Chapter: 10. A Vow to Another Besides Allah (swt ) is Shirk

Allah (swt ), says:

[ They perform their vows, and they fear a Day whose evil is spread far and wide] (Qur'an 76:7)

Allah (swt ), Most Glorified, Most High, praises His righteous slaves in this verse because they fulfill the vows which they have made incumbent upon themselves desiring nearness to Allah (swt ); and He makes clear to us their certainty of belief on the Day of Resurrection and their fear of Allah's severe chatisement, which will be delivered far and wide on that Day.

Benefits Derived From This Verse

1. The obligation to fulfill one's vows so long as they do not constitute disobedience to Allah.

2. That fear of the Day of Resurrection is one of the attributes of the Believers.

3. Confirmation of the Resurrection of mankind on that Day.

Relevance of This Verse to the Subject of the Chapter

That the verse praises the fulfillment of vows, and Allah (swt ) does not praise except that which is obligatory or that which is strongly preferred, or refraining from the prohibited. This is why fulfillment of a vow is considered to be an act of worship, and dedicating an act of worship to other than Allah (swt ) is an act of Shirk.

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Allah (swt ), says:

[ And whatever you spend in charity or whatever vow you make, be sure Allah knows it all. But the wrongdoers have no helpers]
(Qur'an 2:270)

Allah (swt ), Most Glorified, Most High, informs us in this verse that whatsoever man gives in the way of charity and whatever vows he makes, seeking nearness to Allah (swt ), He knows it, even if the perpetrator were to keep it secret, and He will reward him for it. Then, Allah (swt ) warns the people against injustice in charity and in their vows and in all their deeds, and He (swt ) informs them that they will find none to help them or protect them should Allah (swt ) punish them for their sins.

Benefits Derived From This Verse

1. Evidence of the breadth of Allah's (swt ) Knowledge and of the fact that it encompasses every single thing.

2. That taking a vow is an act of worship.

3. The prohibition of all types of injustice.

Relevance of This Verse to the Subject of the Chapter

That the verse proves that Allah (swt ), Most Glorified, Most High, has knowledge of each and every vow, and that He rewards the one who makes it, therefore fulfilling a vow is an act of worship and dedicating an act of worship to another besides Allah (swt ) is Shirk.

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It is authentically reported on the authority of `Aa`ishah (may Allah be pleased with her) that the Prophet (r ) said: "Whoever vowed to obey Allah (swt ), he should do so, and whoever vowed to disobey Him, should not do so.¹"

Benefits Derived From This Hadith

1. The obligation to fulfill vows so long as they are in obedience to Allah (swt ).

2. The prohibition of fulfilling vows if they entail disobedience to Allah (swt ). Instead, he must perform the expiation of an oath.

Relevance of the Hadeeth to the Subject of the Chapter

That it proves the obligation to fulfill one's vow so long as it does not entail disobedience to Allah (swt ). This means that fulfilling a vow is an act of worship, and dedicating an act of worship to other than Allah (swt ) is Shirk.

Footnotes

1. Narrated by Imam Malik.

Chapter: 9. Do Not Slaughter in the Name of Allah in a Place Where Animals Are Slaughtered in the Name of Others Beside Him

Allah , says:

" Do not ever stand [in prayer] therein. There is a mosque whose foundation was laid on piety from the first day. It is more worthy of your standing [for prayer] therein. In it are men who love to be purified; and Allah loves those who purify [themselves after answering the call of nature]" (Qur'an 9:108)

Allah , Most High, forbids His Prophet in this verse, from praying in the Mosque of Harm and Disbelief,¹ which was the first mosque to be built on a foundation of wicked intentions; and He commands them (the Muslims) to pray in the mosque which was built from the first upon a foundation of obedience to Allah and His Messenger ;² then Allah praises the people of that mosque and He tells us that they are meticulous in their cleanliness and ablutions; then He informs us that he loves those who purify themselves from all unclean things, especially when coming from the toilet, or after sexual intercourse, etc. And those who purify themselves from the spiritual `filth' of Shirk.

Benefits Derived From This Verse

1. The prohibition of encouraging that which is false.

2. The obligation to deny those deeds which are rejected and whose perpetrators are abandoned.

3. The evidence of the danger of the hypocrites to this Ummah, and the obligation to warn against them.

4. The superiority of The Prophet's Mosque and/or Qubaa` Mosque.

5. Confirmation of Allah's Divine Attribute of Love.

6. That Islam encourages cleanliness and purity, both physical and spiritual.

7. The forbiddance of praying in the Mosque of Harm and Disbelief or in the place where it stood, up to the Day of Resurrection.

Relevance of This Verse to the Subject of the Chapter

That it proves that it is forbidden to carry out an act of obedience to Allah and His Prophet in a place used to carry out acts of disobedience to Allah and His Messenger , and that includes slaughtering animals in a place where animals are slaughtered for others besides Allah .

Relevance of This Verse to the Subject of Tawheed

That it proves the prohibition of all things which might lead in the end to Shirk.

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It is reported on the authority of Thabit Ibn Adh-Dhahhak that he said: "A man vowed to sacrifice a camel at a place called Buwanah, and he asked the Prophet about it. He said to him: "Does the place contain any of the idols from the time of the Jahiliyyah?"³ They said: "No." He then asked: "Did the disbelievers hold any of their (religious) festivals there?" They replied: "No." So the Messenger of Allah said:

"Then fulfill your vow, for verily, vows, which entail disobedience to Allah or that which is beyond the capacity of the son of Adam should not be fulfilled."
(Narrated by Abu Dawood, with a Sanad that meets the conditions of acceptance laid down by Bukhari and Muslim)

Thabit Ibn Adh-Dhahak (ra) informs us that a man made a vow to slaughter a female camel in a place called Buwanah, and so the Prophet enquired as to whether it had been used as a place of worship for the idols of the Jahiliyyah or whether any of their pagan festivals had been celebrated there. When it was made clear to him that this was not the case, he ordered the man to fulfill his vow. In addition to this, he then gave a general ruling binding upon his Ummah until the Day of Ressurrection, prohibiting the fulfillment of vows made in disobedience to Allah or which require of man what is beyond his capacity.

Benefits Derived From This Hadith

1. The obligation to fulfill one's vows so long as it does not entail disobedience to Allah or some impossible act.

2. The lawfulness of making inquiries on the part of the Mufti before delivering judgement.

3. The prohibition of carrying out an act of obedience in a place where acts of disobedience are performed.

4. The forbiddance of fulfilling vows which entail disobedience; instead, an act of recompense is required.⁴

5. That a vow should not be taken to do something which is beyond man's ability.

6. The permissibility of specifying a place or a time for the fulfillment of a vow.

Relevance of This Hadith to the Subject of the Chapter

That it proves the prohibition of carrying out an act of obedience to Allah in a place where acts of disobedience to Him are performed, and this includes slaughtering animals in a place where animals are dedicated to others than Allah .

Relevance of This Hadith to the Subject of Tawheed

That it proves the forbiddance of performing an act which may lead in the end to Shirk.

Footnotes

1. This mosque known as Masjid Dhiraar, or, the Mosque of Harm and Disbelief, was built by the hypocrites of Madinah in an attempt to prove their allegiance to Allah (swt) and His Messenger .

2. It is commonly believed that the mosque referred to in this verse is Qubaa` Mosque, on the outskirts of Madinah, as this is the first mosque built by the Muslims after the Hijrah (Migration) of the Muslims from Makkah to Madinah. Ibn Katheer states that some, or a few (???) of the Salaf held this view, while he says that a number ( (????? held that it was the Prophet's Mosque in Madinah that was referred to in the verse. While there are some proofs for both views, those who held the latter view drew support from the Hadith reported by Muslim, Ahmad, Ibn Abi Shaibah and others, on the authority of Humaid Al-Kharraat, who said: " I heard Abu Salamah Ibn 'Abdul-Rahman say: "'Abdul-Rahman Ibn Abi Sa'eed Al-Khudri visited me, and I said to him: "What did you hear from your father, concerning the mosque which was built upon a foundation of piety?" He replied: "My father said: "I visited the Messenger of Allah in the house of one of his wives, and I said to him: "Oh, Messenger of Allah ! Which of the two mosques is it that was built upon a foundation of piety?" The Prophet took a handful of stones and beat the earth with them, then he said: "It is this, your mosque, the Mosque of Madinah." He (Abu Salamah) then said: "I testify that I heard your father say likewise." Ibn Jareer At-Tabari agreed with this, while Ibn Katheer said that there was no contradiction in saying that both mosques were intended - and Allah (swt) knows best.

3. Jahiliyyah: The time of ignorance and polytheism prior to Islam.

4. It is reported on the authority of Ibn 'Abbas (ra) that the Prophet said: "If anyone takes a vow to do an act of disobedience, its atonement is the same as that for an oath." (Narrated by Abu Dawood) - and concerning the atonement for an oath, Allah (swt), Most High says: [Allah will not call you to account for your unintentional oaths, but He will hold you to account for your deliberate oaths: For expiation, feed ten poor persons, on a scale of what is average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths you have sworn] (Qur'an 3:89)

Chapter: 8. What is Said Concerning Slaughter Dedicated to Other Than Allah

Allah , says:

" Say: "Verily, my prayer, my slaughter, my life and my death are [all] for Allah, the Lord of the worlds. He has no partner: This am I commanded, and I am the first of those who submit" (Qur'an 6:162-163)

Allah , Most High, commands His Prophet, Muhammad to inform the polytheists who worship gods beside Allah that his prayers - both obligatory and supererogatory - his slaughter of animals, everything which he does in his life, and the correct beliefs [in Islamic Monotheism] and righteous deeds upon which he will die are all purely for Allah , Alone, without partners, and that he was the first of this Ummah to submit himself to the Will of Allah , the Almighty, the All-powerful.

Benefits Derived From These Verses

1. That prayer and slaughter are acts of worship.

2. That all of the slave's righteous deeds in this life - if he did them seeking nearness to Allah will become acts of worship.

3. That what counts in deeds is one's final actions.¹

4. That sincerity in dedicating one's deeds to Allah, Alone is a condition of their acceptance.

Relevance of These Verses to the Subject of the Chapter

That they prove that the slaughtering of animals is not acceptable unless it is done in Allah's Name so that it becomes an act of worship, and dedicating acts of worship to other than Allah is Shirk.

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Allah , says:

" Therefore pray to your Lord and slaughter [animals in His Name only]"
(Qur'an 8:102)

Allah orders His Prophet, Muhammad to approach these two acts of worship with humility and urgency towards Allah , and trusting in Him and desiring to draw near to Him; and the first (prayer) is physical and the second (halaal slaughter)² is financial.

Benefits Derived From This Verse

1. The obligation to draw near to Allah.

2. The obligation to draw near to Him by halaal slaughter - purely and solely for Him.

Relevance of This Verse to the Subject of the Chapter

That it proves that drawing near to Allah by slaughtering animals will not be achieved unless it is done purely and solely for Allah - and to slaughter an animal in the name of other than Allah is an act of Shirk.

Important Note

The narration quoted by some, in which `Ali (ra) was said to have explained the Word of Allah in this verse (Wanher) as meaning raising the hands in prayer is rejected by scholars of Hadith and none should follow it or depend upon it.

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It is reported on the authority of `Ali (ra) that he said:
"Allah's Messenger told me four things:

"Allah has cursed the one who slaughters in the name of other than Allah ; Allah has cursed the one who curses his parents; Allah has cursed the one who protects and shelters the muhdith;³ Allah has cursed the one who alters the land-marks. (Narrated by Muslim)

`Ali (ra) informs us that the Prophet told him that Allah's curse is upon every person who attempts to get nearer to Allah by slaughtering an animal in the name of other than Him, Most High, and also upon every person who curses his parents, either directly or by inciting others to do so, and upon every person who gives shelter to a criminal or malefactor, and upon every person who alters the landmarks or borders in order to unlawfully seize the land of his neighbour which does not belong to him.

Benefits Derived From This Hadith

1. The prohibition of slaughtering an animal in other than Allah's Name.

2. The forbiddance of cursing one's parents, either directly, or by inciting others to do so.

3. The prohibition of aiding and abetting criminals.

4. The forbiddance of changing borders in order to unlawfully acquire land or territory.

5. The general permissibility of cursing the profligate.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves the prohibition of slaughtering an animal in other than Allah's Name, because directing an act of worship to others beside Allah is an act of Shirk.

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It is reported from Tariq Ibn Shihab (ra) that the Prophet said:

"A man entered Paradise because of a fly, while another entered the Fire because of a fly." They asked: "How was that possible, oh, Messenger of Allah ?" He replied: "Two men passed by a people who had an idol, which it was not permissible for anyone to pass without making a sacrifice to it. They (the people) said to the first man: "Sacrifice (something)." He said: "I have nothing with which to do so." They said: "Sacrifice some-thing, even if it were only a fly," and so he did so, and they allowed him to continue on his way and so he entered the Hell-fire. Then they said to the second man: "Sacrifice (something)." But he said: "I will not sacrifice anything unless it be to Allah , the Almighty, the All-powerful," so they struck his neck (and he died) and entered Paradise." (Narrated by Ahmad)

The Messenger of Allah informs us in this Hadith that two men - possibly they were from the Children of Israel passed by a people who had an idol. They requested the two men to sacrifice something to it, even if it were only something small. The first of them sacrificed a fly, and because of this, he was thrown in the Hell-fire. The second, due to his strong faith and complete Tawheed, refused to do so and so they killed him and he entered Paradise.

Benefits Derived From This Hadith

1. The enormity of Shirk, even though it may be only slight.

2. The existence of Paradise and Hell.

3. That even among the idol-worshipers, the action of the heart is directed to a certain goal.

4. The closeness of man to Paradise and Hell.

5. The warning against sin, even though it may be considered a small sin.

6. Evidence of the breadth of Allah's forgiveness and the severity of His punishment.

7. That the most important deeds are the last ones we do in life. ⁴

Relevance of This Hadith to the Subject of the Chapter

That it proves that it is forbidden to slaughter something as a sacrifice to other than Allah , for such an act of worship is Shirk.

Important Note

This Hadith does not contradict the Words of Him, Most High:

" except he who is forced to do so, while his heart remains steadfast in faith" (Qur'an16:106)

Because the Messenger of Allah said (fa garrab): i.e. he attempted to draw closer to Allah by sacrificing the fly, and this indicates his acceptance of the deed and it is this which caused him to enter the Hell-fire because his heart was inclined towards it and did not remain steadfast in faith.

Footnotes

1. See footnonte no. 33.

2. Halaal slaughter: Slaughter in accordance with Islamic rites.

3. Muhdith: A criminal or wrongdoer.

4. See footnote no. 33.

Chapter: 7. Whoever Seeks Blessing From a Tree, Stone, or Any Such Thing

Allah , says:

" Have you seen Al-Laat and Al-`Uzzaa? and another, the third, Manaat? What! Is the male sex for you and the female for Him? That would indeed be a most unfair division!" (Qur'an 53:19-22)

Allah , Most High, reviles all idol-worshipping polytheists in general and in particular, those who worship the three idols: Al-Laat,¹ the idol of the people of Taa'if,² Al-'Uzza,³ worshipped by the people of Waadi Nakhlah, and Manaat,⁴ the idol of the people of Al-Mushallal, near Al-Qadeed,⁵ and He challenges them concerning these idols: Can they benefit them in any way, by bringing good or protecting from harm? Or are they simply names which they have given themselves, not sanctioned by Allah ? Allah also reviles their unfair division: That they appoint those whom they despise, especially the weak females, as children for Allah , the Almighty, the All-powerful, while they prefer for themselves sons, embodying the characteristics of manliness, strength and power.

That being the case, if this is injustice to women, then how about Allah ? Allah is far above that which they attribute to Him from sons and daughters.

Benefits Derived From These Verses

1. The obligation to reject the forbidden.

2. The falseness of idol-worship.

3. The obligation to reject the attribution of sons and daughters to Allah.

4. The corruption of the fitrah⁶ in the polytheists, who attributed daughters to Allah, even though they despise them for themselves; and they claimed that their idol-worship was only to bring them closer to Allah.

Relevance of These Verses to the Subject of the Chapter

That they prove that the worship of these idols by the polytheists was a means of seeking protection from harm; and anyone who seeks blessing from a tree, a grave or worships any other created thing seeking benefit or protection from harm is imitating them and commits an act of Shirk like them.

Important Note

It has been said concerning Al-Laat that he was a pious man who used to prepare saweeq⁷ for the pilgrims to Makkah, and that when he died, they began to worship at the site of his grave.

It was also said that it was a name given to a carved stone; and in reconciling these two statements, we may say that the carved stone was near to the grave (which is often marked with a stone), and the edifice erected covered both of them, thus making them into one object of worship.

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It is reported on the authority of Abu Waqid Al-Laithi (ra) that he said: "We were travelling with the Prophet to Hunain, when we had only recently abandoned disbelief and the polytheists had a lotus-tree at which they used to worship and upon which they used to hang their weapons. They called it: Zaatu Anwaat. So we said to Allah's Messenger :

"Make for us a Zaatu Anwaat like theirs," at which the Messenger of Allah said:
"Allaahu Akbar! Verily, that which you have said - by Him in Whose Hand is my soul - is the same as was said by the Children of Israel to Moosa: "Make for us a god such as the gods which they
(the polytheist Egyptians) have." Then he said: "Verily, you are an ignorant people who will follow the way of those who were before you." (Narrated by At-Tirmizi, who declared it authentic)

Abu Waaqid Al-Laithi (ra) informs us in this Hadith that he accompanied the Prophet on a journey to the Battle of Hunain, and that they (the Companions) knew that the polytheists had a lotus-tree from which they used to seek blessings and at which they would remain to worship; and because of the fact that they were new to Islam, and because they did not fully realize its goals (i.e. to call people to worship Allah swt , Alone), they asked the Prophet to designate a tree like it for them that they might also seek blessings from it and worship in its vicinity like the pagans. At this, the Prophet exclaimed, in vexation: "Allaahu Akbar!", ⁸ then he explained to them that such ignorance was the same as that displayed by the people of Moosa (as ) who asked him to make for them an idol like those of the pagan Egyptians which they might worship and this was after Allah had saved them from Fir'aoun⁹ and his people. Then he informed them that this Ummah will do as the Jews and Christians do in everything, including Shirk.

Benefits Derived From This Hadith

1. The virtue of making clear that which would refute the charge of back-biting, by saying: "...when we had recently abandoned disbelief..."

2. The difficulty man experiences in removing ingrained habits.

3. That devotion (i'tikaaf) to a particular place is an act of worship.

4. That the ignorant person is excused by virtue of his ignorance so long as he ceases his mistake once knowledge comes to him.

5. The prohibition of imitating the ignorant people such as the polytheists and others.

6. The permissibility of saying: "Allaahu Akbar!" when one is surprised.

7. The obligation to close off all possible routes leading to Shirk.

8. That Shirk will occur in this Ummah.

9. The permissibility of invoking Allah's Name, when delivering a legal verdict.

10. The permissibility of swearing without the intention of making an oath for good reason.

11. That this Ummah will do all that the Jews and Christians do.

12. That all the evil deeds done by the Jews and Christians should serve as a warning to us.

Relevance of This Hadith to the Subject of the Chapter

That it proves that taking trees as a source of blessing, and carrying out devotions in their vicinity is Shirk and it includes every tree, stone or other object of worship from which blessings are invoked.

Important Note

It has become very common nowadays for people to invoke blessings by the sweat of the righteous, or by touching them or their clothes or by their tahneek ¹⁰ of children, which they base upon the action of the Prophet ; but this is unacceptable because this was something purely and solely for him , not a sunnah for all the Muslims. His Companions - who were the best of people in following him and implementing his Sunnah did not do so, either in his lifetime or after his death.

Footnotes

1. Al-Laat: Derived from the word: Al-Ilaah, which means: the Deity.

2. Ta`if: A city in the mountains east of Makkah, in present-day Saudi Arabia.

3. Al-'Uzzaa: Derived from the name: Al-'Azeez, which means the Almighty and said to be the name given to a tree in Waadi Nakhlah, which is on the road between Makkah and Ta`if. The pagans had erected a building over it, and covered it with curtains and a gate and it was worshipped by Quraish and the tribe of Banoo Kinaanah.

4. Manaat: Derived from Al-Manaan, which means the Benefector, it was a structure in Al-Mushallal, near to the town of Al-Qadeed; it was worshipped by the tribes of Khazaa'ah, Al-Aws and Al-Khazraj, and they used to use it as a starting point when making pilgrimage to Makkah.

5. Al-Qadeed: A town lying between Makkah and Madinah in present-day Saudi Arabia.

6. Fitrah: The natural state in which we are born, i.e. believing in the Oneness of Allah (swt).

7. Saweeq: A kind of porridge made from wheat or barley.

8. Allaahu Akbar: Allah (swt) is Greater.

9. Fir'aoun: Pharoah.

10. Tahneek: Putting juice and saliva into the mouth of an infant: It is reported on the authority of 'Aa`ishah (may Allah be pleased with her) that: "The first child born in the Islamic State (Madinah) amongst the Muhaajiroon (Emigrants) was 'Abdullah Ibn Az-Zubair. They brought him to the Prophet . The Prophet took a date and after chewing it, put its juice in to his mouth. So the first thing that went into the child's stomach was the saliva of the Prophet ." (Narrated by Bukhari)

Chapter: 6. Said About the Use of Ar-Ruqi 1 and At-Tamaa`im 2

It is authentically reported on the authority of Abu Basheer Al- Ansari (ra) that he was with the Messenger of Allah on one of his journeys when he sent a messenger to tell the people:
"Let not any necklace of bowstring, or any other kind of necklace remain on the necks of your camels, except that it is cut off."³

Abu Basheer Al-Ansari (ra) informs us that he accompanied the Messenger of Allah on a journey and he sent a messenger - Zaid Ibn Harithah (ra) - to order the people to cut the bowstrings from around the necks of their camels; this was because the people in the days of ignorance used to believe that it was a protection against al-'ain.

Benefits Derived From This Hadith

1. The obligation to reject the detestable.

2. The acceptability of information from one reliable person.

3. The falseness of the belief in the benefit supposedly derived from necklaces, whatever their kind.

4. That the representative of the leader may act on his behalf in matters entrusted to him.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of wearing necklaces in order to protect against harm.

Relevance of This Hadith to the Subject of Tawheed

That it proves that such actions are a form of Shirk because protection from harm comes only from Allah .

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It is reported on the authority of Ibn Mas'ood (ra) that he said: "I heard the Messenger of Allah say

That ar-ruqi, at-tamaa`im and at- tiwalah ⁴ are all forms of Shirk.
(Narrated by Ahmad and Abu Dawood)

Important Note

Ar-ruqi is permissible if it meets three conditions:

i) That it contains the Words of Allah or mention of His Names and Attributes, or a supplication to Allah , or a request for His Aid.

ii) That it is in Arabic and its meaning is clearly understood.

iii) That it is not believed that the incantation can, of itself bring about any positive result, but that the benefit comes by the Command of Allah and His Divine Pre-ordination.

Ibn Mas`ood (ra) informs us that the Prophet said that ar-ruqi (which means spells and incantations), at-tamaa`im (which are made from beads and such like and are hung around the necks of children), and at-tiwalah (which is a spell made to cause a husband to love his wife, or a wife to love her husband) are all forms of Shirk.

Benefits Derived From This Hadith

1. That ar-ruqi are forbidden and are a form of Shirk, except what has been permitted by the Law.

2. That at-tamaa`im are forbidden and are a form of Shirk.

3. The forbiddance of at-tiwalah, which is also a form of Shirk.

Relevance of This Hadith to the Subject of the Chapter and to the Subject of Tawheed

That it proves that ar-ruqi, at-tamaa`im and at-tiwalah are all forms of Shirk.

Important Note

Scholars have disagreed concerning at-tamemah, if it is from the Qur'an: Some have forbidden it, inferring a general prohibition from this Hadith, while others have permitted it, comparing it to ar-ruqiyah, which may be from the Qur'an and is permissible; but the first saying is more correct, and Allah knows best.

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It is reported on the authority of `Abdullah Ibn `Ukaim (ra) in a marfoo' form:
"Whoever wore something ⁵ (around his neck) will be put in its charge."
(Narrated by Ahmad and At-Tirmizi)

`Abdullah Ibn `Ukaim (ra) tells us that the Prophet informed him that whoever needed something, he should entrust his affair to Allah , and that whoever depended upon Allah , Alone to fulfill his needs, Allah will relieve his distress and make his affairs easy, but whoever depended upon something other than Allah , and entrusted his affairs to it, will be left in its charge, i.e. he will have no help from Allah , because it is only by the Hand of Allah that goodness is achieved, and none but He can benefit.

Benefits Derived From This Hadith

1. The obligation to depend upon Allah , Alone; and this does not contradict the obligation to undertake all possible, permissible measures to ensure success.

2. That whoever sought benefit from other than Allah will be abandoned.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of seeking benefit from other than Allah .

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever depended upon other than Allah to bring benefit or protection from harm to him will be abandoned, because granting benefit and protecting from harm are the prerogative of Allah , and seeking such things from others is an act of Shirk.

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It is reported by Ahmad, on the authority of Ruwaifa' (ra) that he said: "Allah's Messenger said to me: "Oh, Ruwaifa'! It is probable that your life will be a long one, so inform the people that whoever tied his beard, or wore a bowstring, or cleaned his privates using animal dung or a bone (should know that) Muhammad is innocent of him."

Ruwaifa' (ra) tells us in this Hadith that the Prophet informed him that he would live a long life, and therefore it was incumbent upon him to tell the people in future that he, Muhammad was free from blame in the case of anyone who tied his beard, or hung a bowstring around his neck or around the neck of his riding beast in order to be protected from al-'ain, or cleaned his private parts after relieving himself with animal dung or a bone.

Benefits Derived From This Hadith

1. The miracle of the Prophet , in knowing that Ruwaifa' (ra) would live a long life.

2. The acceptance of information from a single, reliable source.

3. The forbiddance of tying the beard - though, according to some scholars, this means during prayer, and Allah knows best.

4. The forbiddance of tying a bowstring around one's neck, or the neck of a riding beast.

5. The forbiddance of cleaning one's privates using animal dung or a bone, because the first is a food for other creatures and the second is a food for the jinn.

Relevance of This Hadith to the Subject of the Chapter

That it proves that it is forbidden to wear a bowstring in order to protect oneself.

Relevance of This Hadith to the Subject of Tawheed

That the Prophet declared himself blameless in the case of anyone who wore a bowstring as a means of protection, because bestowing benefit and granting protection from harm come from Allah , Alone, and so whoever asked them from other than Allah has committed an act of Shirk.

..ooOOoo..

It is reported on the authority of Sa'eed Ibn Jubair (ra) that he said:
"Whoever cut (and removed) a tamemah from a person, it will be for him as if he had freed a slave." (Narrated by Wakee')

Also from Wakee', on the authority of Ibraheem An-Nakha'i, is that he said: "They (the Companions) used to hate at-tamaa`im and they used to remove them (wherever they found them) - whether they were from the Qur'an or from other sources."

In the first narration, Sa'eed Ibn Jubair (ra) informs us that whoever removed an amulet or talisman from a person will have a reward equivalent to the one who freed a slave, because he would by doing so, free that person from the Fire, and from following vain desires and Shirk.

As for the second narration, the reporter informs us that the Companions of the Prophet used to hate, i.e. forbid the wearing of talismans and amulets and ordered their removal, whether they were from the Qur'an or not.

Benefits Derived From the Two Narration

1. The virtue of rejecting the forbidden.

2. The forbiddance of talismans and amulets.

3. The virtue of freeing a slave.

4. The Companions' prohibition of at-tamaa'im - whether they contained verses from the Qur'an or anything else.

Relevance of the Narration to the Subject of the Chapter

That both of them prove the prohibition of wearing amulets or talismans, whether they contain Qur'anic verses or not.

Relevance of the Narrations to the Subject of Tawheed

That they prove the forbiddance of wearing amulets and talismans as a protection against harm, because protection from harm comes from Allah , Alone, and seeking it from other than Him is an act of Shirk.

Footnotes

1. Ar-Ruqi: (sing = ruqiyah) Incantations, magic spells.

2. At-Tamaa`im: (sing. = tameemah) Placing an amulet around the neck to protect the wearer from the effects of al-'ain.

3. Narrated by Bukhari and Muslim.

4. At-Tiwalah: Bewitchment, in order to make a person fall in love with another.

5. i.e. a talisman or an amulet.

Chapter: 5. It is an Act of Shirk to Wear Rings or Threads

It is an Act of Shirk to Wear Rings or Threads
or the Like as a Means of Prevention or Lifting of Afflictions

Allah , says:

" Say: "Tell me then, the things that you invoke besides Allah - if Allah intended some harm to me, could they remove His harm, or if He intended some mercy for me, could they withhold His Mercy?" Say: "Sufficient for me is Allah; in Him those who trust [the true Believers] must put their trust." (Qur'an 39:38)

In this verse, Allah , Most Glorified, Most High commands His Prophet, Muhammad to reject those powerless, graven images worshipped by the polytheists, which can neither remove any harm which might befall a person by Allah's Decree, nor prevent any sustenance or blessings which might come to a person from Him. Then He commands him to place his trust in Allah , for He is Sufficient to bring benefit or prevent harm for all who sincerely depend upon Him.

Benefits Derived From This Verse

1. The obligation to reject the abominable.

2. The falseness of idol-worship.

3. That the removal of harm and the bringing of benefits is only from Allah.

4. The obligation to trust in Allah and depend upon Him, free from dependence upon any other, and this does not conflict with the requirement to take whatever legal measures one can in order to achieve one's objectives.

Relevance of This Verse to the Subject of the Chapter

That it proves that protection from harm is only from Allah , and so entrusting oneself to any other protector - such as rings, threads etc. is an act of Shirk.

..ooOOoo..

It is reported on the authority of Umran Ibn Husain (ra), that Allah's Messenger saw a man with a brass ring in his hand, and he asked him: "What is this?" He replied: "It is for protection from al-waahinah."¹ The Prophet answered:

"Remove it at once, for verily, it will not increase you except in weakness, and were you to die whilst wearing it, you would never be successful."
(Narrated by Ahmad, with an acceptable Sanad)

Umran Ibn Husain (ra) informs us in this Hadith that the Prophet saw a man with a brass ring in his hand, and he asked him for what purpose he was wearing it. The man answered that he was wearing it to protect him from illness, at which the Prophet ordered him to remove it and informed him that it would only cause him to become weak and not protect him from illness at all, and that should he die while wearing it and believing in its power to protect him, he would not succeed in the Hereafter, nor would he know eternal bliss.

Benefits Derived From This Hadith

1. The permissibility of requesting detailed information by the Mufti. ²

2. The importance of intentions.

3. That the method of reproof and rejection may differ according to the individual concerned, so if there is a likelihood that words of wisdom will suffice, force should not be resorted to.

4. Evidence of the ignorance of the polytheists before Islam.

5. Forbiddance of seeking a cure by the use of that which is prohibited.

6. That the prohibited is of no benefit at all: Even though it may help to some degree, the harm it causes is greater.

7. The ignorant man is not excused from the obligation to seek knowledge.

8. That it is by a person's last actions that he will be judged on the Day of Resurrection.³

Important Note

a) This Hadith does not contradict the Hadith of `Ali Ibn Al-Husain, which is allegedly from the Prophet , and which states:
"Plough (the earth) well, for verily, ploughing is a blessed task.
And sow many seeds." This is because the Hadith of `Ali Ibn Al-Husain is mursal ⁴ - one of the mursal narration of Abu Dawood, and Abu Dawood has not vouched for the authenticity of his mursal narration. But even were it authentic, the reference is to seeds ( جماجم ), according to a large number of scholars, i.e. taking the required precautions to ensure the success of one's endeavours such as planting many seeds to ensure a good crop or using permitted medicines to alleviate illness, not to some supposed treatment for fever, which involved the laying of hands on the skull⁵ of the patient. Taking such precautions is not to be compared to resorting to the forbidden in order to achieve one's goals.

b) The enquiry made by the Prophet might be construed as a rhetorical one, indicating disapproval, and it could also be understood to be a genuine request for more information.

c) Some of the scholars have said that wearing a ring or such like in order to protect oneself against harm is an act of minor Shirk, but what is understood from the Hadith of Umran is that it constitutes major Shirk because it is mentioned in the Hadith that to die while doing so would result in failure to achieve everlasting bliss in the Hereafter. It could be that the definition depends upon the beliefs and intentions of the perpetrator if he believed that it could cure him of itself, without Allah's Help, then it would be major Shirk; while if he believed it be a cause of the cure, while Allah is the One Who grants health, then it would be considered to be minor Shirk - and Allah knows best.

Relevance of This Hadith to the Subject of the Chapter
That it proves the obligation to reject the wearing of rings, bangles, chains etc. as a means of protection against harm, because bringing good and avoiding harm are the prerogative of Allah , Alone, and seeking such help from other than Allah means associating partners with Him.

..ooOOoo..

It is also reported by Ahmad on the authority of `Uqbah Ibn A`mir (ra) in a marfoo' ⁶ form:
"Whoever wore a tamemah, ⁷ Allah will never see his wishes fulfilled, and whoever wears a wada'ah ⁸ Allah will never grant him peace and tranquility." - and in another narration of Ahmad: "Whoever wears a tamemah has committed an act of Shirk."

`Uqbah Ibn A`mir (ra) informs us in this Hadith that the Messenger of Allah supplicated against every person who wears a talisman or a seashell, believing that it will benefit him without Allah , that Allah will not allow him to achieve any of his goals nor fulfill his wishes or dreams; rather, He will prevent him from ever finding security and tranquility; and he also informed us that any such action is false; indeed, in another narration, he informed us that the tamemah is a form of Shirk because its perpetrator believes that it will benefit him without Allah .

Benefits Derived From This Hadith

1. Denial of any benefit to the one who believes in the use of tamemah or wada'ah.

2. The permissibility of making supplication against the disobedient ones in general.

3. That some of the Companions were ignorant to this extent, so what of those who came after them?

4. That the tamemah is a kind of Shirk.

Relevance of This Hadith to the Subject of the Chapter

That it proves that wearing an amulet or talisman, believing that it can benefit one is an act of Shirk because benefits come only from Allah , the Almighty, the All-powerful.

..ooOOoo..

It is reported by Ibn Abi Hatim, on the authority of Huzaifah (ra) that he saw a man with a thread in his hand to protect him from fever; he broke it and recited the Words of Allah (ra), Most High:

" And most of them do not believe in Allah, except that they associate partners with Him" (Qur'an 12:106)

Huzaifah (ra) visited a sick man and found him wearing a thread on his wrist; and when he asked the man what was the purpose of it, he told him that it was a protection from fever, at which Huzaifah (ra) broke it declaring it to be Shirk; and as proof of this, he recited the Words of Allah , Most High: " And most of them do not believe in Allah, except that they associate partners with Him" - and the meaning of this verse is that many people believe in Allah , but adulterate their belief with Shirk.

Benefits Derived From This Narration

1. Forbidding the detestable by one's own hand, even though the perpetrator may object.

2. That the use of threads and the like to protect from harm is an act of Shirk.

3. The obligation to reject the detestable.

4. The deep understanding of the Companions, and the breadth of their knowledge.

5. That Shirk is present amongst the people of this Ummah.

6. That the heart of a person may contain faith and Shirk at the same time.

Relevance of This Narration to the Subject of the Chapter

That it proves that the use of threads as protection from harm is an act of Shirk, because protection from harm comes only from Allah , the Almighty, the All-powerful.

Footnotes

1. Al-waahinah: rheumatism.

2. Mufti: An Islamic scholar, who is qualified to deliver formal legal verdicts, based on the Qur'an and Sunnah.

3. See footnote no. 33.

4. Mursal: An incomplete chain of narrators, not reaching to the Prophet .

5. The Arabic word for skulls is also ( ????? ) - jamaajim.

6. Marfoo': With a sanad reaching to the Prophet .

7. Tamemah: Talisman or amulet.

8. Wada'ah: A sea-shell resembling an oyster shell.