:11]

The Prophet (r) said “There is not a soul, except that Allaah has written its place in
the Paradise or Hell-Fire. And it has been written whether it will be miserable or
happy.” A person asked, “O Messenger of Allaah! Should we not then depend upon
our destiny and abandon our deeds?” He replied, “The acts of everyone will be
facilitated in that which has been created for him so that whoever belongs to the
company of the blessed will have do good works made easier for him and whoever

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belongs to the unfortunate ones will have evil acts made easier for him.” He then
recited this verse: “of Surah layl
[Sahih Bukhari]

Writing of the Decree is an expression of Allaah’s all-encompassing knowledge.

Allaah has no need to record the decree as He does not forget. He did so and
informed human beings about it in order to make them more aware and accepting of
the Decree.

3. Comprehensive will of Allah: One should believe that Allah has power over
everything and nothing happens without the will or outside the will of Allah.

‫َ وأ َۡ ٰل َّٗ وس ِع ا‬
٤ ‫يرا‬ ْ ‫إِنها ٰٓ أ ۡعت َۡنا ِل ۡل ُٰ ِف ِرين س ٰل ِس‬
30. but You cannot will, unless Allâh wills. Verily, Allâh is ever All-Knowing,
All-Wise. [Surah Insaan 76:30]

ِ ‫ُض ِل ۡلهُ وُن يش ۡأ ي ۡجع ۡلهُ عل ٰى‬

٣٩ ‫ص ٰر ٖط وُ ۡست ِق ٖيم‬ ۡ ‫ٱَّللُ ي‬ ‫م فِي ٱل و‬ٞ ُُۡ ‫م وب‬ٞ ‫ص‬
ِ ُٰ ُ‫ظل‬
‫ت ُن يشِ ِ ه‬ ُ ‫وٱلهذِين ُذهبُواْ بِ ٰايتِنا‬
39. those who reject Our Ayât (proofs, evidences, verses, lessons, signs,
revelations, etc.) are deaf and dumb In darkness. Allâh sends astray whom He
wills and He guides on the Straight Path whom He wills. [Surah An’aam 6:39]

16. He does what He intends (or wills). Surah Burooj 85: 16

Guidance and the giving of life and causing of death and everything which
happens is by the will of Allah.
And the Prophet (r) said, “The hearts of the slaves are between the two
fingers of the Most Merciful, like one heart. He turns them how He Wills.”
[Reported by al- Bukhaaree in the Book of Tawheed]

4. Allah’s creation of all things:

ٞ ُِ ‫ٱَّللُ ٰخ ِل ُق ُُ ِل ش ۡي ٖء وُُو عل ٰى ُُ ِل ش ۡي ٖء و‬
٦٢ ‫يل‬ ‫ه‬

62. Allâh is the Creator of All things, and He is the Wakîl (Trustee, Disposer of
affairs, Guardian, etc.) over All things. Surah Zumar 39:62

ُ ‫شرُا ٰٓ ِئ ُُم هُن ي ۡفع ُل ُِن ٰذ ِل ُُم ُِن ش ۡي ٖء‬

٤٠ ‫س ۡب ٰحنهُۥ وت ٰعل ٰى ع هُا ي ُۡش ِر ُُون‬ ُ ‫ٱَّللُ ٱلهذِي خلق ُُ ۡم ث ُ هم رزق ُُ ۡم ث ُ هم ي ُُِيت ُ ُُ ۡم ث ُ هم ي ُۡح ِيي ُُ ۡم ُ ۡل ُِن‬
‫ه‬

40. Allâh is He who created you, Then provided food for you, Then will Cause You to
die, Then (again) He will give You life (on the Day of Resurrection). is there any of

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Your (so-called) partners (of Allâh) that do anything of that ? Glory be to him! and
Exalted be He above All that (evil) they associate (with Him). [Surah Room 30:40]

٩٦ ‫ٱَّللُ خلق ُُ ۡم وُا تعۡ ُلُون‬

‫و ه‬

96. "While Allâh has created You and what You do! [Surah Saffat 37:96]

Huthayfah that the Prophet (r) said, “Allaah created every doer and his action.” [
Silsilah al-Ahaadeeth as-Saheehah, no. 1637 and as-Sunnah, no. 357.]

Allahumma Aati nafsee taqwaha, zakkeeha wa anta khairi man zakkaha”

The Prophet (r) also said, “O Allaah, give my soul piety and purify it, You are the best
of those who purify. Truly, You are its Owner and Protector.” Sahih Muslim

Allah’s Divine Pre-destination is of two categories:

1. General Pre-destination of all incidents: This is the pre-destination of

which is recorded in the preserved tablet, where Allah described the fate of
everything until the last Hour. First: The writing fifty thousand years before
the creation of the heavens and the earth,
when Allaah created the Pen, this is the Eternal Decree.
Ubadah Ibn samit narrated that the first thing that Allah created was the pen; Allah
said to it write and it said what “should I write?” Allah replied “ Write the destinies of
everything until the day of resurrection.” (Sunan Abu Dawud, vol. 3, p. 1317, no. 4683
and authenticated byal-Albaanee in Sharh al-‘Aqeedah at-Tahaawiyyah, p. 264 and in
as-Silsilah, vol. 1, no. 207)

2. Detailed pre-destination of people’s lives:

A. Second: The Life-time Decree, when He took the Covenant when He

said to them, “Am I not your Lord?”

‫ورُ ِۡم ذُ ِريهت ُه ۡم وأ ۡشهَُ ُۡم عل ٰ ٰٓى أنفُ ِس ِه ۡم أل ۡستُ بِر ِب ُُ ۡم قالُواْ بل ٰى ش ِه َۡنا ٰٓ أن‬ ُ ‫وإِ ۡذ أخذ ربوك ُِ ۢن بنِ ٰٓي ءاَم ُِن‬
ِ ‫ظ ُه‬
١٧٢ ‫تقُولُواْ ي ۡوم ۡٱل ِق ٰيُ ِة إِنها ُُنها ع ۡن ُٰذا َٰ ِف ِلين‬
172. and (remember) when Your Lord brought forth from the Children
of Adam, from their loins, their seed (or from Adam's loin his offspring)
and made them testify as to themselves (saying): "Am I not Your
Lord?" they said: "Yes! we testify," lest You should Say on the Day of
Resurrection: "Verily, we have been unaware of this." [Surah A’raaf
7:172]

123
 ‘Umar ibn al-Khattaab was asked about the verse, “And remember
when your Lord brought forth from the loins of Adam’s children their
descendents and made them testify against themselves saying, ‘Am I
not your Lord?’ They said, ‘Yes! We testify.’ Lest you should say on the
Day of Resurrection, ‘Verily we have been unaware of this.’ ” (7:172)
So ‘Umar ibn al-Khattaab said, “I heard the Messenger of Allaah (r)
being asked about this and he replied, “Verily, Allaah, the Blessed, the
Most High, created Adam and then wiped his back and brought out
from him his offspring. Then He said, ‘I have created these for the Hell-
Fire, and they will do the deeds of the people of the Hell-Fire.’ ” [Sunan
Abu Dawud, Kitaab: Sunnah, Baab: fil Qadar, graded Saheeh in sunan
Abee dawood by Shiekh Albani]

The Prophet (r) related that when Allaah created Aadam, He took a
covenant from him in a place called Na‘maan on the day of ‘Arafah.
Then He extracted from him all of his descendants who would be born
until the end of the world, generation after generation, and spread them
out in front of Him in order to take a covenant from them also. He
spoke to them face to face saying: “Am I not your Lord?” and they all
replied, “Yes, we testify to it.” Allaah then explained why He had all of
mankind bear witness that He was their creator and only true God
worthy of worship. He said, “That was in case you (mankind) should
say on the Day of Resurrection, “Surely we were unaware of all this.
We had no idea that You, Allaah, were our God. No one told us that we
were supposed to worship You alone.” Allaah went on to explain that it
was also in case some people would say: “It was our ancestors who
made partners (with Allaah) and we are only their descendants; will
You, then destroy us for what those liars did? “When your Lord drew
forth from the loins of the children of Adam their descendant and
made them testify concerning themselves, (saying): ‘Am I not
your Lord?’ they said, ‘Yes, we testify to it.’ (This) in case you say
should say on the Day of Judgment, ‘We were unaware of this.”
Or in case you should say, ‘It was our ancestors who made
partners (with Allaah) and we are only their descendants. Will you
then destroy us for what those liars did?’”

This statement of the Prophet (r) does not mean that people have no
free will or choice between good and evil, for if that were so, the
Judgment, reward and punishment would all be senseless. Allaah’s
creation of a person for Paradise simply means that Allaah knows fully
well before his creation that such a person will be among the people of
Paradise due to his choice of faith over disbelief and good over evil

124
 “The Messenger of Allaah (r) came out to us with two books in his
hand and then asked, ‘Do you know what these two books are? ’ We
replied, ‘No, O Messenger of Allaah, unless you inform us.’ So he said
about the one in his right hand, ‘This is a Book from the Lord of the
worlds containing the names of the people of Paradise, the names of
their fathers and their tribes, and so forth until the end of them, no one
will be added or taken away from it.’ Then he said about the one in his
left hand, ‘This is a Book from the Lord of the world containing the
names of the people of the Hell-Fire, the names of their fathers and
their tribes, and so forth until the end of them, no one will be added or
taken away from it.’ Then his Companions asked, ‘O Messenger of
Allaah! Why do we do good deeds, if the matter is already settled?’ He
replied, ‘Try to perfect your deeds, and if you fail to perfect them, try to
do as much as you can. For indeed the person (who is destined) for
Paradise will conclude his deeds with the deeds of the people of
Paradise, no matter what he previously did. And verily the person (who
is destined) for the Hell-Fire will conclude his deeds with the deeds of
the people of the Hell-Fire, no matter what he previously did.’ Then the
Prophet (r) cast the two books aside with a motion of his hands and
said, ‘Your Lord has settled (the matter between) the slaves, a portion
of them will be in Paradise and a portion in the Fire.’ [Musnad Ahmad
(2/167), and Sunan at-Tirrnithee, Silsilah al-ahaadeeth as-Saheehah,
no. 848 and al-Mishkaat, no. 93]

B. Third: The Life-time Decree: it is written when the mixed drop of male
and female sexual discharge is given life inside the womb.

Prophet said, “Verily one of you has his creation put together in the
womb of his mother for forty days as a mixed drop of male and female
sexual discharge, then as a leach-like clot for a similar period, then as a
lump of flesh for a similar period. Then an angel is sent to him and he
blows the soul into him, and he is ordered (to write) four things: his
provision his lifespan, his deeds, whether he will be miserable or
happy.[Sahih Muslim]

C. Fourth: The Annual Decree, on the Night of Power (Laylatul-Qadr).

٥ ‫ أ ُۡ ّٗرا ُِ ۡن ِعنَِنا ٰٓ ِإنها ُُنها ُُ ۡر ِس ِلين‬٤ ‫ِفيها ي ُۡفر ُق ُُ ول أُۡ ر ح ُِيم‬

4 therein (that night) is decreed Every matter of ordainments .

5. Amran (i.e. a command or This Qur'an or the decree of Every matter) from us. Verily,
we are ever sending (the Messengers), [Surah Dukhan 44:4-5]

125
In it is decreed every matter decided,” means that on Laylatul-Qadr the decrees are
transferred from the Protected Tablet to the angelic scribes who write down the
decrees of the coming year including people’s life spans, provisions and what will
happen until the end of the year.

Fruits of believing in Allah’s Pre-Destination:

1. Fulfilling faith in Unseen

2. Peace of mind in times of hardships
Prophet said, “that which caught you could not have missed you, and that which
missed you could not have caught you.”

A person, who has strengthened his belief in Allah and Qadar, will not imagine
a counter situation where things could have gone the other way round. He
knows it is from Allah and that no matter what choice he would have made what
was written will befall on him, hence he does not get trapped in a state of regret
or sorrow. Moreover , he knows that what Allah wills is good and He does not
will something purely evil, hence he does not complain over Allah’s decree.

3. Motivation for doing good deeds:

Prophet said, “Do good deeds for each one of you is facilitated for what he is created.”

Abide by what gives you benefit in the here-after and seek help from Allah and do
not lose heart, if any trouble comes to you do not say had I done so and so this would
not have happened but say “Allah did that which He ordained to do”, for if opens the
gates to Shaytan. Sahih Muslim

4. Calamities due to man’s sin:

When a believer is struck with difficulty he is patient and looks into himself for making
amends. He does not point to others or to Allah, because he knows well that Allah
gave man free choice to choose his ways and deeds

٣٠ ‫ر وإِنها بِ ِهۦ ُٰ ِف ُرون‬ٞ ‫ول هُا جآٰء ُُ ُم ۡٱلح وق قالُواْ ُٰذا ِس ۡح‬

30. and whatever of misfortune befalls you, it is because of what Your

hands have earned. and He pardons much. (See the Qur'ân Verse 35:45).
Surah Ashura 42:30

5. Understanding that trials are an expiation of sin

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 When a man has seen into himself and repents then he knows that all calamities
are a test from Allah in order to purify him and expiate his sins. He does not get
distress nor retort for his suffering. He attributes all of it to Allah and not to
omens nor to people.

‫ٱَّلل ٰو ِسعة ِإنهُا يُوفهى ٱل ٰ ه‬

‫ص ِب ُرون أ ۡجر ُُم‬ ِ‫ض ه‬ ُ ‫ة وأ ۡر‬ٞ ‫قُ ۡل ٰي ِعبا َِ ٱلهذِين ءاُنُواْ ٱتهقُواْ ربه ُُ ۡم ِللهذِين أ ۡحسنُواْ فِي ُٰ ِذ ِه ٱلَ ۡونيا حسن‬
١٠ ‫اب‬ٖ ‫ِبغ ۡي ِر ِحس‬
10. Say (O Muhammad Sal-Allaahu 'alayhe Wa Sallam): "O My slaves who
believe (in the Oneness of Allâh Islâmic Monotheism), be afraid of Your Lord
(Allâh) and keep Your duty to Him. good is (the reward) for those who do
good In This world, and Allâh's earth is spacious (so if You cannot Worship
Allâh at a place, Then Go to another)! Only those who are patient shall
receive their rewards In full, without reckoning." [Surah Zumar 39:10]

6. None can claim that he has received salvation:

The knowledge of the people of paradise and hell-fire is with Allah alone, hence none
can say they have received salvation or are forgiven and earnt paradise. Repentance,
and salvation is with Allah alone and He gives it to whom He wills and none else. So
one is not complacent in doing good deeds nor does he lose hope when he has sinned
excessively, since he has time till his last breath to ask repentance from Allah.

Lesson 22

Sunnah and Innovation part

Emergence and Causes of Bida

Warning against Bida

Emergence of Bidah pdf 345-346 pg 341

Causes of Bidah

َ َ َ َ َ ُ ُّ ْ ُ َ َ َ ُ ُ َ ٗ َ ۡ ُ ِ َٰ َ َ َٰ َ َ َ
1. Deviance from quran and Sunnah
َ َ ۡ ُ
ََّّ‫لَّفتفرقَّبِكمَّعنَّس َّب ِيِ ِ َِِّۦ‬َّ ‫وهَّوَلَّتتبِعواَّٱلسب‬
َّ ‫اَّفٱتبِع‬
َّ ‫اَّصرِطَّمست ِقيم‬ ِ ‫وأنََّّهذ‬
َ ُ َ ُ َ ُ ُ َٰ َ
َّ َّ١٥٣َّ‫َّوصىَٰكمَّب ِ َِِّۦَّل َعِك ۡمَّتتقون‬
َ ‫ِك ۡم‬ ‫ذل‬

153. "And Verily, This (i.e. Allâh's Commandments mentioned In the above two Verses
151 and 152) is My Straight path, so follow it, and follow not (other) paths, for they will

127
 separate You away from his Path. This He has ordained for You that You may become
Al-Muttaqûn (the pious - see V.2:2)." Surah Anaam 6:153

2. Ignorance of religion.

3. Personal desires:

ٗ ُ ۡ َ ُ َٰ َ َ َ َ ُّ َ َ ۡ َ َ ۡ ُ َ ٓ َ ۡ َ َ ُ َ َ َ ۡ َ ۡ َ َ َ ْ ُ َ ۡ َ ۡ َ
َّ ٗ‫َّفٱعِ َّمَّأنماَّيتبِعونَّأهواءهمَّومنَّأضلَّمِم ِنَّٱتب َّعَّهوىَِّب ِ َّغۡيَِّه‬ َّ ‫جيبواَّلك‬ ِ ‫فإِنَّلمَّيست‬
َٰ َۡ َ َ
ََّ ‫للََّل ََّي ۡه ِٗيَّٱلق ۡو ََّمَّٱلظِ ِ ِم‬
َّ َّ٥٠َّ‫ي‬ َّ ‫م َِنَّٱ‬
َّ ‫للَِّإِنَّٱ‬

50. but if they answer You not (i.e. do not believe In Your doctrine of Islâmic
Monotheism, nor follow you), Then know that they Only follow their own lusts. and who
is more astray than one who follows his own lusts, without guidance from Allâh? Verily!
Allâh guides not the people who are Zâlimûn (wrong-doers, disobedient to Allâh, and
polytheists).
ََ ََ َ َ
ََّٰ‫َّلَع‬ ََۡ ۡ َ َٰ َ َ َ َ َ َ ۡ َٰ َ َ ُ ُ َ َ َ ُ َٰ َ َ ُ َ َ َ َ َ َ ۡ َ َ ََ
َّ ‫للَّلَعَّعِِ ٖمَّوختمَّلَعَّسمعِ َِِّۦَّوقِب ِ َِِّۦَّوجع‬
‫ل‬ َٰ
َّ ‫تَّم ِنَّٱَّت َّذَّإِله َِّۥَّهوىَِّوأضَِِّٱ‬ َّ ‫أفرءي‬
َ ُ َ َ َََ َ ٗ َ َٰ َ
َّ ‫نَّي ۡه ِٗيَِِّ ِم ۢن ََّب ۡع َِّٗٱ‬
َّ٢٣َّ‫للَِّأفَلَّتذكرون‬ َ ‫َّف َم‬‫َصَّه ِۦَّغِشوة‬ ِ ‫ب‬
َ َ

23. have You seen Him who takes his own lust (vain desires) as his Ilâh (God), and
Allâh knowing (him as such), left Him astray, and sealed his hearing and his heart,
and put a cover on his sight. who Then will Guide Him after Allâh? will You not Then
remember? Surah Jathiyah 45: 23

3. Bias towards fixed ideas and individuals

َََٓٓ َ َۡ َ َ ۡ َ َ َ َُ ۡ َ ْ ُ َ ُ َ ُ َ َ َ ٓ َ َٰ َ ْ ۡ َ َ َ ۡ ُ َ َ َ
َّ‫لل َِّإَوَل َّٱلرسو َِّل َّقالوا َّحسبناَّماَّوجٗناَّعِيَِِّءاباءنا‬
َّ ‫ِإَوذا َّقِيل َّلهم َّتعالوَّا َّإَِل َّما َّأنزل َّٱ‬
َ ُ َ ۡ َ َ َ ۡ َ َ ُ َ ۡ َ َ ۡ ُ َُٓ َ َ َ َۡ ََ
َّ َّ١٠٤َّ‫ياَّوَلَّيهتٗون‬ َّ ‫أولوََّكنَّءاباؤهمََّلَّيعِمونَّش‬

104. and when it is said to them: "Come to what Allâh has revealed and unto the
Messenger (Muhammad for the verdict of that which You have made unlawful)." they
say: "Enough for us is that which we found Our fathers following," even though their
fathers had no knowledge whatsoever and no Guidance. Surah Maida 5:104

128
َّۡ‫َّءابَا ٓ ُؤ ُهم‬ َ َۡ ََ َََٓٓ َ َۡ َ َۡ ََۡ ٓ َ ُ َ َۡ ْ ُ َ ُ َ َ َ ٓ َ ْ ُ ُ َُ َ َ
َ ‫ََّك َن‬ ‫للَّقالواَّبلَّنتبِعَّماَّألفيناَّعِيَِِّءاباءناَّأولو‬
َّ ‫واَّماَّأنزلَّٱ‬
َّ ‫ِإَوذاَّقِيلَّلهمَّٱتبِع‬
َ ََُۡ ََ ۡ َ َ ُ َۡ َ
َّ١٧٠َّ‫ياَّوَليهتٗون‬ َّ ‫َلَّيعقِِونَّش‬

170. when it is said to them: "Follow what Allâh has sent down." they say: "Nay! we
shall follow what we found Our fathers following." (Would they do that!) even though
their fathers did not understand anything nor were they guided? Surah Baqarah 2:170

4. Imitating the disbelievers

َّ‫ن‬َ َ ‫َّس‬ َ ُ َ َ َ َ َ
ََّ ‫َّر ُسول َّالل َِّصىلَّاللَّعِيَِّوسِمَّ" ََّلَتب ِ ُعن‬ ُ ْ ٗ‫َّع ْن َّأَِب َّ َسعي‬
‫َّقال َّقال‬،‫َّاْل ْٗرِ ِي‬
َ
‫ار‬ ََ ْ َ َ ْ َ
ٍ ِ ِ ٍ ‫َّب ِن َّيس‬،ِ‫عن َّعطاء‬
َ َ َ َْ ُ ُ َ َ ْ ُ ُ َ َ َْ َ ُ َْ ْ َ
َِّ‫اَّر ُسولَّالل‬َّ ‫َّقِناَّي‬.َّ"َّ‫بََّلت َب ْع ُت ُموه ْم‬‫َّض‬
ٍ ِ ‫ر‬ ‫ح‬ ‫َّج‬‫واَِّف‬
ِ ِ ‫خ‬‫َّد‬‫و‬‫َّل‬‫َّت‬‫َّح‬ ٍ
‫اع‬ ‫ِر‬ ِ
ً ‫َّوذ َِر‬
َ ‫اًعَّبذ‬ َ ‫شِْب‬
ٍ
ْ ‫ِْباَّب‬
ِ
ً ْ ‫ِك ْمَّش‬ ِ‫اَّلِينَّمِنَّقب‬
َ َ َ َ َ َ َ ُ َْ
.َّ"َّ‫ار َّقالَّ"َّف َم ْن‬ ‫آلهودَّواَّا‬
َّ

Abu Sa'id al-Khudri reported Allah's Messenger (‫ )ﷺ‬as saying:

You would tread the same path as was trodden by those before you inch by inch and step by step
so much so that if they had entered into the hole of the lizard, you would follow them in this also.
We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before
you"? He said: Who else (than those two religious groups)?

Means of recognising Bida and its conditions seen Bida by Ibn Rajab al Hanbali

The end

Assignment : Live examples of bida’s nowadays

129
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