CHAPTER No: 15

Allah ( ) said:

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Do they attribute as partners to Allah 1 those who created nothing but they themselves are
created? No help can they give them, nor can they help themselves 2. ( 3)
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Allah ( ) said in another verse:

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And those, whom you invoke or call upon instead of Him 4, own not even a Qitmir 5. If you
invoke (or call upon) them, they hear not your call 6, and if (in case) they were to hear, they
could not grant it (your request) to you 7. And on the Day of Resurrection, they will reject your
Shirk 8. And none can inform you (O Muhammad [ )] like Him Who is the All
Knower 9. ( 10)
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I.e. in worship
The scholars of Tafseer said: This holy verse reprimands and rebukes the Mushrikeen who join partners with
Allah in worship, and those whom they have taken as partners created nothing but they themselves are
created. A creature which has been created with the sole purpose to worship its Creator cannot become a
partner along with the Creator in something for which it has been created. He showed them that these
partners that they have taken besides Him cannot aid them, nor can they aid themselves, so how could they
join partners with Allah in worship who cannot aid their worshippers nor even aid themselves?
3
Surat Al-Araf : 191
4
Allah ( ) informs about the state of those who are invoked besides Him such as Angels, Prophets,
Asnam (pl. Sanam this is a type of statue that is sculpted after a certain image such as a living creature e.g. cow,
human etc.) and of the like, and it reveals that they are unable and weak and do not possess the qualities of an
invoked and these qualities are: power, the ability to hear the invocation and the ability to respond to it.
5
The thin membrane over the date-stone.
6
Because they are either dead or not present due to the performance of what they have been created for,
subjugated to Allahs commands, such as the Angels.
7
Because it is beyond their capabilities since Allah is the only One who has the power to respond to a Dua
(invoking), and Allah has not granted anyone among his servants the permission to invoke (Dua) to any of
them, neither as an intercessor nor independently.
8
This indicates that making Dua to other than Allah is Shirk.
9
I.e. no one can tell you about the consequences of things and how they will end like the One Who is the AllKnower of them. Qatadah ( ) said: He is referring to Himself, may He be blessed and exalted, for He
undoubtedly tells the truth.
10
Surat Faatir : 13
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Kitaab At-Tauhid

It is reported in the Saheeh 1 from Anas ( ) who narrated:

The Prophet ( ) was hit on the day of Uhud (the battle of Uhud) 2 and his teeth
were broken 3. So he said: How can a people succeed who hit their Prophet? The verse was
then revealed: {Not for you (O Muhammad, but for Allah) is the decision 4.} (Surat Alimran : 128)
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Also reported therein 5 from Ibn Umar ( ) that he heard Allahs Messenger
( ) say 6 when he raised his head from bowing (Ruku) in the last Rakat of the
Fajr (morning) prayer: O Allah, curse so-and-so 7. after saying: Allah hears the one who
praises Him 8, O our Lord, all praise is for you 9. Then Allah revealed: {Not for you (O
Muhammad, but for Allah) is the decision.}
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In another narration: He ( ) invoked Allah against Safwan bin Umaiyah and

Suhail bin Amr and Al-Harith bin Hisham 10, then the verse was revealed: {Not for you (O
Muhammad, but for Allah) is the decision.}
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I.e. in [Fathul Bari volume 7 pg. 365 and Muslim Hadeeth no. 1791].
The blood was on his face (i.e. the Prophet ,([ ] so he wiped the blood from his face.
Imam Annawi ( ) said: This indicates that the Prophets may peace and blessings from Allah be upon
them may suffer from diseases and tribulations so that they may get their ample reward and in order to let the
nations know what happened to them and learn from it.
3
Al-Haafidh ibn Hajar Al-asqalani ( ) said: The teeth remained in their places, but only a slight bit of it
was broken (i.e. not entirely).
4
I.e. to Allah return all matters for decision, therefore continue in doing that which you were told to do and
continue in making Dua (invocation) to your Lord.
5
I.e. in Saheeh Al-Bukhari Hadeeth no. 4069, 4070.
6
This Qunut (making Dua while standing during prayer [after raising your head from bowing]) was made
against these people after he was hit by them and part of his teeth were broken on the day of Uhud.
7
This indicates the permissibility of making Dua against the Mushrikeen (i.e. by cursing them in the Dua) by
making Dua against their leaders, and that such a particular Dua does not affect the prayer negatively.
8
I.e. that Allah responds to his praise and accepts it.
9
Sheikhul-Islam ibn Taymiyyah ( ) said: Praise is the opposite of dispraise; praise is regarding the good
qualities of the one who is being praised as well as loving Him. Dispraise on the other hand is regarding the bad
qualities of the one being dispraised as well as having hate towards him.
10
The reason for that is because they were the leaders of the Mushrikeen on the day of the battle of Uhud,
including Abu Safwan ibn Harb. However Allah ( ) did not respond to the Dua of the Prophet (
) He rather revealed: {Not for you is the decision whether He turns in mercy (to pardon) them or
punishes them}. Thereupon He accepted their repentance and they embraced Islam and became good
Muslims. Finally, this whole Hadeeth includes: the meaning of Laa Ilaaha illa Allah, to Allah belong all the
affairs, from His favour and mercy He guides whomever he wills and from His justice and wisdom He misguides
whomever He wills. Therefore He is the only One who has the right to be worshiped.
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Kitaab At-Tauhid

Also reported therein 1 from Abu Hurairah ( ) who said:

Allahs Messenger ( ) stood up 2 when it was revealed to him: {And warn your
tribe (O Muhammad [ ) ] of near kindred 3.} (Surat Ashuara : 214) and he
( ) said: O people of Quraish -or words similar to that sell your own souls 4.
I will not be of any help to you before Allah 5; O Abbas bin Abdul-Muttalib, I will not be of
any help to you before Allah; O Safiyyah, aunt of Allah's Messenger, I will not be of any help
to you before Allah; O Fatimah, daughter of Muhammad, ask of my wealth what you wish, I
will be of no avail to you before Allah 6.
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I.e. Saheeh Al-Bukhari Hadeeth no: 2753, 3527, and 4771.

In the Saheeh narrated by Ibn Abas () : The Messenger ( ) had ascended As-Safa.
[Al-Bukhari Hadeeth no. 4770 and Muslim 208]
3
The tribe of a man are: the closest sons of his father or his tribe, because they are the most deserving from
you being dutiful and good towards them in affairs that concern religion as well as worldly affairs.
4
I.e. by singling out Allah alone in worship (Tauhid), and purify your worship to none but Him (by worshipping
none but Allah, not to show off) without peer or partner, and by obeying His commands and to cease that
which He has prohibited because verily that is what will save you from Allahs torment. But depending on your
lineage and ancestors wont save you from Allahs torment.
5
This indicates the proof against those who attach themselves (i.e. by their hearts and deeds) to Prophets and
righteous people and resort to them in order that they (i.e. the Prophet and righteous people) may intercede
for them and benefit them or protect them. Verily, this is Shirk which is prohibited by Allah ( ) and
the Prophet ( ) warned against it.
6
The Prophet ( ) illustrates that nothing can save you from Allahs torment except by believing in
Allah and perform righteous good deeds.
This Hadeeth also indicates that it is permissible to ask a slave only about matters that he is able to perform
with regards to matters in this world. As for matters regarding mercy, forgiveness, Paradise and being saved
from Hellfire and similar matters which only Allah is able to perform, it is not permissible to request such
matters except from Allah.
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Kitaab At-Tauhid

Important issues of the Chapter

1. An explanation of the two verses (Surat Al-Araf : 120 and Surat Faatir : 13,14).
2. The story of Uhud.
3. Qunut (supplication) of Allahs Messenger ( ) in the prayer (against the
Mushrikeen) and the Companions ( ) saying Amin behind him.
4. The ones who were supplicated against, were disbelievers (Kuffar).
5. They (Kuffar of Quraish) did things that most of the other disbelievers had not done
such as causing injury to the head of their Prophet and being intent upon his murder.
Also mutilation of those killed in battle though they were their cousins.
6. Allah revealed to the Prophet ( ) in relation to this:

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Not for you (O Muhammad, but for Allah) is the decision.

7. His (Allahs) Statement:

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Whether He turns in mercy (pardons) to them or punishes them

and He did turn towards them and they believed.
8. Al-Qunut (invoking Allah while standing during prayer after raising your head from
Ruku) in time of disaster.
9. Specifically naming the ones who are being invoked against in the prayers by their
names and the names of their fathers.
10. Cursing someone in particular in the Qunut.
11. Circumstances of the Prophet ( ) at the time of the revelation to him of:

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And warn your tribe (O Muhammad [ ] of near kindred.

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12. The seriousness of the Prophet ( ) to the issue (calling towards Tauhid)
that insanity was attributed to him, and likewise is the case of a Muslim who does the
same now.

Surat Ashuara : 214

Kitaab At-Tauhid

13. His (the Prophet's) statement to those who were close and far to him: I will be of no
avail to you before Allah. to the extent that he said: O Fatimah, daughter of
Muhammad, I will not be of any avail to you before Allah. If he made this clear while
he was the leader of the Messengers that he ( ) could not avail the best of
women of this world, and a man believes that he ( ) does not speak but
truth, -then he looks at what has occurred in the hearts of the people of position today,
the issue of Tauhid would be clear, and so the strangeness of the religion. 1
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Reference is made to the Hadeeth: "Islam began as something strange and it will again return to being
something strange, so may Allah bless the strangers (that they be beneath a tree of Paradise)." [Narrated by
Muslim volume 1 Hadeeth no. 271