CHAPTER No: 6
An Explanation of Tauhid and the Testimony: La ilaha illa-Allah
Allah the Almighty said:
"Those whom they call upon (like Jesus- son of Mary, Ezra, angels, etc.) desire (for themselves) means of access to their Lord (Allah) as to which of them should be nearest and they (Jesus, Ezra, angels etc.) hope for His Mercy and fear His Torment. Verily; the Torment of Your Lord is something to be afraid of" (17:57)
And He said:
"And (remember) when Abraham (May Allah be pleased with him) said to his father and his
people: 'Verily, I am innocent of what you worship. Except Him (i.e. I worship none but Allah Alone), Who did create me and verily, He will guide me.' And he made it (i.e. La ilaha illa-Allah) a Word lasting among his offspring that they may turn back (i.e. to repent to Allah or receive admonition)." (43:26-28)
Allah the Almighty said:
"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah." (9:31)
He said:
"And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah but those who believe love Allah more (than anything else.)." (2: 165)
And in Sahih (Muslim) it is reported that the Prophet (May the peace and blessing of Allah be upon him) said:
"He who professed that there is no God to be worshipped but Allah and made a denial of everything which the people worship besides Allah, his property and blood become inviolable, and his affair rests with Allah."
Important issues of the Chapter
This chapter contains the greatest and most important of issues namely the explanation of Tauhid and the testimony of Faith and a clarification of it through clear matters.
Of them is the verse in Surah AI-Isra '. It is a clear rejection to the polytheists who supplicate the righteous ones as well as making clear that to do so is major Shirk.
Also the verse in Surah AI-Bard 'a clearly shows that the People of the Book took their priests and their rabbis as lords besides Allah. It is also clear that they were not ordered except to worship a single deity (i.e. Allah). The explanation of the Verse which has no ambiguity in their
obedience to the scholars and other slaves of Allah in sinful things and not calling or supplicating them.
Additionally is the statement of Ibrahim (Peace be upon him) to the disbelievers wherein he excepted his Lord from other deities:
"Verily, I am innocent of what you worship except Him, Who did create me." (42:26, 27)
Allah mentioned that this disassociation and being free from Shirk explain the testimony of La ilaha ilIa-Allah, for He said:
"And He made it [i.e. La ilaha ilIa-Allah (none has the right to be worshipped but Allah Alone)] a Word lasting among his offspring that they may turn back." (43:28)
There is the verse of Surah AI-Baqarah regarding the disbelievers where Allah said of them:
"They will not get out from the Fire" (2:167)
It is mentioned that they love those whom they associate with Allah, as they love Allah, and this points to the fact that they do indeed love Allah tremendously but this nevertheless did not bring them into the fold of Islam. Then how about the one who loves the false deity more than he loves Allah? How about the one who loves none other than his false deity and has no love for Allah?
The Prophet (May the peace and blessing of Allah be upon him) stated:
"Whoever says La ilaha ilIa-Allah and rejects all other things that are worshipped besides Allah, his wealth and his blood are inviolable and his account rests with Allah."
This is of the weightiest statements clarifying the meaning of La ilaha ilIa-Allah. It shows that a mere pronouncement does not protect the pronouncer's blood and wealth. It is insufficient to simply understand its evident meaning and words, to acknowledge it, or even for the pronouncer to call on none other than Allah, Who is Alone and without partners. Rather, the pronouncer's wealth and blood do not become inviolable until in addition to all of the above, he
totally rejects all else that is falsely worshipped besides Allah. For, if one has doubt or hesitates in this, neither his wealth nor blood is safe. What greater or more splendid an example can be given?
What could elucidate the point in more clear manner? What more conclusive argument is there to cut off any dispute of the point?
CHAPTER No: 7
To wear a Ring, Twine,
or anything similar to them for prevention or lifting
of Harm or Affliction, is an act of Shirk
Allah the Almighty said:
"Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust." (39:38)
Imran bin Husain (May Allah be pleased with him) narrated:
The Prophet (May the peace and blessing of Allah be upon him) once saw a man with a brass ring on his hand and asked him, "What is this?" The man replied, "To overcome the weakness of old age." He said, "Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed." [This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]
He also recorded a Marfu’ Hadith; Uqbah bin Aamir (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:
"Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And
whoever hangs a sea shell would never get peace and rest."
In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:
"Whoever wears a talisman has committed Shirk (polytheism)."
Ibn Abi Hatim reported about Hudhaifah (May Allah be pleased with him):
He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: "Most of them believe in Allah and still practise Shirk (polytheism)."
(12: 106)
Important issues of the Chapter
1) The strict forbiddance of wearing rings, twines and the like.
2) If the Companion had died wearing such a thing, he would not have succeeded (in the Hereafter). This is a confirmation to the statement of the Companions that minor Shirk is greater (worse) than major sins.
3) Ignorance was no excuse.
4) Wearing any such article will not benefit this life. Indeed, it is harmful as was stated by the Prophet (May the peace and blessing of Allah be upon him) "It will do nothing except
increase weakness."
5) The intense disapproval and censure of whoever does such a deed.
6) The declaration that whoever attaches something to himself will have that thing put in charge of him.
7) The declaration that whoever wears an amulet has committed Shirk.
8) Hoping to get cured from fever by using a talisman is Shirk.
9) Hudhaifah's reciting the verse of Qur'an is a clear-cut proof that Companions used to recite the verses dealing with the major Shirk to condemn minor Shirk. As Ibn Abbas (May Allah be pleased with him) did by reciting the verse from Surah Al-Baqarah. (2: 165).
10) Seeking relief against evil eye by using amulets is Shirk.
11) The curse upon those who use amulets that their wishes should not be granted by Allah and those who use shells will not get rest nor peace. That is, Allah has left them.
CHAPTER No: 8
Ruqa (incantation), Talismans and Amulets
He was in the company of Allah's Messenger (May the peace and blessing of Allah be upon him) on one of his journeys, Allah's Messenger (May the peace and blessing of Allah be upon him) sent a messenger ordering: "There shall not remain any necklace of bowstring or any other kind of necklace round the necks of camels except it is cut off' (Al-Bukhari and Muslim)
Ibn Mas'ud (May Allah be pleased with him) narrated that he heard Allah's Messenger (May the peace and blessing of Allah be upon him) saying:
"Ar-Ruqa, At-Tama'im and At-Tiwalah are all acts of Shirk (polytheism)," (Musnad Ahmad; Abu Dawud)
At-Tama'im is the act of putting an amulet around the necks of children to save them from the effects of evil eye! If the amulet contains the verses of the Qur'an or Allah's Names or Attributes then it is allowed by some ancestors and disallowed by some. Ibn Mas'ud (May Allah be pleased with him) was among those who disapproved it,
Ar-Ruqa or Al-Aza'im is the act of reciting incantations, charm etc. Those are allowed in which there is no trace of Shirk (polytheism), Prophet Muhammad (May the peace and blessing of Allah be upon him) has permitted it in case of being bitten by poisonous insects or disturbed under the effect of an evil eye,
At-Tiwalah (bewitchment) is something done by those who claim they can cause a woman to be more beloved by her husband or vice-versa.
Abdullah bin Ukaim narrated the following Marfu’ Hadith:
"Whoever uses, attaches or wears a talisman to himself, will have that talisman put in charge
of him" (Ahmad & Trimidhi)
Ahmad reported the tradition of Ruwaifi' (May Allah be pleased with him) who said that Allah's Messenger (May the peace and blessing of Allah be upon him) said to him:
"O Ruwaifi', it may be that you will live a longer time after me, so inform people that whoever ties a knot in his beard, places any string or cord around the neck (as a charm), or cleans himself (after toilet) with animal dung or bone, then Muhammad (May the peace and blessing of Allah be upon him) has disowned him (has nothing to do with him)."
Sa'id bin Jubair said:
"Whoever cut an amulet or talisman from anyone, it would be equal to liberating a slave."
It was Waki', who recorded it and he reported from Ibrahim Nakh'i that they used to dislike every type of amulets and talismans whether that contained the verses of Qur'an or anything else,
(They were the companions of Abdullah bin Mas'ud (May Allah be pleased with him)
Important issues of the Chapter
1) Explanation of incantations (Ar-Ruqa) and amulets (At- Tama'im).
2) Explanation of bewitchment (At-Tiwalah).
3) That all the three above-mentioned are acts of Shirk without exception.
4) Reciting an incantation (Ruqyah), using words of truth, for seeking protection from evil eye or scorpion bite is not like Shirk.
5) Ulama have different opinions about using the amulets containing the verses of Qur'an.
6) Putting on necklaces on animals against evil eye amounts to committing Shirk.
7) Anyone tying the bowstring (or committing such practices) has been warned of severe punishment.
8) The reward of a person who cuts off an amulet of someone.
9) The statement of Ibrahim Nakh'i that early Muslims used to avoid amulets whether it contained Qur'anic verses or anything else is not contradictory as the reference here is to the companions of Abdullah bin Mas'ud (May Allah be pleased with him).
CHAPTER No: 9
Whoever seeks Blessing through a tree,
a Stone, or the like
Allah the Most Exalted said:
"Have you then considered AI-Lat and Al-'Uzza (the two idols of the pagan Arabs)." And Manat (another idol of the pagan Arabs), the other third? (53:19,20)At- Tirmidhi reported and declared as Sahih (sound), that Abu Waqid Al-Laithi (May Allah be pleased with him) said:
We went out with Allah's Messenger (May the peace and blessing of Allah be upon him) on the campaign to Hunain while we had just left disbelief (Kufr) for Islam. The Mushrikin had a Sidra (lote-tree) that they would stay there and hang their arms on, called Dhat Anwat. When we
passed a Sidra, we asked, "0 Messenger of Allah, won't you make for us another Dhat Anwat just like their Dhat Anwat?" Allah's Messenger (May the peace and blessing of Allah be upon him) said, "Allahu Akbar (Allah is the Most Great)! By the One (Allah) Who holds my soul in His Hand, verily these are the ways of earlier nations, you have said exactly as Bani Israel said to Musa (May Allah be pleased with him): 'Make for us a god just as their gods.' "He said: " 'Verily you are a people who know not.' (7:138) Certainly you will follow the ways of those who went before you."
Important issues of the Chapter
1) Explanation of the verse (Surah An-Najm 53:19,20).
2) The nature of the matter requested by the companions (May Allah be pleased with him) (regarding a tree similar to Dhat-Anwat).
3) In fact they (Companions (May Allah be pleased with him)) did not act upon it.
4) Their intention was to become closer to Allah by their act as they thought He would like it.
5) If the Companions (May Allah be pleased with him) were unaware of the nature of their intended act, it stands to reason that other than they (of much lesser status) are more likely to fall into ignorance.
6) For the Companions (May Allah be pleased with him) is the reward of good deeds and the promise of forgiveness that is not for others.
7) The Prophet (May the peace and blessing of Allah be upon him) did not excuse them but
denied by saying: "Allahu Akbar, these are ways and you would follow those who came before you"- thereby expressing the weightiness of the matter by these three things.
8) This is a major issue which is intended, that the Prophet (May the peace and blessing of Allah be upon him) informed them that their request was like that of Banu Israel when they asked Musa (May Allah be pleased with him) "Make for us a god."
9) The negation of this act is of the meanings of "There is no true God except Allah", which being subtle and hidden, was not perceived by them.
10) Swearing made by the Prophet (May the peace and blessing of Allah be upon him) upon the ruling and he did not swear except for a beneficial purpose.
11) Shirk is of two types, i.e. major and minor because the Companions were not turned apostates due to their request.
12) Their submission that "we had just left disbelief," tells us that other Companions (May Allah be pleased with him) were not unaware of the matter.
13) The saying of Allahu Akbar to express surprise. It contradicts those who consider it undesirable (Makruh).
14) To put an end to all possible ways leading to Shirk (polytheism).
15) Prohibition of any resemblance with the people of ignorance (disbelievers).
16) A teacher can become unhappy over his students (for the sake of any goodness) while educating.
17) The general tendency of mankind has been expressed by the Prophet (May the peace and blessing of Allah be upon him) by saying: "These are the ways".
18) It is one of the signs of the Prophethood that the events occurred accordingly as he informed.
19) In every place where Allah has censured the Jews and Christians in the Qur'an, He has also warned us against those deeds.
20) The Companions (May the peace and blessing of Allah be upon him) knew this principle that worships were based on direct commandment. It therefore, becomes a reminder concerning questions pertinent to the grave. The question (to be asked of the dead) "Who is your Lord"? is clear. The second question "Who is your Prophet?" depends on the information of the Prophet (May the peace and blessing of Allah be upon him) regarding unseen. But the third
question "Which is your religion" is related to their (the Jews) request (from Musa (May Allah be pleased with him)). "Make for us a god".
21) That the ways of the People of the Book are condemned as those of polytheists.
22) The one who has moved from falsehood (i.e. became Muslim) and get accustomed to certain beliefs or habits is not totally safe from having remnants of these habits as is evidenced in their (the Companions) words "and we had just left disbelief (Kufr)."
CHAPTER No: 10
Slaughtering for other than Allah
Allah the Exalted said:
"Say: Verily my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the worlds. He has no partner. And of this I have been commanded, and I am the first of the Muslims." (6:162,163)
Allah the Exalted also said:
"Therefore turn in prayer to your Lord and sacrifice (to Him only)". (108:2)
Muslim reports that Ali bin Abi Talib (May Allah be pleased with him) said:
"Allah's Messenger (May the peace and blessing of Allah be upon him) informed me about
four Judgments (of Allah): (1) Allah's curse is upon the one who slaughters (devoting his
sacrifice) to anything other than Allah; (2) Allah's curse is upon the one who curses his own
parents; (3) Allah's curse is upon the one who shelters an heretic (who has brought a Bid'ah in
religion); (4) Allah's curse is upon the one who alters the landmarks (who changes boundary
lines)."
Ahmad reports that Tariq bin Shihab narrated that Allah's Messenger (May the peace and blessing of Allah be upon him) said:
"A man entered Paradise because of a fly, and a man entered Hell-fire because of a fly." They (the Companions) asked, "How was that possible O Messenger of Allah?" He said, "Two men passed by the people who had an idol by which they would not allow anyone to pass without making sacrifice to it. They ordered one man to make a sacrifice. He said, 'I have nothing to present as an offering.' The people told him, 'Sacrifice something, even if it be a fly.' So he presented a fly (to their idol). They opened the way for him, and thus he entered the Hell-fire.
They said to the other man, 'Sacrifice something.' He said, 'I will never sacrifice anything to any other than Allah, Most Majestic and Glorious.' So they struck his throat and killed him; and he, therefore, entered Paradise." (Ahmad)
Important Points
1) Explanation of the verse:
"Verily my prayer, my sacrifice..." (6:162)
2) Explanation of the verse:
"Therefore turn in prayer to your Lord and sacrifice to Him only." (108:2)
3) The beginning of the principle of cursing from those who sacrifice to other than Allah.
4) Curse is upon those who curse their parents (by cursing other parents and, in turn, the latter curses his parents).
5) Cursed is the person who shelters the heretic (Muhdith) in religion that is, he innovates something that is necessarily only Allah's right to do and he seeks shelter with someone who assists him in it.
6) Curse upon him who unjustly alters the landmark, i.e. the boundaries that differentiate one person's land from his neighbour's, and changes those borders to encroach upon that land or obstruct it.
7) The difference between a specific curse and a curse upon the disobedients and rebels in general.
8) The tremendous story of the fly.
9) The person who presented a fly to the idol went to Hell though not intending to do such an act (beforehand). Indeed, he did it to save himself from the threat of idolaters.
10) Knowing the extent of how hated Shirk is to the hearts of the believers seeing how the man was patient in facing execution and he did not give in to their demand in spite of the fact that they only demanded an external act from him.
11) The man who went to Hell-fire was a Muslim. If he would have been a disbeliever (Kafir), the Prophet (May the peace and blessing of Allah be upon him) a would not have said: "He went to Hell merely for a fly."
12) This is a confirmation of the Hadith "Paradise is closer to you than the laces of your shoes and the Hell-fire is likewise".
13) The action of the heart is aimed, even among the idol worshippers.
CHAPTER No: 11
Make no Animal Sacrifice for Allah in a place where
Sacrifice is made for other than Allah
The Statement of Allah the Exalted:
"Never stand you there in. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure [i.e. who clean their private parts with dust (i.e. to be considered as soap) and water from urine and stools, after answering the call of nature]." (9:108)
Thabit bin Dahhak (May Allah be pleased with him) said:
A man made a vow to sacrifice a camel at a place called Buwanah, so he asked the Prophet (May the peace and blessing of Allah be upon him) a about it. He said, "Did the place have any idol which is worshipped, of the idols of Jahiliyah?" They answered, "No". The Prophet (May the
peace and blessing of Allah be upon him) asked again, "Did the disbelievers hold any of their recurring festivities there?" They answered, "No." Allah's Messenger (May the peace and blessing of Allah be upon him) then said, "Fulfill your vow. Verily there is no fulfilling of a vow made in disobedience to Allah, nor one that is beyond a person's capacity." [Reported by Abu Dawud on the conditions of verification of AlBukhari and Muslim].
Important issues of the Chapter
1) The explanation of the verse:
"Never stand you therein." (9:108)
2) That disobedience of Allah leaves impressions on the earth as does obedience.
3) A problematic issue should be answered by a clear issue to eliminate any lack of clarity.
4) One who gives a religious verdict (Mufti) may ask for details if needed.
5) Vows can be specified for a particular place so long as that place is free from anything that would prohibit doing so.
6) It is prohibited to fulfill the vows in a place, if there were present any idol of the idols of the times of ignorance even being a long time idolatry has been ended.
7) It is prohibited to fulfill the vows in a place where disbelievers had celebrated any of their recurring festivities even it was stopped since a long time.
8) A vow cannot be fulfilled what was made for any such place because it is considered a vow of disobedience (to Allah).
9) A warning against resembling the polytheists in their celebrations even if not intended (i.e. the Muslims intention would not be the same as that of the polytheists).
10) There is no valid vow in disobedience to Allah.
11) No vow is valid for that beyond the possession of a person.1
1 Literally the children of Adam.
CHAPTER No: 12
To vow to other than Allah is an act of Shirk
Allah the Most Exalted said:
"They (are those who) fulfill (their) vows, and they fear a Day whose evil will be widespreading."
(76:7)
Allah the Most Exalted also said:
"And whatever you spend for spendings (e.g. in Sadaqah charity etc. for Allah's cause) or
whatever vow you make, be sure Allah knows it all."
(2:270)
Narrated 'Aishah (May Allah be pleased with him) that Allah's Messenger (May the peace
and blessing of Allah be upon him) said:
"Whoever vows that he will be obedient to Allah, he should be obedient to Him; and whoever
made a vow that he will disobey Allah, he should not disobey Him".
(Al-Bukhari)
Important issues of the Chapter
1) Fulfillment of the vow is obligatory.
2) Since it is approved that making a vow is an act of worship to Allah, then directing a vow to
other than Allah is committing Shirk.
3) Any vow based on disobedience (to Allah the Almighty) is impermissible to be carried out.
CHAPTER No: 12
To vow to other than Allah is an act of Shirk
"They (are those who) fulfill (their) vows, and they fear a Day whose evil will be widespreading."
(76:7)
Allah the Most Exalted also said:
"And whatever you spend for spendings (e.g. in Sadaqah charity etc. for Allah's cause) or
whatever vow you make, be sure Allah knows it all."
(2:270)
Narrated 'Aishah (May Allah be pleased with him) that Allah's Messenger (May the peace
and blessing of Allah be upon him) said:
"Whoever vows that he will be obedient to Allah, he should be obedient to Him; and whoever
made a vow that he will disobey Allah, he should not disobey Him". (Al-Bukhari)
Important issues of the Chapter
1) Fulfillment of the vow is obligatory.
2) Since it is approved that making a vow is an act of worship to Allah, then directing a vow to
other than Allah is committing Shirk.
3) Any vow based on disobedience (to Allah the Almighty) is impermissible to be carried out
CHAPTER No: 13
To seek Refuge in other than Allah
is a part of Shirk
Allah the Most Exalted said:
"And verily, there were men among mankind who took shelter with the male jinns, but they (jinns) increased them (mankind) in sin and disbelief" (72:6)
Muslim reports that Khawlah bint Hakim ((May Allah be pleased with him)) said, I heard Allah's (May the peace and blessing of Allah be upon him) say:
"Whoever goes into a dwelling and says (while entering it): 'I seek refuge in Allah's perfect
words from the evil (of those creatures) which He created', no harm shall befall him until he departs from that place." (Muslim)
Important issues of the Chapter
1) Explanation of the verse from Surah Al-Jinn (72:6).
2) Seeking refuge in others than Allah is a part of Shirk (polytheism).
3) Using this Hadith as a proof: For, the scholars use it to prove that the Words of Allah are not creatures. They say this because to seek refuge in creatures is Shirk.
4) The superiority of this invocation despite its being short.
5) Though it may be that one can achieve some worldly benefit from a thing, as prevention from a harm or evil, or gaining some advantage or good, but it does not mean that it (dependence on such) is not Shirk.
CHAPTER No: 14
To seek help in other than Allah (Istighatha) or to invoke other than Him is an act of Shirk
"And invoke not besides Allah any that will neither profit you nor hurt you, but if (in case) you did so, you shall certainly be one of the Zalimun (polytheists and wrongdoers). And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful." (10:106, 107)
And He said:
"You worship besides Allah only idols, and you only invent falsehood. Verily, those whom you worship besides Allah have no power to give you provision, so seek your provision from Allah (Alone) and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be
brought back." (29:17)
He the Almighty said:
"And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection; and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become
enemies for them and will deny their worshipping." (46: 5,6)
Allah, the Most Exalted said:
"Is not He Who responds to the distressed one, when he calls Him; and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any god with Allah? Little is that you remember!" (27:62)
At- Tabarani narrates with his Isnad (chain of the narrators):
During the days of the Prophet (May the peace and blessing of Allah be upon him) there was a hypocrite who used to harm the believers, some of them (the believers) said, "Come (support) with us while we appeal to Allah's Messenger (May the peace and blessing of Allah be upon him) for assistance against this hypocrite." The Prophet (May the peace and blessing of Allah be upon him) replied, "Verily, no one should seek to me for assistance. Indeed, it is Allah Who is to be sought for assistance and help."
Important issues of the Chapter
1) To attach supplication or invocation (Du'a) with seeking assistance (Istighatha) through conjunction is to attach a general matter to one which is specific.
2) Explanation of the verse:
"And invoke not besides Allah any that will neither profit you nor hurt you..." (10: 106).
3) This is the greater Shirk.
4) The most pious person, if he calls for help other than Allah, even for the gratification of someone else, he will become one of the Zalimun (wrong-doers, polytheists).
5) Explanation of the verse following (10: 107).
6) Calling others for help besides Allah is of no benefit in this world and besides that it is disbelief (Kufr).
7) Explanation of the Verse 29: 17.
8) Requesting sustenance and provisions should be done to none other than from Allah. Just as Paradise can be requested from none other than Him.
9) Explanation of the fourth Verse 46:5.
10) There is none more misguided than the one who calls on others than Allah.
11) To whom the call is made (besides Allah) is unaware of the supplications of the caller; he knows nothing about it.
12) That call will be the cause of anger and enmity of the one called towards the caller.
13) The call is named as worship of the one called on.
14) The one called upon will deny and reject this act of worship towards him.
15) This is why such a supplicant is the most astray of the people.
16) Explanation of the fifth Verse 27: 62.
17) Astonishing is the admission of idolaters that none relieves the one in distress other than Allah. That is why, they call upon Him in times of extreme difficulty with the utmost religious sincerity.
18) The protection of the Chosen One (May Allah be pleased with him) means the protection of Tauhid and being mindful towards Allah.
CHAPTER No: 15
(The created one could not be an object of worship)
Allah the Almighty said:
"Do they attribute as partners to Allah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves." (7:191,192)
Allah the Most Exalted said:
"And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad (May the peace and blessing of Allah be upon him)) like Him Who is the All-Knower (of each and everything)." (35: 13, 14)
It is reported in the Sahih (i.e. AI-Bukhari and Muslim) from Anas (May Allah be pleased with him) who narrated:
The Prophet (May the peace and blessing of Allah be upon him) was hit on the day of Uhud (the battle of Uhud) and his teeth were broken. So he said, "How can a people succeed who hit their Prophet?" The verse (3: 128) was then revealed: "Not for you (O Muhammad, but for Allah)
is the decision."
Also reported therein from Ibn Umar (May Allah be pleased with him):
He heard Allah's Messenger (May the peace and blessing of Allah be upon him) say when he raised his head from bowing in the last Rak'at of the Fair prayer: "O Allah, curse so-and-so:'
Then Allah revealed: "Not for you (O Muhammad, but for Allah) is the decision." In another narration:
"He (May the peace and blessing of Allah be upon him) invoked Allah against Safwan bin Umaiyah and Suhail bin' Amr and Al-Harith bin Hisham", then the verse was revealed: 'Not for you (O Muhammad, but for Allah) is the decision.' "
It is also reported in the Sahih Al-Bukhari and Muslim from Abu Hurairah (May Allah be pleased with him) who said:
Allah's Messenger (May the peace and blessing of Allah be upon him) stood up when it was revealed to him:" And warn your tribe (O Muhammad May the peace and blessings of Allah be upon him ) of near kindred." (26:214) and (May the peace and blessing of Allah be upon him) said, "O people of Quraish" -or words similar to that -"sell your own souls. I will not be of any help to you before Allah; O Abbas bin Abdul-Muttalib, I will not be of any help to you before
Allah; O Safiyah, aunt of Allah's Messenger, I will not be of any help to you before Allah; O Fatimah, daughter of Muhammad, ask of my wealth what you wish, I will be of no avail to you before Allah."
Important issues of the Chapter
1) An explanation of the two verses (7:120 and 35:13,14).
2) The story of Uhud.
3) Qunut (supplication) of Allah's Messenger (May the peace and blessings of Allah be upon him) in the prayer (against someones) and saying Amin of the Companions (May Allah be pleased with him) behind him.
4) The ones who were supplicated against, were disbelievers (Kuffar).
5) They (Quraish) did things that most other of the disbelievers had not done such as causing injury to the head of their Prophet and being intent upon his murder. Also mutilation of those killed in battle though they were their cousins.
6) Allah revealed to him in relation to this:
"Not for you (O Muhammad, but for Allah) is the decision."
7) His (Allah's) Statement:
"He turns in mercy to (pardons) them or punishes them" and He did turn toward them and they
believed.
8) Al-Qunut (invoking Allah against someones) in time of disaster.
9) Specifically naming the ones who are being invoked against in the prayers by their names and the names of their fathers.
10) Cursing someone in particular in the Qunut.
11) Circumstances of the Prophet (May the peace and blessing of Allah be upon him) at the time of the revelation to him of:
"And warn your tribe (O Muhammad (P.B.UH)) of near kindred." (26:214)
12) The seriousness of the Prophet (May the peace and blessing of Allah be upon him) to the issue that insanity was attributed to him, and likewise is the case of a Muslim who does so now.
13) His (the Prophet's) statement to those close and far to him: "I will be of no avail to you before
Allah" to the extent that he said: "O Fatimah, daughter of Muhammad, 1 will not be of any avail to you before Allah." If he made this clear while he was the leader of the Messengers that he (May the peace and blessing of Allah be upon him) could not avail the best of women of this world, and a man believes that he (May the peace and blessing of Allah be upon him) does not speak but truth, -then he looks at what has occurred in the hearts of the people of
position today, the issue of Tauhid would be clear, and so the strangeness of the religion.1
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1 Reference is made to the Hadith: "Islam began as something strange and it will again return to being something.
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