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عن ابن عباس رضي الله عنهما أنه رأى رجلا انْتَفَضَ لما سمع حديثا عن النبي صلى الله عليه وسلم في الصفات -استنكارا لذلك– فقال: "ما فَرَقُ هؤلاء؟ يجدون رِقَّةً عند مُحْكَمِهِ، ويَهْلِكُونَ عند مُتَشَابِهِهِ" .

Ibn ‘Abbās (may Allah be pleased with him) expresses his disapproval concerning the attitude of some people who used to attend his session from amongst the laymen, and who would display fear on hearing Hadīths about Allah's attributes. They would shiver out of their denial of that. They did not duly believe in what was authentically reported from the Prophet (may Allah's peace and blessings be upon him) and whose meaning was known from the Qur'an, although it is the truth about which no believer doubts. Others, however, would interpret them in a way different from that intended by Allah, thereby exposing themselves to ruin.

كتاب التوحيد للإمام محمد بن عبد الوهاب ص252 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 كتاب السنة لابن أبي عاصم ومعه ظلال الجنة للألباني, المكتب الإسلامي, ط4 1419

عَنْ مَحْمُودِ بْنِ لَبِيدٍ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ» قَالُوا: وَمَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللهِ؟ قَالَ: «الرِّيَاءُ، يَقُولُ اللهُ عز وجل لَهُمْ يَوْمَ الْقِيَامَةِ إِذَا جُزِيَ النَّاسُ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاؤُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً؟».

The Prophet (may Allah's peace and blessings be upon him) informs that what he fears most for his Ummah is minor Shirk, which is showing off, i.e., doing good deeds for the sake of people. Then, he (may Allah's peace and blessings be upon him) informs of the punishment of those who show off with their good deeds as it will be said to them on the Day of Judgment: Go to those for the sake of whom you offered your good deeds and see if they have the ability to reward you for such deeds.

• Good deeds must be devoted to Allah Almighty with full sincerity and warning of ostentation must be avoided.
• The Prophet's great compassion towards his Ummah and his keenness to guide and advise them.
• If this is the Prophet's fear for his Companions, who are the most noble in terms of righteousness, then, the fear for those who succeed them is far greater.

مسند أحمد (39/ 39) (23630). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص57). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص45).

عَنْ عَبْدِ اللهِ بْنِ مَسعودٍ رضي الله عنه عن رَسولِ اللهِ صلى الله عليه وسلم قال: «الطِّيَرَةُ شِرْكٌ، الطِّيَرَةُ شِرْكٌ، الطِّيَرَةُ شِرْكٌ، -ثلاثًا-»، وَمَا مِنَّا إِلَّا، وَلَكِنَّ اللهَ عَزَّ وَجَلَّ يُذْهِبُهُ بِالتَّوَكُّلِ.

The Prophet (may Allah's peace and blessings be upon him) warned against Tiyarah, which is regarding something, audible or visible, as a bad omen whether it is from birds, animals, people with deformities, numbers, days, etc. He mentioned the "Tayr" (bird) in specific because it was commonly known during the pre-Islamic era of ignorance, as a bird would be urged to fly when someone intended to do something like travel, trade, or anything else. If the bird flew to the right, he would take this as a good omen and proceed with what he intended, whereas if the bird flew to the left, he would take this as a bad omen and refrain from doing what he intended. He informed us that it is Shirk. In fact, belief in bad omens is Shirk because none can bring goodness except Allah and none can ward off evil except Allah, alone with no partner. Ibn Mas‘ūd (may Allah be pleased with him) mentioned that a Muslim may feel in his heart something of this pessimism; however, he must dispel it with reliance on Allah along with utilizing the available means.

• Tiyarah is Shirk because it entails the heart's attachment to other than Allah.
• The importance of repeating significant issues to be memorized and to settle in the hearts.
• Tiyarah is dispelled by reliance on Allah Almighty.
• The command to rely on Allah alone and to have one's heart attached to Him.

سنن أبي داود (6/ 54) (3915). سنن ابن ماجه (4/ 560) (3538). سنن الترمذي (3/ 258) (1614). مسند أحمد (6/ 213) (3687). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص259). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص233).

عن عدي بن حاتم رضي الله عنه : "أنه سمع النبي صلى الله عليه وسلم يقرأ هذه الآية: "اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلاَّ لِيَعْبُدُوا إِلَهًا وَاحِدًا لا إِلَهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ" فقلت له: إنا لسنا نعبدهم، قال: أليس يُحَرِّمُونَ ما أحل الله فتُحَرِّمُونَهُ؟ ويُحِلُّونَ ما حَرَّمَ الله فتُحِلُّونَهُ؟ فقلت: بلى، قال: فتلك عبادتهم".

‘Adiyy ibn Hātim, a noble Companion, heard the Prophet (may Allah's peace and blessings be upon him) recite a verse indicating that the Jews and Christians took their scholars and devout people as deities. They would legislate for them rulings opposite to Allah's legislations and would be obeyed. On hearing the verse, ‘Adiyy could not understand what it means, because he thought that worship was confined to prostration and similar acts. Therefore, the Prophet (may Allah's peace and blessings be upon him) told him that part of worshipping the rabbis and monks lies in obeying them in forbidding the lawful and allowing the forbidden, thus contradicting the divine and prophetic legislation.

• It is major polytheism to obey scholars or other individuals in changing the rulings of Allah Almighty if one knows they are contradicting the Shariah of Allah.
• Determining the lawful and the unlawful is the right of Allah Almighty.
• It demonstrates one of the kinds of polytheism, namely the polytheism of obedience.
• The legitimacy of teaching the ignorant.
• Worship is a comprehensive term that includes all words and deeds, inward and outward, that are dear and pleasing to the Almighty Lord.
• It shows the misguidance of rabbis and monks.
• It proves that the Jews and Christians are polytheists.
• The core of all messengers’ religion is one, namely monotheism.
• Obedience to a created being that involves disobedience to the Creator is a form of worship to him.
• One is required to ask the scholars about unknown or unclear rulings.
• The Companions were keen on learning.

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. سلسلة الأحاديث الصحيحة، للألباني, مكتبة المعارف, الطبعة الأولى, 1415ه. جامع الترمذي, ت: أحمد شاكر, مكتبة ومطبعة مصطفى البابي, الطبعة: الثانية، 1395ه.

عن ابن مسعود رضي الله عنه قال: "جاء حَبْرٌ من الأحبار إلى رسول الله صلى الله عليه وسلم فقال: يا محمد، إنا نجد أن الله يجعل السماوات على إِصْبَعٍ، والأَرَضَينَ على إِصْبَعٍ، والشجر على إِصْبَعٍ، والماء على إِصْبَعٍ، والثَّرَى على إِصْبَعٍ، وسائر الخلق على إِصْبَعٍ، فيقول: أنا الملك، فضحك النبي صلى الله عليه وسلم حتى بَدَتْ نَوَاجِذَهُ تَصْدِيقًا لقول الحبر، ثم قرأ: (وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ). وفي رواية لمسلم: "والجبال والشجر على إِصْبَعٍ، ثم يَهُزُّهُنَّ فيقول: أنا الملك، أنا الله". وفي رواية للبخاري: "يجعل السماوات على إِصْبَعٍ، والماء والثَّرَى على إِصْبَعٍ، وسائر الخلق على إِصْبَعٍ".

Ibn Mas‘ūd (may Allah be pleased with him) tells us that a man from the Jewish scholars came to the Prophet (may Allah's peace and blessings be upon him) and informed him that they find in their scriptures that on the Day of Judgment Allah, the Almighty, will put the heavens on one finger, the earths on one finger, the trees on one finger, the dust on one finger, and – according to one narration – the water on one finger, and all other created things on one of His fingers, which are five, as related in authentic narrations, but are not like the fingers of creatures. Then, revealing some of His power and grandeur, Allah, the Almighty, will shake all of them and proclaim His real dominion, absolute control, and true divinity. In confirmation of the statement made by the learned man, the Prophet (may Allah's peace and blessings be upon him) laughed so hard that his premolars were visible and he then recited: {They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Judgment.} [Sūrat Az-Zumar: 67]

كتاب التوحيد للإمام محمد بن عبد الوهاب ص252 ت: د. دغش العجمي - مكتبة أهل الأثر , الطبعة الخامسة , 1435هـ. الجديد في شرح كتاب التوحيد، لمحمد بن عبد العزيز السليمان القرعاوي, ت: محمد بن أحمد سيد , مكتبة السوادي، الطبعة: الخامسة، 1424هـ. الملخص في شرح كتاب التوحيد، للشيخ صالح الفوزان, دار العاصمة , الطبعة الأولى 1422هـ. صحيح البخاري, ترقيم محمد فؤاد عبد الباقي, دار طوق النجاة, الطبعة: الأولى، 1422هـ. صحيح مسلم, ترقيم محمد فؤاد عبد الباقي, دار إحياء التراث العربي, بيروت.

عن عبد الله بن عمر رضي الله عنهما مرفوعاً: "يَطْوِي الله السماوات يوم القيامة، ثم يَأْخُذُهُنَّ بيده اليمنى، ثم يقول: أنا الملك أين الجبارون؟ أين المتكبرون؟ ثم يَطْوِي الأَرَضِينَ السبع، ثم يأخذهن بشماله، ثم يقول: أنا الملك، أين الجبارون؟ أين المتكبرون؟".

Ibn ‘Umar (may Allah be pleased with him) relates to us in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) informed them that Allah, the Almighty, would fold up the seven heavens on the Day of Judgment and place them in His right hand and would fold up the seven earths and seize them with His left hand; and each time he folds one of these, He will call out the mighty and arrogant ones, belittling them and declaring that He is the true Owner of the dominion who never weakens or perishes. All others, rulers and ruled, just and unjust, will certainly perish and will stand humiliated in front of Him. He is not questioned about what He does, but they will be questioned.

كتاب التوحيد للإمام محمد بن عبد الوهاب ص252 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 صحيح مسلم, ترقيم محمد فؤاد عبد الباقي, دار إحياء التراث العربي, بيروت.

عَن عَبدِ الله بنِ الشِّخِّير رضي الله عنه قَالَ: انْطَلَقْتُ في وَفدِ بَنِي عَامِرٍ إِلى رَسُولِ الله صلى الله عليه وسلم، فَقُلنا: أَنتَ سيّدُنَا، فقال: «السَّيدُ اللهُ»، قُلنا: وَأَفْضَلُنا فَضْلاً، وأعظَمُنا طَوْلاً، فقال: «قُولُوا بِقَولِكُم، أَو بَعضِ قولِكُم، وَلَا يَسْتَجْرِيَنَّكُم الشَّيطَانُ».

A group of people came to the Prophet (may Allah's peace and blessings be upon him) and on reaching him, they said - praising him - some words that he (may Allah's peace and blessings be upon him) disliked. They said: "You are our master." But the Prophet (may Allah's peace and blessings be upon him) said to them: "The Master is Allah," Who possesses full sovereignty over His creation and they are His slaves. They also said: You are "the best of us in superiority" and the highest among us in rank, honor, and in merit. And you are "the greatest among us in bounteousness" and the most giving, the loftiest, and the most prestigious among us. The Prophet (may Allah's peace and blessings be upon him) then advised them to say what they would typically say without affectation and not to be dragged by the devil to exaggeration and flattery that lead to committing what is prohibited of Shirk (polytheism) and its means.

• This Hadīth shows how the Prophet's Companions held and revered him in high esteem.
• Prohibiting affectation in words and encouraging the act of speaking moderately.
• Protecting Tawhīd (monotheism) from words and deeds that could violate it.
• Prohibition of exaggeration in praising, which is one of the devil's access points.
• The Prophet (may Allah's peace and blessings be upon him) is the master of the children of Adam, and what is mentioned in the Hadīth is an expression of humility and fear for them lest they exaggerate in honoring him.

سنن أبي داود (7/ 184) (4806). مسند أحمد (26/ 234) (16307). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص424). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص472). مشكاة المصابيح، للألباني مشكاة المصابيح (3/ 1373).

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِمُعَاذِ بْنِ جَبَلٍ، حِينَ بَعَثَهُ إِلَى الْيَمَنِ: «إِنَّكَ سَتَأْتِي قَوْمًا أَهْلَ كِتَابٍ، فَإِذَا جِئْتَهُمْ فَادْعُهُمْ إِلَى أَنْ يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، فَإِنْ هُمْ أَطَاعُوا لَكَ بِذَلِكَ، فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوا لَكَ بِذَلِكَ، فَأَخْبِرْهُمْ أَنَّ اللهَ قَدْ فَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ، فَإِنْ هُمْ أَطَاعُوا لَكَ بِذَلِكَ، فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ، وَاتَّقِ دَعْوَةَ الْمَظْلُومِ، فَإِنَّهُ لَيْسَ بَيْنَهُ وَبَيْنَ اللهِ حِجَابٌ».

When the Prophet (may Allah's peace and blessings be upon him) sent Mu‘ādh ibn Jabal (may Allah be pleased with him) to Yemen to call its people to Allah and teach them, he clarified to him that he would meet Christian people and that he should first call them to what is more important and then to what is less important, and so on. He should first call them to reform their creed by testifying that none is worthy of worship except Allah and that Muhammad is the Messenger of Allah. This is because they enter Islam with this testimony. If they complied with that, he should then enjoin them to establish the prayer, for it is the most important obligation after the testimony of Tawhīd (monotheistic belief). If they established the prayer, he should then order the rich amongst them to pay Zakah on their property to the poor amongst them. Thereafter, the Prophet (may Allah's peace and blessings be upon him) warned him not to take their best property; instead, it is required to adopt a moderate approach in this regard. Then, he (may Allah's peace and blessings be upon him) instructed him to avoid oppression, lest an oppressed person might supplicate to Allah against him, as his supplication is readily answered.

• The testimony that none is worthy of worship except Allah means that we should devote worship to Allah Almighty alone and shun the worship of all other things.
• The testimony that Muhammad is the Messenger of Allah means to have faith in him and what he came with, to believe in him, and to believe that he is the last Messenger sent by Allah to all humankind.
• Speaking to a knowledgeable person or someone with certain misconceptions differs from speaking to an ignorant one. Hence, the Prophet (may Allah's peace and blessings be upon him) alerted Mu‘ādh with his words: "You will come to a people of the Scripture."
• It is important for a Muslim to have proper knowledge of his religion to get rid of the misconceptions of those who raise them.
• It demonstrates the invalidity of the religion of the Jews and the Christians after the mission of Prophet Muhammad (may Allah's peace and blessings be upon him) and that they are not among the people who will attain salvation on the Day of Judgment unless they enter the religion of Islam and believe in the Prophet (may Allah's peace and blessings be upon him).

صحيح البخاري (2/ 119) (1458)، (2/ 128) (1496)، (9/ 114) (7372). صحيح مسلم (1/ 50) (19). فتح الباري لابن حجر (13/ 349). الملخص في شرح كتاب التوحيد، لصالح فوزان (ص54). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص64).