Excellence of Monotheism

Ali ibn al-Husayn (may Allah be pleased with him) informs us that he saw a man invoking Allah at the grave of the Prophet (may Allah's peace and blessings be upon him). He forbade the man from doing so based on a Hadīth in which the Prophet (may Allah's peace and blessings be upon him) forbade visiting his grave repeatedly, and also forbade non-observance of remembering Allah and worshiping Allah at homes, thereby rendering them similar to graves. The Prophet (may Allah's peace and blessings be upon him) said that sending peace upon him will definitely reach him, regardless of the sender's whereabouts.

كتاب التوحيد، للإمام محمد بن عبد الوهاب، ت: د. دغش العجمي، مكتبة أهل الأثر, الطبعة الخامسة, 1435ه. الجديد في شرح كتاب التوحيد، لمحمد بن عبد العزيز السليمان القرعاوي, ت: محمد بن أحمد سيد, مكتبة السوادي، الطبعة: الخامسة، 1424ه. الملخص في شرح كتاب التوحيد، للشيخ صالح الفوزان, دار العاصمة, الطبعة الأولى، 1422ه. مصنف ابن أبي شيبة، تحقيق: كمال يوسف الحوت، نشر: مكتبة الرشد - الرياض، الطبعة: الأولى، 1409ه. تحذير الساجد من اتخاذ القبور مساجد, الألباني, المكتب الإسلامي - الطبعة: الرابعة.

The Messenger of Allah (may Allah's peace and blessings be upon him) clarifies that whatever afflicts the Muslim of diseases, sorrows, sadness, adversities, calamities, hardships, fear, and hunger, even the prick of a thorn that hurts him, expiates his sins and erases his misdeeds.

1. Manifesting Allah's grace and mercy that He shows to His believing slaves by forgiving their sins by the least degree of harm that afflicts them.
2. The Muslim must seek Allah's reward in whatever afflicts him and must show patience in every minor or major affliction to have his degree elevated and his misdeeds expiated.

صحيح البخاري (7/ 114) (5641). صحيح مسلم (4/ 1992) (2572). كنوز رياض الصالحين، لمجموعة من الباحثين (1/ 489). شرح رياض الصالحين، لابن عثيمين (1/ 242). شرح النووي على مسلم (16/ 126). تطريز رياض الصالحين، لفيصل آل مبارك (ص44). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 96). نزهة المتقين شرح رياض الصالحين، لمصطفى الخِن وغيره (1/ 70).

Abu Dharr (may Allah be pleased with him) reports that he was walking with the Prophet (may Allah's peace and blessings be upon him) in an area strewn with dark stones in Madīnah, and they came upon the well-known Mount of Uhud. The Messenger of Allah (may Allah’s peace and blessings be upon him) said that if he had the like of Uhud in gold, he would not be pleased to keep it for more than three days, except an amount of it that he would use to settle a debt. In other words, if he had an amount of gold equal in size to the Mount of Uhud, he would spend it all in the cause of Allah, and would only keep of it what he needs to settle debts and fulfill rights due to others. This indicates that the Prophet (may Allah's peace and blessings be upon him) was among the most ascetic people in this world, because he did not wish to collect wealth except only to settle his debts. When he died, his armor was pawned with a Jew for some barley that he borrowed from him to feed his family. Had the worldly life been dear to Allah, the Almighty,, He would not have deprived His Prophet of it. Indeed, the world is cursed, and everything in it is cursed, except for the remembrance of Allah and what pleases Him, as well as a scholar and a seeker of knowledge. The Prophet (may Allah's peace and blessings be upon him) further said that those who have much wealth in the world will be destitute of good deeds on the Day of Judgment, because wealthy people are mostly arrogant, feel that they are not in need of Allah, and refrain from obeying His commands. They are distracted by the pleasures of the world as they indulge themselves in life, and thus find themselves with poor stock in the Hereafter. The minority, however, are those who spend generously in the cause of Allah. The Prophet (may Allah's peace and blessings be upon him) further said that anyone who dies without associating partners with Allah will enter Paradise, even if he robbed and fornicated. This does not mean that fornication and theft are not major sins. They are. That is why Abu Dharr was astonished, saying: “Even if he committed fornication and theft?!” And the Prophet (may Allah's peace and blessings be upon him) replied in the affirmative. Concerning the one who dies after having committed major sins, Allah says: {Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills} [Sūrat An-Nisā': 48]. Allah may pardon or punish him. In case of punishment, however, he will end up entering Paradise. The rule is that any Muslim who does not associate partners with Allah or commits an act that takes him out of the fold of Islam will eventually settle in Paradise. However, anyone who commits an act of disbelief will reside eternally in Hell. All of his deeds will be rendered worthless. A case in point are the hypocrites, who used to say to the Prophet (may Allah's peace and blessings be upon him): {We testify that you are indeed the Messenger of Allah} [Sūrat al-Munāfiqūn: 1]. And they used to remember Allah but only a little, and they used to pray but {When they stand for prayer, they stand lazily} [Sūrat An-Nisā': 142]. Despite all that, they will be in the lowest depth of the Fire. Finally, this Hadīth encourages an ascetic approach toward the worldly life, i.e. not to be attached to it. The world should be in one's hand not in one's heart. The heart has to be sincere to Allah. Such is the perfect asceticism. This does not mean that one should abstain from enjoying this world. Rather, one should enjoy the lawful things of the world, without keeping the world in one's heart. This is what matters.

- رياض الصالحين من كلام سيد المرسلين؛ للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428ه . - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ. - صحيح البخاري ؛ عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ. - صحيح مسلم؛ حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430ه - المنهاج شرح صحيح مسلم بن الحجاج /أبو زكريا محيي الدين يحيى بن شرف النووي، دار إحياء التراث العربي – بيروت الطبعة: الثانية، 1392 - منار القاري شرح مختصر صحيح البخاري تأليف- حمزة محمد قاسم مكتبة دار البيان، دمشق - الجمهورية العربية السورية، مكتبة المؤيد، الطائف - المملكة العربية السعودية 1410 هـ - 1990 م - فتح الباري شرح صحيح البخاري- أحمد بن علي بن حجر العسقلاني الشافعي- دار المعرفة - بيروت، رقم كتبه وأبوابه وأحاديثه: محمد فؤاد عبد الباقي- قام بإخراجه وصححه وأشرف على طبعه: محب الدين الخطيب- عليه تعليقات العلامة: عبد العزيز بن عبد الله بن باز.

Mu‘ādh ibn Jabal (may Allah be pleased with him) was riding on a mount behind the Prophet (may Allah's peace and blessings be upon him), who called him: O Mu‘ādh! He repeated the call three times to show the significance of what he was about to say. Meanwhile, Mu‘ādh was replying: "Here I am at your service, O Messenger of Allah." That's I am answering your call, O Messenger of Allah, and seek happiness in answering you. The Prophet (may Allah's peace and blessings be upon him) told him that if anyone bears witness that there is no god but Allah - which means that none is truly worthy of worship except Allah - and that Muhammad is the Messenger of Allah, sincerely from his heart, not lying, and then he dies in this state, Allah will make him forbidden to Hellfire. Mu‘ādh (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) whether he could tell people about that so that they would rejoice and feel hopeful. But the Prophet (may Allah's peace and blessings be upon him) feared that they might solely rely upon that and their good deeds might decrease. So, Mu‘ādh did not narrate this Hadīth to anyone, except at the time of his death, fearing that he would incur the sin of concealing knowledge.

1. The Hadīth highlights the Prophet's humility, as he made Mu‘ādh ride behind him on his mount.
2. It shows the Prophet's approach of teaching, as he repeated the call to Mu‘ādh to draw his attention to what he was going to say.
3. Among the conditions of the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, is to say it with sincerity and certitude, without lying or doubt.
4. The people of monotheistic belief will not abide in Hellfire eternally. If they enter it on account of their sins, they will be brought out of it after they are purified.
5. The Hadīth shows the merit of the two testimonies if one says them with sincerity.
6. It is permissible to refrain from narrating a certain Hadīth under some circumstances when its narration leads to some evil.

صحيح البخاري (1/ 37) (128). صحيح مسلم (1/ 61) (32). نزهة المتقين شرح رياض الصالحين (1/ 377). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 487). كنوز رياض الصالحين، لمجموعة من الباحثين (6/ 496).

A man came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, I committed all sins and misdeeds and left no minor or major sin except that I did it. Can I be forgiven? The Prophet (may Allah's peace and blessings be upon him) said to him: Do you not testify that there is no god but Allah and that Muhammad is the Messenger of Allah? He asked the question three times. The man replied in the affirmative. Thereupon, the Prophet (may Allah's peace and blessings be upon him) told him about the merit of the two testimonies of faith and how they expiate sins, and that repentance erases past misdeeds.

1. The Hadīth shows the significance of the two testimonies of faith and that they outweigh sins, if one utters them sincerely from his heart.
2. Islam blots out the sins committed before embracing it.
3. Sincere repentance eliminates past sins.
4. Repeating the speech is part of the Prophet's approach to educating.
5. The Hadīth points out the merit of the two testimonies of faith and that they lead to salvation from the eternal stay in Hellfire.

مسند أبي يعلى الموصلي (6/ 155) (3433)، المعجم الصغير للطبراني (2/ 201) (1025)، شعب الإيمان (5/404) (7086)، الأحاديث المختارة للضياء المقدسي (5/ 151) (1773)، غريب الحديث للخطابي (1/255)، الترغيب والترهيب (4/55)، النهاية في غريب الحديث والأثر (1/341)، الزواجر لابن حجر الهيتمي (2/961)، جامع العلوم والحكم (1/305).

The Prophet (may Allah's peace and blessings be upon him) mentions the right of Allah upon His servants and the right of His servants upon Him and demonstrates that Allah's right upon His servants is that they should worship Him alone and associate no partners with Him, and that the right of the servants upon Allah is that He should not punish those who believe in His Oneness and associate nothing with Him. Then, Mu‘ādh said: O Messenger of Allah, should I inform the people so that they rejoice at this merit? But the Prophet (may Allah's peace and blessings be upon him) told him not to inform them, lest they would depend on this matter solely.

1. The Hadīth demonstrates the right of Allah Almighty which He ordained upon His servants: that they should worship Him and associate no partners with Him.
2. It demonstrates the right of the servants upon Allah Almighty which He ordained upon Himself, out of His grace and bounty: that He should admit them into Paradise and not punish them.
3. This Hadīth offers great news for those who believe in Allah's Oneness and associate nothing with Him that their destination will be Paradise.
4. Mu‘ādh related this Hadīth before his death, fearing he might fall into sin for concealing knowledge.
5. It indicates that some Hadīths should not be related among some people for fear of those of them who cannot understand their meanings, provided that the Hadīths do not pertain to certain Shar‘i acts or legal punishments.
6. Muslim sinners are subject to Allah's will: if He wills, He may punish them; and if He wills, He may forgive them. Then, they will end up in Paradise.

صحيح البخاري (4/ 29) (2856)، صحيح مسلم (1/ 58) (30)، المحكم لابن سيده (10/26)، المفهم لما أشكل من تلخيص كتاب مسلم (1/ 203)، فتح الباري (11/340، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (1/ 623)، (1/ 627)، عمدة القاري شرح صحيح البخاري (14/ 148).

A man asked the Prophet (may Allah's peace and blessings be upon him) about the two traits: one that makes entering Paradise due, and one that makes entering Hellfire due. In response, the Prophet (may Allah's peace and blessings be upon him) said that the trait that makes entering Paradise due is that a person should die while worshiping Allah alone and associating nothing with Him; and the trait that makes entering Hellfire due is that a person should die while associating anything with Allah, by ascribing to Him a partner or equal in His divinity or lordship or His names and attributes.

1. It points out the merit of monotheistic belief and that, whoever dies as a believer, not associating anything with Allah, that person will enter Paradise.
2. It demonstrates the graveness of polytheism and that whoever dies while associating anything with Allah will enter Hellfire.
3. Muslim sinners are subject to Allah's will: if He wills, He may punish them; and if He wills, He may forgive them. Then, they will end up in Paradise.

صحيح مسلم (1/ 94) (93)، إكمال المعلم بفوائد مسلم (1/ 363)، شرح النووي على مسلم (2/96) المفهم للقرطبي (1/290)، تطريز رياض الصالحين (ص 281)، الكوكب الوهاج شرح صحيح مسلم بن الحجاج (3/63).

The Prophet (may Allah’s peace and blessings be upon him) reports that there are six types of deeds and four types of people. The six types of deeds are: First: Whoever dies while not associating anything with Allah, Paradise is guaranteed for him. Second: Whoever dies while associating anything with Allah Hellfire is guaranteed for him, forever. These are the two imperatives. Third: The intended good deed-If a person sincerely intends to do a good deed until he feels it in his heart and it becomes known to Allah, and then something occurs and he cannot do this good deed, it will be recorded for him as a full good deed. Fourth: The committed sin-Whoever commits a sin, it is recorded against him as one sin. These two are the one and its equal reward, without multiplication. Fifth: A good deed multiplied ten times in reward-Whoever intends to do a good deed and performs it, it will be recorded for him as ten honorable deeds. Sixth: A good deed multiplied seven hundred times-This is the good deed of spending in the way of Allah, which is recorded for its performer as seven hundred virtuous deeds. This is due to Allah's grace and bounty towards His servants. As for the four types of people, they are: First: One who has abundant sustenance in this world and finds bliss and whatever he wants in it, yet he will be in straits in the Hereafter and his destination will be Hellfire. That is the wealthy disbeliever. Second: One who has little sustenance in this world, yet he will be opulent in the Hereafter and his destination will be Paradise. That is the poor believer. Third: One who is in straits in this world and in the Hereafter. That is the poor disbeliever. Fourth: One who enjoys opulence in this world and in the Hereafter. That is the wealthy believer.

1. The Hadīth points out Allah's great bounty towards His servants and His multiplication of rewards for their honorable deeds.
2. It shows Allah's justice and generosity. In sins, He treats us with justice, recording one sin as one sin.
3. It demonstrates the graveness of associating partners with Allah, a reason for deprivation from Paradise.
4. It highlights the merit of spending in the way of Allah.
5. The multiplication of rewards for spending in the way of Allah begins with seven-hundredfold, because it helps in elevating the word of Allah.
6. It demonstrates the different types of people.
7. Believers and non-believers may find opulence in this world, but in the Hereafter, opulence will only be for the believers.

مسند أحمد (31/ 196) (18900)، (31/ 384)، الفتح الرباني لترتيب مسند أحمد بن حنبل الشيباني (19/198).