Issue 6 Shaban 1429

THE LAST MESSAGE on the path of the pious predecessors
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Tawheed (The Oneness of Allah)
The principle of Tawheed is the fundamental principle of Islam on which all other principles, rules and pillars are based. The aspect of Tawheed emanates from the Shalala "There is no deity worthy of worship except Allah and Muhammad is His servant and Messenger". It is this declaration that forms the dividing line between Iman (belief) and Kufr (disbelief

In this issue we will be highlighting the fundamentals of Tawheed!

The linguistic definition of Tawheed It means unification and is derived from the Arabic verb ‘Wahhada’ (which means to unite, join, combine or consolidate).

Allah say’s
"Whoever rejects Taghout and believes in Allah will have grasped the most trustworthy handhold that will never break." [2:256]


Allah's Messenger (May
The peace and blessing of Allah be upon him) said: "Ar-Ruqa, At-Tama'im and At-Tiwalah are all acts of Shirk (polytheism)," (Musnad Ahmad; Abu Dawud)


And He (peace be upon Him)
Said “shall I not inform you all of the best of your works, the purest of them with your Master (Allah), the loftiest of them in your stations, the thing that is better for you than spending gold and silver (in charity), and better for you than meeting your enemies and slaying them and being slain by them?” they said, of “course”! He said, remembrance of Allah, the most high.”


What is Tawheed?
The principle of Tawheed is the fundamental principle of Islam on which all other principles, rules and pillars are based. This aspect of Tawheed emanates from the Shahada "There is no deity worthy of worship except Allah and Muhammad is His servant and Messenger". It is this declaration that forms the dividing line between Iman (belief) and Kufr (disbelief).The linguistic definition of Tawheed It means unification and is derived from the Arabic verb ‘Wahhada’ (which means to unite, join, combine or consolidate).The Shari’ah definition of Tawheed
Tawheed is to submit to the Lordship of Allah and to purify His names, attributes and any deed of creation and not to associate anything with Him.Tawheed is the realization of Allah in all actions, verbal and physical. The essentials of which if negated or denied, leads to disbelief. Scholars past and present differ on the exact divisions of this term and it has thus been divided into many divisions. However, it is usual to find Tawheed classified in the following way.Tawheed al-Rububiyahthis is the belief that Allah is One without partner in His dominion. He is Lord and


Sustainer of the universe in all matters of creation, planning and controlling, i.e. the Creator. Tawheed al-Rububiyah is based on the fundamental concept that Allah alone caused all things to exist. Allah sustains and maintains the creation and He is independent from His creation. As Allah says in Qur’an;"Allah is the Creator of all things and He is the agent on which all things depend." [39:62]"Allah created you and whatever you do." [37:96]"And no calamity strikes except by Allah’s permission." [64:11]Tawheed al-Asmaa wa al-SifaatThis is the belief that Allah is one without similitude in His names and attributes. Allah must be referred to in the manner He and His Messenger (peace be upon Him) have described Him. Allah’s attributes and names must be taken in the absolute sense, free from human deficiencies of interpretation. Only Allah is Al-Hakim, Al-Rahman, Al-Malik, and Al-Haqq just to name a fue. The above meanings are only indications and are not exact translations of Allah’s attributes.Allah says: "The rule (Command) belongs to none but Allah" [12:40]"To Him belongs the Creating and the Commanding." [7:54]In reference to the word ‘Ahad’, Allah (SWT) says: "Say: He is Ahad" [Qur’an 112:1]
The term ‘Ahad’ is unique since it was never used prior to revelation. In the revelation it was used by Allah to describe Himself. To simplify the term to mean Allah is ‘One’ is a gross misrepresentation. This attribute of Allah does not merely encompass a number. Man with his limitations can never comprehend the term ‘Ahad’. Similarly, Allah’s attribute, Al-Rahman, ‘The Merciful’, is not mercy as we limited humans understand. Allah’s Rahma is beyond human comprehension.
Allah (SWT) states; "There is nothing like Him" [42:11]
"And never has there been anyone coequal with Him." [112:4]
If we start applying human interpretations to Allah attributes, in essence what we are doing is assigning human attributes to Allah. This is contrary to the fact that He is independent from His creation.Tawheed al-Uluhiyah
This is also known as Tawheed Ibadah. This is the belief that Allah is one without rival in His divinity and in worship, i.e. the Commander. Allah is worthy of worship and all worship must be directed to Him. This necessitates the complete and absolute denial of all forms of intercession and association of partners with Allah. Worship encompasses much more than Salah, Zakat, hajj, etc. It is the total obedience to Allah as the Lawgiver, and the Controller.

3
When Shaykhul -Islam was ask about the verse in The Qur’an “O Mankind! Worship your lord… (2:21)”
What is Ibaadah (worship)?
What are its branches?
Is the whole Deen embodied within it?
What is the reality of ‘uboodiyyah (servitude)?
Is it the highest (attainment) station in this world and the Hereafter, or are there other stations above it?
Please elaborate for us on all of this.
Thus He replied ‘Ibaadah is a comprehensive term that encompasses everything that Allah loves and is pleased with, of both statements and actions, (both) the apparent and hidden.
Implementation of man-made laws, institutions and secular legal systems that are not based on the Shari’ah (Divine Law) are kufr actions. This constitutes a form of worship - before the advent of Islam although the existence of Allah was not refuted, many idols were attributed to Him and His laws were forsaken and replaced by man-made laws. Allah says regarding this:


"Follow whatever has been revealed from your Lord and do not follow anyone else." [7:3]
Tawheed al-Uluhiyah requires the implementation of Islam in all Muslim lands. Those in a position to change the secular rule must do so and those unable to must speak out against it.When the complete conviction of Tawheed (i.e. to submit, to worship, to obey, to follow sincerely for Allah becomes a reality in each aspect of an individual’s life, man is released from all other bonds and attachments. Thus the only allegiance is to Allah and there is complete disassociation from Kufr. This allegiance is to Allah, His deen, His books, His messengers and to the path of His good servants and purification from any Taghout. ‘Al-Taghout’ has been defined by Ibn Qayim as anything where the servant exceeds his limit of servitude. "Whoever rejects Taghout and believes in Allah will have grasped the most trustworthy handhold that will never break." [2:256]Each classification overlaps and is inseparable. Therefore to negate any aspect of Tawheed is to negate a fundamental principle of Tawheed.
How to Instigate the Love of Allah

By Muhammad Kamil Ahmad
STUDENT AT THE ISLAMIC UNIVERSITY OF MADINA

The love of Allah is something that every Muslim strives to attain,

it is the station that the pious would compete against one another to reach. It's easy for one to claim that
he loves Allah, but how many can claim that Allah loves them?It is reported by Anas bin Malik (RA) that he said: As me and the Messenger of Allah (SAW) were leaving the Masjid, we came across a man at the door of the Masjid, he said: “O Messenger of Allah! When is the Hour?” The Messenger of Allah (SAW) said: “what have you prepared for it?” Anas said: it

seemed as if the man gave in. Then he said:“O Messenger of Allah! I have not prepared for it anything great of Salah, nor of Siyam, nor of Sadaqah, however I love Allah and His Messenger.”

So he (SAW) said: “then you are with whom you have loved.” And in another narration Anas added: “So we were never happy over anything after our Islam, a happiness greater than the statement of the Prophet (SAW): “then you are with whom you have loved.” [Bukhari, Muslim, and Tirmidhi]
The following are ten reasons that are required to instigate the love of Allah,
as mentioned by Ibn al-Qayyim al-Jawziyyah in his famous book Madarij as-Salikeen, and he stated that these reasons are required for one to move from the station of al-Muhibb lillah (the ones who love Allah) to the station of al-Mahboob min Allah (the ones loved by Allah).

1. Recitation of the Qur’an with contemplation and understanding of its meanings, and what is meant of it, just as the contemplation of a book that someone memorizes and explains in order to make others understand the intent of the author from it. Continued on page 4

Allah says: “Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein many a contradiction.” [An-Nisaa 4:82]Al-Qurtubi said: “This Ayah proves that it is wajib (obligatory) to contemplate over the Qur’an so that its meaning is known.”Hasan ibn ‘Ali (RA) says: Verily those who came before you used to see the Qur’an as letters from their Rabb, so they used to contemplate upon it during the night, and search for it during the day.”There was once a companion of the Prophet (SAW) who caused himself to gain the love of Allah simply by reciting one Surah, contemplating over it, and loving it. That Surah was Surah al-Ikhlas, which contains one of the attributes of Allah. So he would constantly repeat it over and over again in his Salah, then when he was asked concerning that, he said: “because it is the attribute of ar-Rahman, and I love to read it in my Salah,” so the Prophet (SAW) said: “inform him that Allah loves him.” [Bukhari and Muslim]



2. Getting close to Allah by way of an-Nawafil (supererogatory

actions) after the Fara’id (obligatory actions), for indeed it leads to the rank of being loved after the rank of loving.In the Hadeeth of Abu Huraira where he narrates the Prophet (peace be upon Him) narrating from his Rabb, he mentions that Allah says: “And my slave does not get closer to me with anything more beloved to me than that which I have made obligatory upon him, and my slave continues to get closer to me with an-Nawafil (the supererogatory actions) until I have loved him, then if I have loved him I become his hearing with which he hears, his sight with which he sees, his hand with which he strikes, and his foot with which he walks, and if he asks me then I have given to him, and if he seeks my refuge I have provided for him refuge.” [Bukhari]Ibn Rajab al-Hanbali says: “The Awliyaa’ of Allah, those closest to Him, can be divided into two categories:1. Those who get close to Allah by performing the obligatory actions, and that includes doing all of what Allah ordered and refraining from all of what He forbade.2. Those who get close to Allah by performing an-Nawafil after having performed the Fara’id.”
3. Continuance of His remembrance at all times, with the tongue, the heart, the action, and in every state, so his share of love is in proportion to his share of this remembrance.
Allah says: “Therefore remember me, I will remember you.” [2:152]And He says: “O you who believe! Remember Allah with much remembrance.” [33:41]And He says: “O you who believe! Let not your properties or your children divert you from the remembrance of Allah, and whosoever does that, then they are the losers.” [63:9]In a Hadeeth narrated by Abu Huraira , he narrates the Prophet (Peace be upon Him) narrating from his Rabb, and he mentions that Allah says: “I am with my servant as long as he remembers me, and so long as his lips moved out of my remembrance.” [At-Targheeb wat-Tarheeb]And in another Hadeeth narrated by Abu Huraira; the Prophet (Peace be upon Him) said: Allah says: “I am just as my slave thinks I am, and I am with him if he remembers Me, if he remembers Me in himself, I too remember him in myself, and if he remembers Me in a group of people, I remember him in a group of people that is better than them, and if he comes one span nearer to me, I go one cubit nearer to him,



and if he comes one cubit nearer to Me, I go a distance of two outstretched arms nearer to him, and if he comes to me walking, I go to him running.” [Bukhari and Muslim]
And in the Hadeeth of ‘Abdullah ibn Busr al-Mazini, he said: A man said to the Messenger of Allah (peace be upon Him): “O Messenger of Allah! Verily the legislations of Islam have become too much for us, so is there something we can hold on to which includes everything?” So he(peace be upon Him) said: “Keep your tongue moist with the remembrance of Allah.” [Tirmidhi]4. Giving precedence to what He loves over what you love when the Hawaa (whims and desires) start prevailing, and then ascending to what He loves even if the ascent becomes difficult.From this statement of Ibn ul-Qayyim, it can be said that to give precedence to what Allah loves over what you love can be achieved through three ways:1. Defeating the Hawaa of the Nafs, and that is because when a person is faced with a prevailing Hawaa he is left with two choices: either he chooses that which pleases Allah or


that which please his Hawaa.Allah says: “Then for him who transgressed all bounds, and preferred the life of this world, verily his
abode will be Hell-Fire, but as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts, verily Paradise will be his abode.” [79:37-41]Ibn Abbas and Muqatil said about this Ayah: “It refers to a man who thinks about committing a certain sin, then he remembers and imagines himself being called to account before Allah, so he becomes afraid and leaves the sin.”2. Opposing the Hawaa of the people, and that is by not deviating with them or being carried along with their desires in that which does not correspond with the Haqq (truth).Allah says: “And verily this is My straight path, so follow it, and follow not other paths, for they will separate you away from His path.” [6:153]
And He says: “And let them not turn you away from preaching the Ayat of Allah after they have been sent down to you, and invite men to believe in your


Lord, and be not of the Mushrikun.” [28:87]
3. Guarding against Shaitan and fighting against his Awliyaa’, and that is because
the love of Allah and submitting to Shaitan are two opposites that can never come together.Allah says: “Surely, Shaitan is an enemy to you, so take him as an enemy, he only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.” [35:6]And He says: “Those who believe, fight in the cause of Allah, and those who disbelieve, fight in the cause of Taghut (Shaitan), so fight you against the friends of Shaitan, ever feeble indeed is the plot of Shaitan.” [4:76]
5. Having the heart to examine His names and His attributes, and observing them and being aware of them, and rolling about in the gardens of this awareness, for the one who is aware of Allah through His names, his attributes, and his actions then He has certainly loved him.
So there is no doubt that we must be aware of the names and attributes of Allah, and there is no doubt that the most dangerous of people are the ones who denied and rejected the names and attributes of Allah, because they failed to affirm what Allah affirmed for Himself of His names and attributes in the Qur’an or through His Messenger (peace be upon Him).In order to keep away from falling into this type of Shirk (which is the type of Shirk contrary to the third type of Tawheed, the Tawheed of the Names and Attributes of Allah) (Tawheed al-Asmaa wa al-Sifaat) one must take the steps towards getting to know his Rabb, of these steps are the following:1. Stopping at what has come to us from the texts of the revelation (the Qur’an and the Sunnah) of the Sifaat (attributes) of Allah as revealed, without corrupting these texts by either distorting them or rejecting them or misinterpreting its meanings. So when one believes in the attributes of Allah that have been affirmed through revelation then he will be aware that his Rabb has attributes of complete perfectness.

2. Observing the creation of the universe and all that exists in it, for in the existence of creation is that which proves that there exists its Creator, and which proves that He is living, that He is able to do all things, that He has knowledge of everything, and that with Him lies all power.Al-Hasan al-Basri said: “Whoever is aware and knows his Rabb, he will love him.”



The last Message
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Reasons Eemaan Increases & Decreases

Answered by Shaykh Muhammad Uthaymeen
We wish to know what things enable Eemaan to increase and what things make it decrease?
As far as the things that make Eemaan increase, then from them:
The first reason: To know Allah Ta’aala with His names and attributes. Indeed whenever a person’s knowledge of Allah and His names and attributes increases, then his Eemaan increases without a doubt as a result. This is why you will find that the people of knowledge, those who know about the names and attributes of Allah what others do not; you will find that they have stronger Eemaan than other than them from this perspective.
The second reason: To ponder over the Ayat (signs) of Allah, Both the universal and legislated signs. Indeed whenever a person ponders over the universal Ayat, which is the creation; the heavens, the earth, humans, animals and other than that, will increase in Eemaan. Allah says: {And on the earth are signs for those who have Faith with certainty. And also in your own selves, Will you not then see?}
There are many verses that prove this. What I mean is, the verses that prove that if a person was to ponder and contemplate upon the universe, his Eemaan as a result will increase.
The third reason: To practice a lot of good deeds, for whenever a person increases in practicing good deeds, his Eemaan will increase, whether these deeds are from the deeds of the tongue or actions of the body parts. For indeed Dhikr, (remembrance of Allah) increases Eemaan in its amount (i.e. the number of times one makes Dhikr) as well as in the way it is practiced. Salaat and Sawm (fasting) as well, and Hajj increases Eemaan as in regards to the number of times it is practiced, as well as in regards to the way in which it is practiced.
As for the reasons why Eemaan decreases then it is the complete opposite of what has been mentioned. So ignorance of the names and attributes of Allah will make Eemaan decrease. Because if a person does not know the names and attributes of Allah, then he lacks knowledge of them that [if he had] would in turn enable him to increase in Eemaan.
The second reason: That one does not ponder over the universal and legislated Ayat of Allah. Indeed this causes Eemaan to decrease, or in the least will stop its growth .
Thirdly: Falling into sins, for indeed the sin has a tremendous effect on the heart and on Eemaan! This is why the messenger of Allah said:
“The zaanee (adulterer) does not commit zinaa (adultery) while he is a believer at the time of the act.”
Fourthly: Leaving off obedience (to Allah and his Messenger), for indeed leaving off obedience is from the reasons that decrease one’s Eemaan. However, if this certain action of obedience was Waajib (compulsory), and one leaves it without a reason, then this is a decrease in Eemaan that one is blameworthy as well as punished for. But if it isn’t Waajib, or it is Waajib and one leaves it with an excuse, then it is a decrease of Eemaan that one is not punished for. This is why the Messenger of Allah declared that women are deficient in ‘Aql (mentality) and Deen (Religion), and the reason he said that they had a deficiency in their Deen is because they do not pray or fast during their menses, rather they are ordered not to pray or fast, but because they are unable to practice these actions (during menses) that a man is able to practice, they decrease (in Deen) compared to a man from this perspective.
taken from Madeenah.com

Important issues from kitab Tawheed
By. Muhammad bin Abdul-Wahhab

The superiority of Tawheed & what it removes of sins

Allah the Most Exalted said:
"It is those who believe (in the Oneness of Allah and worship none but Him Alone) and
confuse not their belief with Zulm (wrong i.e. by worshipping other besides Allah), for them
(only) there is security and they are guided ones."
(6:82)
Narrated Ubadah bin As-Samit (May Allah be pleased with him), that Allah's Messenger (May
the peace and blessing of Allah be upon him) said:
"Whoever testifies that there is nothing worthy of worship in truth (no God) except Allah
Alone, Who is without (peer or) partner, and that Muhammad is His slave and Messenger, and
that 'Iesa (Jesus) is the slave of Allah, His Messenger, and His Word which He bestowed in
Maryam (Mary) and a spirit (created) from Him, and that Paradise & Hell-fire are realities, Allah
will admit him into Paradise, whatever his deeds might be." (Sahih Al-Bukhari, Hadith No. 3252)
'Itban (May Allah be pleased with him) narrated that the Prophet (May the peace and blessing of


Allah be upon him) said:
"Indeed Allah has forbidden for Hell the person who testifies: 'There is nothing worthy of
worship in truth (no true God) but Allah', seeking thereby nothing but Allah's Face (pleasure)."
(Al-Bukhari, Muslim).
Abu Sa'id Al-Khudri (May Allah be pleased with him) narrated that Allah's Messenger (May the
peace and blessing of Allah be upon him) said:
"Musa (Moses) (May the peace and blessing of Allah be upon him) said: 'O my Rabb, teach
me something through which I can remember You and supplicate to You.' Allah answered: 'Say,
O Musa, La ilaha ilIa-Allah'. Musa said: 'O my Rabb, all your slaves say these words'. Allah said:
'O Musa, if the seven heavens and all they contain other than Me1 (Ghairy) and the seven earths
as well, were all put in one side of a scale and La ilaha ilIa-Allah put in the other the latter would
overweigh them.'" [This Hadith has been reported by Ibn Hibban, and Al-Hakim declared it
Sahih].
1 This phrase (Ghairy) is the exception from what is in the heavens. It should not be misunderstood that
Allah is contained within the heavens or earth since He has described Himself in the Qur'an as the
Transcendent, Most High, Above All, i.e. in 2:255, 20:5,



25:59 and many places elsewhere in His Book.
Indeed the statement is another proof that Allah cannot be considered within the creation. [Detailed explanation can be seen in "Fath-ul-Majid Sharh Kitab-ut-Tauhid -Translator].

At-Tirmidhi reports from Anas (May Allah be pleased with him): He heard Allah's Messenger
(May the peace and blessing of Allah be upon him) saying:
"Allah the Most Exalted said: 'O son of Adam, were you to come to Me with the world full of
sins, and meet Me without making anything partner to Me (Shirk), I would come to you with a similar amount of forgiveness."

Fear of Shirk (Polytheism)

Allah the Almighty said:
"Verily, Allah forgives not that partners should be set up with Him in worship, but He
forgives except that (anything else) to whom He pleases."
(4:48, 116)
Prophet Ibrahim (May Allah be pleased with him) said:
"And keep me and my sons away from worshipping idols."
(14:35)
It is narrated in the Hadith that Allah's Messenger (May the peace and blessing of Allah be upon him) said:
"What I fear most for you is a form of Shirk." When asked about it, he said, "Ar-Riya
(Showing oft)."


Ibn Mas'ud (May Allah be pleased with him) narrated that Prophet Muhammad (May the peace
and blessing of Allah be upon him) said:
"Whoever dies while ascribing partners to Allah, enters the Hell-fire." (Al-Bukhari)
Muslim reports from Jabir (May Allah be pleased with him) that Allah's Messenger (May the
peace and blessing of Allah be upon him) said:

"Whoever meets Allah (on the Day of Judgement) not having associated anyone with Him (in
worship), shall enter Paradise; and whoever meets Him having committed Shirk in any way will
enter the Hell-fire."

To wear a Ring, Twine,Or anything similar to them for prevention or lifting
Of Harm or Affliction, is an act of Shirk

Allah the Almighty said:
"Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm
for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they
withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust." (39:38)

Imran bin Husain (May Allah be pleased with him) narrated:
The Prophet (May the peace and blessing of Allah be upon him) once saw a man with a brass
ring on his hand and asked him, "What is this?" The man replied, "to remove the effects of old age" He said, "Remove it, for, it can only add to your weakness. Should death overtake you
while you are wearing it, you would never succeed." [This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]
He also recorded a Marfu’ Hadith; Uqbah bin Aamir (May Allah be pleased with him)
narrated that Prophet Muhammad (May the peace and blessing of Allah be upon him) said:
"Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And
whoever hangs a sea shell would never get peace and rest."
In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:

"Whoever wears a talisman has committed Shirk (polytheism)."

Ibn Abi Hatim reported about Hudhaifah (May Allah be pleased with him):
He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut
the twine and read the verse: "Most of them believe in Allah and still practise Shirk
(polytheism)."
(12: 106)


Ruqa (incantation), Talismans and Amulets
Narrated Abu Bashir Al-Ansari (May Allah be pleased with him):
He was in the company of Allah's Messenger (May the peace and blessing of Allah be upon


him) on one of his journeys, Allah's Messenger (May the peace and blessing of Allah be upon
him) sent a messenger ordering: "There shall not remain any necklace of bowstring or any other
kind of necklace round the necks of camels except it is cut off' (Al-Bukhari and Muslim)
Ibn Mas'ud (May Allah be pleased with him) narrated that he heard Allah's Messenger (May
the peace and blessing of Allah be upon him) saying:
"Ar-Ruqa, At-Tama'im and At-Tiwalah are all acts of Shirk (polytheism)," (Musnad Ahmad;
Abu Dawud)
At-Tama'im is the act of putting an amulet around the necks of children to save them from the
effects of evil eye! If the amulet contains the verses of the Qur'an or Allah's Names or Attributes
then it is allowed by some ancestors and disallowed by some. Ibn Mas'ud (May Allah be pleased
with him) was among those who disapproved it,
Ar-Ruqa or Al-Aza'im is the act of reciting incantations, charm etc.


Important issues continued on page 11






11

Important issues continued

Those are allowed in which there is no trace of Shirk (polytheism), Prophet
Muhammad (May the peace and blessing of
Allah be upon him) has permitted it in case of being bitten by poisonous insects or disturbed under the effect of an evil eye, At-Tiwalah (bewitchment) is something done by those who claim
they can cause a woman to be more beloved by her husband or vice-versa.
Abdullah bin Ukaim narrated the following Marfu’ Hadith:
"Whoever uses, attaches or wears a talisman to himself, will have that talisman put in charge of him" (Ahmad & Trimidhi)
Ahmad reported the tradition of Ruwaifi' (May Allah be pleased with him) who said that
Allah's Messenger (May the peace and blessing of Allah be upon him) said to him:
"O Ruwaifi', it may be that you will live a longer time after me, so inform people that
whoever ties a knot in his beard, places any string or cord around the neck (as a charm), or cleans
himself (after toilet) with animal dung or bone, then Muhammad (May the peace and blessing of Allah be upon him) has disowned him (has nothing to do with him)."
Sa'id bin Jubair said:
"Whoever cut an amulet or talisman from anyone, it






would be equal to liberating a slave."
It was Waki', who recorded it and he reported from Ibrahim Nakh'i that they used to dislike
every type of amulets and talismans whether that
Contained the verses of Qur'an or anything else,
[They were the companions of Abdullah bin Mas'ud (May Allah be pleased with him

Whoever seeks Blessing through a tree, a Stone, or the like
Allah the Most Exalted said:
"Have you then considered AI-Lat and Al-'Uzza (the two idols of the pagan Arabs)." And
Manat (another idol of the pagan Arabs), the other third?
(53:19,20)
At- Tirmidhi reported and declared as Sahih (sound), that Abu Waqid Al-Laithi (May Allah
be pleased with him) said:
We went out with Allah's Messenger (May the peace and blessing of Allah be upon him) on
the campaign to Hunain while we had just left disbelief (Kufr) for Islam. The Mushrikin had a
Sidra (lote-tree) that they would stay there and hang their arms on, called Dhat Anwat. When we
passed a Sidra, we asked, "0 Messenger of Allah, won't you make for us another Dhat Anwat just
like their Dhat Anwat?" Allah's Messenger (May the peace and blessing of Allah be upon him)
said,








"Allahu Akbar (Allah is the Most Great)! By the One (Allah) who holds my soul in His Hand, verily these are the ways of earlier nations, you have said exactly as Bani Israel said to Musa (May Allah be pleased with him): 'Make for us a god just as their gods.' "He said:" 'Verily you are a people who know not.' (7:138) certainly you will follow the ways of those who went
before you."


The prophet (peace be upon Him) said: “he who remembers his lord and he does not remember his lord are like the living and the dead.”
(bukhari)