Imaam al-Albani on Tawhid ul-Hakimiyyah

Translated by Dawud Burbank rahimahullaah

Shaikh Muhammad Naasiruddeen al-Albaanee was asked, “Our Shaikh, may Allaah bless you, the scholars of the Salaf, may Allaah have mercy upon them, mention that Tawheed is of three types: ‘ar-Ruboobiyyah,’ ‘al-Uloohiyyah’ and ‘al-Asmaa was-Sifaat,’ so is it correct for us to say that there is a fourth Tawheed that is ‘Tawheedul-Haakimiyyah’ or ‘Tawheed of Judgement?’ So he replied:

“‘Al-Haakimiyyah’ is a branch of the branches of Tawheedul-Uloohiyyah, and those who focus their attention upon this newly invented saying in the present age use it as a weapon not to teach the Muslims the Tawheed that all of the Prophets and Messengers came with, but rather as apolitical weapon. So if you wish I will establish for you what I have just said, even though this question has repeatedly been answered by me, many times – or if you wish we will continue upon our topic.

I have said in similar circumstances, as support for what I have just said, that usage of the word ‘al-Haakimyyah’ is part of the political da’wah that is particular to some of the parties present today; and I will mention here something that occurred between myself and someone who gave the khutbah in one of the mosques of Damascus. So on the day of Jumu’ah he gave a khutbah which was all about judgement/decree being for Allaah, the Mighty and Majestic. But this person made an error with regard to a matter of fiqh. So after he had finished the prayer I went forward to him and gave him ‘salaam,’ and said to him, ‘O my brother, you did so and so, and that is contrary to the Sunnah.’ So he said to me, ‘I am a Hanafee, and the Hanafee madhhab says what I have done.’ So I said, ‘Subhaanallaah! You have given khutbah that judgement/decree is just for Allaah, the Mighty and Majestic, but you only use this word to attack those rulers whom you think are Unbelievers because they do not rule according to the Islamic Sharee’ah. But you have forgotten about yourselves – that Allaah’s decree/judgement covers every Muslim. So why, when I say to you that the Messenger did so and so, why do you say, ‘But my madhhab is such and such.’ Then you have contradicted that which you call the people to.’

So if it were not for the fact that they use this saying as a tool for political propaganda of theirs, then we would say, ‘This is our merchandise that has been returned to us.’

So the da’wah that we call the people to contains ‘al-Haakimiyyah’ and other than ‘al-Haakimiyyah’: Tawheedul-Uloohiyyah and Tawheed of worship – that which you concentrate upon enters within it. We are the ones who propagated what you mention whilst you are focusing upon ‘al-Haakimiyyah,’ the hadeeth of Hudhayfah ibn al-Yamaan, that when the Prophet (sallallaahu ‘alaihi wa-sallam) recited this ayah to his noble Companions:

They (the Jews and the Christians) took the Rabbis and learned men as lords besides Allaah. Soorah at-Tawbah (9):31

then ‘Adiyy ibn Haatim at-Taa’ee said, ‘By Allaah, O Messenger of Allaah, we did not take them as lords besides Allaah.’ So he said, ‘When they made something lawful forbidden for you, had you not used to declare it forbidden; and when they made lawful something forbidden, had you not used to take it as being lawful?’ He said, ‘As for that, then it did used to happen.’ He said, ‘Then that is your taking them as lords besides Allaah.’

So we are the ones who propagated this hadeeth, and then it reached the others. Then they advanced one part of Tawheedul-Uloohiyyah or worship, with this innovated title for political aims.

So I do not see anything (wrong) in a terminology such as this if only they had not left it as mere propaganda without their acting as it requires. So it is, as I have just mentioned, a part of Tawheed of worship – but you will see them worshipping Allaah in whatever manner each of them feels like, and if it is said, as we have just mentioned in the incident of the man who gave the khutbah, ‘that someone is acting contrary to the Sunnah,’ or ‘this is something contrary to the saying of the Messenger (sallallaahu ‘alaihi wa-sallam),’ then he says, ‘My madhhab is such and such.’

That judgement/decree is for Allaah alone is not just a proof against the Unbelievers and the mushriks, but also against anyone who transgresses against Allaah by contradicting what came from Allaah in His Book, and from His Prophet (sallallaahu ‘alaihi wa-sallam) in his Sunnah. This is what I have as a reply to the likes of this question.”

Taken from ‘al-Muslimoon,’ no. 639, 25th of Dhul-Hijjah 1417H which corresponds to Friday the 2nd of May 1997.

The Beginnings of Deviation

Source: Al-Istiqaamah Magazine, Issue No.7


What is essential to know is that: “Allaah created the creation in order that they should worship Him. Furthermore, Allaah prepared for them – from His Provision – all that they would require. About this Allaah – the Most High – said:

“I did not create jinn and mankind, except that they should worship Me. I do not seek any provisions from them, nor do I ask that they should feed me. Indeed Allaah is the Provider, the Possessor of Might and Strength.” [Soorah adh-Dhaariyaat 51:56-58].

So the soul – if left to its Fitrah (natural disposition and inclination) – would find itself acknowledging Allaah’s Divinity, loving Him and worshiping Him alone, without worshipping others along with Him. However, this fitrah becomes corrupted and it deviates away from the pure worship of Allaah, due to what the devils – from amongst mankind and jinn – whisper to some people, beautifying to them their whispers of deception. So Tawheed (to worship Allaah alone) is the core and root of man’s fitrah, whereas Shirk (directing any part of worship that belongs only to Allaah, to other than Allaah) is alien to it and is something that deceptively enters into it. Allaah – the Most High – said:

“So set your face to the Haneef Religion (the Religion of pure Tawheed), This is the fitrah of Allaah which He created mankind upon. There is to be no change in the creation (i.e, Religion) of Allaah. That is the straight and upright Religion. But most of mankind do not have knowledge.” [Soorah Room 30:30].”1

The above Aayah (Verse) clearly refutes the false notion of the atheists; who claim that the natural basis of man is Shirk, and that Tawheed evolved in man! Not only does the previous Aayah refutes this falsehood, but so do the following two authentic narrations:

Firstly: Allaah’s Messenger sallallaahu ‘alayhi wa sallam said, that his Lord said: “I created all My Servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils come to them end led them astray from their true Religion. They made unlawful to people that which I had mode lawful for them, and they commended them to associate in worship with Me, that for which I had sent down no authority.”4

Secondly: Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Every child is born upon the Fitrah (i.e. Islaam), but his parents make him a jew or a christian or a magian. It is like the way on animal gives birth to a natural offspring. Have you noticed any born mutilated, before you mutilate them.” Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” [Soorah Room 30:30].”3


Mankind was, in the beginning, a single Ummah (nation) upon Tawheed, the pure worship of Allaah alone. Then Shirk gradually overcame them. The basis for this belief is what Allaah – the Most High – said:

“Mankind was one Ummah (nation), then Allaah sent Prophets bringing good news and warnings.” [Soorah al-Baqarah 2:213].

“Mankind was not except a single Ummah, then they differed.” [Soorah Yoonus 12. 19].

Ibn ‘Abbaas radiallaahu ‘anhu said:
“Between Noah and Aadam there were ten generations, all of them were upon the Sharee’ah (Law) of the truth, then they differed. So Allaah sent Prophets as bringers of good news and as warners.”4

So: “During the time of the Prophet Noah ‘alayhis-salaam, Shirk appeared amongst his people, and they started worshipping idols along with worshipping Allaah. So Allaah said:

Indeed We sent Noah ‘alayhis-salaam to his people and he said to them: I have come to you as a clear warner; that you should worship only Allaah.” [Soorah Hood 1 1:25-26].”5

After this clear explanation, it is of the utmost importance for the Muslims to know exactly how Shirk spread amongst the Believers, after they were people upon pure Tawheed?


Allaah – the Most Perfect – said about the people of Noah:

“And they said: You shall not forsake your deities / gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” [Soorah Nooh 71:23].

Ibn ‘Abbaas radiallaahu ‘anhu relates:
“These were all idols from Noah’s nation, which eventually ended up amongst the Arabs. Wadd was the idol which was worshipped by the Kalb tribe in the region of Dawmatul-Jandal; Suwaa’ was for the Hudhayl tribe; Yaghooth by the Ghutayf tribe at Jurf near the region of Sabaa; Ya’ooq for the Hamdaan tribe and Nasr was the idol worshipped by the Dhul-Kalaa of the Himayr tribe. Indeed these five idols were the names of righteous men from the nation of Noah. When they died Shaytaan whispered to their people to make statues of them in honour of them, and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when that generation passed away and the purpose of the statues was forgotten, the next generation then began worshipping them.“6

Muhammad ibn Qays radiallaahu ‘anhu said:
Yaghooth, Ya’ooq and Nasr were a group of righteous men, who were taken as examples to be followed by their people. So when they died their companions said: If we were to make pictures of them it would encourage us to do acts of worship and obedience to Allaah (as they did). So they made pictures of them. However, when they died and the next generation came, Shaytaan whispered to them saying: Your fore-fathers used to worship these righteous men, and it was due to them that it rained. So they began to worship them.”7

So the beginnings of Shirk lay in the excessive praise and respect given to certain dead pious Muslims, who – due to peoples’ love for them – became idols that were worshipped and supplicated along with Allaah. So what needs to be understood is why people felt that they had to worship these righteous people along with worshipping Allaah.


Allaah – the One free from all defects – said:

“Indeed We have sent down to you the Book in truth, so worship Allaah alone by making the Religion purely for Him. Surely the Religion, worship and obedience should be for Allaah alone. But those who take as awliyaa (friends and protectors) others along with Allaah say: We only worship them so that they may bring us closer to Allaah. Indeed Allaah will judge between them concerning that in which they differ. Indeed Allaah does not guide those who are liars and disbelievers.” [Soorah az-Zumar 39:2-3].

“And they worship those besides Allaah that can neither harm nor benefit them, and they say: These are our intercessors with Allaah. Say to them: Do you inform Allaah about that which He does not have knowledge in the heavens and the earth. Glory be to Allaah and how free He is from that which the associate as partners with Him.” [Soorah Yoosuf 10:18].

“So Allaah – the Most Perfect – informed us in these two Aayaat (Verses) that the mushriks had taken others from the creation as awliyaa along with Allaah. They worshipped them along with Him, by offering du’aa (supplication) to them, and directing to them hope (of attaining safety or of being cured from some illness) and fear, sacrifice, vows, and their like claiming that directing such worship to these awliyaa would bring them closer to Allaah and that these awliyaa would then act as intercessors between them and Allaah. Yet Allaah – the the Most Perfect – rejected such claims and made clear its falseness and labeled those who claimed such a thing as being liars and disbelievers!”8

“Thus it should be clear to all who have intellect, that the cause of disbelief of the earlier kuffaar (disbelievers) was due to them taking the Prophets, awliyaa, trees, stones and other things from the creation, as intercessors between them and Allaah, believing that such intercessors would fulfill for them their needs and aspirations, without any permission from Allaah – the Most Perfect – nor His approval. They considered it to be similar to how ministers and advisors intercede on behalf of the people with the worldly kings. So they made a (false) analogy between Allaah – the Most Majestic – and the worldly kings and leaders, saying: lust as a person who wishes to present his needs to a king has to go through the king’s advisors and ministers, then likewise we draw closer to Allaah by making du’aa (supplication) to the Prophets and the awliyaa; taking them as intercessors between us and Allaah. However, this analogy is the height of futility and falsehood. Since Allaah – the One free from all defects – has none that is comparable to Him, nor can analogies be made between Him and His creation. Indeed no one intercedes for His creation, except with His permission. and none will be granted shafaa’a (intercession), except the people of Tawheed. For Allaah – the Most Perfect – has knowledge and power over all things, and is the Most Merciful of those who show mercy. He does not fear anyone, nor is frightened by anyone, since He – the Most Perfect – has power and dominion over His slaves and disposes of their affairs as He Wills. This is contrary to the earthly kings and leaders, for they do not have power over everything, nor do they have knowledge about everything. This is why they are dependant upon advisers, ministers and armies to assist them in matters which they, by themselves, are unable to do. They are also in need of being informed about those who are in need, which is another reason for their being surrounded by ministers and advisors. But the Lord – the Mighty and Majestic, the One free from all defects and shortcomings – is free from any type of need or assistance from any of His creation. He is more merciful to them that their mothers and He is the Most Just. And according to His Wisdom, Knowledge and Power, He places all things in their proper place. It is therefore not permissible to compare Allaah with His creation in this manner.”9


The Prophet sallallaahu ‘alayhi wa sallam said:
“Whosoever dies whilst making du’aa (invocation, supplication) to others besides Allaah, will enter the HellFire.”10


Anas radiallaahu ‘anhu related:
“In times of drought, ‘Umar ibn al-Khattaab radiallaahu ‘anhu used to ask ‘Abbaas ibn ‘Abdul-Muttalib to pray for rain on their behalf. He himself would say: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You on our behalf, so bless us with rain.” Anas said: So they would be blessed with rain.”11

Sulaym ibn ‘Aamir al-Khabaairee relates:
“That the sky withheld all rain, so Mu’aawiyah ibn Abee Sufyaan went out to pray for rain along with the people of Damascus. So when Mu’aawiyah sat upon the pulpit he said: “Where is Yazeed ibn al-Aswad al-Jurashee?” So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him, so he ascended the pulpit and sat at his feet. Then Mu’aawiyah said: “O Allaah! Today we are asking the best and most noblest amongst us to supplicate to You for us. O Allaah, today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us. O Yazeed! Raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then rain-clouds, like large shields, came quickly from the west, and the winds blew, and it rained so much that people could hardly reach their houses.”12

So why didn’t ‘Umar radiallaahu ‘anhu and the rest of the Companions who were with him, go to the grave of our beloved Prophet sallallaahu ‘alayhi wa sallam; or to the grave of the greatest of the awliyaa Abu Bakr radiallaahu ‘anhu, and make du’aa (supplication) to them for rain? Why? Because they knew that doing so would constitute shirk? Likewise, why didn’t Mu’aawiyah, and those of the righteous people with him, not delegate someone to go to Madeenah – to the grave of the Prophet sallallaahu ‘alayhi wa sallam, or any of the Companions buried there – or directly make du’aa to them from Damascus, in their time of distress and great need? Why? Because they knew that doing so would constitute shirk!


Firstly: That Shirk began during the time of Noah ‘alayhis-salaam, due to the excessive love and veneration that the people had for certain dead pious Muslim.

Imaam al-Qurtubee (d.654H) – rahimahullaah – said: “The initial images that were made of these righteous men were done in order that the people could be reminded about their righteousness and so strive in being righteous; as they strove. So they worshipped Allaah by the graves of these righteous men. Then a people came after them who forgot the intent of their fore-fathers’ actions. So Shaytaan whispered to them saying: Your fore-fathers used to worship these images and held them in great veneration.”13

Secondly: “That Shaytaan is eager to misguide mankind and to plot against them. He comes from the angle of exploiting man’s emotions, and lures them into doing acts that are (apparently) good. Thus, when Shaytaan saw amongst the people of Noah their great love and esteem for the righteous, he tricked them into going beyond the bounds in their love, and he got them to make and place statues of these dead pious Muslims in their places of gatherings. The objective of this was to make them swerve away from the right path.

Thirdly: That Shaytaan does not only observe the present generation, and seek to deceive only them; but he also wishes to misguide and deceive future generations. Thus, when he could not plunge the present generation, from the people of Noah, into Shirk, he eagerly awaited the next generation’s arrival, in order that he could misguide them.”14

Fourthly: That the worshipping of dead pious Muslims continues to be practiced amongst the Ummah even today. The difference being is that the names have changed. Thus, instead of worshipping Wadd, or Yaghooth, or Ya’ooq; people have instead directed the same practices of Shirk – like supplicating directly to the pious dead, and taking them as intercessors between them and Allaah – to others; such as to Shaykh ‘Abdul-Qaadir al-Jeelaanee in Iraaq, or al-Baydaawee in Eygypt, or Chishtee in India, etc. However, changing the name of a thing, does not change its reality.

1. Kitaabut-Tawheed (p.6) of Shaykh Saalih al-Fawzaan.
2. Related by Muslim (8/159) and Ahmad (4/162) from ‘lyaadh ibn Himaar al-Mujaashi’ee radiallaahu ‘anhu.
3. Related by al-Bukhaaree (11/418) and Muslim (18/52), from Abu Hurayrah radiallaahu ‘anhu.
4. Related by at-Tabaree in his Tafseer (4/275).
5. Mubaahith (p.21) of Shaykh Naasir al-‘Aql.
6. Related by al-Bukhaaree (no.4920).
7. Related by at-Tabaree in his Tafseer (29/98).
8. Iqaamatul-Baraaheen (p.27) of Shaykh ‘Abdul-‘Azeez bin Baaz.
9. Iqaamatul-Baraaheen (pp.53-55).
10. Related by al-Bukhaaree (no.4297), from Ibn Mas’ood radiallaahu ‘anhu.
11. Related by al-Bukhaaree (no.1010).
12. Related by Ibn ‘Asskir in Tareekh Dimishq (18/151/1).
13. Jaami’ li-Ahkaamil-Qur’aan (13/308).
14. Bayaan Haqeeqatut-Tawheed (pp.8-9) of Shaykh Saalih al-Fawzaan.

Al-Mulakhas fee Sharh Kitaabit-Tawheed – What Has Been Said About At-Tanjeem – Abu Muhammad al Maghribee [Audio|En]

Listen / Download Mp3 Here (Time 40:27)

This is the weekly Saturday morning class given at Masjid at-Tawheed in Stone Mountain, GA.
From the book Al-Mulakhas fee Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan.

We begin reading from the explanation of the chapter:

What Has Been Said About At-Tanjeem 

Bukhari narrates in his Saheeh, that Qatadah said:

“Allah created these stars for three reasons: (i) To adorn the heaven, (ii) as missiles against the devils and (ii) as signs by which (the traveller) may be guided; and so whoever claims more than this for them has is erroneous and has lost his reward (on the Day of Resurrection) and taken upon himself that of which he has no knowledge.”

In this narration, Qatadah informs us that Allah , Most High, Created the stars for only three things: The first, to beautify the night sky; the second, as projectiles against the devils who approach the lowest heaven in order to overhear the angels speaking of the Commandments of Allah  which they then attempt to convey to the fortune-tellers and soothsayers;  and the third, as guidance for the wayfarer at night, whether on land or at sea. He added that anyone who claims more than this for the stars such as the claims of astrologers, that the positions of the stars and planets exert an influence on our daily lives, is acting out of ignorance, and will receive no reward from Allah  on the Day of Judgement and has gone astray from the Straight Path.

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Legitimate and Illegitimate Amulets – Shaykh Abdul-Azeez Bin Baz


Abdullah bin Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah (sallallaahu alaihi wa sallam) say: Verily, incantations, amulets and Tiwalah are Shirk. [1] Jabir, may Allaah be pleased with him, said:I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (sallallaahu alaihi wa sallam) forbade incantations, he came to him and asked him: O Messenger of Allaah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so. [2] How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur’anic words on the chest of the affected person?


The forbidden formulas for incantations are those containing Shirk, beseeching other than Allaah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing.

The Prophet (sallallaahu alaihi wa sallam) said: There is no harm in incantations as long as they do not include Shirk. [3]

And he (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.[4]

He also said: No incantation for other than the envious eye or venomous sting. [5]

This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (sallallaahu alaihi wa sallam) was himself treated with incantation, and he treated others with it.

As for wearing amulets by children and patients, it is not permissible. Such are called trinkets. But the most valid opinion is that they are a form of Shirk, and unlawful, because the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet; may Allaah not help him, and he who wears a shell; may Allaah not protect him. [6] He who wears an amulet commits Shirk.[7] And he (sallallaahu alaihi wa sallam) said: Verily, incantations, amulets and Tiwalah are Shirk. [8]

The scholars are at variance regarding the legality of wearing amulets containing Qur’anic Verses. The correct verdict is that they are unlawful, for two reasons:

  • The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur’anic Verses or not.
  • Leaving no room for formulas of Shirk, for if the amulets containing Qur’anic verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allaah who grants success.

[1] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418 [2] Muslim no. 2199 [3]Muslim no. 2200 [4] Muslim no. 2199 [5] Al-Bukhari no. 5705 and Muslim no. 220 [6] Ahmad 4:154 and Abu Yaýla no. 1759. See Majmaýuz-Zawaýid 5:103 [7] Ahmad 4:156 and Al-Hakim 4:417. See Majmaýuz-Zawaýid 5:103 [8] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 1 Page 40, Dar-us-salam publications

Understanding Shirk in Tawheed of Lordship (Ruboobiyyah) with examples – Shaykh Uthaymīn, Shaykh Sālih al-Fawzān

Shirk in Tawḥīd of Lordship is to believe that others besides Allah create or share control over his creation. This belief means that someone other than Allah can make good things happen or keep bad things from happening.

One example of this type of Shirk is to believe something brings good luck. People often have “good luck” rings or similar items they believe will help good things happen to them. Others tie special strings around them or their children, believing that if they recite the Quran over the strings, they will protect from bad things happening. However, only Allah can protect us from bad things and we should only seek his protection in ways he mentions in the Quran or the prophet ( صلّى الله عليه وسلّم ) taught us in the ḥadīth

Another common example of Shirk in Tawḥīd of Lordship today is when people believe others like themselves who are created and have no control in Allah’s universe can control what happens. Such people even wait until the ones they believe in are dead before worshipping them by praying to them. The act of praying to dead people is Shirk in Tawḥīd of Worship (which we will cover shortly), but the belief itself is also Shirk in Tawḥīd of Lordship because when people pray to dead people, they believe the souls of humans can control things in this life even after their death. This is completely wrong because the prophet ( صلّى الله عليه وسلّم ) told us:

إِذَا مَاتَ الإِنْاَانُ انْقَطَعَ عَنْهُ عَمَلُهُ إِلاَّ مِنْ ثَلاثَ ة إِلاَّ مِنْ صَدَقَ ة جَارِيَ ة أَوْ عِلْمٍ «
». يُنْتَفَعُ بِهِ أَوْ وَلَ د صَالِحٍ يَدْعُو لَهُ

When a person dies, his actions come to an end except for (receiving rewards for) three things: continuous charity, beneficial knowledge, or a righteous child who prays for him.
[Recorded by Muslim]

While a person may still receive rewards from Allah for things he left behind after he died, the prophet ( صلّى الله عليه وسلّم ) clearly told us that after death, a human being’s actions stop. So how can dead people control whether good and bad things happen in life when they are not even in life anymore? Still, some people continue to pray to the dead, asking for their help in changing events in this life although only Allah can do this.

Even if a dead person was a righteous worshipper of Allah, believing that dead people or anyone else controls things in this life is Shirk in Tawḥīd of Lordship.


  1. What is Shirk in Tawḥīd of Lordship? 
  2. Give an example of Shirk in Tawḥīd of Lordship

Posted from: Explaining Shirk: The Greatest Sin – Muhammad Ibn Sālih al-‘Uthaymīn, Sālih al-Fawzān, Translated by  Abu az-Zubayr Harrison

Tawheed is not fulfilled unless it contains both negation and affirmation – Shaykh ibn Uthaymeen

The noble Shaykh, Muhammad ibn Saalih Ibn al-‘Uthaymeen – may Allaah raise his status among the guided ones, was asked about the meaning of Tawheed and its categories. He answered, saying:

Linguistically, Tawheed is the noun derived from the Arabic root verb: wahhada / yuwahhidu which means to make something one.

This is not accomplished except by a negation and affirmation, both together – negating this characteristic from anything other than the thing which is being singled out, and affirming it to that thing.

For example, we say that mankind will not fulfill the concept of Tawheed unless and until they testify that nothing deserves any form of worship except Allaah. By this, we negate any right of worship to anyone or anything other than Allaah (subhanahu wa ta’aala), and we affirm it to Allaah alone.

This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in the characteristic.

So if you were to say, “So and so is standing,” then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, “No one is standing,” then you have absolutely and completely negated the action of standing for anyone. However, if you said, “No one is standing except Zayd,” then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawheed in reality – meaning that Tawheed is not fulfilled unless it contains both negation and affirmation. 

Posted fromTawheed: Its Meaning and Categories – Shaykh Muhammad Ibn Sālih al-‘Uthaymīn [PDF] – Translated by Abu az-Zubayr Harrison @

Cultivating The Children Upon Tawheed – Shaykh Muhammad ibn Rabee al-Madkhalee [Audio|Ar-En]

Cultivating The Children Upon Tawheed by Shaykh Muhammad ibn Rabee' al-Madkhalee

Listen / Download Mp3 Here (Time 01:06:08)

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications in conjunction with Masjid Anas Bin Malik is pleased to present a LIVE tele-lecture on Friday 14th June 2013 with the Noble Shaykh Muhammad Ibn Rabee’ Ibn Haadee al-Madkhalee (MayAllah Preserve Him) as part of this weekend’s conference entitled, “Teaching Our Children Tawheed”. Shaykh Muhammad is the son of Ash-Shaykh al-Allaamah Rabee’ Ibn Haadee al-Madkhalee (May Allah Preserve Him) and is a professor of ‘Aqeedah in The Islaamic University of Madeenah.

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An-Nushrah during Jahiliyyah (Counteracting Magic with its Like) – Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan – Abu Muhammad al-Maghribee [Audio|Eng]

An-Nushrah (Counteracting Magic with its Like)
Abu Muhammad al-Maghribee

This is the weekly Saturday morning class given at Masjid at-Tawheed in Stone Mountain, GA.
From the book Al-Mulakhas fee Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan.

You may download the original text in Arabic here: الملخص في شرح كتاب التوحيد

Listen / Download Mp3 Here (Time 42:18)

What has Been Said About An-Nushrah 

It is reported on the authority of Jabir (Radhi Allaahu Anhu) that Allah’s Messenger was asked about an-nushrah and he said:

“It is one of the works of Satan.” (Narrated by Ahmad with a good Sanadand by Abu Dawood

Who said: “Ahmad was asked about these matters and he answered that Ibn Mas’ood detested all such things.”)

Because an-nushrah was one of the actions of the Jahiliyyah, and the Companions had no desire or liking for the Jahiliyyah or its deeds, they asked the Prophet about an-nushrah. He replied that it is one of the works of Satan, and it is well-known that Satan orders not except that which is corrupt and detestable to the Believer. As for that which is permissible and not from the works of Satan, there is ar-ruqyah, seeking refuge (with Allah swt ) and the use of all permissible medicines (i.e. those which do not contain forbidden substances such as alcohol, pig fat etc.) and the Hadith is not a forbiddance of these things.

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“Ibn Al-Qayyim said: “An-Nushrah is counteracting the effects of magic and it consists of two kinds:

1. Counteracting magic with its like and this is the work of the devil.

2. An-Nushrah by means of ar-ruqyah, seeking refuge with Allah , permissible medicines and making supplications to Allah – these are all permitted forms of an-nushrah.

What Has Been Said About Fortune-tellers and Their Like – Kitaab at-Tawheed – Abu Muhammad al-Maghribee [Audio|En]

This is the weekly Saturday morning class given at Masjid at-Tawheed in Stone Mountain, GA.

From the book Al-Mulakhas fee Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan.

What Has Been Said About Fortune-tellers and Their Like

Muslim has narrated, on the authority of one of the wives of the Prophet (Hafsah – may Allah be pleased with her), that Allah’s Prophet said:

“Whoever went to a fortune-teller and asked him about some matter (i.e. of the unseen) and believed him, will have his prayer rejected for forty days.”

You may download the original text in Arabic here:  الملخص في شرح كتاب التوحيد

Listen / Download Mp3 Here(Time 38:41)

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From the Most Important of Commands… – Abu Muhammad al-Maghribee [Audio|En]

Friday Khutbah – From the Most Important of Commands…
Abu Muhammad al-Maghribee (hafidhahullaah)

This khutbah was given on Friday, November 30, 2012.

O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded. (At-Tahrim 66:6)

Listen / Download Mp3 Here (Time 31:58)

The Reality of Tawheed and Shirk – Ibn Baaz – Abu Muhammad al-Maghribee [Audio|En]

This lecture was given in Orlando, FL on Friday, December 21, 2012 as part of their 3 day seminar.

This was originally taken from a work of the noble sheikh, al-allaama Abdul-Aziz ibnu Baaz, rahimahullah, regarding the Reality of Tawheed and Shirk.

Listen / Download Mp3 Here  (Time 1:02:11) [Audio|English]

Read – Essence of Tawhid and Shirk – Ibn Baz

Teaching the child Kalimatut-Tawheed (Laa Ilaaha Illallah – There is no god/deity deserving of worship in truth except Allah)

Teaching the child Kalimatut-Tawheed
(Laa Ilaaha Illallah – There is no god/deity deserving of worship in truth except Allah)

From the book “Taribeeyatul-Awlaad fee Dhaw’il-Kitaab was Sunnah” (Educating the Children in the Light of the Book (Qur’aan) and the Sunnah), introduced by Ash-Shaykh, Al-Aalim, Ar-Rabbaaniyy (the educator) Saalih inb Fawzaan Al-Fawzaan (May Allah preserve him upon good) and prepared by Abdus-Salaam Ibn Abdillah Sulaymaan (May Allah preserve him upon good).

Point 12: Teaching the child the Statement of At-Tawheed (Tawheed is to single out Allah alone, in all acts of worship).

So the first of what the child begins with in speech, obligatory upon al-waalidayn (the father and mother), is teaching him Kalimatut-Tawheed, and to instruct to it.

Ibn Abbaas (May Allah be pleased with his father and him) narrates that An-Nabiyy (the Prophet) (Allah’s peace and blessings upon him) said: ((Establish upon your children the first statement, Laa Ilaaha Illallah and instruct them at the time of death Laa Ilaaha Illallah)).

Umm Sulaym (May Allah be pleased with her), used to teach her son Anas (May Allah be pleased with him) to say: Laa Ilaaha Illallah (There is no god deserving of worship in truth except Allah). Say: I bear witness that Muhammad is the Messenger of Allah, and that was before Al-Fitaam (the end of 2 year suckling or nursing period of a baby from his mother).

It must be repeated in front of him, and this is pertaining to the mother and she plays with him. It then becomes habitual. To bring about understanding, she explains to him a simple explanation teaching him its meaning.

He knows that Allah is One, and He has no partner(s). He is Al-Khaaliq (The Creator). He is above the heavens, and He rises above His Arsh (Throne). He is fully aware (in sight and knowledge) over us and knowledgeable of our affairs. He hears and sees. Verily He is Al-Qaadir (His will and decree is over everything).

Trusting upon Allah becomes habitual and Allah is Ash-Shaafee (the One Who cures and gives good health). It is obligatory upon us to love Him and to worship Him. Likewise, the child is to be taught to love An-Nabiyy (Allah’s peace and blessings upon him), and to obey him. He is to be told something regarding his (An-Nabiyy) behaviour and his traits. That he loved children and played with them and similar to that of what she teaches him of their understanding.

It is repeated upon them: ((Who is your Lord? Who is your Prophet? What is your Religion?)) and ((Where is Allah?)).

He learns about love of the Companions (May Allah be pleased with them all) and the righteous (May Allah have mercy upon them). He memorises Al-Faatihah, Suratul-Ikhlaas and Al-Mu’awwidhatayn ( Suratul-Falaq and Suratun-Naas).

Aboo Abdir-Rahmaan Abdur-Raqeeb

The Rights of Allaah and The Ayah of The 10 Rights – Shaykh Usaamah al-Utaybee [Audio|Ar-En]

The Rights of Allaah & The Ayah of The 10 Rights
Shaykh Usaamah al-Utaybee (hafidhahullaah)

Kitaab at-Tawheed of Imaam Muhammad ibn ‘AbdulWahhab

Listen / Download Mp3 Here (Time 1:34:48 mins)

Source:Posted from with permission.
Visit Unity Upon Tawheed Bahamas Seminar 2012 with Shaykh Abu ‘Umar Usamah al-’Utaybi

How to Unite the Ummah – Shaykh Salih Al-Fawzan [Video|Ar-En Subtitles]

Shaykh Sālih bin Fawzān Al-Fawzān on How to Unite the Ummah
and a Refutation of Those who Cause Doubts in Aqīdah & Tawhīd.

Tremendous Advice from Shaikh Rabee’ On The Importance of Reviewing Correct ‘Aqeedah & Tawheed, Renewing one’s Eeman, and fearing Shirk and Hypocrisy!

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

Tremendous Advice from Shaikh Rabee’ On The Importance of Reviewing Correct ‘Aqeedah & Tawheed, Renewing one’s Eeman, and fearing Shirk and Hypocrisy!

Shaikh Rabee’ bin Haadee al-Madkhalee (hafidhahullaah Ta’aala) said:

“Look at the Muslim world today; go to Egypt, or go to Sudan, or go to Pakistan, and you will see incredibly dangerous false practices. In this land of Sa’udia Arabia, we have eradicated these elevated and venerated graves connected with false worship – all praise is due to Allaah. However, today many callers make it easy for the people to go to these locations or places of disobedience of Allaah in other countries, while at the same time it is likely that they denounce the emphasis given by others to calling to the worship of Allaah alone.

Oh brother, the Messenger (salallaahu ‘alaihi wa sallam) would from time to time repeatedly call his companions to reaffirm their oath of allegiance to him that they would not associate anything with Allaah in their worship. He had Abu Bakr and ‘Umar, Ibn Mas’ood, ‘Ubaidah Ibn as-Saamit (radiallaahu ‘anhum) and others again make the oath of allegiance to him that they would not associate or join anything else along with the worship of Allaah, as well as that they would establish the prayer, and so forth.

Why would he reaffirm this oath of allegiance with the likes of Abu Bakr and ‘Umar?

Because our correct belief always requires being refreshed, rekindled, and renewed. As this correct belief, it is necessary that we plant it firmly within us as individuals, and among us collectively, and that we be reminded of its place and importance.” …

Shaikh Rabee’ also said:

“And if there is a caller today who correctly warns the people from this false practice of associating others with Allaah (in worship), the people will say, ‘Do you think we are idol worshippers?’ But why would the Prophet (salallaahu ‘alaihi wa sallam) himself reaffirm this oath of allegiance with the likes of Abu Bakr and ‘Umar, that they not associate anything with Allaah in their worship, yet you ‘callers’ do not warn from this practice of joining others with Allaah in worship?!

Ibraheem (salallaahu ‘alaihi wa sallam) said [in his du’aa to Allaah]:

وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ
“…and keep me and my sons away from worshipping idols.” (Ibraaheem, ayah 35)

Yes, Ibraaheem – the father of the Prophets – and Khaleel-ur-Rahmaan said:

وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الأَصْنَامَ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرا ً مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّه ُُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُور ٌ رَحِيم

“…and keep me and my sons away from worshipping idols. Oh my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me. And whoso disobeys me – still You are indeed Oft-Forgiving, Most Merciful.” (Ibraaheem, ayat 35-36)

He was aware that from among his descendants there would be many Prophets, yet despite this he still feared for them. So how can we consider ourselves safe and secure from this danger?!

Ya Muqqallib al-Qulloob Thabit Qulubuna ‘ala Deenik
(Oh Turner of the hearts, make our hearts steadfast upon Your Religion).

The Messenger of Allaah (salallaahu ‘alaihi wa sallam) often made this supplication and taught his companions to say this supplication. Yet many of us today, we possess undeserved confidence that we will not fall into associating others with Allaah, nor fall into hypocrisy.

But the companions feared for themselves hypocrisy. Ibn Abee Malaikah (rahimahullaah) said:

“I encountered 30 of the companions of the Prophet Muhammad (salallaahu ‘alaihi wa sallam), and all of them feared for themselves being hypocrites.”

Shaikh Rabee’ also said:
“As such, it is necessary that each of us fears falling into hypocrisy, and fears falling into matters of associating others with Allaah in worship, and fears for our hearts swerving away from the truth.

Allaah said:

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَة ً إِنَّكَ أَنْتَ الْوَهَّابُ
(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” (Aali Imran, ayah 8) and the verse:

فَلاَ يَأْمَنُ مَكْرَ اللَّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ
…None feels secure from the Plan of Allaah except the people who are the losers. (Al-A’raf, ayah 99)

So we have fear for that which might affect the steadfastness and the strength of our Eeman within ourselves.

Therefore, we must make every effort in bringing about the causes for steadfastness, from actions which are obedience to Allaah, from submission and compliance to Allaah, Subhanahu wa Ta’aala, from seeking forgiveness of Allaah, Subhanahu wa Ta’aala, during the day and night by always humbly seeking from Him and beseeching Him to make us firm upon Islaam, and that Allaah guide at our hands those who want the guidance of Allaah, Subhanahu wa Ta’aala.”

Shaikh Rabee’ also said:

“As for the danger of lying and hypocrisy, we will offer you some thoughts regarding that. Indeed many of the leading personalities of falsehood and misguidance wore the ‘garments’ of Islaam, and made an outward show of worship and of striving to rectify affairs, as it is not possible for them to attempt to deceive the people except through adorning themselves in these ‘garments’ of Islaam in which they present themselves giving the appearance of righteous Muslims.

So in any case, if he reveals the characteristic of lying – even if he stands the night in prayer and fasts during the day – then that lying is a sign from the signs of hypocrisy. Moreover if he possesses – in addition to this – the characteristics of going against his word and excessiveness in his disputes, then clearly he stands as a pure hypocrite, and from this we seek refuge in Allaah.

Just as the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said:

The Signs of the hypocrites are three, when he speaks, he lies, when he promises, he breaks his word – or it is said when he gives a trust he is disloyal to it – and when he disputes, he goes to extremes.

So these four characteristics, if he possesses these four, then he is a pure hypocrite. And I say that the first three characteristics are those which are mentioned in the narration of Abu Hurrairah. However, the narration of ‘Abdullaah ibn ‘Umar mentions four characteristics. In any case, if he possesses all of these mentioned characteristics, then he is a pure hypocrite upon pure hypocrisy. And it may be that in regard to specific individuals, it would be restricted to the hypocrisy of deeds or actions, or it may be the full reality of hypocrisy in one’s inward belief which then takes him outside of the boundaries of Islaam.

Previously it has been explained to you that some of the people today consider that the matter of hypocrisy as a reality has ‘ended.’ They suppose that hypocrisy was ‘only’ in the time of the Messenger (salallaahu ‘alayhi wa sallam), but as for the latter ages, then they are ‘free’ from hypocrisy occurring within them. This is clearly from their obvious ignorance and foolishness, and we seek refuge in Allaah from that.

As indeed, the most knowledgeable of people regarding the hypocrites was the companion Hudhaifa ibn al-Yamaan (radiallaahu ‘anhu), and this companion who was the most knowledgeable of the hypocrites said: The hypocrisy today is worse and more evil than the hypocrisy in the time of the Messenger. They said, ‘Why is that?’ He said: Because at that time, the hypocrites strove to conceal their hypocrisy, but as for the people today, they manifest it openly.

So these individuals openly showed their hypocrisy, and spoke about their shameful affair, in their opposition to the Muslims. Specifically in the matter of calling to Allaah, the Blessed and the Most High, the one who fights against the call to the truth, engages in deceptions and fabricates things, then it is not something to be considered unlikely that many from among them are true complete hypocrites. And we ask Allaah for health and well being.”

Source: From the Book – “A LightHouse of Knowledge From a Guardian of the Sunnah”, pgs. 222-223, and 240-241.

The Two Testimonies – Shaykh Muhammad ibn Saalih al-Uthaymeen [Video|Ar-En Subtitles]

Then YES, I am a Wahhabi – Shaykh Saalih al-Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Translated by


Why are all of those who call towards Tawhîd called as “Wahhâbiyyah” ever since Shaykh Muhammad bin ‘Abdil-Wahhâb (rahimahullâh)? This word scares off many people from those who call towards Tawhîd.

Shaykh al-Fawzân:

No, it doesn’t scare off at all. We are proud of the fact that the one who calls towards Tawhîd is called as “Wahhâbî” and all praise is due to Allâh. What is the one who calls towards Shirk (idolatry, polytheism) called then? What is he called? Jâhilî!

We are proud of it. Let them then say “Wahhâbî”. They are thusly themselves witnessing that the call of Wahhâbiyyah is a call towards Tawhîd. The author of “al-Lanjah” (rahimahullâh) said:

“If the one who follows Ahmad is a Wahhâbî, then let the humans and Jinns witness that I am a Wahhâbî.”

Ahmad here is the messenger (sallâ Allâhu ‘alayhi wa sallam);

“If the one who follows Ahmad is a Wahhâbî, then let the humans and Jinns witness that I am a Wahhâbî.”

The Religion of al-Islaam is Based on Two Mighty and Fundamental Principles – Shaykh Muhammad Al-Wassãbi

Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:

The First (al-Awwal):

That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].

Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah.” Then, if they turn away, say: “Bear witness that we are Muslims.” (Aali Imraan 3:64)

And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].

And The Second (ath-Thaanee):

That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].

He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)

And He (ta’aalaa) said:

And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].

Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:

( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.


Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).

Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah).” (An-Nahl 16:36)

And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (Al-Anbiyaa’ 21:25)

So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.

Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:

And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Noor 24:63)

We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.

And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.

And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.

Source : Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Umar and the Black Stone – From Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries

Al-Bukhârî reports that ‘Umar – Allâh be pleased with him – came to the Black Stone (performing tawâf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allâh’s Messenger – peace and blessings of Allâh be upon him – kiss you, I would never have kissed you.”

Al-Bukhârî, Al-Sahîh, Chapter on what has been said about the Black Stone.

Points to note

· The illustrious Companion and Caliph ‘Umar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allâh has control over these things.

· We are reminded that acts of worship are taken from Allâh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced.

· We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allâh’s Messenger did it, even if we don’t know the wisdom behind it.

· This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ‘Umar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols.

Adapted from Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries.


Incantations and Amulets with Quranic Ayahs – Permanent Committee


There are some people who write amulets for sick, insane, and psychiatric patients including in them parts of the Qurýan and Sunnah we never vouch for the sound creed of such people. We advised them against doing so, but they refused to listen, saying: We write only what is in the Book of Allaah and the Sunnah of His Messenger (sallallaahu alaihi wa sallam), which is not prohibited. Some of these amulets are worn by the patients themselves, or by an impure woman such as a menstruating woman, or a woman in her postnatal, or an insane, an under age child who does not know how to clean himself. Is this permissible?


The Prophet (sallallaahu alaihi wa sallam) permitted incantations with Qur’anic recitation, and supplications, as long as they do not include Shirk, or meaningless words. Muslim narrated in his Sahih that Auf bin Malik said: We used to use incantations in the pre-Islamic era, so we asked the Messenger of Allaah (sallallaahu alaihi wa sallam): What formula should we recite for that purpose? He said: Let me hear what you say. There is no harm in incantations as long as they do not include Shirk in them. [2]

Scholars have unanimously agreed on the permissibility of incantations provided they meet the above condition, and believing that it has no effect without the Will of Allaah.

It is rather, Shirk according to the Hadith which is narrated by Imam Ahmad in which Imran bin Husain, may Allaah be pleased with him, reported that the Prophet (sallallaahu alaihi wa sallam) saw a man wearing a copper bangle on his arm, and he asked him: What is this? He said: I am wearing it for cephalic weakness. The Prophet (sallallaahu alaihi wa sallam) said: Remove it, for it will not increase you in anything except weakness, and if you should die while you are wearing it, you would never be successful. [3]

In another version narrated by Ahmad, the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet commits Shirk. [4]

It is also narrated by Ahmad and others that Ibn Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah saying: Verily, incantations amulets and Tiwalah [5] are Shirk. [6]

If the worn amulet contains Qur’anic words, then it is, prohibited according to the preponderant opinion for three reasons:

  1. The general prohibition of wearing any kind of amulets according to the Prophetic traditions with no exception.
  2. Leaving no excuse for wearing amulets that contain other than Qur’anic formulas.
  3. Amulets that are worn are usually subject to disrespect by taking them into washrooms, or wearing them during intercourse or the like.

As for writing a Surah or a Verse on a slate or on a sheet, and washing the writing with water and saffron, to drink that water for the hope of gaining blessings, knowledge, wealth, good health, or the like, we have never heard that such was done by the Prophet (sallallaahu alaihi wa sallam) for himself or for someone else. He neither permitted any of his Companions to do so, nor did he give the permission to his Ummah to do so, even though the needs for doing so are existent.

Based on the above, it is better to avoid doing so, and be content with what is authentically approved of incantations of Qur’anic recitation, the beautiful Names of Allaah, the authentic supplications, or the like, whose meaning are clear and they are free from the blemishes of Shirk.

One should seek nearness to Allaah by doing only the permissible things for the hope of gaining reward, relief, and gaining beneficial knowledge. This should be sufficient, and he who is content with what Allaah has legitimized, Allaah renders him free from the need of someone else. It is only Allaah Who grants success.

[1] The term incantations is used throughout the book to refer to a recitation formula for healing, whereas amulet is the written formula for the same purpose.

[2] Muslim no. 2200

[3] Ibn Majah no. 3531 and Ahmad 4:445

[4] Ahmad 4:154, Abu Ya’la no. 1759 and Al-Hakim 4:417

[5] Tiwalah, a spell which is used to make a man love his wife, or the other way round.

[6] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 1 Page 34