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KITAB AT-TAWHEED EXPLAINED
MUHAMMAD IBN ABDUL-WAHHAB
شرح كتاب التوحيد
الدار العالمية للكتاب الإسلامي 10
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30 IMAИHT VI
HAJIA
Sauo gaidelidu? storeles lentemin EXOS nigh nog hodalid
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lubda noi bomisaja denaw
Kitâb at-Tawheed Explained
Revised Fourth Edition
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Title: Kitâb at-Tawheed Explained
Author: Muhammad ibn 'Abdul-Wahhâb
English Edition 1 (1999)
Revised English Edition 4 (2023)
Commentary, compiled and translated by: Sameh Strauch
Layout Design: IIPH
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شرح كتاب التوحيد
Muhammad ibn 'Abdul-Wahhâb
Commentary, compiled and translated by Sameh Strauch
IIPH
الدار العالمية للكتاب الإسلامي
International Islamic Publishing House
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Copyright © 2023 International Islamic Publishing House King Fahd National Library Cataloging-in-Publication Data
Wahhâb, Muhammad ibn 'Abdul-
Kitâb at-Tawheed Explained / Muhammad ibn 'Abdul- Wahhâb. Riyadh, 2023
432 pp; 21 cm
1- Islamic theology
1- Sameh Strauch (translator)
II-Title
241 dc
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HE
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ISBN Hardcover: 978-603-501-441-0
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About the Word 'Lord'
The word loed in English has several related meanings. The original meaning is "master" or "ruler", and in this sense it is often used to refer to human beings: "the lord of the mansion' or 'Lord So-and-So (in the United Kingdom, for example). The word Lord with a capital Lis used in the lexicon of Islam to refer to the One and Only God- Allah. In Islam, there is no ambiguity about the meaning of this word. While it is true that one may occasionally use the word lord (whether capitalized or not) to refer to a human being, in Islamic discourse the reference of this term is always clear from the context. Whereas for Christians, Hindus and other polytheists, the word Lord with a capital Lmay refer to Allah, to Jesus or to some imagined deity, for Muslims, there can be no plurality of meaning. Allah alone is the Lord, and the Loed is Allah-not Jesus, not Rama, not any other being.
The Editor
。
Publisher's Note
All praise and thanks belong to Allah alone, the One, the Almighty. and All-Merciful. Blessings and peace be upon Prophet Muhammad, the last of His Messengers and Prophets, and upon his family, his Companions and all those who follow in his footsteps until the end of time.
Without question, the most important subject for a Muslim to comprehend is 'Aqeedah, without it, no act of worship or good deed is accepted by Allah, Most Glorified, Most High, nor rewarded in the Hereafter. And without any doubt, one of the finest if not the finest books on the subject is Kitáb ar-Tawheed by the great Muslim scholar and reformer, the mujaddid (reformer and revivalist) of his age, Muhammad ibn 'Abdul-Wahhab. However, this book was not intended for the average person in the street, but for the student of knowledge; therefore, it is not easily understood by those without the requisite learning. For this reason, although the text of this book has been available in translation for some years, the translator and compiler, Sameh Strauch felt it important to provide an explanation for this estimable book, gleaned from the authoritative Arabic works of Muslim scholars. It is with great pleasure therefore, that we present this, the second edition of "Kitab at-Tawheed-Explained". We ask Allah, the Almighty, the All-Powerful, that He accept it and make it of benefit to English-speaking Muslims around the world.
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CHAPTER 28
Believing in omens
28.1
Allah (1) says:
فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ، وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَيَّرُوا بِمُوسَىٰ وَمَن (سورة مَّعَهُ أَلَا إِنَّمَا طَبِرُهُمْ عِندَ اللَّهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
الأعراف: ۱۳۱)
Believing in omens
197
manner; it is their ignorance and lack of knowledge that Allah is the One Who ordains all good and evil.
Benefits derived from this verse
1- All good and evil are ordained by Allah. 2- It is prohibited to deny Allah's blessings. 3- It is forbidden to believe in omens. 4- Ignorance is the cause of all evil.
Relevance to tawheed
and the subject of the chapter
This Qur'anic verse proves the prohibition of believing in omens. Belief in omens is a type of shirk because it is an attachment of the heart to other than Allah and a belief that the cause of events is other than He.
28.2
When good came to them, they said: This is due to us. But when evil befell them, they ascribed it to omens connected with Moosâ and those with him! Verily, in truth the omens of evil are theirs in Allah's sight, but most of them understand not! (Qur'an 7: 131)
In this verse, Allah, Most Glorified, describes the ways of Pharaoh and his people in their dealings with Moosâ () and his companions. When any good came to them, they would claim the credit for it themselves, not attributing it to Allah, but when any calamity befell them, they would blame it on the presence of Moosâ and his people. Then Allah makes plain the falseness of their claims. Allah confirms that whatever evil comes to them is from Him, and it is what they have earned by their disbelief and rejection of the Signs of Allah. Then He, the Exalted, explains the reason for their behaving in this
Allah (3) says:
قَالُوا طَيْرُكُم مَّعَكُمْ أبن ذُكِرَ أَر بَلْ أَنتُمْ قَوْم مُسْرِفُونَ ) (سورة يس: ١٩)
They said: Your evil omens are with yourselves. If you are admonished [do you deem it an evil omen?] No! But you are a people transgressing all bounds. (Qur'an 36: 19)
In this verse, Allah, Most Glorified, explains that the Messengers who came to their people with warnings and reminders were considered evil omens by them. However, those Messengers rejected this and told them that whatever afflicts the unbelievers is because of their disbelief and rejection of Allah's signs. The unbelievers were peoples who transgressed all decent limits and were estranged from
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... رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأَنَا رَبَّنَا وَلَا تَعْمِلَ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلَنَا فَانصُرْنَا عَلَى الْقَوْمِ التكفيريت ) اسورية
البقرة: ٢٨٦)
4.Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You laid on those before us; our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Protector, and give us victory over the disbelieving people. Qur'an 2: 286)
About the author of Kitâb at-Tawheed
Shaykh Muhammad ibn 'Abdul-Wahhab was a leading revivalist
of the 12th H (18th CE) century who is famous for his call to return to the original teachings of Islam. His influence remains felt into modern times. Today, the appellation 'Wahhabi' is sometimes used to refer to those who follow in his path; and regrettably, the term "Wahhabi' is also used erroneously to refer to groups that act in opposition to what Shaykh Muhammad taught. The Shaykh did not establish a new or separate school of jurisprudence or thought, rather his focus remained on reform within orthodox Sunni Islam.
Shaykh Muhammad was born to a religious family of the Tameemi tribe in Al-Uyaynah, a small town about 30 km from the city of Riyadh in Saudi Arabia. His education began at home, as his first formal teacher was his father. The Shaykh memorized the entire Qur'an before he had reached the age of ten. Later, he travelled to further his studies in the religious centres of Makkah, Madinah, and Basra.
Returning to his Saudi hometown around the year 1152 H (1740 CE), Shaykh Muhammad had already begun his career as a reformer. He called upon Muslims to return to the basic tenets of Islam as taught in the original sources of Islam, which are the verses of the Noble Qur'an and the authentic Hadith of the Prophet's Sunnah. The Shaykh refuted all innovations and deviations from these teachings and spent the rest of his lifetime devoted to the call of enjoining all that is good. and right and forbidding all that is evil and wrong. He focused on purification which started with the internal correction of basic beliefs
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Commentator's Foreword
All praise be to Allah, and may the peace and blessings of Allah be
upon our Prophet Muhammad and upon all his family and Companions.
When I embraced Islam in 1983, by the grace of Allah, one of the first books which I was given to read was a translation of Kitâb at-Tawheed by the renowned scholar, Muhammad ibn 'Abdul-Wahhâb. I understood very little of it and was driven to the conclusion that this was because I was new to Islam and therefore lacked knowledge. It was only later, when I studied the book Tayseer al-'Azeez al-Hameed in Arabic, that I realized that not even Arabic speakers try to understand Kitâb at-Tawheed without the benefit of explanatory notes or texts. of It has therefore been in my mind for some time to try to provide English-speakers with an explanation of this great work; however, other projects diverted me until now.
In compiling this explanation, I have relied mainly on Al-Jadeed fee Sharh Kitâb at-Tawheed by Shaykh Muhammad al-Qar'âwi, Tafseer Ibn Katheer, and a number of books of Hadith [the collected statements and actions of Prophet Muhammad ()].
I ask Allah that He accept this humble effort from me and make it of benefit to my brothers and sisters in Islam.
Sameh Strauch
