Sheikh-ul-Islam Muhammad bin Abdul-Wahhab

A renowned Reviver and a great Reformer
His Birth and Lineage
Sheikh-ul-Islam, Muhammad bin Abdul-Wahhab, was born in 1115 H. in the city of Uyainah,
seventy kilometers northwest of Riyadh, the capital of the Kingdom of Saudi Arabia.
Hebelonged to a highly respectable and scholarly family;
his father Sheikh Abdul-Wahhab binSulaiman, characterized by his profound scholarship and righteousness, inherited an exalted
status from his ancestor Sheikh Sulaiman bin Ali, the chief of the scholars and well versed in
teaching, writing and giving verdict.

Education
Sheikh-ul-Islam acquired his primary education from his esteemed father at his native place
and was nurtured under his guidance. He was intelligent enough to memorize the Qur'an by heart at the very tender age of ten only. He read the books on Tafseer (exegesis), Hadith and Fiqh. From the very outset, he was greatly interested in studying the works of early scholars,
particularly those of Sheikh-ul-Islam Ibn Taimiyah and his noble disciple Allamah Ibn Qaiyim.
He went through all those books and well grasped the contents.
On attaining the age of maturity, he set out to perform Hajj at Makkah and derived benefits
from the scholars there. He then proceeded to Al-Madinah, met the learned ones there, and
adopted the studentship of two renowned erudite, Sheikh Abdullah bin Ibrahim bin Sa'id Najdi
and Sheikh Muhammad Hayat Sindhi for a long period. Out of the curiosity for higher education, he took also the journey to Iraq and Basrah and got himself benefited there.

Condition of Najd
In those days, the people of Najd were badly indulged in polytheistic deeds and un-Islamic
practices. They were completely overwhelmed with polytheism. The graves, trees, stones, caves, evil spirits and insane persons were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly Ulama too had misguided them for the fulfillment of their materialistic lust. The soothsayers and magicians were having their influence over the society.
None could dare challenge their holds on the commoners. Same condition was prevailing in
both Makkah and Al-Madinah also. Yemen was also in the same line. Polytheism, erection of
structures on the graves, seeking refuge and assistance of the dead, saints and jinns were the
common religious features.

Mission of Da'wah
Having studied this pitiable condition of the nation, Sheikh was highly moved. More pitiable
was the situation that no one was ready to take trouble to guide the people to the Right Path. It is obvious that to take this task meant to challenge those evildoers who had) their provisions
through these practices. It meant to make oneself prepared to face every torture and atrocities
from these selfish misguiders and their followers. But Sheikh resolved to make every effort to
fight against the circumstances up to the extent of Jihad.
Sheikh started his mission. He invited the people to the Tauhid (Islamic Monotheism) and
guided them to the Qur'an and Sunnah. He urged upon Ulama to strictly follow the Qur'an and Sunnah and derive the issues directly from them. He forcibly contradicted the blind following of any scholar of the Ummah in preference to the Qur'an and Hadith.
Sheikh was a man of courage and enthusiasm. He started his preaching, made correspondence
with religious scholars inviting them to lend helping hands in eradication of the prevailing
absurdities and defilements in religious matters.
A number of scholars from Makkah, Al-Madinah and Yemen accepted his invitation, and
supported him. But apart from them, there were also such ignorant and selfish scholars who
criticized him and kept themselves aloof.
The so-called learned ones rose against Sheikh as they were being affected by his Da’wah in
terms of their worldly gains. Even then he took journey to different places to convey his message to the people given to error. Traveling through Zabir, Ahsa, Huraimala, he reached Uyainah.

Arrival at Uyainah
That was the period when the ruler of Uyainah was Uthman bin Hamd bin Ma'mar. He
welcomed Sheikh gladly, and assured him every help in his mission of Islamic Da'wah. Sheikh
devoted himself to this great work of reformation for the sake of Allah. He gained the popularity far and wide. People started resorting to him in large numbers. He became engaged in their guidance and teachings.
Sheikh, however, continued his struggle to free the environment from all the defilements and
pollutions. There were numerous tombs, graves, caves, trees..etc, which were worshipped by the Muslims. With the help of Amir Uthman bin Ma'mar, most of them were extirpated by Sheikh. He became engaged in purifying the people from polytheistic and heretic rituals in Uyainah and its surroundings.
In the mean time, a woman came to him for her purification from the sin of committing
adultery. Investigations- were made as to whether she was mentally sound or not and also that
whether she had chose for the punishment under some pressure or voluntarily. When it was
confirmed that she was doing that voluntarily out of repentance, Sheikh ordered for the Rajm (to kill by throwing stones-punishment for adultery). Owing to these events dismantling of tombs, self-surrendering of the woman for punishment and migration of the people to Uyainah to seek guidance from the Sheikh-the reputation of Sheikh spread far and wide.

Exit from Uyainah and Entrance to Dar'iyah
When the ruler of Al-Ahsa and its surroundings, Sulaiman bin Urai'ar came to know about
the popularity of Sheikh among the people, he became afraid of the growing strength of the
Sheikh and resolved to crush him at the very outset, lest he should overthrow him from his power.
So he threatened Amir Uthman, with whom Sheikh was living, and asked him to kill the Sheikh. Amir Uthman was not in a position to withstand Sulaiman, hence he became panicky.
Apprehending that if he disobeyed his order, he would punish him and overpower him, he made Sheikh acquainted with the whole situation and submitted him to migrate to any other place. And Sheikh migrated from Uyainah to Dar'iyah.
The people of Dar'iyah knew the Sheikh very well and they were also aware of his mission.
When the ruler of Dar'iyah Amir Muhammad bin Saud came to know about the arrival of the
Sheikh in his territory, he was much pleased and visited him at his place. Muhammad bin Saud belonged to a pious family and himself was a practical Muslim. He exchanged his views with Sheikh and was rejoiced to know that his mission aimed to revive Qur'an and Sunnah and the Islamic teachings in its original form; he desired to promote firm belief in the Oneness of Allah and true guidance of Prophet Muhammad (May the peace and blessing of Allah be upon him) Pledge to propagate the teaching of Islam
Sheikh described before him the accounts of the Prophet (May the peace and blessing of
Allah be upon him) and his Companions as to how did they strive for the cause of Allah, enduring all the difficulties and making their best efforts with all the sacrifices. Sheikh persuaded the Amir also to the same and assured him of Allah's pleasure in the Hereafter, and His favour and victory in this world. Ibn Saud, being convinced by the Sheikh, agreed with him and promised his full support to him and to his mission, provided when Allah would bless him with victory, he would not leave him. Sheikh also gave his words to this effect, and thus Ibn Saud gave Sheikh his pledge to propagate the teachings of Islam (esp. Tauhid, the Oneness of Allah), mobilize Muslims for Jihad (fighting for the cause of Allah), emphasize adherence to the Sunnah of Allah's Messenger (May the peace and blessing of Allah be upon him) , enjoin the good deeds and forbid the evils. Sheikh invoked Allah to be his Guide and bless him to be firm in his determination, and to give him every success in this life and the Hereafter.

Dar'iyah, the Centre of Da'wah
At this time Sheikh found himself in a peaceful environment, most suitable for his work of
Da'wah. He seized the golden opportunity and started to educate the masses. People of Dar'iyah and its surroundings resorted to him for the lessons in Islam. Amir Muhammad bin Saud presented himself before the Sheikh as one of his students of Islam along with the members of his family. Dar'iyah was crowded with the people visiting for learning. Sheikh started teaching, preaching and inviting people to Allah. He undertook the task of delivering lectures on different branches of knowledge namely, Tauhid (Islamic Monotheism), exposition of Qur'an and Sunnah, knowledge of Fiqh and (May Allah be pleased with him) language etc.
Thus Dar'iyah turned into a centre of learning and Da'wah, and people started migrating to it
in a large number.
The concourse of people and far-reaching effect of his mission made him far-famed which
rendered his enemies into jealous. They started false propaganda against the Sheikh and even
blamed him of blasphemy, and branded him a Zindiq and sorcerer. Sheikh was a man of courage.
He did not care for these blames and continued his mission with full enthusiasm. He even debated his opponents in the best manner and in a polite way. This attitude proved very effective and rendered his opponents to be his supporters.
Sheikh, along with his work of Da'wah, planned for Jihad against overwhelming polytheism and heretic ideas and practices, and invited people of all ranks to join in this mission. Delegates from every comer of the Arab Peninsula visited Dar'iyah to pledge their support to Sheikh and to take lesson of true monotheism of Islam. Then they would return back to their areas to teach the same to their people and educate them.
The ruler of Uyainah and the elites took journey to pay visit and requested him to turn back to
Uyainah. But Sheikh rejected the proposal. They also pledged to fight for the cause of Islam till their last. Sheikh also sent his disciples to the different regions and countries to preach the
teachings of Islam based only on Qur'an and authentic Ahadith of the Prophet
(May the peace andblessing of Allah be upon him)

Correspondence with Rulers
Sheikh drew the attention of the rulers and the scholars of each region towards the polytheism and heresy in which the people were indulged, and invited them for their eradication. For the purpose, he stepped into correspondence. He wrote letters to the rulers, elites and scholars of Najd, Riyadh, Kharj, towns of the southern region, Qaseem, Hayel, Washm, Sudair etc. He also wrote to the outstanding Ulama of Ahsa, Makkah and Al-Madinah. Outside the Arab Peninsula, he made correspondence to the learned figures of Syria, Iraq, India, and Yemen as well. He maintained his communication with them, explained them the aims and objects of his mission, substantiated the points with Qur'an and Sunnah and invited their attention towards the eradication of absurd and heretical beliefs and practices in the masses.
Sheikh's mission spread far and wide. A large number of scholars and other people throughout
India, Indonesia, Afghanistan, Africa, Morocco, Egypt, Syria, Iraq, etc. got influenced and
attracted towards his Da'wah. They also stood up in their own regions, with a great zeal and
enthusiasm, to invite the people towards Allah and to the pure and basic teachings of Qur'an and Sunnah, free from all heresies and misinterpretations.
DeathSheikh dedicated his whole life for this Da'wah and Jihad with his utmost sincerity and with the help of Muhammad bin Saud and his son Abdul-Aziz, the rulers of Dar'iyah. He breathed his last on the last day of the month of Dhul-Q'adah in 1206 H (1792 A.C).

Impact of Da'wah
As a result of the continued Da'wah, vigorous struggle and Jihad in the way of Allah for a long
period of about fifty years from 1158 H to 1206 H. A complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees etc. and all the more they deserted all of them and practiced the pure faith of Islam. Blind following of the forefathers, ancestors and traditions in vogue was abandoned; and Shari 'ah was revived and established.
Obligatory duties were being observed in the light of Qur'an and Sunnah.
A framework for enjoining good deeds and forbidding bad ones was instituted. Mosques began to be visited by people in abundance for performing Salat.
Peace and tranquility prevailed everywhere, in towns as well as in villages. People became safe even in deserts and on lonely ways. The ignorant and notorious bedouins moulded their conduct.
The preachers and preceptors were sent to every comer to teach and educate the common people.
Thus a thorough revival of the complete religion came into existence.
After the expiry of Sheikh, his sons, grandsons, disciples and supporters continued the work of Da'wah and Jihad in the way of Allah. Among his sons, the most ardent in these activities were : Sheikh Imam Abdullah bin Muhammad, Sheikh Husain bin Muhammad, Sheikh Ali bin
Muhammad and Sheikh Ibrahim bin Muhammad; and among his grandsons were: Sheikh Abdur - Rahman bin Hasan, Sheikh Ali bin Husain, Sheikh Sulaiman bin Abdullah. Apart from them, a large group of his disciples including Sheikh Hamd bin Nasir, scholars from Dar'iyah and others remained continuously engaged in inviting people towards Allah's true religion by writing and publishing books, fighting for the cause of Allah and making correspondence in this regard.

Some of his works
Despite the fact that Sheikh-ul-lslam Muhammad bin AbdulWahhab was a reformer and a man of
Da 'wah, he still engaged in writing also. His some famous works are as follows:
1. Kitab At-Tawhid
2. Kitab AI-Kabaair
3. Kashf Ash-Shubhat
4. Mukhtasar Seerat Ar-Rasool
5. Masail Al-Jahiliyah
6. Usool Al-Iman
7. Fadail Al-Qur'an
8. Fadail Al-Islam
9. Majmu' Al-Ahadith
10. Mukhtasar Al-Insaf wa Ash-Sharh Al-Kabeer
11. Al-Usool Ath- Thalatha
12. Aadab Al-Mashi ila As-Salat
And others.

Kitaab At-Tawheed First

By : Muhammad ibn ‘Abdul Wahaab

My highest recommendation goes to the book entitled :
Kitab at-Tawheed written by Shaykh Muhammad ibn ‘Abdul Wahaab.
MashaaAllah it is an excellent and comprehensive book. It illuminates to the reader the light of tawheed [the Oneness of Allah]; tawheed, the very foundation of this deen, the single most important concept and the purpose behind our creation. Surely the sheer importance of tawheed and its being studied is a matter of great importance, Shaykh Muhammad Saalih Ibnul ‘Uthaymeen stated :

“So verily the knowledge of tawheed [the oneness of Allaah] is the noblest of sciences, and the greatest in rank, and most obligatory to be studied because it is the knowledge of Allaah the Exalted, and His Names, and His Attributes, and His Rights upon His slaves.”

Kitaab At-Tawheed gears the reader to truly make his acts of worship in accordance with the Quraan and Sunnah, and make them for Allah alone, as is stated in Surah Al An’am, “Say: Verily, my Prayers, my sacrifice, my living, and my dying are for Allaah, the Lord of all that exists.” [Quraan 6: 162]

While the book centers around the Oneness of Allah ta’ala, it also provides for a critical study on shirk, a practice which gives the rights of Allah to other than Allah. Indeed, a thorough examination of tawheed can only be done by also examining its opposite - shirk. It has been stated that, the beauty of a thing becomes apparent by its opposite. In this sense, when we ourselves become aware of shirk, its adverse effects, such that it is the only unforgivable sin and that Allah ta’ala has forbidden paradise from the one who engages in it we may truly appreciate tawheed, as its beauty becomes apparent to us.

The style of the book itself is very unique and unlike the conventional Islaamic books we may come across. Perhaps you will seldom see a book whose very foundation is so heavily upon the Qur’aan and the Sunnah. For subhaanAllah, the format is such that each chapter begins with either the Qur’aan or a hadeeth - or both - and the author continues to write important information we can derive from it in a jot note format - subhaanAllah as if he himself wishes to stay in the shadows, while the Qur’aan and Sunnah may shine with their radiance, penetrating the heart of the believer. Many a time we hear of the ‘ulaamaa of the past, who have stated, do not follow me, but instead follow the Qur’aan and Sunnah. This book, I feel, is the very personification of such a noble ideal, for surely the Quraan and Sunnah in this book are more in number than the words of the author himself - SubhaanAllah.

Chapter: 64. What Has Been Said About Allah's Words: " They Made Not a Just Estimate of Allah"

Allah , says:

" No just estimate have they made of Allah, such as is due to Him: On the Day of Resurrection, the whole earth will be in His Grasp and the heavens will be rolled up in His right Hand. Glory to Him! High is He above the partners they attribute to Him" (Qur'an 39:67)

Allah , Most Glorified, Most High, informs us in this verse that the polytheists do not glorify Allah as is His right, because they worship others beside Him, when He is the Owner of everything and Able to do all things: He will hold the whole world and the heavens and the earth in His right Hand on the Day of Resurrection and He is Exalted far above that which they attribute to Him.

Benefits Derived From This Verse

1. That those who worship others beside Allah do not glorify Him as is His right upon them.

2. The obligation to glorify Allah and to abstain from attributing to Him that which does not befit His Majesty.

3. Confirmation of Allah possessing Hands in a manner befitting His Majesty.

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

That it proves the obligation to glorify Allah as is His right which means by affirming His Oneness (Islamic Monotheism) and abstaining from Shirk.

..ooOOoo..

It is reported on the authority of Ibn Mas'ood (ra) that he said: "Arabbi came to Allah's Messenger and said: "Oh, Muhammad ! We are told that Allah will put all the heavens on one Finger and the earths on one Finger and the trees on one Finger and the water and the dust on one Finger and all the other created beings on one Finger. Then He will say: "I am the King." Thereupon, the Prophet laughed until his molar teeth were visible and this was confirmation of the rabbi's words. Then he recited: "" No just estimate have they made of Allaah such as is due to Him: On the Day of Resurrection, the whole of the earth will be in His Grasp" ." In another narration by Muslim, it is stated: "...and the mountains and the trees on one Finger, then He will shake them saying: "I am the King, I am Allah." In a narration of Bukhari, it is said: "Allah will put the heavens on one Finger and the rest of creation on one Finger."

Ibn Mas'ood (ra) informs us in this Hadith that a Jewish rabbi came to the Prophet and told him that they, the Jews, had found in their Scriptures that on the Day of Judgement Allah will place the heavens on one Finger, the earths on one Finger, the trees on one Finger, the water on one Finger and the dust on one Finger; and in another narration, that He will place the water on one Finger and all of the rest of creation on another Finger. Thus will He reveal something of His Might and Power and His complete control over all affairs and His sole right to be worshipped.

Benefits Derived From This Hadith

1. The agreement between the Scripture of the Jews and Islam, in that they both confirm that Allah has Fingers, though they are unlike our fingers and exactly how they are is unknown to us.

2. Evidence of Allah's Might and His Ability to do all things.

3. That laughter for a specific reason is not bad manners.

4. The obligation to accept the truth, whatever its source.

5. Confirmation of two of Allah's Divine Names: (i) Allah , which constitutes proof of Allah's sole right to be worshipped and (ii) Al-Malik (the King), which proves His Divine Attribute of Ownership.

6. Confirmation of Allah's Divine Attribute of Speech in a manner befitting His Majesty.

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

That the Hadith proves the obligation to glorify Allah through Tawheed and by abstaining from every kind of Shirk.

..ooOOoo..

Muslim narrates, on the authority of Ibn `Umar (ra) in a marfoo' form: "Allah will fold up the heavens on the Day of Resurrection and then He will take them in His right Hand and say: "I am the King, where are the tyrants? Where are the arrogant ones?" Then He will fold up the seven earth and take them in His left Hand and say: "I am the King, where are the tyrants? where are the arrogant ones?"

Ibn `Umar (ra) informs us that he heard from the Prophet that on the Day of Judgement, Allah , Most Glorified, Most High, will fold up the seven heavens and take them in His right Hand and He will fold up the seven earth and take them in His left Hand and as He folds each of them, He will call forth the tyrants and the arrogant people, making them realise their insignificance by His Words: "I am the King." - i.e. He is the true Owner of all things; He is Perfect in every respect and there is no weakness or defect in Him and that all those who claim kingship or sovereignty are in fact weak and feeble, powerless in His Grasp. He will not be asked about what He does, but they will be asked.

Benefits Derived From This Hadith

1. Confirmation of Allah's possessing two Hands, right and left.

2. Confirmation of Allah's Divine Attribute of Speech in a manner befitting His Majesty.

3. Confirmation of Allah's Name: Al-Malik (the King), from which is inferred His Ownership of all things.

4. Evidence that there are seven earths.

5. The forbiddance of tyranny and arrogance.

6. Evidence of Allah's Perfection and infallibility.

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

That the Hadith proves the obligation to glorify Allah , Almighty All-powerful, by Declaring and practising Tawheed in all one's affairs and abstaining from all manner of Shirk.

..ooOOoo..

It is reported on the authority of Ibn `Abbas (ra) that he said: "The seven heavens and the seven earths are no more in Allah's Hand than a mustard seed in the hand of one of you."

Ibn `Abbas (ra) informs us in this narration that the seven heavens and the seven earths in comparison to Allah's Hand - in spite of their enormity - are as insignificant as a mustard seed in a man's hand; and this is a comparison between the heavens and the earths and a mustard seed, not a comparison between Allah's Hand and the hand of man because nothing resembles Allah , either in His Attributes or in His Self.

Benefits Derived From This Narration

1. That the heavens are seven.

2. That the earths are seven.

3. That Ibn `Abbas confirms Allah's Possessing a Hand.

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

That it proves the overwhelming Might and Power of Allah and the insignificance of His creatures and thus the obligation to glorify Him, Alone, without partners, by professing His Oneness in word and deed.

..ooOOoo..

Ibn Jareer said: " Yoonus told me that Ibn Wahb informed him that Ibn Zaid said: "My father told me: "Allah's Messenger said: "The seven heavens are no more in comparison to the Kursi than seven dirhams set in a shield." Abu Zarr (ra) said: "I heard Allah's Messenger say: "The Kursi is no more in comparison to the `Arsh (Throne) than an iron ring thrown in a vast desert."

The Prophet informs us in both of the above narration that Allah possesses a Kursi (Footstool) and an `Arsh (Throne) and that they are both immense, though the `Arsh is greater than the Kursi, for the comparison of the seven heavens to the Kursi is that of seven dirham coins set in a shield, while the comparison of the Kursi to the `Arsh is that of a ring thrown in a vast desert. And it has been reported in another Hadith on the authority of Ibn `Abbas (ra) that the Kursi is the resting place of the Feet of the Most Beneficent, and that none can estimate its vastness but He , Most Glorified, Most High.

Benefits Derived From These Two Hadith

1. Confirmation of the existence of Allah's `Arsh and His Kursi and that they are both His creations.

2. That making comparisons is a valid way of teaching in Islam.

3. Evidence of Allah's Greatness and Glory.

Relevance of These Two Hadith to the Subject of the Chapter and to the Subject of Tawheed

That both of them prove the obligation to glorify Allah by professing His Oneness and abstaining from all manner of Shirk.

..ooOOoo..

On the authority of Ibn Mas'ood (ra) it is reported that he said: "Between the lowest heaven and the next is the distance of five hundred years and between each of the seven heavens is the distance of five hundred years and the distance between the seventh heaven and the Kursi is also five hundred years and between the Kursi and the water is also five hundred years and the `Arsh is above the water and Allah is above the `Arsh and nothing is hidden from Allah of your deeds."

Benefits Derived From These Two Hadith

1. That there is a distance between each of the heavens and between the seventh heaven and the Kursi and between the Kursi and the water and between the water and the `Arsh, each equivalent to five hundred years' travel.

2. Confirmation of the existence of the Kursi, the water and the `Arsh, which is above them.

3. Confirmation of Allah's Divine Attribute of being above His creation.

4. Evidence that Allah's Knowledge encompasses all things.

5. Evidence of Allah's Might and Majesty.

..ooOOoo..

It is reported on the authority of Al-'Abbas (ra) that Allah's Messenger said:

"Do you know what is the distance between the heaven and the earth?" We said: "Allah and His Messenger know best." He said: "The distance between them is five hundred years and the distance between one heaven and the next is five hundred years and the dimension of each heaven would take five hundred years to travel and there is a sea between the seventh heaven and the `Arsh which has between its lowest and highest ends the distance equvalent to that between the heavens and the earth. And Allah , Most High, is above that and nothing is withheld from Him of the deeds of the sons of Adam." (Narrated by Abu Dawood and others)

Allah's Messenger informs us in this Hadith that the distance between each of the seven heavens is equivalent to five hundred years' travel and the distance between the earth and the lowest heaven is also equivalent to five hundred years' travel and between the seventh heaven and the `Arsh is a like distance and that the breadth of each heaven is likewise five hundred years and that Allah is above His `Arsh and nothing of His creation is hidden from Him.

Benefits Derived From This Hadith

1. Proof of the distances between the heavens and the earth, between each heaven and between the seventh heaven and the `Arsh.

2. That the seven heavens are separate from each other.

3. That the heavens are masses with a defined breadth.

4. Evidence of the position of the water.

5. Evidence of the existence of the `Arsh.

6. Confirmation of Allah's Divine Attribute of being above His creation.

7. The all-encompassing nature of Allah's Knowledge.

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

That the Hadith proves the obligation to glorify Allah by professing and practising Tawheed and abstaining from all manner of Shirk.

Chapter: 63. What Has Been Said About the Prophet's Safeguarding of Tawheed and His Blocking All Paths to Shirk

It is reported on the authority of `Abdullah Ibn Ash-Shikhkheer that he said: "I went with a delegation of Banu `Amir to the Messenger of Allah and we said (to him): "You are our Sayyid."¹ He replied:

"As-Sayyid is Allah , Most Glorified, Most High." We said: "And you are the most excellent and superior of us." He answered: "Say what you have to say, or part of what you have to say and do not let Satan make you get carried away." (Narrated by Abu Dawood with a good Ssanad)

The narrator informs us in this Hadith that some of the Companions wished to show their love and respect for the Messenger of Allah by praising him while in his presence; and though they spoke the truth about him, the Prophet wished to cleanse their hearts and souls and protect their beliefs from Shirk and so he forbade them from praising him excessively, especially in his presence in order to protect them from all paths by which the devil might lead them to the darkness of Shirk after they had escaped from it. Then he permitted them to praise him in a manner allowed by their Religion, befitting his position as Allah's Slave and Messenger.

Benefits Derived From This Hadith

1. The Prophet's great influence over the hearts and minds of the Companions.

2. The permissibility of referring to Allah as As-Sayyid (the Master).

3. That excess is an invitation to Satan.

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

That the Hadith forbids excessive praise of the Prophet or anyone else because this is a path that leads to Shirk.

Important Note

There is no contradiction between this Hadith and the Hadith which says: "I am the Sayyid of the sons of Adam," for this indicates the permissibility of referring to other than Allah as Sayyid, while the former Hadith tells us that it is preferred not to do so.

..ooOOoo..

On the authority of Anas (ra) it is reported that some people said: "Oh, Messenger of Allah ! Oh, the best of us and the son of the best of us! Our Master and the son of our Master!" He replied:

"Oh, you people! Say what you have to say and do not allow yourselves to be seduced by Satan. I am Muhammad, the slave of Allah and His Messenger . I do not like you to raise me above the status assigned to me by Allah , Almighty All-powerful." (Narrated by An-Nasaa`i with a good Ssanad)

Anas informs us in this Hadith that a number of people addressed the Prophet in terms of excessive praise and eulogy and that the Prophet rejected this, informing them that such was the temptation of the devil, that he might lead them by this means into Shirk. Then he informed them of the correct manner of addressing him which is to say: Muhammad, the slave and Messenger of Allah ; and he indicated to them his dislike of being elevated above the position which Allah has designated for him.

Benefits Derived From This Hadith

1. The high esteem in which the Companions held the Prophet .

2. The forbiddance of excessively praising someone and evidence that it is one of the works of Satan.

3. Evidence of the status of the Prophet that he is a slave of Allah and His Messenger .

4. The prohibition of raising the Prophet above his designated status.

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

That the Hadith proves the forbiddance of elevating the Prophet above his assigned status because this constitutes excess and it leads to Shirk.

Footnotes

1. Sayyid: Master.

Chapter: 62. Allah May Not Be Asked to Intercede With His Creatures

It is reported on the authority of Jubair Ibn Mut'im (ra) that he said: "A bedouin Arab came to the Prophet and said: "Oh, Messenger of Allah ! The people are enfeebled, families are starving and wealth has perished, so ask your Rabb to send us some rain and we will seek Allah's intercession upon you and yours upon Allah ." The Prophet said:

"Subhaan Allaah! Subhaan Allaah!" ¹ He continued to do so until the effect of it was apparent in the faces of his Companions. Then he said: "Woe to you! Do you not know Who Allah is? Allah's Sublimity is far greater than that! There is no intercession of Allah upon anyone." (Narrated by Abu Dawood)

Jubair Ibn Mut'im (ra) informs us in this Hadith that a bedouin man came to the Prophet and complained to him of the deprivation, hunger and financial loss which they were suffering due to a prolonged drought and he requested from the Prophet that he pray to Allah to lift this affliction from them and send rain; but the method used by this bedouin man constituted a great wrong upon Allah and His Messenger - may Allah forgive him - for he sought Allah's intercession upon the Prophet and that of the Prophet upon Allah ! When the Messenger of Allah heard this, he became extremely angry and rejected the bedouin's words and he began to praise Allah repeatedly, proclaiming His Exaltedness and rebuking the bedouin and informing him that Allah is Greater than to be called as an intercessor for any of His creatures because He possesses all of them and they are under His complete authority – He is not asked about what He does, but they will be asked about what they do.

Benefits Derived From This Hadith

1. The permissibilty of seeking supplication from the living.

2. The forbiddance of praying for rain from other than Allah .

3. The lawfulness of supplicating Allah and confirmation of its effectiveness.

4. Proof of the harmfulness of ignorance.

5. The obligation to reject that which is detestable.

6. The obligation to proclaim Allah Exaltedness above all that is not befitting to His Majesty.

7. The forbiddance of seeking intercession from Allah with any of His creatures.

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves the forbiddance of seeking Allah's intercession with any of His creatures.

Relevance of This Hadith to the Subject of Tawheed

That it proves the prohibition of seeking Allah's intercession with any of His creatures because to do so is to belittle His Majesty and His Greatness and this is in conflict with correct Tawheed.

Footnotes

1. Subhaan Allaah!: Allah (swt) is Exalted far above any of His creation, free of any imperfection and without any need.

Chapter: 61. What Has Been Said About Oaths Binding Upon Allah

It is reported on the authority of Jundub (ra) that he said: "Allah's Messenger said:

"A man said: "By Allah ! Allah will not forgive such-and-such a person, at which Allah , Almighty, All-powerful said: "Who is he who swears about Me that I would not forgive so-and-so? I have pardoned him and wiped out your (the swearer's) deeds." (Narrated by Muslim)

According to another narration on the authority of Abu Hurairah (ra) it is reported that the man who said this was a believing slave; Abu Hurairah said: "He spoke one word which destroyed his life in this world and in the Hereafter."

The Prophet informs us in this Hadith that there were two men, a righteous man and a sinful man; the former condemned the latter and swore that Allah would never forgive him his sins. Allah became angry at this statement which suggests that anyone may be barred from Allah's Mercy and Forgiveness and declared that, on the contrary, He had already forgiven the sinner and He , Most High, further added that He had invalidated the deeds of the righteous man. Thus due to an injudicious word, the righteous man's deeds were made to count for nothing while the sinner was forgiven.

Benefits Derived From This Hadith

1. The forbiddance of swearing on Allah's behalf.

2. The prohibition of making assumptions about Allah .

3. Confirmation of Allah's Divine Attribute of Speech in a manner befitting His Majesty.

4. The obligation to be circumspect when speaking of Allah .

5. Evidence of the vastness of Allah's Bounty and Mercy.

6. That the most important deeds are the last ones in a person's life.

7. That a person might be forgiven his sins because of the words or actions of another.

8. That a person's deeds might be invalidated because of an injudicious word.

9. The forbiddance of barring anyone from Allah's Bounty and Mercy.

Relevance of This Hadith to the Subject of the Chapter

That it proves the forbiddance of swearing on Allah's behalf.

Relevance of This Hadith to the Subject of Tawheed

That it proves the prohibition of swearing on Allah's behalf because to do so is to claim for oneself rights in Rabbship which belong solely to Allah .

Important Note

There is no contradiction between this Hadith and the words of the Prophet : "Verily, among Allah's slaves are those who, when they swear upon Allah , He fulfills it," because what the first Hadith tells us is that swearing on Allah's behalf in what entails thinking ill of Him is forbidden and invalidates one's good deeds, while swearing to something good and beneficial which entails thinking well of Allah is

Chapter: 60. What Has Been Said About Allah's Covenant and the Covenant of His Prophet

Allah , says:

" And fulfill the Covenant of Allah when you have entered into it, and break not your oaths after you have confirmed them: Indeed you have made Allah your surety for Allah knows all that you do" (Qur'an16:91)

In this verse, Allah , Most High, commands the Muslims to keep their promises when they promise someone because breaking one's promise is despicable and contrary to the spirit of Islam. Then Allah reinforces this by forbidding us from breaking especially those promises which we have already confirmed, informing us that those who make promises have made Him their guarantor and that He is well acquainted with all that they do and He will reward good with its like and evil with its equivalent.

Benefits Derived From This Verse

1. The obligation to keep one's promises.

2. The forbiddance of breaking promises without reason or excuse.

3. The all-encompassing nature of Allah's Knowledge.

Relevance of This Verse to the Subject of the Chapter

That the verse proves the obligation to keep one's promises.

Relevance of This Verse to the Subject of Tawheed

That the verse proves the forbiddance of breaking one's promise because breaking promises indicates a lack of respect for Allah and this invalidates correct Tawheed.

Important Note

There is no contradiction between this verse and the words of the Prophet : "Whoever swore an oath then saw something better than it, he should do that which is better and make expiation for not fulfilling his oath," for the verse is a general commandment, while the Hadith provides an exception to it when there is the possibility of doing something better than it; however, it is incumbent upon the Believer in this case to perform an act of atonement for breaking his promise.

..ooOOoo..

It is reported on the authority of Buraidah (ra) that he said: "Whenever Allah's Messenger charged someone with leadership in the army or sent someone on an expedition, he would admonish him to fear Allah and be good to the Muslims who were with him: He would say: "Fight in the Name of Allah and in Allah's cause and fight those who disbelieve in Allah . Do not take excessive booty and do not break treaties and do not mutilate (the enemies' dead) and do not kill children. When you meet your enemies from among the polytheists, call them to three virtues - if they respond (in a positive manner), respond them in like fashion and accept it from them and cease making war upon them: (i) Invite them to Islam and if they respond positively, accept it from them and (ii) ask them to leave their land and migrate to the land of the Muhajirun.¹

Inform them that after migrating, they will be entitled to everything to which the Muhajirun are entitled and they will be under the same obligations as the Muhajirun. If they refuse to migrate, then tell them that they will have the same status as the bedouin Muslims, subject to the Commands of Allah , like other Muslims, but they will not receive any share of the booty or returns of war unless they fight jihad with the Muslims. If they refuse to embrace Islam, then impose the jizyah upon them and if they agree to this, then accept it from them and cease fighting them. But if they refuse, then seek Allah's Help and fight them. When you besiege a people in their fort, and they beseech you for protection in Allah's Name and His Prophet, do not grant them the Covenant of Allah and His Prophet , but grant them your covenant and that of your companions, for it is a lesser sin if the covenant of you and your companions is broken than if the Covenant of Allah and His Prophet is broken. When you besiege a fort and they request you to let them out in accordance with Allah's Command, do not let them out in accordance with His Command, but do so at your own command, for you know not whether you will be able to carry out Allah's Command with regard to them." (Narrated by Muslim)

Buraidah (ra) informs us in this Hadith that whenever the Prophet entrusted anyone with the command of an army or sent anyone in charge of a punitive expedition against the disbelievers, he would order him to adhere to a number of guidelines: (i) That he be pious and God-fearing in the treatment of his troops and treat them well; (ii) that the army must refrain from excesses, such as taking too much war booty, breaking treaties, mutilating the enemies' dead or killing non-combatants; (iii) that he must call the enemy to Islam before making war on them and that if they accept Islam, he must make peace with them and request them to migrate from the land of disbelief to the city of Madinah, where they will enjoy all the rights and obligations of the Muhajirun. They are under no obligation to migrate, but should they not do so, they will be treated like the nomadic desert Arabs who have embraced Islam: They will receive no share of the spoils of war, unless they join the Muslims in battle; (iv) that in the event of their refusing to accept Islam, they must pay the jizyah; (v) that should they refuse to pay the jizyah, he must seek Allah's Help and declare war on them; (vi) that should he and his troops besiege the enemy in their fort, they should not grant them Allah's Covenant and that of His Prophet , but instead they should grant them their own covenant because if their covenant is broken, it will be a lesser sin than if Allah and His Prophet's Covenant were broken. Likewise, he should not allow them safe passage from the fort by Allah's Command, but by his own command and that of his troops.

Benefits Derived From This Hadith

1. The lawfulness of a Commander and of guiding him towards correct behaviour.

2. The forbiddance of excessive seizure of war booty, breaking treaties, mutilating the war dead and killing no-combatants, especially children.

3. The obligation to call the enemy to Islam before declaring war on them, if the call to Islam has not previously reached them and the preferability of doing so if they have been called to Islam previously but refused the call.

4. That if the disbelievers refuse the call of the Commander of the Mujahideen to Islam, he must order them to pay the jizyah or else fight. ²

5. The preferability of emigrating from the land of disbelief to the land of Islam and of calling the people to that.

6. That the spoils of war are only for the Muhaajirun and not for the nomadic Arabs, unless they participate in Jihad.

7. That it is not permissible to grant a covenant in Allah's Name or that of His Prophet .

8. The forbiddance of breaking treaties.

9. That not everyone who resorts to ijtihad ³ reaches the correct conclusion; the one who does so is he who has sufficient knowledge of fiqh, tafseer, Hadith and related Islamic subjects and uses his knowledge in accordance with the Commands of Allah and His Prophet and with the rules of usool al-fiqh. ⁴

Relevance of This Hadith to the Subject of the Chapter

That the Hadith proves the obligation to take care of Allah's Covenant and that of His Prophet and protect it from being broken.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves the obligation to take care of Allah's Covenant and that of His Prophet and to protect it from being broken because to betray Allah's Covenant is to demean Him, Most High, and this conflicts with pure Islamic Tawheed.

Important Note

It is obligatory for the one who embraces Islam in a land of disbelievers but is unable to declare his faith due to fear of the consequences, to migrate to a Muslim land if he is able to do so and it is preferred for those who are not in fear to do so.

Footnotes

1. The Muhaajiroon: The Muslims who fled with the Prophet from the persecution of Makkah to the sanctuary of Madinah.

2. See page .

3. Ijtihad: Islamic juristic reasoning - resorted to by qualified Muslim scholars in matters where there is no clear ruling from the Qur'an and Sunnah.

4. Usool Al-Fiqh: Fundamentals of Islamic jurisprudence; it is said that Imam Ash-Shafi'i was the first Muslim scholar to write down these fundamental rules.