Oneness of Allah's Lordship

The Prophet (may Allah's peace and blessings be upon him) here says that the Kursi, despite its hugeness, is in comparison to the Throne like an iron ring thrown in a boundless desert on earth. This indicates the greatness and absolute power of its Creator.

1- فتح المجيد شرح كتاب التوحيد، مطبعة السنة المحمدية، القاهرة، مصر، الطبعة: السابعة، 1377هـ - 1957م. 2- القول المفيد على كتاب التوحيد، دار ابن الجوزي، المملكة العربية السعودية، الطبعة: الثانية, محرم، 1424ه. 3- الملخص في شرح كتاب التوحيد، دار العاصمة الرياض، الطبعة: الأولى 1422هـ- 2001م. 4- الجديد في شرح كتاب التوحيد، مكتبة السوادي، جدة، المملكة العربية السعودية، الطبعة: الخامسة، 1424هـ - 2003م. 5- التمهيد لشرح كتاب التوحيد، دار التوحيد، تاريخ النشر: 1424هـ. 6- شرح العقيدة الطحاوية، المؤلف: محمد ناصر الدين الألباني، الناشر: المكتب الإسلامي – بيروت الطبعة: الثانية، - 1414ه. 7- العرش وما روي فيه، المؤلف: محمد بن عثمان ابن أبي شيبة العبسي، تحقيق: محمد بن حمد الحمود، الناشر: مكتبة المعلا – الكويت، الطبعة الأولى، 1406ه.

The Prophet (may Allah's peace and blessings be upon him) was asked about the gravest sins and he answered: The gravest sin is major Shirk (polytheism), which means setting up an equal or a rival to Allah in His worship, Lordship, or His names and attributes. Allah Almighty does not forgive this sin except through repentance. If one dies in this state of major Shirk, he will dwell in Hellfire forever. The second gravest sin is killing one's child out of fear that he may share his food with him. So, killing a soul is unlawful, but the sin becomes graver when the killed person is a relative of the killer, and the gravity of the sin increases even more if the killer's motive is fear that the killed person would share with him the sustenance provided by Allah. The third gravest sin is committing adultery with his neighbor's wife by trying to deceive her, so he can have sexual intercourse with her and make her submit to him. Adultery is unlawful but the sin becomes graver when committed with the wife of one's neighbor, whom one is ordered by Shariah to treat with kindness, benevolence, and good companionship.

1. Sins vary in terms of gravity and good deeds vary in terms of merit.
2. The gravest sin is associating partners with Allah Almighty, then killing one's child for fear that he may share his food with him, and then committing adultery with the wife of one's neighbor.
3. Sustenance lies in the Hand of Allah and He has guaranteed provision for His creatures.
4. Significance of the neighbor's rights and how harming him is much graver than harming anyone else.
5. The Creator is the One worthy of worship, alone with no partner.

صحيح البخاري (6/ 18) (4477). صحيح مسلم (1/ 90) (86). شرح النووي على مسلم (2/ 79). فتح ذي الجلال والاكرام بشرح بلوغ المرام، لابن عثيمين (6/ 288). توضيح الأحكام من بلوغ المرام، للبسام (7/ 335).

The Prophet (may Allah's peace and blessings be upon him) entered the place of 'Ā’ishah (may Allah be pleased with her) in his house and found that she had covered a small cabinet, wherein things are kept with a piece of fabric that had images of living beings on it. The color of his face changed by way of anger for the sake of Allah, and he took it away and said: People who will receive the severest punishment on the Day of Judgment will be those who try to emulate Allah's creation with their images. ‘Ā’ishah said: So, we made one or two cushions out of it.

1. Forbidding evil on seeing it without any slackness unless it involves a greater evil.
2. Punishment on the Day of Judgment varies according to the gravity of the sin.
3. Making images of living beings counts as one of the major sins.
4. One of the rationales behind the prohibition of image-making is the imitation of Allah's creation, whether the image-maker has intended it or not.
5. The Shariah is keen on protecting properties by making use of them after removing what is prohibited therein.
6. It is forbidden to make images of living beings in any form, even if they are treated with disrespect.

صحيح البخاري (7/ 168) (5954). صحيح مسلم (3/ 1668) (2107). القول المفيد على كتاب التوحيد، لابن عثيمين (2/ 442). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص399). الجديد في شرح كتاب التوحيد، للقرعاوي (ص441). كتاب التوحيد لمحمد بن عبد الوهاب (ص138).

The Prophet (may Allah's peace and blessings be upon him) says, "Allah has appointed an angel in charge of the womb", i.e. Allah, the Almighty, has assigned an angel to be in charge of the womb, which is the place where a child is created inside his mother. "And the angel says: 'O Lord, (it is) a sperm drop!", i.e. O Lord, this is a sperm drop, which is the man's semen. The same applies to the next statement: "O Lord, (it is now ) a clot!", i.e. O Lord, this is a clot; which is thick blood stuck together. Then he says, "O Lord, (it is now) a piece of flesh", i.e. O Lord, this is a piece of flesh. It was explained in another narration that each of these development stages in the womb takes forty days. Then the Prophet (may Allah's peace and blessings be upon him) said: "Then, when Allah wills to complete its creation", i.e. the small piece of flesh because it is the last stage of development, and completing its creation is by blowing the soul into it after 120 days, as mentioned in another narration. Then the angel says: "O Lord, (will it be) a male or female?", i.e. so I can write it down. "Wretched or blessed?", i.e. is it a wretched one from the inhabitants of Hellfire, then I will write it down, or a happy one from the inhabitants of Paradise then I will write it down. "How much will his provisions be?", i.e. will it be little or abundant? "How long will he live?", i.e. will he have a long or short life? "All that is written while the fetus is still in his mother's womb", i.e. the angel will write down everything mentioned just as Allah orders him, while the fetus is still in its mother's womb.

صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. شرح صحيح البخاري لابن بطال، تحقيق: أبي تميم ياسر بن إبراهيم، نشر: مكتبة الرشد، الرياض-السعودية، الطبعة: الثانية 1423ه، 2003م. التنوير شرح الجامع الصغير، لمحمد بن إسماعيل بن صلاح بن محمد الحسني، الكحلاني الأمير الصنعاني، المحقق: د. محمَّد إسحاق محمَّد إبراهيم، الناشر: مكتبة دار السلام، الرياض، الطبعة: الأولى، 1432 هـ - 2011 م. تاج العروس من جواهر القاموس، للزبيدي، نشر: دار الهداية. فتح القوي المتين في شرح الأربعين وتتمة الخمسين للنووي وابن رجب رحمهما الله، لعبد المحسن بن حمد العباد البدر، دار ابن القيم، الدمام المملكة العربية السعودية -الطبعة: الأولى، 1424هـ/2003م.

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).

The Prophet (may Allah's peace and blessings be upon him) offered the Fajr prayer in Al-Hudaybiyah, a village close to Makkah, after rainfall at night. After he made taslīm and finished the prayer, he turned towards the people and asked them: Do you know what your Almighty Lord has said? They replied: Allah and His Messenger know best. He said: Allah Almighty clarified that people fall under two categories upon rainfall: believers in Allah Almighty and disbelievers in Him. Those who say, "We have had rainfall out of Allah's bounty and mercy," ascribing the rainfall to Allah, are believers in Allah, the Creator, and the Disposer of the affairs of the universe, and they disbelieve in the stars. And those who say, "We have had rainfall due to such and such star," are disbelievers in Allah and believers in the stars. But this is minor disbelief, as they attribute rainfall to a star, while Allah did not make it a cause of rainfall, neither in terms of the Shariah nor in terms of destiny. But as for those who ascribe rainfall and other earthly occurrences to the rise and decline of the stars, believing that they are the actual doer, they have fallen into major disbelief.

1. It is recommended to say after rainfall: We have had rainfall out of the grace and mercy of Allah.
2. Those who attribute the blessing of rainfall and other things to the stars, believing that they create and bring them into existence, fall into major disbelief. But as for those who attribute rainfall to the stars in believing that they are a mere cause, they fall into minor disbelief, because the stars are not a Shar‘i or material cause for rainfall.
3. A blessing can be a cause of disbelief if it is denied or a cause of belief if recognized.
4. We are forbidden from saying "We have had rainfall due to such and such star," even if it refers to time, to block the means to polytheism.
5. Our hearts should be attached to Allah Almighty regarding bringing blessings and warding off afflictions.

صحيح البخاري (1/ 169) (846)، صحيح مسلم (1/ 83) (71)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (2/ 484)، المفهم لما أشكل من تلخيص كتاب مسلم (1/ 260).

The Prophet (may Allah's peace and blessings be upon him) was asked about how the disbelievers will be gathered upon their faces on the Day of Judgment. In response, he (may Allah's peace and blessings be upon him) said: Is the One Who made them walk on their feet in this world not able to make them walk upon their faces on the Day of Resurrection?! Indeed, Allah is Able to do all things.

1. The disbelievers will be in humiliation on the Day of Judgment and will walk upon their faces.

صحيح البخاري (8/ 109) (6523)، صحيح مسلم (4/ 2161) (2806)، الإفصاح عن معاني الصحاح (5/200)، فتح الباري (11/382)، عمدة القاري شرح صحيح البخاري (23/ 105)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (43/ 454).

Ibn ‘Abbās (may Allah be pleased with him) informs that one day, as a boy, he was riding behind the Prophet (ﷺ), and he said to him: I will teach you things by which Allah will benefit you: Be mindful of Allah by observing His commands and prohibitions, finding you engaged in acts of worship and piety, and not finding you committing sins and misdeeds. If you do so, your recompense will be that Allah will protect you from unpleasant things in this world and the Hereafter and support you in your matters wherever you go. If you want to ask for something, do not ask anyone but Allah, for He alone responds to those who ask. And if you need help, do not seek help except from Allah. You should be certain that no benefit will come to you, even if all the earth's inhabitants were to gather together to bring it to you, except if Allah had predestined it for you; and no harm will happen to you, even if all the inhabitants of the earth were to gather together to cause it to you, except if Allah had predestined it for you. Allah Almighty had written and predestined this matter according to His wisdom and knowledge, and whatever Allah had written cannot be changed. Whoever is mindful of Allah by preserving His commands and avoiding His prohibitions, Allah Almighty will be before him, knowing his state, supporting and aiding him. If a person obeys Allah in times of ease, Allah will grant him relief and a way out in times of hardship. Every servant should be content with what Allah has decreed for him, whether good or bad. In the face of trials and hardships, the servant must adhere to patience, for patience is the key to relief. When distress intensifies, relief comes from Allah, and whenever hardship occurs, Allah follows it with ease.

1. The Hadīth shows the significance of teaching children the religious matters of monotheism, ethics, and so on.
2. Recompense is of the same type as one's deed.
3. We are required to trust and rely upon Allah Almighty alone. He is the best Disposer of affairs.
4. We are required to believe in and be content with the divine decree and predestination and that Allah has predestined everything.
5. Whoever neglects the commands of Allah, Allah will abandon him and will not protect him.
6. It gives great news that when a person is tested with a hardship, ease is soon to come.
7. It contains solace and comfort to whoever is afflicted by a disaster or the loss of something dear, as suggested by his words: "And know that what had befallen you was not going to miss you, and what had missed you was not going to befall you." The first sentence provides comfort in case of the occurrence of something unpleasant, while the second addresses the loss of something dear.

سنن الترمذي (4/ 284) (2516). التحفة الربانية في شرح الأربعين حديثًا النووية (ص42). شرح الأربعين النووية، لابن عثيمين (ص200). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص69).