FM01a

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� حيم الر� ح�من� الر� الله� � م �س� بيد� �و�ح� الت �تاب� ك

( : �ع�ال�ى ت الله� : وق�و�ل� الذاريات ( ] �د�ون� �ع�ب �ي ل � �ال إ �نس� و�اإل �ج�ن� ال �ق�ت� ل خ� [56و�م�ا( : �ه� الط�اغ�وت� ( وق�و�ل �وا �ب �ن ت و�اج� �ه� الل �د�وا �ع�ب ا ن�

� أ 4 س�وال ر� م�ة6� أ �ل8 ك ف�ي �ا �ن �ع�ث ب �ق�د� : و�ل النحل ] [36اآلية .

و�: ) � أ ح�د�ه�م�ا

� أ �ر� �ك�ب ال �د�ك� ع�ن �غ�ن� �ل �ب ي �م�ا إ 4 انا �ح�س� إ �ن� �د�ي �و�ال �ال و�ب �اه� �ي إ � �ال إ �د�وا �ع�ب ت � ال� أ Eك� ب ر� و�ق�ض�ى �ه� وقول

( 4 �ر�يما ك 4 ق�و�ال �ه�م�ا ل و�ق�ل� ه�م�ا �ه�ر� �ن ت و�ال Hف� أ �ه�م�ا ل �ق�ل� ت ف�ال م�ن�( 23ك�اله�م�ا الذEل8 �اح� ن ج� �ه�م�ا ل و�اخ�ف�ض� : �سراء ( ] اإل اآلية 4 ص�غ�يرا �ي �ان �ي ب ر� �م�ا ك ح�م�ه�م�ا ار� ب8 ر� و�ق�ل� ح�م�ة� [23الر� .

: النساء: ) ( ] اآلية 4 �ئا ي ش� �ه� ب �وا ر�ك �ش� و�الت �ه� الل �د�وا و�اع�ب �ه� : ) 36وقول م�[ . ح�ر� م�ا �ل� �ت أ �و�ا �ع�ال ت ق�ل� �ه� وقول �م� ق�ك ز� �ر� ن �ح�ن� ن �ق6 �م�ال إ م�ن� �م� و�الد�ك

� أ �وا �ل �ق�ت ت و�ال 4 انا �ح�س� إ �ن� �د�ي �و�ال �ال و�ب 4 �ئا ي ش� �ه� ب �وا ر�ك �ش� ت � �ال أ �م� �ك �ي ع�ل �م� Eك ب ر��ح�ق8 �ال ب � �ال إ �ه� الل م� ح�ر� �ي �ت ال �ف�س� الن �وا �ل �ق�ت ت و�ال �ط�ن� ب و�م�ا �ه�ا م�ن ظ�ه�ر� م�ا �ف�و�اح�ش� ال �وا ب �ق�ر� ت و�ال �اه�م� �ي و�إ

د�ه� ش�� أ �غ� �ل �ب ي �ى ت ح� �ح�س�ن� أ ه�ي� �ي �ت �ال ب � �ال إ � �يم �ت �ي ال م�ال� �وا ب �ق�ر� ت و�ال �ع�ق�ل�ون� ت �م� �ك �ع�ل ل �ه� ب �م� و�ص�اك �م� �ك ذ�ل

ب�ى ق�ر� ذ�ا �ان� ك �و� و�ل �وا ف�اع�د�ل �م� �ت ق�ل �ذ�ا و�إ ع�ه�ا و�س� � �ال إ 4 �ف�سا ن �ل8ف� �ك ن ال �ق�س�ط� �ال ب ان� �م�يز� و�ال �ل� �ي �ك ال و�ف�وا� و�أ

�ع�وا �ب �ت ت و�ال �ع�وه� �ب ف�ات 4 �ق�يما ت م�س� اط�ي ص�ر� ه�ذ�ا �ن� و�أ ون� �ر� �ذ�ك ت �م� �ك �ع�ل ل �ه� ب �م� و�ص�اك �م� �ك ذ�ل و�ف�وا� أ �ه� الل �ع�ه�د� و�ب

: �نعام ( ] األ اآليات �ق�ون� �ت ت �م� �ك �ع�ل ل �ه� ب �م� و�ص�اك �م� �ك ذ�ل �ه� �يل ب س� ع�ن� �م� �ك ب ق� �ف�ر� ف�ت �ل� ب E153-151الس] .ع�ود6 م�س� �ن� اب م�ح�م�د : 6 قال� �ة� و�ص�ي �ل�ى إ �ظ�ر� �ن ي ن�

� أ اد� ر�� أ : م�ن� �ع�ال�ى ت �ه� ق�و�ل أ �ق�ر� �ي ف�ل �م�ه� ات خ� �ه�ا �ي ع�ل �ي �ت ال

اآلية) (– – ) ( 4 �ق�يما ت م�س� اط�ي ص�ر� ه�ذ�ا �ن� و�أ �ه� قول إلى �م� �ك �ي ع�ل �م� Eك ب ر� م� ح�ر� م�ا �ل� �ت أ �و�ا �ع�ال ت ق�ل� .�ل6 ب ج� �ن� ب م�ع�اذ� �ه� : وع�ن� الل س�ول� ر� د�يف� ر� �ت� �ن ك ! ق�ال� م�ا : " �د�ر�ي ت

� أ م�ع�اذ� �ا ي ل�ي ف�ق�ال� ح�م�ار6 ع�ل�ى " : . : �ن� " ف�إ ق�ال� �م� ع�ل

� أ �ه� ول س� و�ر� �ه� الل ق�ل�ت� ق�ال� ؟ �ه� الل ع�ل�ى �اد� �ع�ب ال Eح�ق و�م�ا �اد�، �ع�ب ال ع�ل�ى �ه� الل Eح�ق � ال م�ن� �ع�ذ8ب� ي � ال �ن� أ �ه� الل ع�ل�ى �اد� �ع�ب ال Eو�ح�ق ،4 �ئا ي ش� �ه� ب �وا ر�ك �ش� ي � و�ال �د�وه� �ع�ب ي ن�

� أ �اد� الع�ب ع�ل�ى �ه� الل ح�ق� " " : : " اه� ج� خ�ر�� أ �وا �ك�ل �ت ف�ي ه�م� ر� �ش8 �ب ت � ال ق�ال� �اس�؟ الن ر� �ش8 �ب أ � �ف�ال أ �ه� الل س�ول� ر� �ا ي فق�ل�ت� 4 �ئا ي ش� �ه� ب ر�ك� �ش� ي

�ن� ي الص�ح�يح� .في�ل� م�سائ :فيه

�س�: �ن و�اإل الج�ن8 ل�ق� خ� ف�ي �م�ة� الح�ك �ولى .األف�يه�: الخ�ص�وم�ة� �ن� أل �و�ح�يد�؛ الت هي� �اد�ة� الع�ب �ن� أ �ة� �ي �ان .الث

�د�: : ) ( �ع�ب أ م�ا �د�ون� ع�اب �م� �ت ن� أ وال �ه� ق�و�ل م�ع�نى ف�ف�يه� الله�، �د� �ع�ب ي �م� ل �ه� ب ت�

� �أ ي �م� ل م�ن� �ن� أ �ة� �ث �ال الث: [3الكافرون] .

ل�: س� Eالر ال� س� �ر� إ في �م�ة� الح�ك �ع�ة� اب الر�م�ة6: � أ �ل� ك ع�م�ت� �ة� ال س� الر8 ن�

� أ ة� .الخ�ام�س� :mد و�اح� �اء� �ي �ب �ن األ د�ين� �ن� أ ة� اد�س� .الس�

: �ه�: ق�و�ل �ى م�ع�ن ف�ف�يه� ؛ �الط�اغ�وت� ب �ف�ر� �الك ب � �ال إ �ح�ص�ل� ت ال الله� �اد�ة� ب ع� �ن� أ ة� �ير� �ب الك �ة� ل� أ الم�س� �ع�ة� اب الس�

: [. البقرة) …( اآلية �ه� �الل ب �ؤ�م�ن� و�ي �الط�اغ�وت� ب �ف�ر� �ك ي [256ف�م�ن�الله�: د�ون� م�ن� �د� ع�ب م�ا �ل8 ك ف�ي oع�ام الط�اغ�وت� �ن� أ �ة� �ام�ن .الث

[ :� �ع�ام ن� األ ة� ور� س� ف�ي �م�ات� الم�ح�ك اآليات� �ث� �ال ث ن�

� أ ش� ع�ظ�م� ع�ة� �اس� . 153-151الت وف�يه�ا[ ل�ف� الس� �د� ن ع� ك� ر� الش8 ع�ن� �ه�ي� الن و�له�ا

� أ ، �ل� م�سائ ر� .ع�ش�: �ه�: �ق�و�ل ب الله� ه�ا

� �د�أ ب �ة4، ل� أ م�س� ة� ر� ع�ش� �ي� �م�ان ث وف�يها اء�، ر� �س� اإل ة� س�ور� ف�ي �م�ات� الم�ح�ك اآليات� ة� ر� الع�اش�

: �سراء) ( ] اإل 4 م�خ�ذ�وال 4 م�ذ�م�وما �ق�ع�د� ف�ت آخ�ر� 4 �ها �ل إ �ه� الل م�ع� �ج�ع�ل� : ) 22الت م�ع�[ �ج�ع�ل� ت و�ال �ه� �ق�و�ل ب �م�ه�ا ت و�خ� ؛ : �سراء ( ] اإل 4 م�د�ح�ورا 4 م�ل�وما �م� ه�ن ج� ف�ي �ق�ى �ل ف�ت آخ�ر� 4 �ها �ل إ �ه� �[ 39الل ع�ظ�م ع�ل�ى �ه� ان �ح� ب س� الله� �ا �ه�ن �ب و�ن ،

: [ ) ( : �سراء اإل �م�ة� �ح�ك ال م�ن� Eك� ب ر� �ك� �ي �ل إ و�ح�ى� أ م�م�ا ذ�ل�ك� �ه� �ق�و�ل ب �ل� ائ الم�س� ه�ذ�ه� ن�

� أ [39ش� .: : �ه� �ق�و�ل ب �ع�ال�ى ت الله� ه�ا

� �د�أ ب ة�، ر� الع�ش� الح�ق�وق� آية� �س�م�ى ت �ي �ت ال اء� 8س� الن ة� ور� س� �ة� آي ة� ر� ع�ش� �ة� اد�ي الح�: النساء) ( ] 4 �ئا ي ش� �ه� ب �وا ر�ك �ش� ت و�ال �ه� الل �د�وا [36و�اع�ب .

: الله� س�ول� ر� �ة� و�ص�ي ع�ل�ى �يه� �ب �ن الت ة� ر� ع�ش� �ة� �ي �ان �ه� الث م�و�ت �د� ن .ع� : �ا �ن �ي ع�ل �ع�ال�ى ت الله� ح�ق8 م�ع�ر�ف�ة� ة� ر� ع�ش� �ة� �ث �ال .الث

: ق�ه� ح� د�و�ا� أ �ذ�ا إ �ه� �ي ع�ل �اد� الع�ب ح�ق8 م�ع�ر�ف�ة� ة� ر� ع�ش� �ع�ة� اب .الر�

: �ة� اب الص�ح� �ر� �ث ك� أ �ع�ر�ف�ه�ا الي �ة� �ل أ الم�س� ه�ذ�ه� �ن� أ ة� ر� ع�ش� ة� .الخ�ام�س�

: ة� �ح� �م�ص�ل �ل ل � �م الع�ل �م�ان� �ت ك ج�و�از� ة� ر� ع�ش� ة� اد�س� .الس� : ه� Eر �س� ي �م�ا ب � �م ل الم�س� ة� ار� �ش� ب �اب� ب �ح� ت اس� ة� ر� ع�ش� �ع�ة� اب .الس�

: الله� ح�م�ة� ر� ع�ة� س� ع�ل�ى �ال� 8ك االت م�ن� الخ�و�ف� ة� ر� ع�ش� �ة� �ام�ن .الث : : �م� ع�ل� أ �ه� ول س� و�ر� الله� �م� �ع�ل ي ال ع�م�ا الم�س�ؤول� ق�و�ل� ة� ر� ع�ش� ع�ة� �اس� .الت

�ع�ض6: ب د�ون� � �م �ع�ل �ال ب �اس� الن �ع�ض� ب �خ�ص�يص� ت ج�و�از� .العشرون : �واض�ع�ه� ت ون� ر� �ع�ش� و�ال �ة� اد�ي �ه� الح� �ي ع�ل د�اف� �ر� اإل م�ع� الح�م�ار� �وب� ك �ر� .ل

: �ة� الد�اب ع�ل�ى د�اف� �ر� اإل ج�و�از� رون� �ع�ش� و�ال �ة� �ي �ان .الث : �ل6 ب ج� بن� م�ع�اذ� �ة� ف�ض�يل رون� �ع�ش� و�ال �ة� �ث �ال .الث

: �ة� �ل أ الم�س� ه�ذ�ه� ن�� أ ش� ع�ظ�م� رون� �ع�ش� و�ال �ع�ة� اب .الر�

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>(Chapter 1)

In the name of Allah Most Beneficent Most Merciful

The Book of Monotheism

The saying of Allah the Most Exalted: “I have not created jinn and mankind except to worship me (alone). [adh-Dhaariyaat 51:56]And His saying: “And assuredly We have sent among every people a messenger (with the command): Worship Allah and avoid Taaghoot.”[an-Nahl 16:36]

And His saying: “And your Lord has decreed that you worship none but Him, and that you be kind to your parents. Whether one or both of them attain old age in your life, say not to them a word of contempt nor repel them, but address them in terms of honor. And, out of mercy, lower to them the wing of submission and humility, and say: My Lord, bestow on them your mercy as they did (to me) while bringing me up when I was small.” [al-Isra 17:23-24]

And His saying: “Worship Allah and join none with Him in worship.” [An-Nisa 4:36]

And His saying: “Say (O Muhammad): Come I will recite what you Lord has prohibited you from: Join not anything in worship with Him; be good to your parents; kill not your children because of poverty - we provide sustenance for you and for them; come not near to shameful deeds, whether open or secret; take not life which Allah has

made sacred except by way of justice. That (is really what) He has commanded you, that you may understand. And come not near to the orphan's property, except to improve it, until he attains the age of full strength; and give measure and weight with (full) justice - no burden do we place on any soul but that which it can bear; and whenever you speak, speak justly, even if a near relative is concerned; and fulfill the covenant of Allah. That is what He has commanded you, that you may remember. Verily, this is My Straight Path, so follow it, and follow not (other) paths, for they will scatter you about from His Path. That is what He has commanded you, that you may be righteous.” [al-An'aam 6:151-153]

(Abdullah)Ibn Mas'ood, may Allah be pleased with him, said: “Whoever wishes to ascertain the wasiyyah (will and legacy) of the Prophet Muhammad - a will on which the Prophet had set his seal, let him read the following words of Allah: “Say (O Muhammad) come, I will recite what your Lord has (really) prohibited you from: Join not anything in worship with Him...[until the end]… Verily, this is My Straight Path.…” [The verses 151-153 of Surat al-An'aam]

Mu'aadh ibn Jabal may Allah be pleased with him, related: “I was riding with the Messenger of Allah sitting behind him on a donkey when he said to me: O Mu'aadh, do you know what is due to Allah from His creatures and what is due them? I responded: Allah and his Messenger know best. He continued: What is due to Allah from His creatures is to worship Him alone and never to associate any other beings as partners with Him. What is due to them is not to punish any person who does not associate aught with Him. I said: O Messenger of Allah, shouldn’t I give the glad tidings to the people? He replied: No, do not give them such tidings lest they rely on the promise and lapse (in their worship to Him).” This hadith is reported in the Sahihain (al-Bukhari and Muslim).

Some of the Issues in this chapter are:1.The wisdom of creating jinn and mankind.2.That worship and service to Allah is Tauheed. For in the opposite of Tauheed (i.e. shirk) lies alienation from Allah,

and the reason for the quarrel between the prophets and their antagonists.3. That whoever does not fulfill the requirements of Tauheed has not worshipped Allah. For only in Tauheed may the meaning of the verse be sought: “Nor will you worship the God Whom I worship.” [al-Kaafiroon 109:3]4. The wisdom of sending prophets.5. That the message of prophecy has reached all the members of every people on earth.6. That the religion of all the prophets is one and the same.7. An issue of paramount importance is that worship and service to Allah is not complete except with the denunciation of at-Taaghoot. Here lies the meaning of the verse: [Whoever denies at-Taaghoot...][alBaqarah2:256].8. That generally, at-Taaghoot is anything worshipped and served other than Allah.9. That the predecessors have attached great importance to the above mentioned three fundamental (muhkamaat) verses from al-An'aam, a fact which subsumes ten commandments, first of which is the prohibition of shirk.10. The fundamental verses of surah al-Isra, and their implications, which are eighteen in number. The first is in the verse, “And do not set up with Allah another God, lest you be doomed to guilt and defeat.” The last is in the verse, [And do not set up with Allah another god lest you be consigned to Hell, guilty and vanquished] Allah the Exalted has called our attention to the gravity of these issues in the verse That is wisdom which your Lord has revealed to you.11. The implication of the verse in surah an-Nisa, which is known as the verse of the ten duties of man, the beginning of which is: “And worship Allah alone. Do not associate ought with Him.”12. Attention should be paid to the will and testimony of the Prophet of Allah at his death, peace and blessings be upon him.13. Our duty to Allah.14. Our right (and due) with Allah if we fulfill our duty (sincerely) to Him.

15. This last problem is unknown to most of the Prophet's companions.16. Permissibility of keeping this matter secret in order to maximize men's worship and service to Allah.17. Worthiness of passing the glad-tidings to the Muslim.18. Fear of reliance on the promise of Allah's great mercy.19. Responding to questions without knowledge with the answer, “Allah and His Prophet know best.”20. Possibility of granting knowledge to some and not to others.21. The Prophet's modesty in mounting a donkey with a second rider.22. Legitimacy of two persons riding on the beast of burden.23. The virtue of Mu’aadh ibn Jabal.24. The great important of this matter.

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Abdur-Rahman bin Hasan al-ash-Shaikh’s Foreword On “bismillah”

In the name of Allah Most Beneficent Most Merciful

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This small introductory part on bismillah has not been translated yet, and will be subsequently,,,,,,,,,,,

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>يد� الت�و�ح� ك�تاب�

The Book of Tauheed<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>

On Tauheed (Islamic Monotheism) 1

Tauheed is of two kinds: 1( Tauheed of Knowledge and Confirmation, which is the Tauheed pertaining to Allah's Lordship and Sovereignty )over all creation( and His blessed Names and Attributes of perfection; and 2( Tauheed of Pursuit and Intention, which is the Tauheed pertaining to Allah's Divinity and the worship of Allah.

Al-Allaamah Ibn-al-Qayyim states: “The Tauheed to which the prophets have invited mankind and which is in Allah's revealed Books is of two kinds: Tauheed of Knowledge and Confirmation; and Tauheed of Pursuit and Intention. The first kind of Tauheed means confirming and attesting to the truth of Allah, the Lord, most Exalted in the reality of His Being, His Attributes of Perfection, His Blessed Acts, His Holy Names, His Words in the revealed Books, and His Speech to whom He Wills of His creatures. Moreover it means confirming the comprehensiveness of His Divine Decree, Will and Wisdom. The Qur'an has clarified this kind of Tauheed in many places like the beginning of Surah al-Hadeed, Surah Ta-Ha, the end of Surah al-Hashr, the beginning of Surah as-Sajdah and Surah Aal-i-Imraan, all of Surah al-Ikhlaas, and in many other places.

The second kind of Tauheed is mentioned in Surah al-Kafiroon, in Allah's saying: [Say (O' Muhammad) O people of the Scripture, come to a word that is just between us and you: that we worship none but Allah, and that we associate no partners with His, and that none of us shall take others as lords besides Allah, then if they turn away say: ‘Bear witness that we are Muslims’] )Aal-i-'Imraan 3:65(, in the beginning and end of Surah az-Zumar, in the beginning, middle and end of Surah al-Mumin, in the beginning and end of Surah al-A'araaf, throughout Surah al-An'aam, and indeed throughout the entire Qur'an. It can even be said that each and every Surah of the Qur'an contains, testifies, and calls to both kinds of tauheed.

This can be explained by the fact that the )verses of the( Qur'an )can be classified under one( of the following:

1( Statement about Allah and His Names, Attributes, Acts and Words, such being the tauheed of knowledge;

1 The other transliterations of the Arabic word include Tawheed, Tauhid, Tawhid, Tuheed, etc, but since the “w” in the first may be confusing, we have chosen as above, as in the transliteration of day as yaum instead of yawm. The Arabic root is the intensified form of “to be one,” and thus it indicates, “to make one.” The meaning in our context is to make Allah one in faith and practical worship. Often the word is translated as monotheism, or Unitarianism, but these words carry incorrect connotations for English speakers from the Christian-Judaic traditions, and thus must be qualified as Islamic Monotheism, or as some have suggested to coin a new term, like the Unicity of Allah. Whatever is used all agree that it means to have faith and believe in and worship in practice the Oneness Allah, who alone is God worthy of worship, and Creator, Sustainer and Lord of the universe. For my fuller discussion of the meaning and usage of the word “Tauheed” see the appendix of this introductory chapter. The Sheikh mentions one of the two famous classifications, the other being the division of Tauheed into Tauheed al-Uluhiyyah, Tauheed al-Rububiyyah, and Tauheed al-Asma wal-Siffat. These classifications are for purposes of comprehension and are different ways of looking at the same realities.

2( Invitation to worship Allah alone and not to associate any partners with Him and to repudiate everything which is worshipped besides Allah, such being the tauheed of pursuit and intention;

3( Obligation and prohibition, the commitment to obey Allah’s orders and laws, such being the rights of tauheed and the fulfillment of its responsibilities;

4( Statement about Allah's generous treatment to those who fulfill the rights of tauheed in this life and in the Hereafter, such being the reward of tauheed;

5( Statement about those who worship others besides Allah and the grievous punishment Allah afflicts on them in this life and in the Hereafter, such being the just re-compensation for those who transgress against the rights of tauheed.

Thus the Qur'an in its entirety is about Tauheed, its rights and rewards, and about shirk, those who perpetuate the crime of shirk, and its punishment.” ]End of lengthy quote.[

Sheikh-al-Islam )Ibn Taimiyyah( says: “The Tauheed which the prophets of Allah have brought )to mankind( includes confirming that Allah alone is the God and that there is no god except Allah, worshipping none but Him alone, trusting on none except Allah, contracting friends and enemies only for Allah's sake )and according to the example and guidance of the Prophet(, and performing )all( religious deeds for Allah only )and in His reverence(. This tauheed also includes confirming that which Allah has clarified )in His revelation( about Himself and His Names and Attributes.

Allah most exalted said: [And your God is one God, there is no other god but He, Most Gracious, Most Merciful] )al-Baqarah 2:163(.

And He said: [Allah has said take not for worship two gods, for He is just one God. Then fear Me (and Me alone)] )an-Nahl 17:51(.

And Allah said: [And whoever invokes (or worships) besides Allah any other god of whom he has no proof, then his reckoning is only with his Lord. Surely the disbelievers will not be successful])al-Mu'minoon 123:17(.

And Allah said: [And ask those of Our Messengers whom We have sent before you: "Did we appoint any deities other than Allah most Gracious to be worshipped".])al-Zukhruf 43:45(. Allah most exalted has informed )us( that each messenger called his people to worship only Allah, who is without peer or partner. Allah said: [There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever you worship besides Allah; we have rejected you, and there has arisen between us and you hostility and hatred forever - until you believe in Allah and Him alone".])al-Mumtahinah 60:4(.

And Allah said about those who associate other gods with Him: [For they, when it was said to them that there is no god except Allah, would puff themselves up with pride and say: "What! Shall we abandon our gods for the sake of a mad poet?"])as-Saaffaat 37:30-36(. Such verses )explaining this tauheed( are many in the Qur'an.

Thus Tauheed is not merely the Tauheed of Allah’s Lordship and Sovereignty, believing that He alone created the creation, as many of the pedantic theologians and Sufis have presumed, believing that if they demonstrate this by analytical reasoning or if they testify to this and obliterate their individual selves )Fana`a( 2 in a hypocritical kind

2 Fana`a is a term used by the some Sufis with various meanings. It may mean to lose consciousness of the self while being absorbed in the worship of Allah. For others, who have strayed from correct Islamic monotheistic beliefs and have come to believe in various forms of

of Tauheed, then they have fulfilled the utmost purpose )of the belief in Tauheed(. Even if someone believed in all the perfect Attributes of Allah which are His due right, exonerated Allah from all imperfection as He should be, and acknowledged that Allah alone is the Creator of the universe, one would not be a true believer in Tauheed unless he testifies that there is no god except Allah, acknowledges that none has the right to be worshipped except Him alone, and then commits himself in deed and practice to only worship Allah and associates no partners whatsoever with Him. The word god )Ilaah( 3

means the one who is deemed a deity and worthy of worship, and not just the one able to invent, originate and create. If someone understands “Ilaah” to merely be the one able to invent and originate and create, and believes that this meaning is the most exclusive attribute of Allah whereby if he testifies to this point, he has attained the utmost purpose of Tauheed, )just like( as the pedantic theologians do, and as is related about Abu Hasan al-Ash’ari )d. 324 H( and his followers - then such a person has in fact not comprehended the reality of the Tauheed which the Messenger of Allah )Muhammad( peace and blessing of Allah be upon him, has brought )to teach mankind(. That is because the Arab Mushrikeen 4 at the time of the Prophet used to acknowledge that Allah alone is the Creator, and yet they were Mushrikeen. Allah said: [And most of them believe not in Allah except that they associate partners with Him] )Yusuf 12:106(. Some of the predecessors have mentioned: "If you ask them: who created the heavens and the earth? They will reply: 'Allah'. Yet, even so, they worship others besides Allah." Allah said: [Say: To whom belong the earth and all being therein? Say, do you know? O They will say, "to Allah". Say: will you not receive admonition? O Say: who is the Lord of the seven heavens, and the Lord of the Great Throne? O They will say, "Allah". Say: will you not then fear Allah? O Say: In whose Hand is the Sovereignty of all things? Who protects (all) while against Whom there is no protector; if you know? O They will say, "(All that belongs) to Allah". Say: Then how are you deluded (from the truth).])al-Muminoon 23:84-89(. Thus not every one who acknowledges that Allah is the Supreme Lord and Creator worships Allah alone: supplicating, fearing and

pantheism or monism, the unity of all being, the term Fana`a may mean the total obliteration and extinction of the individual by union with the unity of all being thought spiritual practices, as they claim. It is inexplicable and therefore in some ways analogous to nirvana in Buddhism. Neither these kind of Sufis, nor Buddhists, etc, admit the absolute independent existence of Allah, The Perfect Creator, Sustainer, and Lord of all beings, who is due all sincere worship, but instead talk incessantly about “unity” according to their concepts.

3 Ilaah, means that which is worshipped rightfully or unrightfully: hence it is translated according to the context as "God" or "god" accordingly. "Allah" is the proper name of God in the Arabic language; hence LA ILLAH ILLALLAH means there is no god except the God )Allah(. Arab Christians say that Jesus is the son of Allah, which shows that the word for them is analogous to God the Father in their trinity, a blasphemy for Muslims and Jews.

4 Mushrikeen are those that practice or fall into “Shirk”, the belief in or worship of lords or gods other than Allah. Shirk is therefore the polar opposite and the antithesis of Tauheed. All Mushrikeen who commit greater Shirk are disbelievers )Kaafareen, Kufaar pl. of kaafir( outside the fold of Islam, even if they claim to be Muslims. This book will detail the forms of shirk which negate Tauheed totally and demolish it necessitating disbelief )Kufr( and are thus called the greater Shirk. Forms of shirk which are incompatible to Tauheed and damage sincere faith and practice but do not which negate Tauheed totally and demolish it, are called lesser Shirk.

hoping only for Allah; contracting friends and enemies only for His sake; obeying His Messengers; and ordering )what is right( and prohibiting )what is wrong( according to His Law. Even though the majority of the mushrikeen acknowledged that Allah is the Creator of everything, nevertheless, they placed intercessors between themselves and Allah and associated peers and partners with Him. Allah said: [What! So they take for intercessor others besides Allah? Say: Even if they have no power whatever and no intelligence! O Say: To Allah belongs exclusively (the right to grant) intercession. His is the Sovereignty of the heavens and the earth, then to Him shall you be brought back.] )az-Zumar 39:43-44(. And Allah said: [And they worship besides Allah things that hurt them not nor profit them, and they say, "These are our intercessors with Allah". Say: Do you inform Allah of that which He knows not in the heavens and on the earth? Glorified and Exalted be He alone all that which they associate as partners with Him!])Yunus 10:18(.

And Allah said: [And behold! You have come unto Us alone as We created you the first time. You have left behind you all (the favors) which We had bestowed on you. We don't see with you your intercessors whom you claimed to be partners with Allah. So now all relations between you (and us) have been cut off, and all that which you used to claim has left you in a lurch!])al-An'aam 6:94(. And Allah said: [And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah.])al-Baqarah 2:165(.

Thus, because they have this mistaken belief, some of them can even prostate, supplicate, fast, and perform rituals to the sun, moon and other planets... and yet claim that this is not associating partners with Allah in worship )shirk(. Moreover they claim that shirk is only believing that such )heavenly bodies( have control over you, and have independent causes and effect. It is known by necessity )as rudimentary undeniable fact( in Islam that such a practice is Shirk.

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>Allah Most Exalted said: “I have not created jinn and mankind except to worship me (alone).” (adh-Dhaariyaat 51:56).

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Sheikh-al-Islam Ibn Taymiyah said: "Worship )Ibadah( is obeying what Allah has ordered as related by His Messengers." He also said: "Worship is a comprehensive concept including all words and deeds which Allah loves and is pleased by, be it expressed outwardly or held internally." Ibn al-Qayyim has explained worship by saying: "Worship revolves around 15 principles, whoever fulfills them has fulfilled )all( the degrees of worship. This can be clarified by the fact that )the duties of( worship are distributed among the heart, tongue and limbs, and that the legal principles )which Allah has revealed( about worship are 5: obligatory )wajib(, desirable and appreciated )mustahib(, forbidden )haraam(, undesirable and reprehensible )makrooh(, and permissible )mubah(. These legal principles are thus distributed over the heart, tongue and limbs respectively." Al-Qurtubi explains: "The root idea of worship is utmost humility and submission. The practices prescribed by the revealed Law )shariah( of

Islam have been called worship because it is incumbent on a Muslim to perform them with humility and submission to Allah."

Allah has informed in the Qur'anic verse which the author quoted that He has not created the jinn and mankind except to worship Him )alone(, and that this is the reason and wisdom behind their creation. That is, the legal religious reason )which Allah loves and is pleased by(. Al-'Imaad ibn Katheer says: "Worship of Allah is obeying that which He has ordered and forsaking that which He has forbidden. This is the essence of Islam since the word Islam means submission to Allah ta'ala, and implies the utmost obedience, humility and submission to Allah. He also says in explanation of this verse: "The verse means that Allah created the creation to worship Him alone and not to associate partners with Him. Whoever obeys HIm will be greeted by the most perfect reward, and whoever disobeys Him will meet grave punishment. Allah, moreover, informs us )in the verses following the verse quoted( 5 that He has no need for jinn nor mankind, rather they are in dire need of Him in all circumstances, and that He is their Creator and Sustainer."

Ali ibn Abi Talib said concerning this verse: "Except to order them to worship Me and to invite them to My worship." Mujahid said: "Except to order them )to do right( and prohibit them )from wrong(." This explanation )as expressed in these sayings( is what az-Zujaaj and Ibn Taymiyah have chosen )to be the most correct(.

He )Ibn Taymiyah( says: "This explanation can be demonstrated by what Allah has said: [Does man think he will be left neglected (for that purpose or responsibility])al-Qiyaamah 75:36(. Al Imam Ash-Shafa'i said )in exposition(: 'Not being ordered )to do right( and prohibited )from wrong(.' And Allah has said in many places in the Qur'an: [Worship your Lord] and also [fear your Lord] )meaning by doing what He ordered and abstaining from what He prohibited(. Allah most Exalted has instructed mankind to do that which he is created for ,and for this very reason, He has sent His prophets. Thus the meaning of the Qur'anic verse is definitely as expounded above, this being what the majority of the Muslims have also understood from it." He says )in continuation(: "This verse is similar to another verse where Allah most exalted has said: [We have not sent any messenger but to be obeyed, by Allah's permission.])an-Nisa 4:64(. The messenger )sent by Allah( might be obeyed and he might not be. Likewise Allah has not created the jinn nor mankind except to worship Him, whereas they might do so and they might not. Allah did not say that He created them so that they all would worship Him, but rather that He has created them so that they should worship Him, they themselves performing the acts of worship by which they attain their own happiness and success, this being what Allah most exalted )in His Benevolence and Mercy( loves and is pleased by from them and for them.6 This concept is attested to by many traditions, one of which is reported by Sahih Muslim, that Anas ibn Malik related that the Prophet said: {Allah most exalted will say to one of the companions of the (Hell) fire who is in the least punishment: "If you had the entire world and all (the riches) in it and another world along with it, to ransom yourself (from this torment),

5Allah said: [I seek not any sustenance from them, nor do I ask that they should feed Me. O For Allah is He who sustains all, Lord of Power, Most Strong.])adth-Dthariyaat 51:57-58(.

6 For Ibn Taimiyyah’s explanation of this verse similar to what the author quotes, c.f. Majmu'at-al-Fatawa vol..8 p. 56.

wouldn't you ransom yourself?" He will reply: Yes (certainly)!!! Then Allah will say: "I wanted from you something much easier than this when you were in the loins of (your father) Adam: Not to associate any partners with Allah, but yet you insisted on associations.} 7. This mushrik has violated what Allah wanted from him - namely to believe that He only is God and to worship Him alone and not to associate others in worship with Him - and yet he has disobeyed what Allah ordered and )insisted( on associating )others with Allah(.

A distinction must be understood between Allah's divine Will and Decree in the religious-legal sense and in the universal pre-destination sense, and also how His divine Will and Decree applies in generality or in particularity. Succinctly put, Allah's divine Will and Decree has been fulfilled in both senses in respect to the sincere obedient )believer(, whereas only His universal - pre-destined Will and Decree has fulfilled itself in respect to the disobedient. Understanding this distinction )and its ramifications( will save you from much of the foolish )debates( of which the pedantic sophistic scholars and their followers often waste their energies upon. 8

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>Allah most exalted said: [And assuredly We have sent among every people a messenger (with the command): Worship Allah and eschew evil (taaghoot).](an-Nahl 16:36)

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7 Related also by Bukhari and Ahmed.

8 Repeated reference will be made to this crucial distinction because it is one of the major issues, which has perplexed philosophical-religious thinkers throughout the ages. The problem revolves around the existence of evil in Allah's creation and of rebellion against His Supreme Will. The answer simply put is that Allah has created Man for a purpose )explained in detail in this book( and has delegated to him the free choice either to willfully and sincerely worship Him and Him alone, or to refuse to worship Him and/or not to be sincere in worship. There are no other choices. Notice that worship necessitates intention and volition on the part of the worshipper, and acceptance and pleasure or rejection and displeasure on the part of the worshipped )if he may be a live being and not a dead piece of matter like an idol(. These two choices consist of the trial and test whereupon just reward or punishment will be recompensed.

The linguistic root of the word Taaghoot9 means excessiveness, to exceed all proper pounds. The predecessors )salaf( have illustrated its extensive meaning by enumerating some of its individual implications. Ibn Abi Hatim reports that Omar ibn-al-Khattaab said: "Taaghoot is satan." He also reports that Jabir )ibn Abdullah( said: "Taaghoot means the soothsayers or diviners on whom the devils have descended )possessed and inspired to do evil(. )Imam( Maalik ibn Anas said: "Taaghoot is everything worshipped besides Allah."

Ibn Qayyim has given a comprehensive definition to the word by saying: "Taaghoot includes anything which a person worships, follows, or obeys beyond the proper limit. The Taaghoot of each people is that which they appeal to for a political, legal decision other than Allah and His Messenger )being the Qur'an and Sunnah embodied in the revealed law of Islam )Shari'ah(, or that which they worship other than Allah, or those whom they follow, subordinate themselves to, and obey without regard to Allah )and the shari'ah(. These are the main Tawaagheet )plural of Taaghoot( of the world, and if you contemplate them and then reflect upon the state of mankind, you come to realize that the vast majority of people have turned away from the worship of Allah to the worship of their Tawaagheet, and from the obedience of Allah's messengers to the obedience of their Tawaagheet. The meaning of the verse becomes clear; Allah has sent a messenger to each people to command them to proclaim this sentence: Worship Allah and eschew Taaghoot; that is, worship Allah alone and forsake the worship of anything other than Him. As Allah has said: [Whoever rejects Taaghoot and believes in Allah, then he has grasped the most trustworthy handhold that never breaks.])al-Baqarah 2:256(. This is )also( the meaning of the saying LA ILAHA ILLALLAH, because it is the trustworthiest handhold )intended in the verse(. Ibn Katheer has commented about this verse saying: "All of the messengers have called )their peoples( to the worship of Allah and forbidden them from worshipping anything else, Allah, may He be glorified, has continually sent messengers with that message from )the time of( Noah, the first of the messengers in whose times the corruption of shirk had first appeared, until Muhammad, the final messenger whose call )to Islam( has reached to all corners of the world. All of them are as Allah states: [We have not sent a messenger before you except that we have revealed to him (the message): "there is no god except I (Allah)", so worship Me (alone).])al-Anbiya 21:25(. And as it says in the ayah )under examination here(: [And assuredly We have sent among every people a messenger (with the command): worship Allah and eschew Taaghoot])an-Nahl 16:36(. Thus how can any mushrik justify )himself( with the false argument )which Allah has recounted in the verse just previous to the one quoted above(: [And those who join

9 Muhammad ibn Abdul Wahhab has written an essay specifying that the principal Tawaagheet of the world are five: 1( Satan, who calls man to worship others besides Allah. 2( The unjust tyrannical ruler, who rules by his whim rather than Allah's Law. 3( Anyone who judges arbitrarily according to custom and legal precepts other than Allah's just Law. 4( Anyone who alleges knowledge of the unseen )without revelation from Allah(. 5( Anyone who allows himself to be worshipped and is pleased by such worship. I have written a paper in Arabic and adapted it into English comprising the Quranic and Sunnah references to Taaghoot and their exposition by the Ulamaa )scholars( entitled “A pillar of Tauheed is Rejecting Taaghoot and avoiding it” or, “Taaghoot & Rejecting Tawaagheet.”

others in worship with Allah will say: If Allah had so willed, we would have not worshipped ought but Him...])an-Nahl 16:35(. These )recalcitrant( mushrikeen have excluded themselves from Allah's Will and Decree in the religious-legal sense, even though Allah has forbidden them )from their false worship( by way of the revelation to the messengers; thus they have no right argument to excuse themselves )in their rejection to do as Allah has ordered them( on the pretext that Allah's Will and Decree has been ordained upon them in the universal pre-destinational sense. This false pretext is all the more feeble since Allah most exalted - with His Profound Proof )justifying Himself( and conclusive Wisdom for what He does - has also created the Hell-fire and the devils and disbelievers who will be its dwellers, and )warned us( that disbelief )and ingratitude( from His creatures displeases Him. Moreover Allah has stated that He has reproached them )for ingratitude( and forewarned them - by way of His messengers’ preaching - about the punishment in this world )for their shirk and disobedience(. For this reason He has said )in this verse about taaghoot(: [Of the people were some whom Allah guided, and some on whom error became (inevitably) confirmed.])an-Nahl 16:36(.

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>Allah said: [And your Lord has decreed that you worship none but Him, and that you be kind to your parents. Whether one or both of them attain old age in your life, say not to them a word of contempt nor repel them, but address them in terms of honor. And, out of mercy, lower to them the wing of submission and humility, and say: My Lord, bestow on them your mercy as they did (to me) while bringing me up when I was small}(al-Isra 17:23-24)

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Allah most Exalted said: [And assuredly We have sent among every people a messenger (with the command): Worship Allah and eschew evil (taaghoot).])an-Nahl 16:36

The word Qada )to decree( has been said by Mujahid to mean: "wassa )to enjoin, will and bequeath(. And some of the reciters of the Qur'an, like Ubay bin Ka'ab and Ibn Mas'ood, have read the Qur'an here as wassa. Ibn Jareer )At-Tabari( reports that Ibn 'Abbaas said: "The meaning of qada here is to order and command". The meaning of Allah’s command:[“And your Lord has decreed that you worship none but Him”] without worshipping anything else, and this is precisely the meaning of )la ilaha ill-Allah(: that you worship Him alone. Ibn Qayyim, may Allah have mercy upon him, stated: "Sheer negation )of other dieties and their worship( is not tawheed, just as sheer affirmation )of Allah as God( without negation is not tawheed; thus the real meaning of tawheed comprises both negation and affirmation. 10

10 This crucial concept will be repeatedly referred to because a common misconception is that is if I love Allah and do good deeds then that is enough to receive Allah’s pleasure and fulfill the

[“And that you be kind to your parents”] Thus means that just as Allah has commanded you to worship Him solely He has commanded you to be kind and dutiful to your parents. This verse is similar to other verses in the Qur'an )which join Allah's rights with the rights of parents(, for instance Allah said: [Show gratitude to Me and to your parents, to Me is the final destination] )Luqmaan 31:14(.

[“Whether one or both of them attain old age in your life say not to them a word of contempt nor repel them.”] This means don't let them hear from you any bad word, not even a sigh or grumble which is the most insignificant of bad expressions.11

[nor repel them] means not to do any foul and shameful deeds to them, and as 'Ata bin Rabah said: "Don't shake your hands over them".

After forbidding the bad and foul word or deed, Allah bids )mankind( to the good word and good deed when He says:[But address them in terms of honor] meaning speak to them with soft, pleasant words in a respectful and polite manner, [And, out of mercy, lower to them the wing of submission and humility] meaning to humble yourself to them, [And say: "My Lord bestow on them mercy as they did (to me) while bringing me up when I was small] meaning say this )prayer for them( when they are old and after their death.

Many hadiths are related )by the Messenger of Allah( about reverence to parents, one of which has been reported by various chains of narrators on Anas bin Maalik and other sahabah: {The Messenger of Allah climbed upon the mimber )pulpit of the Masjid( and said: "Ameen, Ameen, Ameen." They inquired: O, Messenger of Allah, for what have you said Ameen? He said: Jibraeel came to me and said: "O Muhammad, The man to whom your name is mentioned and who doesn't pray for you (and bless you), let his nose be spited. Say (O Muhammad) Ameen." So I said: Ameen. Then he said: "The man who enters upon the month of Ramadaan and hasn't been forgiven (by Allah) by time of its conclusion, let his nose be spited. Say Ameen." So I said: Ameen. Then he said: "The man who reaches one or both of his parents (in their need and old age) and then does not enter into paradise (by his benevolence to them), let his nose be spited. Say Ameen". So I said Ameen.}. 12

requirements of tawheed. As will be explained herein tawheed contains as an integral component abhorring and refraining from all forms of shirk and taaghoot, and to do the good deeds and abstain from the evil deeds for Allah’s sake alone and in accordance with the laws and precepts from Allah’s messenger Muhammad, may the peace and blessings be upon him. A general love and mere good deeds are not enough, although they are themselves necessary, required and encouraged.

11 The Arabic word “uffin” in Allah’s verse is here translated as a word of contempt, but it’s meaning includes any type of sound uttered in disgust and revile and is often used when confronting obnoxious, vile, or filthy things. Thus Ibrahim said to the mushrekeen of his time:” Do you worship besides Allah, things that can profit nor harm you. Fie )uffin( upon you and upon that which you worship besides Allah! Have you no sence? )Al Anbiyaa 21:66-67(.

12 A sound hadith reported by Ahmed, At-Tirmidhi, Ibn Abi Shaibah, Al-Bazzar, Al-Haakim, Ibn Hibban, At-Tabraani, al-Bukhari )in his book 'Adab al-Mufrad'(, al-Baihaqi, Ad-Deya al-Maqdasi, Ad-Daarqutni, and Ibn Khuzaimah.

Ahmed recorded that Abu-Hurayrah reported that the Prophet said: {May his nose be spited, (and again) may his nose be spited: He who reaches one or both of his parents, and then does not enter paradise (by his benevolence to them), may his nose be spited.}. This hadith has been pronounced by Ibn Katheer to be sound )sahih(.13

And in a narration, reported by Bukhaari and Muslim, Abi Bakara relates that the Prophet said: {Don't you want me to inform you about the gravest of sins? We said: Certainly O Messenger of Allah! He said: Associating partners with Allah, and disrespect to the parents. Then he sat upright from his leaning position and said: And most certainly to give false testimony, and most certainly to give false testimony. He forthwith kept on repeating )this sentence( until we said to ourselves: If only he would )stop repeating it and( be silent!}. Abu Dawood and Ibn Maajah have reported that Abu Usayd As-Saa'idi)Maalik bin Rabi'a( said: "As we were sitting with the Prophet a man came from the tribe of Bani Salama and said: 'O Messenger of Allah, after the death of my parents is there anything for me to do to continue my reverence to them. The Messenger of Allah answered: {Yes, prayer for them, beseeching Allah for their forgiveness, fulfillment of their obligations after (their demise), keeping warm relations with the relatives you have only by way of them, and hospitality to their friends}. 14 The tradition mentioning reverence and obedience to parents are numerous )so let these examples suffice our purpose here(.

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>And Allah said: Worship Allah and join none with Him in worship (An-Nisa 4:36)

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Al-Imaad bin Katheer comments on this verse: “Allah most exalted has enjoined His servants to worship Him alone without joining partners with Him, for He )alone( is the Creator, the Sustainer, and the Bestower of all favors on His creatures at all times and in all conditions; therefore, it is His due right to believe and declare Allah to be one and peerless )Tauheed(, and not to associate any of His creatures with Him )in His exalted divinity(.” This verse has been called the verse of the ten human rights,15 and in some authoritative manuscripts )of Muhammad ibn Abdul Wahhaab’s book of Tauheed( it has been mentioned before the verse of Surah al-An'aam which will forthwith be quoted, so we have seen it more appropriate to forward it so that Ibn Mas’ood's explanation about that verse directly follows its quotation.

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13 Also reported by Muslim.

14 A weak tradition.

15 That is, since the completion of the verse comprehensively mentions ten categories of people whom it is incumbent to be good )and to fulfill their rights(; Allah said: [Worship Allah and join none with Him in worship, and do good to parents, kinfolk, orphans, those in need, neighbors who are near of kin, neighbors who are strangers, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. For Allah does not love the arrogant, the vainglorious].

And Allah said: [Say (O Muhammad): Come I will recite what you Lord has prohibited you from: Join not anything in worship with Him; be good to your parents; kill not your children because of poverty - we provide sustenance for you and for them; come not near to shameful deeds, whether open or secret; take not life which Allah has made sacred except by way of justice. That (is really what) He has commanded you, that you may understand. And come not near to the orphan's property, except to improve it, until he attains the age of full strength; and give measure and weight with (full) justice - no burden do we place on any soul but that which it can bear; and whenever you speak, speak justly, even if a near relative is concerned; and fulfill the covenant of Allah. That is what He has commanded you that you may remember. Verily, this is My Straight Path, so follow it, and follow not (other) paths, for they will scatter you about from His Path. That is what He has commanded you, that you may be righteous]. (al-An'aam 6:151-153)

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Al-'Imaad bin Katheer said )about this verse(: "Allah most exalted says to His Prophet and Messenger Muhammad )Say( to these polytheists who have worshipped other than Allah and have prohibited )falsely on themselves( that which Allah has provided for their sustenance, )come(; forward and be attentive )I will recite(; tell you )clearly(, ))what your Lord has prohibited on you((; in truth, not by guess or presumption, rather by revelation from Allah and by His command, )join not anything in worship with Him(; this sentence contains an ellipsis which can be inferred from the context and intention: He has commanded to join not anything in worship with Him. That is why Allah says at the end of the verse )thus He has commanded you(."

The meaning of the verse is therefore as follows: Allah has prohibited you from what He has commanded you not to do; namely, to associate others with Him in worship. Ibn Hisham in his book )on Arabic grammar and syntax( called al-Mughni has given seven opinions about this sentence, the best of which is as Ibn Kaheer mentioned, and the next best opinion is that the meaning is: "He has clarified these )commandments( to you so that you will not join any partners in worship with Him. The Arab Mushrikeen )pagans, polytheists( at the time of the Prophet understood well this meaning. For that reason when they were asked what does this man say to you, they would reply as Abu Sufyan did to Heraculius )the Byzantine emperor(: "He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our

ancestors and fathers have said."16 This also is what Abu Sufyan and the others have understood from the Messenger of Allah when he said to them: {Say: LA ILAHA ILLALLAH and you will be successful} 17 Al-Qurtubi comments on Allah's command, [...Be good to your parents] saying: "Being good to your parents means being reverent and dutiful to them, protecting and defending them, obeying their orders, freeing them from slavery )if they happen to be slaves, by paying their price(, and not to be overbearing and dominating over them".

[...Not your children because of poverty - we provide for you and for them,...]. Al-Qurtubi says this means: "Don't bury your newborn daughters alive )as was the custom of the pagan Arabs( for fear of want and destitution, for we give you and them the sustenance )you need(. There were some of the pagan Arabs who used to bury even their male newborns alive for fear of poverty. Bukhari and Muslim report that )Abdullah( ibn Mas'ood related that he said: {O Messenger of Allah, which sin is gravest to Allah? He said: That you make others to be equal to Allah even though (He alone) has created you. I then asked: And then what? He said: To kill your child fearing that he will eat along with you. I then said: And then what? He said: To fornicate with your neighbor’s mate. Then the Messenger of Allah recited the following verses of the Qur'an )re-affirming what he just said(: [And those who invoke not with Allah any other god, nor slay such life which Allah has made sacred, except for just cause, nor commit fornication - and who ever does this shall meet (the due reward of his) sin. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Unless he repents, believes, and works righteous deeds, for those Allah will change their sins into good deeds, and Allah is Oft-forgiving Most Merciful])al-Furqaan 25:68-70(.

[...Come not near to shameful deeds, whether open or secret]. Ibn 'Atiya explains: "This is a comprehensive prohibition that includes all the shameful deeds which are sins, reinforced by the words )whether open or secret( since these two states embrace all the possible situations."

[...Take not life which Allah has made sacred, except by way of justice...]. It is reported in the two sahih collections )al-Bukhari and Muslim(: {The blood of a Muslim may not be legally spilt other than in one of three (instances): the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community}.

[...That (is really what He has commanded you that you may understand}. Ibn 'Atiya said: ")That( is the demonstrative pronoun indicating these )proceeding( prohibitions; )that you may( explain the reason, that is: Allah has commanded you with these commandments that you may understand them and execute them accordingly. At-Tabari Al-Hanifi in his commentary )tafseer( explains: "In these three verses Allah has first said [that you may understand] then [remember] then [be righteous (and god-fearing)] because if you understand you'll remember, and then perhaps you will fear Him and be righteous )by fulfilling your duty to Him(".

16 Reported by Bukhari.

17 Reported by Ahmed, Ibn Abi Shaiba, Bukhari )in his book "Khalq af'aal al-'Ibaad"(, At-Tabarani, Al-Haakim and Al-Khateeb al-Baghdaadi.

[...And come not near to the orphan's property, except to improve it, until be attains the age of full strength...]. Ibn 'Atiya said: 'This prohibition carries the general sense not to do anything with their property )which you are guardian over( in order to curtail any wrongdoing, then Allah classifies the exception of doing good, meaning any activity which improves and augments their property." Mujahid said )specifying an example(: "To do commercial activity and business )with this property(". Imam Maalik and others have explained Allah's saying [until he attains the age of full strength] to mean the age of sound judgment and maturity, when the foolishness and incompetence of their adolescence leaves them after reaching puberty.

[...And give measure and weight with (full) justice...]. Ibn Katheeer said: "The exalted One has ordered to give and take with complete honesty and fairness".

[...No burden do we place on any soul but that which it can bear], "That is, if one strives his utmost to be just and honest in his dealings, and then meakes some mistakes unwantingly, then there is no obligation.

[...And whenever you speak, speak justly, even if a near relative is concerned], "This is an order to be just in word and deed to all whether a close relative or anyone else. Al-Hanifi explains: "Justice in your speech means fulfilling due right to the friend and the enemy in all circumstances whether pleased or angry, and not allowing partiality to a loved one or relative )sway you from justice(. This verse is similar to the verse where Allah says: [And let not the enmity and hatred of others make you swerve to wrong and depart from justice. Be just that is nearer to piety and fear Allah, for Allah is well acquainted with all that you do])al-Maaidah 5:7(. Ibn Jareer )at-Tabari( comments on Allah's statement, [and fulfill the Covenant of Allah...] by saying: "To fulfill the covenant which Allah has commanded you comprises obeying Him in what He has ordered and prohibited in accordance with His Qur'an and the Sunnah of the Messenger, for only such is the fulfillment of His Covenant".

[This is what He has commanded you so that you may remember], "This means admonished and therefore forsake )the prohibitions which you fabricated and( that which you used to live according to".

[Verily this is my Straight Path, so follow it, and follow not the (other) paths, for they will scatter you about from His Path]. Al-Qurtubi said: "This significant verse has been mentioned in conjunction with the preceding because His commandments and prohibitions imply a warning not to follow any other paths except His, a message expounded upon in many sound hadiths )of the Prophet( and teachings of the predecessors )aslaaf, plural of salaf(. The article )anna( has been understood here to imply "recite that verily this is My Path", or alternatively ")I( have thus commanded you, and verily )I also have commanded you( to follow My Path". The "Path" is the way that is the religion of Islam, and it is "Straight" meaning smooth and even without any curves. Allah ordered )us( to follow His Way as directed by )His Messenger( Muhammad and the Law )he taught(. Whoever travels down this Path )in earnest( will be saved, and whoever deviates onto the other paths will eventually arrive at the Hell0fire. )As Allah said(: ]And follow not )other( paths for they will scatter you about from His Path[, meaning to deviate. Imam Ahmed, An-Nisaai, Ad-Daarami, Ibn Abi Haatimi, and Al-Haakim have all reported that Ibn Mas'ood said: {The Messenger of Allah drew a line with his hand and said: This is Allah's Straight Path. Then he drew many lines to the right and left of that line and said: And these paths, each one of them has a Satan on it inviting )the people

to trod it(. Then he recited )the verse(: ]Verily this is My Straight Path so follow it, and follow not )other( paths for they will scatter you about from His Path[)al-An'aam 6:153(18.

It is related that Mujaahid said concerning the phrase [And follow not (other paths): Innovation in religion )bid'a( and passions".

Ibn Al-Qayyim said: "We will herein say something concise about "the Straight Path" since various explanations have been given about its characteristics and that which is related to it, the fact being that )all these explanation( expound on one central truth: the Straight Path is the way of Allah which He has put in place for His servants so that they may come to Him; there is no other path to Him since all others ways are blocked except the Path He has revealed )literally, placed on the tongues(to His Messengers. Its )essence is( as follows: to worship only Allah and to obey only His Messenger; not to associate others with Allah in worship and not to associate others with His Messenger in obedience; )believing and practicing( absolute Tauheed )Islamic Monotheism of Allah( and absolute adherence )mutabi'a( to the Messenger, this being the exact meaning of the declaration: "ASHHADU ALLA ILAHA ILLALLAH WA ASHADU ANNA MUHAMMAD U RASULULLAH". )I testify that there is no god except Allah, and I testify that Muhammad is the Messenger of Allah(. Thus whatever explanations are given concerning the Straight Path they all converge upon these two fundamental axioms. The essential point is this: to love Allah with all your heart and please Him in all you effort; so as not to have any part of your heart but that it is filled )overwhelmingly( by the love of Allah and not to have any desire but devotion to please Him; the first being achieved by the fulfillment )in actual life( of the meaning ASHHADU ALLA ILAHA ILLALLAH )I testify that there is no god except Allah(, and the second being achieved by the fulfillment )in actual life( of the meaning WA ASHADU ANNA MUHAMMAD U RASULULLAH )and I testify that Muhammad is the Messenger of Allah(. This is )correct Guidance and the Religion of Truth. It includes that you know the truth and then act upon it )accordingly(, and )specifically( that you know what the Messenger of Allah has been sent with )i.e. the revealed Law( and then establish it )sincerely and regularly in your actual life(. Say whatever expression you may about the Straight Path, nevertheless what I have just said is the crux of the entire matter )which gathers all its loose ends(. Sahl ibn Abdullah said: "Adhere to the track of the predecessors )aathaar( and tradition of the Messenger of Allah )sunnah(, because I am afraid there will soon come a time when if one mentions the Prophet and the following of his perfect example in all matter of life he will be criticized, alienated, abandoned and even degraded and abused".

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>Ibn Mas'ood said: "Whoever wishes to ascertain the wasiyah (will and legacy) of the Prophet Muhammad - a will on which the Prophet had set his seal, let him read the following words of Allah: [Say (O Muhammad) come, I will recite what your Lord has (really) prohibited you

18 A sound hadith also reported by At-Tayyalasi, Ibn Waddah, Ibn Abi 'Aasim, Ibn Nasr, Ibn Jareer, Al-Ajuri and others.

from: Join not anything in worship with Him... Verily, this is My Straight Path...](verses 151-153 of al-An'aam)

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This saying of Ibn Mas'ood has been reported by At-Tirmidhi - who declared it "good", Ibn Al-Mundhar, Ibn Abi Haatim, and also with somewhat similar wording by At-Tabraani, and it has been explained to mean whoever wants to see the written and sealed will which has not been changed or tampered with, then let him read these verses. )This is the case( because the Prophet did not begueth anything except Allah's Book, as it is reported by Muslim )where the Prophet said shortly before his death(: {I am leaving with you that which if you adhere to you will never go astray - Allah's Book!} It has been reported by Ibn Abi Haatim, Al-Haakim - who declared it sound, and Muhammad ibn Nasr that 'Ubada ibn as-Saamit said: "The Messenger of Allah said: {Who will pledge allegiance to me according to (the terms) set in these three verses.} . He then recited: [Say (O Muhammad), Come, I will recite what your Lord has (really) prohibited you from...] until he completed the three verses, and thereafter said: {Whoever fulfills the terms of this pledge then Allah will give him due reward; and whoever falls short in anything thereof for which he is punished in this world, then that is merely the due consequence (of his sins); and whoever Allah (sees fit) to postpone (judgment upon) until the Hereafter then the matter only concerns Him, if He Will He can seize him (for due punishment) and if He Will He can pardon him} . Another reason )why this is the Prophet's Will( is that the Prophet only willed to his followers that which Allah has willed to them through the Prophet and in )Allah's( Book, [(which is a Book) explaining all things, a Guide, a Mercy, and glad tidings to those who have submitted themselves (to Allah as Muslims)])an-Nahl 16:89(. Thus these verses are the Will of Allah most exalted and the Will of His Messenger.

<><><><><><><><><><><><><><><><><><><><><><><><><><><><><><>Mu'aadh ibn Jabal related: {I was riding with the Messenger of Allah sitting behind him on a donkey when he said to me: O Mu'aadh, do you know what is due to Allah from His creatures and what is due them? I responded: Allah and his Messenger know best. He continued: What is due to Allah from His creatures is to worship Him alone and never to associate any other beings as partners with Him. What is due to them is not to punish any person who does not associate aught with Him. I said: O Messenger of Allah, shouldn’t I give the glad tidings to the people? He replied: No, do not give them such tidings lest they rely on the promise and lapse (in their worship to Him)}. The foregoing hadith is reported in the sahihain (al-Bukhari and Muslim

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This hadith has been narrated in the sahihain )two sahih collections( by way of various chains of narrators, and in some of the it is reported as mentioned above. )This hadith is of crucial importance and contains many lessons, of which I will mention some(."I was riding with the Messenger of Allah sitting behind him": This shows the permissibility of two riders on one mount, and the special eminence of Mu'aadh ibn Jabal.

{On a donkey} in some narrations the donkey's name is given as "Ufair", the donkey which the Maqauqis of Egypt presented to him. The fact that he was riding a donkey along with another rider shows his humbleness, in contrast to the arrogant behavior )usually associated with( people of importance.{Do you know what is due to Allah from His creatures...?} The Prophet presented this teaching as a question in order to make it more penetrating and serious to the comprehension of the discipline. {What is due to Allah from His creatures}, means what is the right of Allah )which He duly demands from them(, {and what is due to them}, means what Allah will fulfill )on their behalf( since He has promised them the reward for their )belief and practice of ( Tauheed, as He says: [(It is) a promise of Allah, and Allah fails not to keep His promise] )ar-Roum 30:6(.

Shaikh-ul-Islam Ibn Taymiyyah said: "The fact that the obedient is worthy of a reward is )only by( the merit Allah bestows through His Grace and Favour. It is )definitely( not some kind of merit which one is entitled to in return )for service done(, the likes of which are demanded by men from others as their due by right. Some )mistakenly( say there is no meaning to merit except that Allah has informed us that He has promised )His obedient servants a reward(, whereas the majority have acknowledged that there is some kind of merit over and above this as can be demonstrated )from the texts( of the Qur'an and Sunnah. Allah said: [And it was due from Us to aid those who believed])ar-Roum 30-47(. The position of the people who follow the tradition of the Prophet )ahl-as-Sunnah wal-Jamaa'ah( is that Allah has inscribed for Himself )the rule of( mercy19, and has made the Right, truth )and justice( obligatory on Himself without anyone imposing it on Him. The M'utazilites claim that this all is obligatory on Him as deduced by analogy on His creatures )and their obligation to do right one to another(, that His creatures obey Him )entirely by their own independent free-will( without Him bringing about their obedience )by His universal pre-destinational Will(, and that His creatures deserve recompensation without )the fact( that Allah Himself has made it incumbent on Himself )to bestow merit by His Grace and Favor(: they thus have committed )a series of( grave mistakes. The Jibriya al-Qadriyya, followers of Jahm )Ibn Safwaan al-Samarkandi d.128H.( and al-Qadriyya who negate )Allah's universal pre-destination Will(,20 have both committed blunders in this section )of belief(."

19 As Allah says in the Qur'an, in surah al-An'aam 6:12.

20 Two sects who profess diametrically opposite positions are both called al-Qadriyyah. The first group is called al-Qadriyyah al-Jibriyyah, the strict fatalists and determinists who assert that man has no will of his own whatsoever and all his actions are forced upon him )bil-jabr(. The second group is al-Qadriyyah an-Naafiyah, those who negate Allah's omniscience, either explicitly or implicitly, by their claim of man's free will and independent action. The Mu’tazilites were in this issue of the al-Qadriyyah an-Naafiyah, along with their many other innovations. For more on Jahm c.f. )to be filled in latter(

As for the response, "Allah and His Prophet know best": this shows Mu'aadh's )respect and( good manners with his teacher. Such a response is how one should reply if asked something which he doesn't know, in contrast to those who pretend )to know that which they don't(.

{To worship Him alone and never to associate any other beings as partners with Him}. This means to worship Him solely )Tauheed(. Ibn Al-Qayyim has properly defined worship when he says: “Worship of the Gracious one is utmost love for Him )combined( with humble submission; these are its two purtal poles. It revolves upon the order )of the revealed Law(, that is the order of the Messenger, and not the bidding of passion, desire, or of Satan.21

{And never to associate any other beings as partners with Him}. This emphasizes that the worship of Allah solely means by necessity to free oneself from the worship of all others, since it follows )logically( that whoever associates others with Allah has not performed his worship to Allah alone, rather he is a mushrik and has made others to be equal to Allah )in practice(. This is what the commentator )Sulaiman Abdul Aziz in his book Tayseer al-Azeez-il-Hameed( has meant when he said this hadith shows that worship is )the essence of( tawheed because precisely therein lies the controvercy )between the messengers and their antagonists(.

{What is due to them is not to punish any person who does not associate aught with Him}. Al-Haafiz )Ibn Hajar( said: "Here only the negation of associationism )shirk or ishraak( was mentioned because it implies belief and practice in Allah's tawheed by necessity, and )by extended implication( calls for the required belief in prophethood, since whoever denies the Messenger of Allah has denied Allah, and whoever denies Allah is a mushrik. This )connection( is similar to the saying: whoever performs ablution )wudu( then his prayer is acceptable and sound; that is, along with all the other conditions )which he must also fulfill(.

{Shouldn’t I give the glad tidings to the people} This shows that it is commentable to announce good news to a Muslim to make him happy, and moreover, that propagation of good news was the practice of the companions )sahaabah(. {No, do not give them such glad tidings lest they rely on the promise and lapse (in their worship to Him)}, meaning, they will depend on the promise and leave striving to outdo each other in the performance of good deeds. In some narrations it is added: {then Mu'aadh informed them about it )i.e. this teaching( at the time of his death to escape the sin )of suppressing his knowledge of the Prophet's teaching and its dissemination} that is to avoid the sin. Al-Wazeer Abu Muzaffar explains: "He wasn't about to hide it except from the fool whose ignorance would cause him to quit serving Allah in obedience, there being no reason to hide it from the intelligent one who would only increase his obedience

21 As Ibn Al-Qayyim and his teacher and mentor Ibn Taymiyyah have explained that neither love without submission, nor submission without love, constitutes worship, for true worship must combine extreme love with utmost submission of the self in the exaltation and glorification of Allah. c.f. Ibn Taymiyyah, Mujmmu'a-al-Fataawa vol.10 p.56, 153, 251, vol.28 p.178, Minhaj as-Sunnah vol.3 p.290, Jam'i-ar-Rasaail vol.2 p.111, 219, and Ibn Al-Qayyim: al-Jawaab al-Kaafi p.235, 285, Rawdat-al-Muhibbeen p.52, Ighaathat-al-Lahfaan vol.2 p.181, Tareequl-Hijratain 449, 484, Madaarij as-Salikeen vol.3 p.260, al-Waabil-as-Sayyib pp.22-25. This central concept is related to what has preceded, cf note 7 ,9.

when he hears this kind of news and perceives that Allah's abundant blessings augments an increase in obedience.

This chapter includes many instructions beyond what we have already mentioned, for instance: the encouragement to be sincere in the worship of Allah; that worship with any associationalism )shirk, and/or hypocrisy( whatsoever is of no avail and is not even properly called worship; the instruction to respect the enormous rights of parents and not to be disobedient to them; the awareness about the importance of the authoritative verses in Surah al-An'aam; the permissibility to conceal knowledge for general interest and welfare.

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Translator’s Appendix to Introduction of Kitab at-Tauheed

The word Tauheed in derived from then Arabic root W-H-D- ] �و�حvد� و�حvد� ي wahhada yuwahhidu tauheedan: to make one. The word Tauheedullah indicates ]توحيداto make Allah one in your faith and worship, since indeed He is One and Only Lord Supreme and the God worthy of worship and ultimate obedience.

It has been said in the English literature about Islamic faith that the word “Tauheed” is not to be found in the Quran and Sunnah. This hasty judgment may have come from ignorance, but unfortunate those who seek distortion have propagated this and other misinformation to lead people away from Islam entirely or for sectarian motives. In this appendix,

Xxxxxxxxxxxxxxxx Translation of about ten hadith with Tauheed and tasreefat to be added hereto prove that this word was used and understood at the time of Prophet peace be upon him

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