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 FACILITATION BY ALLAH
IN EXPLAINING THE EVIDENCES
OF
THE CONDITIONS OF
"LA ILAHA ILLA AU_AH''

by
Shaikh 'Obaid bin 'Abdullah bin Sulaiman al-Jabiri
(Islamic University of Al-Madinah)

Translated by
Khalid Mustafa al-Shaikh 'Abdul-Kader
Edited by
Abu Muntasir ibn Mohar Ali

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First Edition, 1416 AH/ 1995 CE Reprinted: March 2001 / Dhul-Hijjah 1421

© Copyright 1995 by Jam'iat lhyaa' Minhaaj AI-Sunnah.

All Rights Reserved. No part of this publication

may be repl'oduced in any language, stored in a
retrieval system or transmitted in any form or by
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recording or otherwise without the express
permission ofthe copyright owner.

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 CONTENTS

Oqr-Objectives ............................... ................... 4

Introduction...................................................... 9
Opening words ................................................. 13
Condition One .................................................. 14
Condition Two ................................................ .. 24
Condition Three ................................................ 31
Condition Four ................................................. 41
Condition Five .................................................. 49
Condition Six ................................................. . . 59
Condition Seven................................................. 73

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 Our Objectives.
1) A return to the sublime Quran and the Sunnah of the Prophet
and to comprehend them both according to
(sallallahu 'alaihi wa sallam)
the understanding of the as-Sala!- us-Salih (the Pious
Predecessors), may Allah be pleased with them all, acting upon
the saying of our Lord, the Majestic:

If anyone contends with the Messenger even after

the Guidance has been plainly conveyed to him,
and follows a path other than that of the believers,
We shall leave him in the path that he has chosen,
and land him in Hell, - What an evil refuge! 1

and His, the One free from all imperfections, saying:

So if they believe as you believe, they are indeed on

the right path. 2

2) To purify everything related to the life of the Muslim against

Shirk (associating partners with Allah) in its various forms and
to warn them against the wicked innovations (Bid'ah) in the
creed (Aqidah) and acts of worship ('Ibadah) and false ideals
introduced from outside and to cleanse the Sunnah of the weak
and fabricated narrations which tarnished the pure nature of
Islam and have been a cause of prevention of the progress of
the Muslims, in realisation of the responsibility due to

1. Su rah An-Nisa (4 ): 15
2. Surah Al-Baqarah (2): 137
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knowledge and due to the saying the noble Messenger (satlallahu
'alaihi wa sa/lam):
This knowledge will be carried by the trustworthy_ones
of every generation - they will expel from it the
alterations made by those going beyond bounds, and
the false claims of the liars, and false interpretations
of the ignorant. "1

and in obedience to the order of Allah - the Mighty and

Majestic:

Help you one another in righteousness and piety,

but help not one another in sin and enmity. 2

3) To educate and cultivate the Muslims upon in their true

Deen, and calling them to act in accordance to its rulings, and
to cultivate in themselves its morality and manners - which will
ensure Allah's pleasure and result in their welfare and honour -
being in agreement with the Quranic description of the group
saved from ruin.

And (join together) in the mutual teaching of

Truth, and patience and constancy. 3

and due to His order:

1. Sahih: Reported by lbn 'adiyy, Ibn 'Asakir, Abu Nua'im and

al-Khateeb
2. Surah Al-Maidah (5):2
3. Surah Al-Asr (103):3
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 On the contrary (he would say): "Be you people of
wisdom and Knowledge for you have taught the
Book and you have studied it earnestly." 1

4) To revive true Islamic thought in the light of the Book and

the Sunnah and upon the way of as-Salaf us-Saalih of this
Ummah and to remove the stagnated blind following of
madhabs (schools of thought) and blind adherence to parties,
which has overcome the minds of many Muslims and distracted
them from clear and pure Islamic brotherhood, as demanded by
the order of Allah, the Majestic and Most High:

Hold fast all together by the rope· of Allah and be

not divided amongst yourselves. 2

And the saying of the Prophet fsallallahu 'alaihi wa sallamJ:

3
"Be worshippers ofAllah and brothers!"

5) To provide practical Islamic solutions for the present day

problems and to strive for a returning to the true Islamic way of
life upon the way of the Prophet <sallallahu ·ataihi wa sallami and to
bring about a society guided upon the Revelation and for the
Laws of Allah to be applied upon the earth, beginning this
process with correction (tasfiyah) and education and cultivation
(tarbiyah), as Allah, the Most High says:

1. Surah Aal-'Imran (3) : 79

2. Surah Aal-'Irnran (3): 103
3. Al-Bukhari and Muslim
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 Instruct them in the scripture and Wisdom and
purify them. 1

Whilst remembering the saying of our Lord, the. One free of all
imperfections, to His Prophet <sallallahu 'alaihi wa sallamJ:

Whether We show you (in this life) some part of

what we promise them or We take your soul (to
Our Mercy before that), (in any case) it is to us that
they shall return. 2

And realising the Shari'ah principle: "He who seeks to hasten

to bring something about before its appointed time is punished
by being deprived of its achievement."

6) To cordially invite all those who have not yet been blessed
with that true Knowledge and Guidance of Islam which is the
perfect final revealed Message of Allah to His Creation, so that
they may realize the peace and contentment of this life and the
eternal bliss of the Hereafter.

This is our call and we call upon all Muslims to assist us in

shouldering this responsibility which will awaken and uplift
them and to spread the perpetual message of Islam to all
comers of the earth, in sincere brotherhood and love, having
full confidence in Allah's aid and that He will indeed establish
and grant authority to His righteous servants:

1. Surah Al-Baqarah (2) : 129

2. Surah Al-Ghafir (40) :77

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 But honour belongs to Allah and His ·Messenger
and to the Believers. 1

It is He who has sent His Messenger with the

Guidance and the Religion of Truth. That He
makes it prevail over all religion, even though the
pagans may detest (it). 2

1. Surah Al-Munafiqun (63): 8

2. Surah As-Saff (61): 9
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 In the name of Allah, Most Gracious, Most Merciful.

Introduction

Praise be to Allah, Lord of the Wodds and the end is best for
the pious. I bear witness that there is no deity worthy of
worship except Allah, alone, having no partner, Master of the
Heavens and Earths. I bear witness that Muhammad <sa11a11ahu 'aiaihi wa
,a11am> is His servant, chosen and trusted messenger; peace be

upon him, upon his noble family and . his pure and noble
, .
compamons.

To proceed:
This is a brief essay in which I have included an explanation of
what the Imam of the blessed da'wah Al-Shaikh Muhammad
bin 'Abdul-Wahhab (may Allah have mercy upon him)
provided, as evidence for the conditions of (La Ilaha Illa Allah
- there is no deity worthy of worship except Allah) and I have
abridged it (facilitation by Allah in explaining the evidences of
the conditions of La Ilaha Illa Allah).

Methodology:-

First:
I have written the conditions of La Ilaha Illa Allah and
followed each condition by its evidence with due care to the
text of the compiler.

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Second:
I referenced each Quranic ayah that the compiler referred to, to
its sequence in the surah. I-have also referenced the prophetic
traditions (ahadith).

Third:
I have deliberately made the major part of the explanation, for
the evidences that the learned scholars have given. This is
because of many reasons, of which:

2 My clear acknowledgment to my preceding

scholars and leaders of Islam for their abounding
grace upon me. I am driven by his c,a11a11ahu ·a1a1hi w• ,a11am>
saying "He does not thank Allah who does not
thank other men"

3 To participate in calling (da'wah) the youth of

Islam who are seeking the right and straight paths
and who are enthusiastic in the ways of reform
and improvement, to seek (knowledge) from the
books of the scholars of Islam who have based
their knowledge (fiqh) on the Book and the
Sunnah and were brought-up in accordance with
them. (The youth of Islam) are not to be diverted
by the glitter of some books of contemporary
thought, most of which are based on ignorance of
the essential main facts of the Deen and its
branches.

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 4 I hope I have given concrete evidence that the
leaders of Islam such as Shaikh-ul-Islam Ibn
Taymiyah and before him Al-Imam Ahmed and
those who came after them such as
Shaikh-ul-Islaam Muhammad bin
'Abdul-Wahhab and contemporary scholars such
as ibn Sa'adi who best explain La. Ilaha Illa
Allah, and make people aware of its tru~ meaning
and how to act in accordance with it. Anyone
who claims such a thing for the authors of the
books of thought is far from the truth and would
be like someone who had pointed an arrow of
poison, by such a saying, attempting to denigrate
the integrity of the leaders of the Salafi da 'wah
(the call of following the predecessors). He
would be calling the nation (ummah) in general
and the youth in particular to deviate from the
path of the predecessors and adopting
innovations (bida'a). Abu Othman Al-Nisaburi
(may Allah have mercy upon him) had a
beautiful saying: "He who made the Sunnah rule
his soul by word and deed has spoken with
wisdom. But he who has made whims rule over
his soul, by word and deed has spoken with
innovation (bida'a) ."

May Allah's peace and blessings be upon our prophet

Muhammad, his noble family and all his companions.

Written by the poor to Allah 'Obaid bin 'Abdullah bin Sulaiman

Al-Jabiri, teacher at Al-Jami'ah Al-Islamiyah at Al-Madinah
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Al-Munawara, may Allah protect and bless it and the leaders
and scholars who call for the Truth with guidance and light
from Allah.

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 Opening words
Al-Shaikh Muhammad ibn 'Abdul-Wahhab (may Allaah the
Exalted have mercy on his soul) said: the conditions (shurut) of
La ilaha illa Allaah (there is no deity worthy of worship except
Allaah).

His saying: "conditions" is plural of condition (shart). In this

context it means what the person charged (with the Islamic
duties) should know and act in accordance with so that he may
be acknowledging the unity of Allaah in open and in secret.

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 The First Condition
(Knowledge: Al-'Ilm)
Knowledge of its meaning, negation and affinnation.

The evidence for knowledge is the Exalted's saying:

So know (0 Muhammad <soJJoiw.. 'olail,i .... ,a11am>), that La

I/aha Illa Allah (none has the right to be worshipped
but Allah). 1

and:

..Except those who bear witness to the truth, and they

know. 2

i.e. of La Ilaha Illa Allah.

The confirmed tradition (hadith) in Sahib Muslim as narrated

by Uthman (radhiAllali• 'anhu) who said: The Messenger of Allah (,a11a1lahu
'alaihi wa .a11ami said: "He who dies knowing that there is no deity

worthy of worship except Allah shall enter Al-Jannah

(Paradise)." 3

His (lbn 'Abdul-Wahhab's (raliimaJiutlahJ) saying: "Knowledge of its

meaning; negation and affirmation."

1. Surah Muharumad (47):19

2. Surah Al-Zukhruf (43):86
3. Muslim - The Book of Iman.
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The first half comprises the negation of worship to any except
Allah, the Exalted. The second half affirms it to Him (Praise
and Glory be to Him).

As Allah the Truthful (The Exalted, The Majestic) has no

partner in His Domain, Creations and Planning, He has no
partner in our worship of Him. This is what Allah has sent the
prophets and messengers with and their calls (da'wah) agree
upon this.

Allah The Majestic said:

And We did not send a Messenger before you but We

inspired him (saying): La ilaha ilia Ana [none has the
right to be worshipped but I (Allah)], so worship Me
(Alone and none else). 1

Nuh, Hud and Salih each said:

... 0 my people! Worship Allah! You have no other

(deity) but Him ... 2

and The Exalted also tells us that the da 'wah of all the prophets
and messengers was one and the same:

And verily, We have sent among every Ummah a

Messenger (proclaiming): "Worship Allah (alone),
and avoid Taghut (false deities)" 3

1. Surah Al-Anbiya (21):25

2. Surah Al-A'raf (7):59 and Surah Hud (11):50 and 61.
3. Surah Al-Nahl (16):36
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And He also tells us about the friend (Al-Kh_ali[) - peace and
blessings upon hiin:-
And (remember) when Abraham said to his father
and his people: "Verily, I am innocent of what you
worship, Except Him Who did create me, and verily,
He will guide me." And He made it (La llaha Illa
Allah) a Word lasting among his offspring, that they
may turn back (i.e. in repentance to Allah). 1

Allah the Exalted, ordained His prophet Muhammad (,allal/ahu 'oloihi WD

.w/lam) to convey to his ummah saying:

...And your Lord has decreed that you worship none

but Him... 2

And in another Surah saying:

Worship Allah and join none with Him in worship... 3

These ayat and others in the Quran, similar in meaning, give a

clear and unequivocal indication that all the prophets and
messengers were sent to their nations to prove that La Ilaha Illa
Allah means there is truly no deity worthy of worship except
Allah.

His saying: "So know (0 Muhammad c,auauah• ·a1aihi wa ,auam>), that

La llaha Illa Allah (none has the right to be worshipped but
Allah) ... "
I . Surah Az-Zukhruf (43):26-28.
2. Surah Al-Isra'a ( 17):23
3. Surah An-Nisa (4):36

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ends with:

And ask forgiveness for your sin, and also (for the sin
ot) believing men and women. And Allah knows well
your moving about and your place of rest (in your
homes). 1

lbn Sa'adi (raJiimahullahJ said: Knowledge requires that the heart

witnesses and knows the meaning of what it is required to
know. Its perfection is to act in accordance with it

The knowledge that Allah has ordered, i.e. of the unity of Allah,
is an individual requirement (obligation) on every human being
and no one is exempt from it.

The ways to know that there is no deity worthy of worship

except Allah are:

First:
Most importantly - contemplation of His Names, Attributes and
His Actions that manifest His Perfection, Greatness and
Honour. These oblige one to make an effort to submit to Him
and worship this Perfect Lord unto Whom all praise, glory,
greatness and bounty are due.

Second:
Knowledge that He, the Exalted alone, creates and disposes. So,
subsequently knowledge that He is the only deity worthy of
worship.

1. Surah Muhammad (47):19

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Third:
Knowledge that He alone is the Bestower of all gifts (bounties)
apparent and concealed, religious and worldly. This would
obligate the heart to attach to Him, love and submit to Him
alone with no partners.

Fourth:
What we see and hear of the rewards for those protected
(Awliyah) by Him, who act upon the recognition of His Unity
(Oneness). They are given victory and bounties in this world.
Whereas punishment belongs to His enemies, those who ascribe
partners with Him. This leads to the knowledge that Allah, The
Exalted, alone is worthy of all worship.

Fifth:
Knowledge of the attributes of the idols and (supposed) equals
that have been worshipped with Allah and regarded as gods.
Knowledge that they are deficient in all respects, poor in
themselves and are incapable of profiting or harming
themselves, or those who worship them. They do not have the
power to initiate life or cause death or resurrection. They cannot
help those who worship ,them nor benefit them even with an
atoms weight of good, nor can they repel evil. Therefore,
knowledge of this would obligate knowledge that there is no
deity worthy of worship except Allah and that all else are false
gods.

Sixth:
Knowing that all of Allah's scriptures agree upon this and are
consistent with each other.

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Seventh:
The knowledge that the chosen ones of mankind, who are of
perfect conduct, minds, judgement, and knowledge, are the
messengers, prophets and devout scholars. All have witnessed
to Allah in that.

Eighth:
Knowing the proofs (signs) that Allah has provided both within
the human creature and in the universe that manifest the unity
(Tawhid) of Allah, simply by their existence and by the beauty
of His creation and the wonder of His Wisdom and in the
variety of His creations. All these numerous manifestations that
Allah has provided to call mankind by them, to His Unity (La
Ilaha Illa Allah), have been revealed in His Book (The Quran)
and repeated, so that when the servant (of Allah) contemplates
them ; he will attain certainty and knowledge.

When all these signs of the Unity (of Allah); each in agreement
with the other, are brought together, then belief (Iman) and
knowledge become well-grounded in the heart of the servant
lik~ mountains standing firm. They would not be shaken by
suspicions or wanderings of the mind and despite the
recurrence of falsehood and suspicion, (belief and knowledge)
would grow and become perfect.

Thus, if you seek the greatest (major) sign; i.e. the

contemplation of this Quran, and you carefully study its verses
(ayat), then you will find it to be the widest door leading to the
knowledge of the Unity of Allah (Tawhid) , and you shall
benefit from its detailed sentences more than any other. 1
- -- - - - -- -- - - - - - - - - - -- - - - - - - - -
!. Tafsir l bn Sa'adi vo15:pg30

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This (surah 47: 19) verse (ayah) entails: -

First:
Knowledge of the meaning of La Ilaha Illa Allah - the Unity of
Allah; both negation and affirmation is required. The Shaikh
(rahimahullah) has mentioned the ways leading to that knowledge.

Second:
His (Allah's) command to His Messenger <sa11a11t1hu 't11tiihi "'" '"uum> to
seek (Allah's) forgiveness for the believers, men and women,
including the rebellious among the Muslims.

Al-Imam Ahmed said: "If any person of Ahl Al-Qiblah (the

people who pray towards the Ka 'bah in Mecca) dies while
believing in the Unity of Allah (tawhid), (the living) must pray
on him (Janaza prayer) and seek forgiveness for him. Seeking
forgiveness for and prayer on him are not to be withheld for any
sin that he may have committed, minor or major. Allah, the
Exalted, will judge him." 1

This is what Ahl-AL-Sunnah have unanimously agreed upon

regarding a person of Ahl-ul-Tawhid (Muslim) who dies having
committed a major sin (Kabirah).

Third:
Allah's knowledge of the servants deeds and His recompense
for them (the deeds). His saying:

I. "Usul Al-Sunnah" p.60

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 "...except those who bear witness to the truth and they
know." 1

Ibn Kathir (rahimahullah/ said : "This is a conclusive exception i.e. he

who bears witness to the Truth, with knowledge and clear
understanding, shall benefit from his intercession with Him by
His permission." 2

Regarding His saying 1.e. (La Ilaha Illa Allah): ibn Sa'adi
,,.himahu11ah) said, "For one to say it with his tongue, to believe it in

his heart, to know what he is witnessing; is a condition of his

witness to the Truth. He witnesses to Allah, the Exalted, His
Unity and to His Messengers their prophethood and message
and the correctness of what they (the Messengers) have brought
- i.e the fundamentals of the religion (deen), its branches, facts
and laws (shari'ah)" 3

Regarding his <sana11ahu ·a1airu wa sa11am> saying: "...he who dies

knowing ...etc." Al-Nawawi said in his Kitab Al-Iman (the Book
of Faith) - this is evidence that whoever dies on tawhid
(believing in the oneness of Allah) shall certainly enter
Al-lannah (Paradise).

The correctness of the evidences of the compiler (lbn

'Abdul-Wahhab ,,ahimahu11ahJ) and what Al-Nawawi deduced from
the text of the hadith agree.

I. Surah Al-Zulchruf ( 43) :86

2. Tafsir lbn Kathir vol4:pg47
3. Tafsir lbn Sa'adi vol4:pg461

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There are many ahadith (traditions) which· are similar m
meaning, of which:-

First:
It is narrated on the authority of 'Ubadah Ibn Samit ,,adliu11ah. 'anh•>
that the Messenger of Allah c,aaa11ah. ·a1aihi wa ,a11am> observed: He who
said: "There is no deity worthy of worship except Allah, alone
without partner, and that Muhammad is His servant and His
Messenger and that Jesus is His servant, and the son of His
slave-girl and he (Jesus) is His word which He communicated
to Mary and is His spirit, that Al-Jannah (Pa;adise) is a fact
and Al-Nar (hell-fire) is a fact," Allah would make him (he who
affirms these truths) enter Al-Jannah (Paradise) through any
one of its eight doors which he would like. 1

Second:
It is narrated on the authority of Jabir bin 'Abdullah ,,adhuuah. 'anh•> :
I heard the Messenger of Allah c,a11a1lahu ·a1aihi wa ,a11am> saying: He who
met Allah without associating anything with Allah enters
Al-Jannah (Paradise) and he who met Him associating
(anything) with Him enters Al:Nar (The Fire).2

These traditions, and others similar in meaning, lead us to

conclude two things:

First:
The promise that whoever dies on (tawhid) enters Al-Jannah
(Paradise).

I. Al-Bukhari - The Book of Prophets. Chapter regarding Allahs' saying in Al-'Imran (3):45.
"(Remember) when the angels said: .. " Also Muslim - The Book Of Iman (the wording is
taken from Muslim)
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Second:
A person who commits a major sin (Kabirah) is not excluded
from Iman (belief). It confirms that a wicked Muslim is a
believer to the extent of his Iman, sinful to the extent of his
major sin (Kabirah) . This is further explained by the hadith
reported by Al-Bukhari that Anas 1,adhiAllahu ·a•h•I narrated that the
Messenger of Allah <,a11a11ahu ·a,aihiwa,auam> said: Whoever prays like we
pray, faces our Qiblah and eats of our slaughtered animals is a
Muslim who has covenant with Allah and a covenant with the
Messenger of Allah. Do not betray Allah in His covenant." 3*

2. Muslim - The Book Of Iman

3. Al-Bukhari - Al-Qiblah and the superiority of praying facing Al-Qiblah.
* Meaning by betraying those who are under the protection of Allah and His Messenger.
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 The Second Condition
(Certainty: Al-Yaqeen)
Certainty - it is perfect knowledge of it that counter-acts
suspicion and doubt.

The evidence of certainty is His, the Exalted, saying:

Only those are the believers who have believed in

Allah and His Messenger, and afterward doubt not
but strive with their wealth and their lives for the
Cause of Allah. Those! They are the truthful. 1

Allah made certainty, without doubt (or suspicions), a condition

of true belief (in Allah and His Messenger), since the doubter is
from the ranks of the hypocrites (Al-Munafiqun).

It is narrated from Abu Hurairah (radhiAl/ahu 'anhu) that the Messenger

of .Allah c...11.uah• ·a,aihi wa ...11.m) said: "The servant meeting Allah
having testified that there is no deity worthy of worship except
Allah and that I am the Messenger of Allah, not doubting them.
shall enter Al-Jannah (paradise)." 2

In another narration: "... meeting Allah having testified ... is not

excluded from Al-Jannah (paradise)." 3

I .Surah Al-Hujurat (49): 15

2. Muslim- The Book of lmnn
3. ibid.
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It ia also narrated from Abu Hurairah <,adltiA11ahu 'anhu> in a long
hadith ending with, that the Messenger of Allah said:
"... whomever you meet behind this wall, testifying that there is
no deity worthy of worship except Allah, his heart certain of it,
give him the glad tidings of Al-Jannah (paradise)."

His saying: "Only those are the believers who have believed
in Allah and His Messenger..."

"Only..." - confirms that those mentioned are included and all

others are excluded.

This means that the people of true belief (Iman), both apparent
and hidden, are only those who believe in Allah and His
Messenger. They believe without doubt or suspicion, by their
word of mouth and deeds, and they strive in the cause of Allah
with their wealth and their lives.

He, the Exalted, therefore says: "...Those! They are the

truthful.''

From the evidence of the verse (ayah): "•••And afterward

doubt not..." In this ayah is something that the compiler did
not conclude, that the deed is derived from Iman (belief). This
ayah is evidence that to strive in the cause of Allah is a "deed"
which is an attribute of Iman (faith).

This is confirmed in the Sunnah by a hadith narrated by Abu

Jumrah (radhiAl/ahu 'anhu) who said I was with Ibn 'Abbas (radhiAl/ahu 'anhu)
interpreting for him to the people, when a woman approached

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him and asked him about wine. He said: a deputation of
'Abdul-Qais came to the Messenger of Allah c,aaa11ahu 'a/aihi wa , auam).
The Messenger of Allah <saUal/ahu 'a/aihi wa , a11am> asked: "Who are the
deputation? (or: Who are the people?) They replied: "Rabiah".
He c,a11a1/ahu ·ataihiwa,auam> said: "Welcome to the people (or welcome to
the deputation) neither dishonoured nor regretful. He (meaning
Ibn 'Abbas c,adhiAllah• ·annu>) said: They said: "O Messenger of Allah
(sal/al/ahu 'a/aihi wa sallam) , we come from a long distance and between us

and you is the habitation of the unbelievers (kuffar) of Mudhar.

We can only come to you during the prohibited month* . Order
us with a decisive order that we may convey to those we left
behind, and (if we follow it) enter Al-Jannah (paradise)" , He
(Ibn 'Abbas (radhiAl/ahu 'anhu)) said: He [The Messenger of Allah
II

(sal/al/ahu 'a/aihi wa sa//am)] ordered them (to do) four (things) and forbade

them four (things). He (Ibn 'Abbas c,adhiAt/ahu 'anh•>) said: "He ordered
them to believe in Allah alone and said: "Do you know what
belief in Allah entails? "They said: "Allah and His Messenger
know best." He said: "To testify that there is no deity worthy of
worship except Allah and that Muhammed is the Messenger of
Allah and to perform regular prayers, to practice charity to fast
the month of Ramadhan and to give one fifth of your spoils (of
war)... " etc. I

The evidence, from the Sunnah, is that the prophet c,a11a11ah• ·a1aihi wa
,a11ami explained belief (Iman) by the visible Islamic deeds and

practices.

It is in Sahih Muslim and it has a story that Abu Hurairah

c,adltiAt/ah• ·a nh•> said: "We were with the prophet c,auauahu ·ataihi wa ,auam> on a

1. Al-Bukhari- Book of Prayer Times.

*Translators footnote: when fighting is not allowed.
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journey until all the food the people had with them was
exhausted. So some slaughtered some of their mounts. 'Omar
(radhiAl/ahu 'anhu) said: "O Messenger of Allah (.,al/allahu 'alaihi
WU sol/am) why not

collect all that remains of the food of the people and invoke
Allah." He did. Those who had wheat brought their wheat,
those who had dates brought their dates. Mujahid (radhiAl/ahu ·unhu)
said: " and those who had date stones brought their date
stones." I (Abu Hurairah c,udhiAll•h• ·unh•>) said: "and what did they do
with the stones?" He Said: "They sucked them and drank water
afterwards." He said: "He invoked Allah until all the people had
plenty of food (and he mentioned it). 1

Regarding his (,ullal/uhu 'ulaihi ,,al/um/ saying: "/ bear witness that there
WU

is no deity worthy of worship except Allah and that I am the

Messenger of Allah." To witness is to inform and testify . Man
is obliged to testify that only Allah is worthy of worship and
that He is one and that the Prophet (.ml/al/ahu 'ulaihi .wllam is theWO

Messenger ( of Allah).

His saying: "The servant meeting Allah having testified... " This
is the evidence from the hadith as is the other narration stating:
"The servant meeting Allah having testified... is not excluded
from Al-Jannah (Paradise)."

To clarify his ,,.11.uah• ·.1.1h1wu,u11um1 saying: "... he is not excluded from

Al-Jannah (Paradise)", we must explain two things:

First:
To exclude from Al-Jannah (Paradise) is of two kinds:

I. Muslim- The Book of Iman

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 • Permanent exclusion- in the case of unbelievers. This
does not apply to those who meet Allah on Tawhid.

• Temporary exclusion - this may happen to some believers

for major sins they committed as proven in the authentic
traditions (Ahadith Mutawaterah) of intercession
(Al-Shafa'a).

Second:
To say that permanent exclusion does not apply to those who
meet Allah on Tawhid is strictly speaking conditional and the
criteria applied is demanding. It begins with knowledge of the
meaning of La Ilaha Illa Allah and acting upon it. Other
conditions will be presented when the tradition narrated by
'Otban on the condition of sincerity, is discussed.

It is narrated by Abu Hurairah that: "We were sitting around the

Messenger of Allah (sa11a11ahu ·ataihi wa ,a11am>- Abu Bakr (radhiAl/ahu ·anh•> and
'Omar <,adhi!>.1/ahu ·a•h•> were with us . The Messenger of Allah (,a11a11ahu
·,itaihi wrnllam> got up and departed. He was long in coming back and

we were worried that he may be attacked, so we arose and I was

the first to rise and go out seeking the Messenger of Allah c.,.11.11ahu
·a,aihi wa .w11am>. Eventually, I came to a wall belonging to the Ansar

(helpers) of Bani Al-Najjar. I went all around it to find a door

but found none. I saw a small river going through an opening in
the wall from a wall outside it. I drew mysefl together like a fox
and entered on the Messenger of Allah c.,a11a11ah• ·ataihi wa sattam). He
excalimed: "Abu Hurairah? " I said: "Yes O Messenger of
Allah." He said: "What is the matter with you?" I said: "You
were with us, arose and were late coming back. We were
worried that you may be attacked and we became alarmed. I
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was the first to follow you, and come upon this wall. I drew
myself together like a fox and these people are behind me." He
said: ;,O Abu Hurairah," then gave him his sandals and said:
"Take my sandals. Whomever you meet behind this wall who
witnesses that there is no deity worthy of worship except Allah,
his heart certain in its belief, give him the glad tidings of
Al-Jannah of (Paradise)."

He mentioned the tradition and in it 'Omar c,adhv.uahu 'anh•>asked: 0 11

Messenger of Allah, may parents be sacrificed for you, did you

send your sandals with Abu Hurairah c,adhv.uahu .m:,,.1 to give glad
tidings of Al-Jannah (paradise) to whomever he met witnessing
with certainty that there is no deity worthy of worship except
Allah? He said: "Yes" He said (meaning 'Omar (radhiAl/ahu 'anhu)):
II II

Then do not. I fear that people may depend upon it (meaning

they will become lax). Let them do (good deeds). The
Messenger of Allah (sa /lallahu 'alaihi wa sa/lam) said: "Let them." I

His saying: "Give him glad tidings." [If a man is given glad
tidings his face becomes relaxed. That is because if a person is
happy, the blood will rush to his face like water in plants]*. The
meaning is that the Messenger of Allah c,auatlahu ·ataihi wa ,auam> knew
that every Muslim that Abu Hurairah c,adhiAl/ahu 'anhuJ was going to
meet will enter Al-Jannah (Paradise).
11 11
His saying: his heart is certain ... The condition of certainty
• •••

requires the negation of suspicion and doubt and this is the

main point of the narration.

These traditions tell us:-

I. Muslim - The Book of lnuJn.
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First:
The belief in the Hereafter, judgement and recompense is
necessary.

Second:
The excellence of Tawhid and that whoever dies upon it, certain
in its belief will enter Al-Jannah (Paradise).

Third:
The (decision) of Al-Shurah (consultation) is acceptable
provided it is correct even if it were from one person. The idea
is not to collect votes.

Fourth:
To prevent corruption/mischief is given preference over
bringing benefits. This is in accordance with the Shari'ah not
with human judgement. Evidences of that are to be found in the
numerous texts which we are unable to recount here.

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 The Third Condition.
(Sincerity: Al-Ikhlas)
Sincerity which negates shirk.

The evidence of sincerity: His, the Exalted saying:

Is it not to Allah that sincere devotion is due ... 1

And His, the Gracious, the Exalted saying:

And they have been commanded no more than this,

but that they should worship Allah alone offering Him
sincere devotion being true in faith. 2

It is narrated from Abu Hurairah (radhi Allaahu 'anhu) that the Prophet
(.rullallahu 'a/aihi
WUsol/am) said: "The happiest person who will have my

intercession will be the one who said sincerely (from the bottom
of his heart): None is worthy of worship except Allah.3

Also narrated by 'Otban bin Malik (radhi Allaahu 'anhu) that the Prophet
said: "Allah has forbidden hell for those who say
(sal/allahu 'a/aihi WU sal/am)

: (none has the right to be worshipped except Allah) for the

sake ofAllah only. " 4

Al-Nisai in his book "The Day and The Night" quoted a hadith
narrated by two companions that the Prophet <,auauahu ·a,aihi w• ,auam>

1. Surah Az-Zurnar (39):3

2. Surah AI-Bayinah (98):5
3. Al-Bukhari- The book of knowledge.
4. Al-Bukhari- The book of Mosques.
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said: "He who says there is no deity worthy of worship except
Allah without partner, His is the domain, all praise is due to
Him and He has power over all things, sincerely from the
heart, his tongue pronouncing it truthfully, except that Allah
causes the heavens to split so that He may look at the person of
the people of the earth who is saying it. Anyone whom Allah
looks at will be granted whatever he asks (Allah)." 1

Ibn 'Abdul-Wahhab saying: "...Sincerity ... " means to purify. In

Shari'ah - to worship Allah alone and purify it from shirk and
hypocrisy.

Regarding His saying: "Is it not to Allah that all sincere

devotion is due..." Ibn Kathir c,ahimahul/ahJ said: "i.e. worship Allah
alone without partners, call mankind to it and inform them that
worship is only due to Allah alone, that He has no partner,
equal or like. He the Exalted, therefore said: "Is it not to Allah
that all sincere devotion is due ... " i.e. no deed is accepted
unless what the servant had performed was sincerely for the
sake of Allah alone without partners." 2

Ibn Sa'adi (,ahimahullah) said: "this confirms the command to be

sincere and to show that since He, the Exalted, is Perfect and
has Superiority over all His servants in every way, it follows
that sincere and pure devotion is due to Him alone. It is the
"Deen" that He has accepted for Himself and for the chosen of
His creatures. He commanded them to follow it because it
encompasses the worship of Allah, love, fear, hope and return
to Him in effecting the requirements of His servants. It purifies

l. "Actions of The Day and Night" pl50

2. Tafsir lbn Kathir vol4:pg49

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and cleanses the hearts from associating anything with Him in
worship (shirk). Allah absolves Himself from shirk and there is
nothing for Allah in it." 1

What Imam Muslim reported in his Sahih confirms and further

clarifies what these two Imams have said. Abu Hurairah <,.Jhi
Alluahu 'unhu) said: "The Messenger of Allah (.,ul/allahu 'alaihi wa .wllam) said:

Allah, the Glorified, the Exalted, said: (I am above shirk

(association). Whoever associates with Me in any act, I leave
him with whatever he had associated). 2

His saying:

And they have been commanded no more than this,

but that they should worship Allah alone offering Him
sincere devotion being true in faith. 3

Ends with:

...and offer prayers perfectly and give Zakat and that

is the religion Right and Straight. 4

Al-Shaikh 'Abdul-Rahman bin Sa'adi said: "And they have

been commanded no more than this .... " in all laws ( of the
Messengers).

I. Tafsir Ibn Sa'adi (4):301

2. Sahih Muslim- The book of Relegious Devotion.
3. Surah Al-Bayinah (98):5
4. Surah Az-Zumar (39) :3

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"...to worship Allah offering Him sincere devotion." i.e. in
all acts of worship, hidden or apparent, they seek the Face of
Allah to bring them nearer to Allah.

"...being true in faith." i.e. turning away from all other·

religions that contradict the Deen of tawhid (Islam).
He (Allah) has specifically mentioned Prayers and Zakat
(although they (as acts of worship)* form an integral part of
His saying "...to worship Allah alone offering Him sincere
devotion.") because of their raised status, honour and for being
the two acts of worship which if a person pract.ised, he would,
discharge all the requirements of the religion.

That is tawhid and sincerity in the religion are "...the religion

Right and Straight." that lead to the Garden of Eden. All else
are ways leading to Hell Fire. 1

The evidences we have previously mentioned regarding

sincerity and those forthcoming confirm what the Shaikh
(rahimahullah) had said:

Referring to the hadith quoted earlier "The happiest person... "

this hadith is in Sahih Al-Bukhari2 and others '. Its text in
Al-Bukhari is: Abu Hurairah narrated: it was said: "O
Messenger of Allah (.,ullul/uhu 'u/uihi .wllum); who is the happiest of
WU

mankind with your intercession on the Day of _Judgment? The

Messenger of Allah c.m11a11ahu ·a,aihi w• .wuam> said: "/ thought, 0 Abu
Hurairah, that no one would ask me about this hadith before
• Translators addition.
I. Tafsir Ibn Sa'adi (5):442
2. Al-Bukhari- The Book Of Forebearance.
3. see "In The Shades of AI-Jannah" (2):394.
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you because of what I have witnessed of you.r eagerness for
hadith. The happiest of mankind with my intercession on the
Day of Judgement is the one who said sincerely (from the
bottom of his heart) none is worthy of worship except Allah."

The intercession referred to in this hadith is the intercession for

those who have committed major sins from the people of
Tawhid. This is the intercession that some of the innovating
groups such as; (Al-Khawarij) and (Al-Mu'tazilah) denied.

Ibn Hajr in his book "Fath Al-Bari" commented .on this hadith
saying that perhaps Abu Hurairah (radhi Allahu :anhu) asked that
(question) when the Messenger of Allah c.w11a11ah u ·ataihi wa .,.11am> said:
"And I wish to conceal in my invocation, intercession for my
Ummah (nation) in the Hereafter." It has been quoted and texts
mentioned in the beginning of the Book of Invocations of
which: "My intercession for those who have committed major
sins of my Ummah. " 1

Thus, the validity of Ahl-Al-Sunnah-wal-Jama 'a's argument

becomes clear, that this intercession is affirmed and that the
argument of those who disagree is without foundation.

The Hadith "Allah has forbidden hell..." is reported by the two

Shaikhs and has a story attached to it. In Al-Bukhari the text is
that 'Otban ibn Malik who was a companion of the Messenger
of Allah (.,allallahu 'a/aihi .ml/am) and of the Ansar who witnessed the
WO

battle of Badr. He came to the Messenger of Allah (.,a llu/luhu 'alaihi WU

,anam> and said: "O Messenger of Allah, I have been leading my

people in prayer but if it rains and the valley between me and

I. "Fath Al-Bari" Kitab AI-Riqaq ( 11): 443

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them becomes impassable, I am not able to lead them in prayer.
I wish O Messenger of Allah, ·that you visit me and pray in my
home so that I regard it as a place of prayer. He said: The
Messenger of Allah <.muauah• ·a,aihi wa .w11am) told him: / shall if Allah
wills it." 'Otban said: "The Messenger of Allah (.wllal/ahu 'alaihi .wllam)
W(l

and Abu Bakr came late morning. The Messenger of Allah

<.wuauahu ·ataihi wa .muam) asked for permission (to enter). I gave him
permission but he did not sit, until he entered my living
quarters and then said: "Where in your living quarters would
you like me to pray?" He said: I motioned him towards one
side of the quarters. The Messenger of Allah (sallallahu ·a1a;1i; wa
sallam) arose and recited takbir. We got up and made rows behind
him. He prayed two raka'ahs and said salam. We detained him
for some food we had prepared for him*. A number of men of
the household returned and gathered together. One of them
asked: where is Malik bin Al-Dukhshin (or Ibn AI-Dukhaishin).
Some of them said: He is a hypocrite and does not love Allah
and His Messenger. The Messenger of Allah c.wuauahu ·a,aihi wa ·"'""'"i
said: "Do not say that. Dont you see that, he had witnessed
there is no deity worthy of worship except Allah, seeking the
Face of Allah by it?" He said: Allah and His Messenger know
best. He said: We see his face and his advice to the hypocrites.
The Messenger of Allah <.w11a11t,hu ·a1aihi .a .w11am> said .... (and he quoted
the hadith). His saying: "Allah has forbidden Hell Fire ... "

Forbidding is of two kinds:

*Translators footnote: regarding the name of the dish quoted in the hadith called
"Khazurah" it consists of meat, water and flour.

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• Forbidding entry and this applies to whoever dies on
Tawhid not having committed a major sin nor persistent
on minor ones.

• Forbidding an eternal stay - in the case of the sinners of

the people of Tawhid.

Ahadith (narrations) regarding intercession in the case of those

who had committed major sins confirm this.

His saying: "Whoever said there is no deity worthy of

worship except Allah... " i.e. had spoken the testimony. It is
imperative to know that this saying is conditional as previously
mentioned in the hadith of Abu Hurairah regarding the second
condition and as will be explained later.

His saying: "••• seeking the Face of Allah by it... " i.e . seeking
and hoping; the reference here is to the testimony.

His saying "...The Face of Allah..." is the affirmation of the

attribute of the "•.. Face..." to Allah. The evidence from the
hadith is that sincerity is a condition of pronouncing the
testimony.

The hadith also confirms other rulings of which: Forbidding the

people of sincere Tawhid from Hell Fire is one. But it is
important to know that the forbiddance, mentioned in this
hadith and others similar in meaning, is not absolute but is
conditional.

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Al-Shaikh Sulaiman ibn 'Abdullah in his interpretation of this
hadith, having reported a lengthy extract from Shaikh-ul-lslam
lbn Taymiyah's essay said; the conclusion is that (La llaha Illa
Allah) is a reason for entering Al-Jannah and salvation from
Hell as a consequence of it. But this does not apply unless all
the requirements are met and that all the prohibitions are
nullified. If one of its conditions is not present or one of the
prohibitions is, then this does not happen. Therefore, when it
was said to Al-Hasan that people are saying: Whoever says
there is no deity worthy of worship except Allah (La llaha Illa
Allah) enters Al-Jannah, he said; "Whoever says there is no
deity worthy of worship except Allah (La llah<i ilia Allah) and
gives it what is due to it and fulfills its obligations enters
Al-Jannah."

Wahb lbn Munabbih used to say to whoever asked him: Is not

La llaha Illa Allah (there is no deity worthy of worship except
Allah) the key to AZ-Jannah? - He replied: Yes, but each key
must have teeth. If you come with that has teeth it will open for
you; otherwise it does not open.

This is evidenced by the fact that Allah has made entry to

Al-Jannah conditional on Iman (faith) and good deeds. The
prophet (.,allallahu 'a/aihi sol/am) did likewise. In the two Sahihs it is
WO

reported that Abu Ayyub c,adh; ...u ••h. ·anh•> narrated that a man said:
"O Messenger of Allah <sa11a11ah• ·araihi wa sauam), inform me of a deed
that will make me enter Al-Jannah." He said: "Worship Allah
and do not associate anything with Him, perform regular
prayers, practice ('Za.kah) charity and maintain familial
relations. "

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In the "Musnad", Bishr bin Al-Khassasiyah said: "I went to the
prophet <,auauah• ·ataihi wa ...uam> to take the oath of allegiance. He made
it a condition that I should testify that there is no deity worthy
of worship except Allah and that Muhammad is Allah's servant
and messenger, and that I perform regular prayers, practice
(Zakah) charity, perform Hajj (Pilgrimage to Mecca), fast the
month of Ramadhan and strive in the way of Allah (Jihad Ji
sabilillah)." I said: "O Messenger of Allah (.,.u.uahu ·ataihi wa sauam> I
cannot afford two of these: to strive in the way of Allah and
practice charity. The Messenger of Allah (.wllallahu 'alaihi wa sallam)
II

released his hand then moved it and said: "No striving (in the
way of Allah) and no charity. With what shall you enter
Al-Jannah then? I said: 0 Messenger of Allah (.rntlal/ahu 'alaihi wa
II
11

sallam) I swear allegiance on all of them. II

In the hadith; striving in the way of Allah and charity are

pr(?requisites for entering Al-Jannah together with Tawhid,
performing regular prayers, Hajj and fasting.

The traditions regarding this matter are numerous. Also in the

hadith, there is evidence that it is not enough to merely
pronounce Iman (faith) without believing in it and vice-versa.
The hadith also states that Hell-Fire is forbidden for the people
of complete Tawhid. Similarly, that deeds are without benefit
unless they were exclusively for the sake of Allah, the Exalted. 1

What Al-Shaikh lbn 'Abdul-Wahhab has mentioned must be the

conclusion of all texts.

I. "Taysir Al-'Aziz Al-Hamid" (The Exalted in Power, Worthy of All Praise) -91
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His saying: and in Al-Nisai's "In The Day and The Night" from
a narration by two men .....etc. In its ascription are Muhammad
bin 'Abdullah bin Maymun and Yaqub bin 'Asim bin 'Urwah
bin Mas'ud.

Ibn Hajr said: each of them is accepted. It is known that if

someone is described in these terms, the hadith is weak, if not
followed on. Therefore, this hadith is weak and I have found no
evidences and follow-ups to make it strong and Allah knows
best.

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 The Fourth Condition
(Truthfulness: Al-Sidq)
The truth that permits neither falsehood nor hypocrisy.

The evidence of the truth is The Exalted's Saying:_

Alif Lam Mim. Do people think that they will be left

alone because they say: "We Believe," and will not be
tested. And We indeed tested those who were before
them. And Allah will certainly make (it) known (the
truth of) those who are true, and will certainly make
(it) known (the falsehood of) those who are liars,
(although Allah knows all that before putting them to
test). 1

Also, the Exalted saying:

And of mankind, there are some (hypocrites) who

say: "We believe in Allah and the Last Day" while in
fact they believe not - They (think to) deceive Allah
and those who believe, while they only deceive
themselves, and perceive it not! - In their hearts is a
disease (of doubt and hypocrisy) and Allah has
increased their disease. A painful torment is theirs
because they used to tell lies. 2

I. Surah Al-'Ankabut (29): 1,2 and 3.

2. Surah Al-Baqarah (2): 8-10.
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It was narrated by Mu'adh bin Jabal (radhiAl/ahu 'anhu) that the Prophet
c.,auauaahu ·a1aihi wa ,auam> said: "There is none who testifies truthfully

from his heart that there is no deity worthy of worship except

Allah and Muhammed 1,.11.uaahu ·a1aihi wa ,auam> is His servant and
Messenger, except that Allah will save him from Hell-Fire." 1

His saying "Alif Lam Mim ....etc"

Al-Baghawi 1,ahimahuuaah> said regarding His saying: "Do people

think ... " i.e. believe. "that they will be left alone..." without
test or trial. "••because they say ... " i.e. on· saying. "We
believe; and will not be tested... " to be tested in their wealth
or persons. They shall be tested, to distinguish the sincere from
the hypocrite and the truthful from the liar.

When they said: ".•• and will not be tested..." meaning, by the
commands and forbiddance. That is because Allah, the Exalted,
commanded them with Iman (belief) alone at first, then
prescribed them regular prayers and Zakat (charity) and all
other laws. This became too hard for some. Therefore Allah
sent down this ayah.

Then He consoled them saying: " ••We indeed tested those

who were before them..." meaning the Prophets and the
Believers, some of whom were sawn with a saw, some were
killed and the children of Israel were tried by the Pharaoh who
used to afflict them with the worst of torture.

"..And Allah will certainly make (it) known (the truth of)
those who are true..." i.e. in their saying we believe.
I. Al-Bukhari - The Book of Knowledge.
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"...and will certainly make (it) known (the · falsehood of)
those who are liars..." Allah knows them even before the trial.
The meaning of this ayah is that the truthful shall be
distinguished from the liars so that it becomes known. The
purpose ends here. 1

Regarding His saying "And of mankind, there are some

(hypocrites) who say: "We believe in Allah and the Last
Day" ... etc." Allah, the High, the Exalted, informs us about
what the hypocrites used to do i.e. to show their Iman (faith) by
(merely) pronouncing it (with their tongues) whilst their hearts
concealed Al-Kufr (Disbelief). They thought that they could
deceive Allah, and deceive the Believers into being misled by
them and inclined towards them. The opposite was the result
for this deceit. They were in fact deceiving themselves but did
not know because of their utter ignorance and their evil
conscience. What drove them to this deceit and lying was
suspicion.

"... In their hearts is a disease (of doubt and hypocrisy) and

Allah has increased their disease... " The penalty is in
proportion to the deed. This is their penalty in this life (world).
It is similar to what Allah, the Exalted, says in the case of the
unbelievers of the children if Israel:

...So when they turned away (from the path of Allah),

Allah turned their hearts away (from the Right Path).
And Allah guides not the people who are rebellious
transgressors. 2
1. Tafsir Al-Baghawi 3:460.
2. Surah As-Saff (61):5

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As for their penalty in the Hereafter, it is in His, the Exalted's,
saying: " ...A painful torment is theirs because they used to
tell lies."

In Surah An-Nisa Allah tells similar stories, about the

hypocrites, to those stories told in the (ayat) verses in Surah
AI-Baqarah.
Verily, the hypocrites seek to deceive Allah, but it is
He Who deceives them. And when they stand up to
pray, they stand with laziness and to be seen of men,
and they do not remember Allah but little. (They are)
swaying between this and that, belonging neither to
these nor to those, and he whom Allah sends astray,
you will not find for him a way (to the truth - Islam). 1

lbn Sa'adi said: the Exalted informs of the state of the

hypocrites, their disgraceful and vile character. The way that
they deceive Allah, the Exalted, is by showing Iman and
concealing disbelief, thinking that this may go past Allah
without His knowledge or that He may not expose it to His
servants. The fact is that Allah has deceived them as manifested
by their way of thinking, acting and self-deceit; and is there any
greater deceit than someone who strives only to be
recompensed with contempt, humiliation and deprivation?

By itself, this indicates that the person is of unsound mental

faculty - which when combined with disobedience, makes him
consider his actions to be good and sound while being deceitful.
What good does ignorance and treachery do to the person

1. Surah An-Nisa (4):142-143

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(himself) if His (Allah's) deceit on the Day of Resurrection is
fulfilled as in His saying:

On the Day when hypocrites · men and women · will

say to the believers: "Wait for us! Let us get
something from your light!" It will be said: "Go back
to your rear! Then seek a light!" So a wall will be put
up between them, with a gate therein. Inside it will be
mercy and outside it will be torment. (The hypocrites)
will call the believers: "Were we not with you?" ...etc. 1

Of their characteristics is that: " .•• when they stand up to

pray..." which is the greatest of the "practical" obediences.
• ••they stand with laziness ... " They consider it a heavy
11

burden and fidget whilst performing it. Laziness is but a

consequence of loss of interest in their hearts. If their hearts
were not devoid of the earnestness to Allah, to His rewards and
belief in Him, they would not have exhibited laziness. 11 •••to be
seen of men..." i.e. what their hearts conceal drives them to
"show-off" in the presence of others only hoping that people
will see, admire and respect them; but they are not sincere to
Allah.

Therefore: 11 • • •they do not remember Allah but little...11

because their hearts are full of hypocrisy. The continual
remembrance of Allah, the Exalted, only emanates from the
heart of a believer which is full with the love of Allah and His
Greatness.

1. Surah AI-Hadid (57): 13-14

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"(They are) swaying between this and that, belonging
neither to these nor to those..." i.e. they are hesitating
between the teams of the believers and unbelievers. They are
neither of the believers nor of the unbelievers openly or
secretly. They have given their hearts to the unbelievers and
outward appearances to the believers and this is the worst case
of straying from the straight path.

Therefore He said: "•.•and he whom AUah sends astray, you

will not find for him a way (to the truth - Islam)." i.e. you
will not find a way to guide him or a means· to make him
abandon his erring ways. This is because the door of Mercy has
been closed in his face and replaced with vengeance.

These disgraceful characteristics, by themselves, indicate that

the believers have the opposite characteristics of truthfulness
and sincerity outwardly and inwardly. They are always active in
performing their prayers, acts of worship and abundantly
remembering Allah, the Exalted. It is also obvious that they are
the ones whom Allah has guided to the Straight Path. The wise
person should consider these two alternatives and choose what
is best for him and it is Allah's help we seek. " 1

Referring to the hadith quoted earlier narrated by Mu'adh bin

Jabal (radlri Allahu 'anhu): that the Prophet C.,allallaahu 'alaihi wa ,a/lam) said: "There
11
is none who testifies... etc. It was reported by Al-Bukhari and
Muslim that Anas (radhiA/lahu 'anhu) narrated from Mu'adh (radhiA/lahu 'anhu),
the text of which states in Al-Bukhari that the Prophet c,auauaahu
·a,aihi wa ,auam>, when Mu'adh c,adlri Allah• ·• •h•> was alongside him as a
11
companion rider, said: "O Mu'adh bin Jabal. Mu'adh replied:
1. Ibn Sa'adi 1 :429

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"Labbaik, 0 Messenger of Allah and Sa'daik." 1 (The Prophet
(sallallaahu 'a/aihi
WU sol/am)) said: "O Mu 'adh." Mu'adh replied: "Labbaik,

O Messenger of Allah and Sa'daik." three times. (The Prophet

<.rnuauaah• ·a,aihi wa .,auam>) said: "There is none who testifies truthfu,lly
from his heart, that there is no deity worthy of worship except
Allah and that Muhammed is the Messenger of Allah, except
that Allah will save him from the Hell-Fire." (Mu'adh) asked:
"O Messenger of Allah, should I not inform the people about it
so that they may have glad tidings?" (The Prophet (.,.11.11aahu ·a1aihi wa
.wuam>) replied: "When the people hear about it ~hey will solely
depend upon it. "

Then Mu'adh narrated the Hadith just before his death fearing
that he may be committing a sin by withholding knowledge.

The evidence from this Hadith is his saying "... truthfully from
his heart... " Ibn Hajr said: "truthfully" is to guard against the
testimony of the hypocrite. 2

This confirms that the Hadith agrees with the ayat (verses) that
the compiler quoted earlier that the testimony will not be
accepted unless oral testification (by word of mouth) is joined
and accompanied by firm belief of the heart. Allah has falsified
the hypocrites and did not accept th.eir testimony although they
announced to the Prophet (,,a /la/laahu 'ulaihi WU ,,a/lam ) . that he is the
Messenger of Allah. That is because they merely said it by
word of mouth.

Allah, may His Remembrance be Honoured, said:

I. Translators note: It means: I respond to your call, I am obedient to your orders.

2. "Fath Al-Bari" (1):226

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 When the hypocrites come to you (0 Muhammad
·.1a,1,, ... ,.11am>), they say "We bear witness that you
c,.11a11,,ah
are indeed The Messenger of Allah ." Allah knows
that you are indeed His Messenger and Allah bears
witness that the hypocrites are liars indeed. 1

In the Hadith there are other conclusions of which:

• It is permissible for the teacher to select some of his

students and teach them specific knowledge and exclude
others who may not understand. This is why Imam
Al-Bukhari c,ah,mahu11aah> said: "Whoever selected some
people to teach them (religious) knowledge preferring
them to others for fear (the others) may not understand
it. II

• To prevent mischief is preferred to bringing benefits.

This is due to the Shari'ah and not due to human
judgement. Although there is definite evidence in the
Book and the Sunnah regarding this extremely
important matter, many people have overlooked it. We
seek Help from Allah.

I. Surah Al-Munafiqun (63): I

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 The Fifth Condition
(Love: Al-Mahabbah)
Love for this statement (Kalimah) and its meaning and
happiness with it.

The evidence for love: His, the Exalted, saying:

And of mankind are some who take others (for

worship) besides Allah as rivals (to Allah). They love
them as they love Allah. But those who believe love
Allah more (than anything else) ... 1

And His saying:

0 you who believe! Whoever from among you turns

back from his religion (Islam), Allah will bring a
people whom He will love and they will love Him;
humble towards the believers, stern towards the
disbelievers, fighting in the Way of Allah, and never
afraid of the blame of the accusers...2

It is narrated from Anas (radhi Al/aahu 'anhu) who said: "The Messenger
of Allah <,.11.uaahu ·a1aihi wa ,auam> said: "Whoever possesses the
following three qualities will attain the sweetness offaith:

• Allah and His Messenger are dearer to him than

anything else.

I. Surah Al-Baqarah (2): 165

2. Surah Al-Ma'idah (5):54

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• To love a person for nothing except the sake of Allah.
• To hate to revert to disbelief (kufr), having been saved
from it by Allah, as he hates being thrown into
Hell-Fire. 1

Referring to lbn 'Abdul-Wahhab saying: "love for this

statement and its meaning and happiness with it." This is
achieved by two things:

Firstly:
Sincerity of worship for Allah who is alone without any
partners.

Secondly:
To repudiate associating partners (to Allah).

lbn 'Abdul-Wahhab said: the fundamentals of the religion and

its basis are two things:

First:
The order to worship Allah alone without partner, instigation to
do that, commitment to it and to consider whoever does not do
that as an infidel (Kafir).

Second:
To warn against associating partners in the worship of Allah, to
speak harshly against it, to show enmity towards it and to
consider whoever practices it as an infidel (Kafir). 2

I. Muslim • The Book of Iman (belief).

2. The first letter on tawhid and Iman included in the five letters written by Al-Shaikh
'Abdul-Rahman bin Hassan "Al-Jamie AI-Fareed"

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Consider then, may Allah have mercy on us and you, this
precious speech that Muslims, in general, and scholars and
preachers, in particular, should understand.

His saying: "and of mankind are some who take others (for
worship) besides Allah as rivals (to Allah)..." etc. This ayah
came after another, in which Allah (the Truth) the Exalted,
included several evidences as to His Oneness, unto Whom
alone worship is due. Yet, despite these evidences, there were
people who took (for worship) others beside Him as equals and
partners. They apportioned as much of their love for them as
they had for Allah, the Exalted in Power, the Majestic.

As for the meaning of His, the Exalted's, saying: "But those

who believe love Allah more (than anything else) ... " the
people of knowledge say either:

• Those of Faith love Allah more than the disbelievers

because the former love Allah alone whilst the latter
associate others in their love for Him.
Or
• Those of faith love Allah more than the disbelievers
love those they associate with Allah as His equal.

The first interpretation is clearer and more preferable - but

knowledge is with Allah, The Exalted.

There is evidence in this ayah as to the forbiddence of one type

of major shirk (association). That is (the shirk of) apportioning
love equally between Allah and those they consider as His
equals, as practised by the disbelievers.

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 His saying: "O you who believe! Whoever from among you
turns back from his religion (Islam) ..." This is confirmation
that He, Praise and Glory unto Him, will; because of His
Power, Freedom from all wants and His preservation of His
Religion (Deen), produce a people who will protect this Deen
and uphold it - They have five characteristics:

· The First:
Allah loves them for upholding His Deen and Laws and they
love Him and therefore observe His Commands and
Prohibitions.

The Second:
They are humble with the Believers.

The Third:
"...stern towards the disbelievers ... " i.e. strong and powerful
against the disbelievers.

The last two characteristics are mentioned in His, the Exalted's,

saymg:

Muhammed (.,.11a11a.hu ·.1.,h, w• ,.11am > is the Messenger of Allah,

and those who are with him are severe against the
disbelievers, and merciful among themselves ... 1

The Fourth:
They strive in the way of Allah against the disbelievers to
elevate His Word and honour His Deen (religion).

I. Surah Al-Fath (48):29

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The Fifth:
"never afraid of the blame of the accusers... " They say the
truth wherever they may be in accordance with the
requirements of the Shari'ah.

The Promise of Allah in this ayah came to pass on the hands of

Abu Bakr Al-Siddiq (radhiAl/aahu 'anhu) and his army when they fought
the reverts of the people of the Arabian Peninsula shortly after
the death of the Messenger of Allah (,ullalluuhu 'ulaihi ,,a/lam) until they
WU

returned back to the house of Islam.

These ayat (verses) mean:

First:
The necessity to worship Allah sincerely.

Second:
Affirmation of mutual love between the Lord and the servant.

Third:
Allah praises the believers for their undivided love for Him.

Fourth:
The best end is for the believers.

Referring back to His saying: "Whoever posseses the following

three qualities ..." etc. An-Nawawi said regarding the meaning
of this hadith: "this is a great hadith and is one of the
fundamentals of Islam.

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The scholars 1,ahimahum11ah1 have said that the meaning of the
sweetness of faith (Iman); is to take delight in the obediences,
to bear the hardships in seeking the pleasure of Allah (the
Majestic, the Exalted) and His Messenger <.rn11a11aahu ·ataihi wa ,attam). -
and to prefer that to the materialistic goods of this world. It is
also out of the love the servant has for His Lord (Praise and
Glory be to Him) and love for the Messenger of Allah <sa11a11aahu
·ataihi wa ,auam> that leads him to be obedient to Him and stops him

from being disobedient to Him.

AI-Qadhi 1,ahimahu11ah1 said that this Hadith is similar in meaning to

the preceding one. He who has accepted Allah as His Lord,
Islam as his Deen (religion) and Muhammed c,auauaahu ·a1aihi wa sauam> as
the Messenger, has tasted the sweetness of Iman (faith). That is
because real love for Allah and His Messenger ,,al/allaahu 'alaihi sal/am),
WO

love for the sons of Adam for the sake of Allah and His
Messenger <sa11a11aahu ·ataihi wa ,auam> and hatred to revert to disbelief
(kufr), is not attained except by one whose conviction has been
strengthened, whose soul has felt tranquility and whose heart
has delighted in Iman (faith) which has inter-mingled with his
flesh and blood. That is the one who has found the sweetness of
Iman.

He said: and love for the sake of Allah is one of the fruits of the
love of Allah.

Some have said: love is for the heart to act in harmony with
what pleases the Lord (Praise and Glory be to Him); so that it
loves what He loves and hates what He hates. 1

I. Muslim in An-Nawawi's Interpretation vol2:pgl3

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Al-Shaikh Sulaiman said: "The Shaikh ul Islam (Ibn
Taymiyyah) said: "The Prophet <,.11.uaahu ·ataihi wa , auam> informed that
in whoever these three qualities were to be found will delight in
the sweetness of Iman (faith) because the sweetness in anything
results from the love for it. If someone loves something and
desires for it, then when he attains what he has been seeking, he
will experience sweetness, delight and happiness in it. Delight
is achieved shortly after attaining what is loved ~r.desired."

He said: "Therefore, the sweetness of Iman which comprises

delight and happiness results from the perfection of the
servant's love for Him. This is achieved by three things:

Perfection and devotion of this love and repelling its opposites.

Its perfection is for Allah and His Messenger <,.11.uaahu ·.1.ihi .... ••u.mi to
be more beloved than all else. It is not enough to just love Allah
and His Messenger c,.11. uaahu ·ataihi .... .wuami; it is imperative that Allah
and His Messenger <.. .11.uaahu ·a1aihi .... sauam> are more beloved than all
else. This cannot be unless (the servant) is in total agreement
with what his Lord loves and hates. Ibn 'Abdul-Wahhab said:
its devotion is for a person to love for the sake of Allah alone.

Whoever loves another (human being) for the sake of Allah, not
for any other purpose, then his love for Allah is perfect. If one
loves Allah's Prophets and Awliyah (friends/allies) for (their)
doing what Allah loves, not for any other reason, one loves
them for the sake of Allah and none else.

He said: and to expel its opposites is to hate the opposites of

Iman (Disbelief - Kufr) as one hates to be thrown into the
Hell-Fire.

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When the love of Allah enters the heart, one hates the opposite.
By the light of this love, the beauty of Islam and the evils of
ignorance and· infidelity are uncovered. And this is the lover
who will be with those he loved as reported in the Sahih that
Anas (radhi Allaahu 'anhu) narrated that a man asked the Prophet (sallallaahu
·utuih i wa .,al/um>: "When will the Hour be?" He c1011auaah• ·atuihi wa .,a11am> asked:

"What have you prepared for it?" The man replied: "I have not
prepared a lot for it by way of prayers, fasting or charity but I
love Allah and His Messenger c,auauaah• ·a,aihi wa , .uam). The Messenger
of Allah (sal/alluahu 'alaihi wa sallam) said: "YOU will be with those you
love."

Al-Bukhari narrated: and we asked: "shall we as well?" He

said: "Yes". Anas (rudhi Al/aahu 'anhu) said: that day we were extremely
happy.

His saying: ( other than them) means other than the Lord and the
Messenger (.w llallaahu 'alaihi .,a/lam),
WU He disapproved of what
Al-Khateeb said, that he who disobeys them has gone astray.
The best that has been said about it are two:

The First:
What Al-Baidhawi and others have said: the desired meaning is
"the love for both together" not the love for each separately. In
the interpretation of Al-Khateeb; each disobedience
independently results in going astray.

This is an eloquent answer.

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The second:
It is possible to accept Al-Khateeb's interpretation on the basis
of politeness and being more deserving.

A third possibility is that this occurred in the original.

Al-Khateeb was quoting it and this is more plausible.

His saying: (as much as he hates being thrown into Hell-Fire)

i.e. to be thrown into Hell-Fire is hated as much as returning to
disbelief.

It is also to be understood from the hadith that Allah, the

Exalted, is loved by the believers and that He loves them as He
said: 11 ...He will love them and they will love Hirn. 11 This
repudiates the common belief that he who is born in Islam is
better than the disbeliever who has become a Muslim. In fact
whoever posseses these qualities is better than any other who
does not. Therefore, the vanguard and first (Muslims) are better
than those who were born in Islam.

It repudiates those who have gone to excess in imagining that if

the servant commits a sin it absolutely diminishes his status. In
fact his status only diminishes if he does not repent; if the
sinner does repent then his status does not diminish. Therefore
the immigrants (Al-Muhajirun) and the Helpers (Al-Ansar)
were the best of this Ummah (nation) even though they were
disbelievers worshipping idols. Whoever leaves straying to
guidance and evil to good, his reward will be doubled; thus said
Shaikh-ul-Islam lbn 'Abdul-Wahhab.

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In it is also evidence that (he) would have enmity and hatred for
the disbelievers because he who hates something, also hates
whoever has that quality. If he hated disbelief (kufr) as much as
he hated being thrown into Hell-Fire, he would, likewise, hate
whoever has that quality (kufr). 1

1. Tayseer Al-Aziz Al-Hameed (pg.477).

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 The Sixth Condition·
(Submission: Al-Inqiad).
Submission to its rightful requirements, which are the duties
that must be performed with sincerity to Allah (alone) seeking
His pleasure.

The evidence for submission from the Quran is what Allah, the
Exalted, says:

Turn to your Lord (in repentance) and submit to His

(Will)... 1

And His saying:

And who can be better in religion than one who

submits his face (himself) to Allah and does good... 2

Also His saying:

And whoever submits his face (himself) to Allah and is

a doer of good, then he bas grasped the most
trustworthy handhold (i.e. La llaha Illa Allah) ... 3

And His saying:

But no, by your Lord, they can have no Faith, until

they make you judge in all disputes between them,
1. Surah Az-Zumar (39):54
2. Surah An-Nisa (4):125
3. Surah Luqman (31):22
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 and fmd in themselves no resistance against your
decisions, and accept (them) with full submission... 1

The Prophet c,a11a11aa11. ·a1a1hi wa ,a11am> said: "None of you shall believe
until his desires follow what I have come with. " 2 This mean
total submission and compliance and its objective.

With reference to His saying: "Turn to your Lord (in

repentance)..'' . This ayah ends with:

...before the torment comes upon you, then you will

not be helped.

Al-Baghawi 1,ahimahu11aah1 said:

"Turn to your Lord... " means to draw near and tum to Him
with obedience.

"...And submit to His Will..." to be sincere in His Tawhid.

...before the torment comes upon you, then you will

not be helped. 3

lbn Sa'adi said: "Therefore, the Exalted commanded that we

hasten to tum unto Him and hence said:

"Turn to your Lord..." with your hearts and;

"...submit to His Will..." with all your being.

I. Surah An-Nisa (4):65
2. AI-Baghawi - "Sharh of Al-Sunnah" voll :pg213
3. Tafsir AI-Baghawi vol4:pg85

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If the command is only to "Turn to your Lord... " then all the
actions of (ones being) are included. If to "Turn to your
Lord ... " is combined with the command "•••and submit to His
Will... " as in this case, then the meaning is as we have
explained.

Allah's saying: "Turn to your Lord and submit to His

Will ... " is the evidence for sincerity and that without sincerity
apparent and hidden deeds are of no benefit at all.

"... before the torment comes upon you..." a coming that

cannot be repelled.

"...then you will not be helped."

If it was asked: what is the meaning of "Turn to..." and Islam?

What are their divisions and deeds?

Allah the Exalted, answered by His saying:

And follow the best (i.e. the Quran) of that which has
been sent down to you from your Lord... 1 *

The interpretation of these two Imams is derived from the ayah

preceding it:
Say: "O my servants who have transgressed against
themselves! Despair not of the Mercy of Allah. verily
Allah forgives all sins. Truly, He is Oft-Forgiving,
Most Merciful. 2

I. Tafsir Ibn Sa'adi (4):332 * Surah Az-Zumar (39):55

2. Surah Az-Zumar (39):53
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It is a great interpretation that is supported by the evidence. It
cures the sick and quenches the burning thirst. This is further
clarified by the hadith reported in Sahib Muslim that Abu
Hurairah narrated that the Messenger of Allah (.rallallaahu 'u/aihi .,a/lam)
WU

said: "Hasten to (good) deeds before six (occurrences); the

rising of the sun from the West, the smoke, the false messiah,
the beast, one's private affairs o~ public affairs. " 1

Both the ayah and hadith concur on the question of "hastening"

which is an aspect of turning to Allah, the Exalted.

His saying: "And who can be better in religion than one who
submits his face (himself) to Allah and does good ... " ends
with "...and follows the religion of Abraham the true in
Faith..." i.e. no one is better in religion and his worship of
Allah than one who combined, in his words and actions, Islam
and good deeds. This means that one has combined sincerity to
Allah with conformity to the Sunnah of the Messenger of Allah
(.,·ullal/aahu 'alaihi wa sol/am) .

Al-Hafidh ibn Kathir said: when the penalties for bad deeds
were mentioned and that there was no escaping from the
payment of the due penalty by the servant, whether in this life
(which is better for the servant) or in the hereafter; we·
beseeched Allah and asked His forgiveness in this life and the
hereafter. To overlook and forgive is evidence of His
Benevolence, Generosity and Mercy in accepting His servants'
good deeds subject to their Iman. He will make them enter
Al-Jannah and shall not deny them the rewards for their good
deeds; not even as much as (Al-Naqueer) - a dip on the back of

1. Muslim - The Book of Fitn (Trials)

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a date stone. We have previously spoken ab9ut (Al-Fateel)
which is the thread-like line in the middle of a date stone.
(Al-Quitmeer) is the celluloid film enveloping the date stone -
all these three are mentioned in the Quran.

Then, The Exalted says: 11 And who can be better in religion

than one who submits his face (himself) to Allah..." i.e. to
sincerely devote his deeds for the sake of His Lord, the
Invincible, the Exalted. His actions result from his Iman,
seeking the reward from Allah.

11
•••and he does good ... " i.e. in doing these deeds, he followed

the Laws of Allah and the Sunnah of His Messenger c.rauauaahu ·a,aihi
"" .wuami; the guidance and the religion of Truth. Without these

two conditions, no one's deeds will be right; they must be

sincere and correct. Sincerity entails that the deeds are for the
sake of Allah and correctness is that they follow the Shari'ah.
The outward appearance of the act is correct the Shari'ah is
followed and when the inward (intention) is sincere. When an
act (deed) does not meet either of these conditions, it is
rendered invalid. If sincerity is lacking, the person is a
hypocrite who only does something to be seen by others. If the
Shari'ah is not complied with, the person has gone astray and is
ignorant. If, however, both conditions are met the deed
becomes valid, as performed by a believer as mentioned in the
following ayah:

They are those from whom We shall accept the best of

their deeds and overlook their evil deeds ...1

I. Surah A l-Ahqaf (46): 16

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Therefore, the Exalted, says: "•.•and follows the religion of
Abraham the true in Faith ... " and they are Muhammad (.w110 11,,,,h.
'uluihi
WU ,ullum) and his followers till the Day of Judgement. This is

confirmed by the Exalted's saying:

Verily, among mankind who have the best claim to

Abraham are those who followed him, and this
prophet. .. etc. 1

The Exalted also says:

Then, We have inspired you: "Follow the religion of

Abraham the true in Faith (hanifa) and he was not of
the polytheists. 11 2

"...True in Faith... " one who deliberately avoids association

with Allah (Shirk) i.e. to evidently leave Shirk, follow the Truth
altogether not being prevented by any one. 3

To·summarise, the ayah comprises two things:

Firstly:
No deed may attain acceptance by Allah unless it combines
belief in Allah wjth sincerity to Him, and compliance with the
Sunnah of the Messenger of Allah c.w11a11auhu ·a,aihi " '" .w11am). This is
complete submission and its goal.

I. Surah AI-Imran (3):68

2. Surah An-Nahl (16): 123
3. lbn Kathir voll :pg573.

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Second:
The True Faith (Al-Haneefiyah) that Allah had sent Muhammad
with, and the preceding Prophets and Messengers is: the True
Faith of Abraham the Friend (Al-Khalil).

His saying:

And whoever submits his face (himself) to Allah and is

a doer of good, then he has grasped the most
trustworthy handhold (i.e. La I/aha Illa Allah) ... 1

Allah the Exalted, informs us that the way to grasp the most
trustworthy handhold is through submission to Allah and doing
good deeds.

This interpretation was given by some of our predecessors. To

consolidate the benefit we quote what Ibn Kathir said regarding
a similar ayah of Surah Al-Baqarah:

... . whoever disbelieves in all false deities (AI-Taghut)

and believes in Allah then he has indeed grasped the
mos~ trustworthy handhold that will never break.
And Allah is All-Hearer, Al-Knower. 2

In other words, whoever rejects 'equals', idols and all that the
devil calls to be worshipped other than Allah; testifies to the
Unity of Allah, worships Him alone and witnesses that there is
no god but He, "••.has grasped the most trustworthy

I. Surah Luqman (3 1):22

2. Surah Al-Baqarah (2):256

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handhold..." He is then firm in his belief, follows the optimum
method and the straight path.

His saying: "Al-Taghut" is Al-Shaytan (Satan) is strongly

supported and comprises all evils of the people of pre-islamic
ignorance (Jahiliyah); worshipping idols, referring matters for
their (the idols) arbitration and seeking their help and
assistance.

His saying: ".••has grasped the most trustworthy handhold

that will never break... " i.e. has grasped the religion by its
strongest hold and likened that to the 11 •••the most trustworthy
handhold..." which does not break. By itself, it is perfect,
strong and its joint is also strong. Therefore he said: "... has
grasped the most trustworthy handhold that never
breaks ... "

Mujahid said: " ••• the most trustworthy handhold ... " means
Iman.
Al~Sa'adi said: it is Islam
Said bin Jubair and Al-Dahhak said: it means "La Ilaha Illa
Allah" ·
Anas bin Malik said: it means Al-Quran
Salim bin Abi Al-Ja'ad said: it is the love for the sake of Allah
and hate for the sake of Allah.

All these interpretations are correct and do not contradict each

other. 1

I. Tafsir Ibn Kathir voll :pg319

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His saying: "But no, by your Lord, they can have no
Faith..." 1 Allah, the Exalted, informs us that apparent and
hidden Iman occurs by three things:

First:
To make the Prophet <,a11a11aahu ·a,aihi wa sauam) be the judge. During his
life he judged in person. After his death, his matters are to be
referred to his Shariah (The Quran and the Sunnah).

Second:
No resistance in their souls when the matter has been decided.
This requires acceptance of the judgement and delight in it.

Third:
Complete submission to his judgement cw11u11uuhu ·u ruihi wu .ruu um>.

The meaning of this ayah is further clarified by what

Al-Bukhari narrated in his book of Tafsir, that 'Urwa bin
Al-Zubair said: Al-Zubair quarrelled with a man from the
Ansar because of a natural mountain stream at Al-Harra. The
Prophet (.w11a11aahu ·araihi wa .ml/um> said: 0 Zubair, irrigate (your land)
11

11
and then let the water flow to your neighbour. The man of the
Ansar said: "O Messenger of Allah: is this because he is your
cousin?" The Prophet's face became red (with anger) and he
said: 0 Zubair, irrigate (your land) and withhold the water till
11

it fills the land upto your walls and then let the water flow to
your neighbour. So the Prophet (saflaf/aahu 'ula ihi wa .rallam) enabled
II

Al-Zubair to take his full right after the Ansar provoked his
anger, having previously given an order that was to the mutual

I. Surah An-Nisa (4):65

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advantage of both men. Al-Zubair said: "I do not think but this
ayah was revealed in this connection." 1

Similar to this ayah in that submission to the judgment of Allah

and His Messenger is required, the Exalted's saying:

...if you differ in anything amongst yourselves, refer it

to Allah and His Messenger (sallallaahu 'a/aihi ,a/lam), if you
WO

believe in Allah and in the Last Day. That is better

and more suitable for final determination. 2

Al-Shaikh 'Abdul-Rahman bin Sa'adi 1,ahimahullaah} on interpreting

this ayah and what preceded it ordered that all disputes in major
or minor matters of religion be referred back to Allah and the
Messenger csauauaah• ·a,aihi wa sauam>; i.e. the Book of Allah and the
Sunnah of His Messenger (.wuauaah• ·a1aihi wa sauam). He said: In them one
finds judgements for all disputed matters either explicitly,
generally, implicitly or by drawing attention to understanding
or precedent. The foundations of the religion are to be found in
the Book of Allah and the Sunnah of His Messenger c.ra11a11aah• ·a,aihi
wa .,.uam>; true Iman cannot be achieved without them. Therefore

reference to this is a prerequisite of Iman for Allah says: 11 •••if

you believe in Allah and in the Last Day... 11

This proves that whoever does not refer matters of dispute to

Allah and His Messenger c.wuauaah• ·a,aihi "'" ,auam) is not in fact a
believer but one who believes in the Taghut (Kafir) as stated in
the ayah that follows (this).

I. Al-Bukhari -The Book ofTafsir

2. Surah An-Nisa (4):59

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11
••• That is ... " meaning reference to Allah and His Messenger
(.rallallaahu 'a/aihi wa sol/am),

"... better and more suitable for final determination. 11

Because the judgement of Allah and His Messenger c,auauaahu ·a1aihi wa
.,auam> is the best, most just and most suitable for the people in all

matters of their religion (Deen), the life of this world and the
Hereafter. 1

These ayat indicate:

First:
The necessity of sincerity to Allah alone and the necessity to
follow the Sunnah of the Messenger c.. .uauaahu ·a1aihi wa ,auam> and these
form the basis of grasping the most trustworthy handhold.

Second:
The necessity to submit to the laws of Allah and His Messenger
both apparently and in secret. The compiler used as evidence;
his (the Messenger of Allah cwuauaahu ·araihiwasauam>) saying:

"None of you shall believe until his desires concur with what I
have come with. "

The hadith was reported by 'Abdullah bin 'Amr (that the

Prophet c...uauaahu ·araihi wa .muam> said) and was recorded in
Al-Baghawi's "Sharh As-Sunnah" 2, Al-Khateeb's "Al-Tarikh"
3 4
, Ibn Abi 'Asim's "Al-Sunnah" and others but the (hadith) is
I. Tafsir ibn Sa'di, vol I :pg362
2. "Sharh Al-Sunnah" by AI-Baghawi vol I :pg213
3. The History of Baghdad by AI-Khateeb vol4:pg369
4. Al-Sunnah by lbn Abi Asim vol! :pg 12
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weak because all narrations are from Na'im bin Hammad. So
said Al-Hafidh Ibn Rajab having reported it.

It is not possible to consider this hadith as "sahih" because: the

hadith has only been reported by Na'im bin Hammad
Al-Marzawi whom some of the scholars trusted and Al-Bukhari
reported from him. The scholars of hadith used to think well of
him for his strength in the Sunnah and his severity in
responding to those who followed their whims. However, he
was accused and suspected in some traditions (ahadith) so
much so that when these incidents increased he was adjudged
"weak". As for the meaning of the hadith and the commands
and forbiddences therein, one has to love what he has been
commanded and hate what he has been forbidden.

The Quran contained similar references in various Surahs:

But no, by your Lord, they can have no Faith, until ·

they make you judge in all disputes between them,
and find in themselves no resistance against your
decisions, and accept (them) with full submission...

The Exalted also says:

It is not for a believer, man or woman, when Allah

and His Messenger have decreed a matter that they
should have any option in their decision...1

Allah, Glory be to Him, High Above, censured those who hated

what He loved and loved what He hated.

1. Surah AI-Ahzab (33):36

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Allah, the Exalted, says:

That is because they hate that which Allah sent down

( the Quran) so He made their deeds fruitless. 1

And, the Exalted, also says:

That is because they followed that which angered

Allah, and hated that which pleased Him. So He made
their deeds fruitless. 2

It is incumbent upon every believer to love what Allah loves in

such a way that it will make him perform what he has been
commanded. If his love reached such a point so as to perform
extra acts of worship, that would be better. The believer is also
to hate all that Allah, the Exalted, hates in such a way that it
will make him abstain from what Allah has forbidden for him.
If his hate reached such a point as to abstain from what Allah
disliked, out of chastity, that would be better.

In the two Sahihs, it has been confirmed that the Messenger of

Allah (.,allal/aahu 'alaihi ,ral/am) said: "None of you shall have Faith until
WU

he loves me more than he loves himself, his children, his family

and all of mankind." Therefore, a person is not a believer until
the love of the Messenger c,.11. uaahu ·a,aihi wa .rnuam> is placed above all
the rest of mankind. The love of the Prophet (sallallahu 'alaihi wa
sallam) follows from the love for the One who sent him and true
love requires following-up and agreement in loving the loved
(things) and hating the hated (things). 3
I. Surah Muhammad (47):9
2. Surah Muhammad (47):28
3. "Jami' Al-Ulum wa AI-Hikam" (Collection of Sciences and Wisdoms): pg364

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It seems to me, and knowledge rests with Allah, that the
compiler (rahimahullaah) had quoted this hadith for the correctness of
its meaning as mentioned by Al-Hafidh Ibn Rajab supported by
the evidences.

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 The Seventh Condition
(Acceptance: Al-Qubool).
Acceptance that contradicts rejection. The evidence for
acceptance from the Quran is the Exalted's saying:

And similarly, We sent not a warner before you (0

Muhammad t,a11a11aahu ·ataihi wa .,a11a,,.>) to any town (people) but
that the luxurious ones amongst them said: "We
found our fathers following a certain way and religion
and we will indeed follow their footsteps." (The
warner) said: "Even if I bring you better guidance
than that which you found your fathers following?"
They said: "Verily we disbelieve in that with which
you have been sent." So we took revenge of them, then
see what was the end of those who denied (Islam). 1

The Exalted also says:

Truly when it was said to them: "La Ilaha Illa Allah

(there is no deity worthy of worship except Allah)",
they puffed themselves up with pride. And they said:
"Are we going to abandon our gods for the sake of a
mad poet?" 2

From the Sunnah: what has been confirmed that Abu Musa <,adhi
Allaahu 'anhu) reported that the Prophet t tallallaahu 'a/aihi wa sa/lam) said: "The

similitude of the guidance and knowledge with which Allah has

1. Surah Al-Zukhruf (25):23-25.

2. Surah As-Saffat (37):35-36.

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sent me is like abundant rain failing on the earth, some of
which . was fertile soil that absorbed the water and brought
forth vegetation and grass in abundance. Another portion of it
was hard and held the rain water and Allah benefited the
people with it and they utilized it for drinking, making their
animals drink from it and irrigated their land for cultivation.
And a portion of it was barren which could neither hold the
water nor bring forth vegetation. The first is the example of the
person who comprehends Allah's religion and gets benefit
(from that knowledge) which Allah, the Exalted, .has revealed
through me and learns then teaches others. The last example is
that of a person who does not care for it and does not take
Allah's guidance revealed through me." 1

His saying: "And similarly, We sent not a warner before

you (0 Muhammad <,a11a11aahu ·ataihi wa .,auam>) to any town (people)
but that the luxurious ones amongst them said... " Allah, the
Exalted, informs us that the reaction of Quraish and those living
around them in their response to the call of the Prophet <-"'"""'"'h"
'u/uihi
WU .wllum) and their repudiation of the Truth he came with, is

similar to the reaction of their preceding nations and their

prophets. The reason for both emanates from imitation of
people and creeds.

Al-Shaikh 'Abdur-Rahman bin Nasir Al-Sa'adi <mhirru,hu11,wh1 said:

"And similarly, We sent not a warner before you (0
Muhammad (.,allallaahu 'alaihi .,a/lam )) to any town (people) but that
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the luxurious ones amongst them said ..." i.e. the very rich
and those whom the glitter of life and wealth have made them
transgress and become arrogant in the face of the Truth.

I. Al-Bukhari - The Book of Knowledge.

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" ...We found our fathers following a certain way and
religion and we will indeed follow their footsteps." i.e. these
(people) did not invent and are not the first to say such a thing.
This reasoning of these unbelievers who have gone astray is not
directed at following the Truth and Guidance, but is, in fact,
only bigotry. By this reasoning they intended to prop-up the
falsehood they heh:f.

Therefore every Messenger says to his opponents who hold

such falsehoods: "•••Even if I bring you better guidance than
that which you found your fathers following?" i.e. would
you then follow me for guidance?

" ... Verily we disbelieve in that with which you have been
sent." This tells us that they did not want to follow the Truth
and Guidance; in fact, they wanted to follow falsehood and
desires.

"...So we took revenge of them..." for their disbelieving the

Truth and countering it with falsehood.

"...then see what was the end of those who denied (Islam)."
so let these people beware not to continue with their rejection
lest the same fate befalls them. 1

These ayat indicate:

I . Tafsir Ibn Sa'adi vol4:pg442

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First:
To make firm the heart of the Prophet (sa11a11aahu ·utaihi "" .mttam) and
console him that what his people are saying is nothing new nor
are they a unique species of liars.

Second:
Warning against disobedience of the Prophet (wl/u/1,whu 'a laihi W(I .wllmn).

Third:
The danger of imitating and that it is one of the greatest things
that dissuade people form accepting the Truth and Guidance.
The evidence for this is to be found in what has been reported
in the two Sahihs that Sa'id bin AI-Mussayyab said that his
father said: "When Abu Talib was on his death-bed, the
Messenger of Allah cm11a11a11hu ·"taihi wa.w11am) visited him and found Abu
Jahl and 'Abdullah lbn Abi Umayyah Ibn AI-Mughirah already
there. He said: "O my uncle say "La llaha Illa Allah", a word
with which I can defend you in the presence of Allah." Abu Jahl
and 'Abdullah Ibn Abi Umayyah said: "Do you want to turn
away from the religion of 'Abdul-Muttalib?" The Messenger of
Allah <...,,,,11aahu ·a,aihi "'" .ml/am> kept repeating his proposition and the
two men kept repeating what they were saying. He (Sa'id bin
AI-Mussayyab) said: The Messenger of Allah (.w/lu/l{IU/11/ ·at111hi .rnllllm)
\WI

said: "By Allah, I shall seek forgiveness for you, unless I am

prohibited (by Allah)." Allah then sent down the following
revelation:

It is not proper for the Prophet and those who believe

to ask Allah's forgiveness for the pagans. 1
I. Surah At-Tauba(9): 11 3

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And in the case of Abu Talib, Allah also sent down the
following revelation:

Verily you (0 Muhammad (.<a11a11aah• ·a1aihi wrn11am>) guide not

whom you like, but Allah guides whom He wills... " 1 2

The compiler in his essay said;

the Eighth matter: 3 is the ill effects of bad friends on man.
the Ninth matter; the ill-effects of magnifying the predecessors
and the leaders.

Note, may Allah guide us and you, how Abu Talib preferred the
religion of his fathers and grandfathers and refused witness to
the Truth.

Verily therein is indeed a reminder for him who has a

heart or gives ear while he is heedful. 4

So beware O Muslims of foolish fanaticism (taking sides) and

blind imitation. His saying "Truly when it was said to them:
"La Ilaha Illa Allah (there is no deity worthy of worship
except- Allah) ... ''"

Al-Shaikh 'Abdur-Rahmaan Al-Sa'adi said: "Truly when it

was said to them: "La Ilaha Illa Allah (there is no deity
worthy of worship except Allah)"" they were called to this
and ordered not to adopt any other god.

---------- - - - - - -·
I. Surah AI-Qasas(28):56
2. Al-Bukhari - The Book of Interpretation.
3. Muslim - The Book of Tawhid.
4. Surah Qaf (50) :37.
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11
they puffed themselves up with pride...11 against it and
•••

whoever brought them (the message).

"...And they said..." in opposition to it.

"...Are we going to abandon our gods? ..." which we and our

fathers worshipped.

"...for the sake of a mad poet. II meaning Muhammad (sal/allaahu

'a/aihi wa .,al/am),

It was not sufficient for them, may Allah disgrace them, to tum
away from him or simply disbelieving him. They branded him
with the most unjust description by calling him "a mad poet",
knowing full well that he did not know poetry or poets. Neither
did he have the character of one; indeed he was the wisest of
mankind and one with the most sound intellect. 1

Indeed, this action of the unbelievers is the utmost of avoidance

and abandonment. It is also the ugliest method to tum away
from the path of Allah. Therefore, Allah, the High, contradicted
them, disproved their sayings and refuted their fabrications in
the ayah that followed:

Nay! he has come with the Truth and he confirms the

Messengers (before him). 2

AI-Hafidh lbn Kathir 1,ahimahu11aah1 said: "Allah, Most High, said in

response contradicting them: "Nay! he has come with the

I. Tafsir Ibn Sa'adi (4):256

2. Surah As-Saffat(37):37

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truth... '' meaning the Messenger of Allah c.w11a11aah• ·a,aihi wa , auam) has
come with the Truth in all the Laws of Allah (Most High), the
news and commands.

"...he confirms the Messengers (before him)." i.e. he

confirms all that they said about his good characters, correct
path and all that he related from Allah, Most High, regarding
His Laws and Commands. They (the Messengers before
Muhammad c,auauaah• ·a,aihi wa .,.uam)) said: (Nothing is said to you
except that has been said to the Messengers before you) 1

His saying: of the Sunnah, what has been confirmed that Abu
Musa... etc.
It is reported by the two Shaikhs and this is the text in
Al-Bukhari.
His saying: "The similitude of the guidance and knowledge with
which Allah has sent me.... " etc.

This evidence quoted by the compiler becomes more apparent

from his saying <,auauaah• ·a,aihi wa ,au am>: "(The first example is that) of
a person who comprehends Allah's religion and gets benefit
(from that knowledge) which Allah, the Exalted, has revealed
through me, learns it and then teaches others.

(The last Example) is that of a person who does not care for it
and does not take Allah's guidance revealed through me."

An-Nawawi 1,ahimahu11aah) said: the meaning of the hadith and its

objective is to liken the guidance brought (to us) by him (.,allallaahu

I. Tafsir Ibn Kathir (4):7

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'a/aihi wa sal/am) with rain and means that the soil is of three kinds and
so are.the people.

The first kind of soil benefits from the rain and comes to life,
having been dormant; vegetation grows benefiting man, beast,
other plants and others. Similarly, the first kind of person
receives the guidance and knowledge, learns it and his heart
comes to life, practicing it and teaching others. Therefore
benefitting himself and others.

The second kind of soil is that which does not benefit itself but
has an advantage; that of holding the water for others thus
benefitting man and beast. Similarly, the second kind of people,
have hearts that hold (knowledge) but do not have insight or
judgement to extract the meanings or rules, nor do they practice
obediences or act in accordance with what they have learnt
(memorised). When a needy student thirsty for the knowledge
which they have is able to benefit himself and others acquire
their knowledge and benefit from it, then this kind of people
have benefited others from what has reached them.

The third kind of soil is barren and nothing grows in it. It

neither benefits from the water, nor hold it so that others benefit
from it. Similarly, the third kind of people are those who have
neither hearts that hold knowledge nor intelligence. If they hear
knowledge, they do not benefit from it or learn it, to benefit
others. And Allah knows best.

In this hadith there are several kinds of knowledge of which:

1 Proverbs.

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 2. Merit of knowledge and teaching others.
3 Vigourously urging others to acquire knowledge.
4 Censuring those who tum away from knowledge.
And Allah knows best. 1

This is what Allah has facilitated (for me) to compile and edit
of the abridged interpretation of the evidences of the conditions
(La llaha Illa Allah). This was completed on Tht:1rsday evening
twenty-first Rabi' Al-Thani of the year 1414 at the city of
Al-Madinah Al-Munawwarah.

All praise is due to Allah with Whose bounty all good deeds are
accomplished and peace and blessings be upon our Prophet
Muhammad, his noble family and all his companions.

1. Al-Nawawi's interpretation of Muslim voll 5:pg47

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 Notes

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