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NOTE

This book is English version of the Urdu bo ok ''jfawizat aur S $~irk" whi ch conta ins numerous references and as it is quite difficult to find out their English translation, they are retained in this booklet as such. No right is reserved. We neither sell any of our pub lic at ion s no r proh ibit th ei r print ing and circulatio n. Write and have our other literature free of cost.

In the name of Allah, the Beneficent, the Merciful

All the extolment be to Allah1, we praise Him and seek His help and apologize to Him and believe in Him and find refuge in Him from the mischief of ourselves and the vices of our deeds. Whom Allah guided, none can mislead him and whom He sent astray, none can guide him. And I witness that there is no IIah2 except Allah and that Muhammad (s.a.w.)3 is His slave and apostle.

The real cause of degeneration of Muslim Ummah4 is not that it faces acute shortage of resources or it lagged far behind in the field of knowledge but its factual and fundamental reason is that majority of the Ummah that used to believe in the Unique and Peerless Lord has now made shirk5 its religion. Innumerable "llah" have been sculpted out besides "The Only Ilah" and are being adored.

Monks and Priests of Muslim Ummah

Strange enough that the so-called Ulema6 and Pirs7 of this Ummah played pivotal role and just to make their world and to arrange for 'bright career' of their children, they became the chief patrons of shirk. Casting a new spell and charm every new day and amassing its proceeds is their favourite hobby. They are very those who forcibly extract money as the right of their ritual performance on every occasion right from birth to burial, in respect of which Allah revealed:

"0 believers! Most of the priests and monks devour the wealth of mankind wantonly and even deb ar them from the way of Allah" (9:34)

This is outright true and correct that these Pirs (monks) and Moulvies (priests), ironically not only sell Fatwa8 and receive coercive presents but they have, just to attain their ulterior motives, entangled the entire world in cyclic aberrations also. And to accomplishing their sinister ends they have Invented such rites and customs that people can neither live nor die, nor can celebrate any festivity or funeral until and unless they grease their palms. This is why whenever any reformatory movement is undertaken, the foremost and the severest opposition comes from this gang whose members rise in riot taking the arms of their swindling allurements to check its progress and bruit abroad in such a way that the world becomes agape. [Extracted]

PHYLACTERIC BUSINESS

Like priests and monks of Israelite, these very Pirs and so called Ulema of this Ummah brought phylacteric business to its highest water mark. The following Koranic verse fully fits on them too:

"A faction of those who received the Scripture flung the Scripture of Allah behind their backs as if they knew not. And (leaving Allah's Scripture) follow what the devils falsely relate d against the kingdom ofS olomon." (2:l 01-1 02)

Phylactery and its legal status under Shariah8

If necks of these so-called Mohammedans are searched out, it will come to look that there will be an amulet pendent

2

with some of them; somewhere a tiny copy of the Koran; so m ewh e re co ins of d iffe re nt co u ntri e s: so m ewhe re cowries, corals or shells or somewhere small knives. These all things, according to the beliefs of these slaves of Allah, are used for guarding them off calamities and mishaps and protect them from diseases. Now go through the sayings of the Prophet (s.a.w.) regarding these things:

Hanging amulet is shirk

Abdullah bin Masood (r.a.)lO reports that he listened to the Prophet (s.a.w.) saying, "Spell, amulets, tiwala (talisman for love), all are shirk" [Related by Abu Dawood, Mishkat, pg.389]

Some of the spells which did not bear any polytheistic words were allowed by the Prophet (s.a.w.) but didn't let at all amulets and Tiwala. Like amulets, tiwala is also rife. This is use d for cre ati ng love (rather am our) betwe e n ma nan d wom an, whether he may be married to somebody else or not, it doesn't matter.

Another rivayat11 speaks as follows:

,. H~ re 11~ ,~,r"j)I~ w.:o~1 ·Silrli" I~. l))f{II~ ~m ~ m~~1t <'11(1 lot 1I<rt or Elg I~ i ~I~ n ~ I~. II; (~r ~ ~ IIW M I~ irl~ I~. I)) lfIie IH. su flo; m e~H 1Ie I erarlol~ p ractlc>1 or m ~llg 1:01 Hi or ,0.1 kii IV eq 1~lll:lIg 0 r emllalhg H I!; ~ ~~ D H In, ~cr hhg D tiem H I!; ~ttrhIE~ II <II'{ IllY!+( or Dm1, ~~ocl"lhg H 111 WoiI1l 1:<iU1Hm, ~t. nl~ I~ 11~ most iellol~ ~I(I <'I1:Qn 11<j)~ ~ II, III:<iIKbl~I)le II~I <'11(1 II ~H rel~ n.w I~~ee cillg ~.<II(I It lot cOltrIE(I, 11ij)~ to ~e~ re plll~ ime It I ~. 11<'1(111 ti:~ 1)1111{ or 1:<iI r<l:ll1 e <'11(1 11 raM11 £I liD 1Ie He II <1:1 Irl'tl,~1I1:m.

, .. \!'Il:. r"o I on e I~ In - ti~ I~ I~r II 0 Ie le~~ <11(1 U III{ or ,·,Iliii. n ~ I~ I~r ~II! Dr 1I<rt ,·.Iliii I)e I~ I~~(I Ole, U !tIle, Mati ~H <'11(1 Pe~ r~H II <'III H ti: attrl)IE~, ~ I~ ,,1(1 II H ti: 1:01 [;101; 10le ti: H ti: 1:<iI rile r or ~~ocliiE. nl!; 1~I~r 11 1Ie e~~elc>1 c<r e~r1 re~<'I~(1 rellgbl. nl!; i~ I~el 11~ <0:11 ot Call ot ~~rv Me~~e I £Ie r or ,·,II~i.

U qbah bin A'amir Juhni (r.a.) relates that there came a party to the Prophet (s.aw.). He took oath of allegiance from nine of them and left the remaining one. People asked as to why did he le ave him alone. The Prophet (s. aw.) s aid that he didn't ac c ept his oath as he (the visitor) was wearing an amulet. Hearing that, the man put his hand inside (his shirt) and broke out the amulet. Then the Prophet (s.a.w.) took oath of allegiance from him also and said that whos oever hung amulet he committe d

shirk. [Mosnud-e-Ahmed, vol.IV,pg.156]

Doesn't this Hadith12 disclose that talisman of all types is impermissible? Otherwise the Prophet (s.a.w.) at least could ask that 'Is not the Koran written in the amulet you are hanging? Are not Good Names of Allah written herein?' Doesn't the refusal of the Prophet (s.a.w.) from taking oath of allegiance on seeing sheer amulet prove that all the pleas and pretexts which these past masters, who have made religion a profession, present are nothing but lame excuses?

Talisman for ailment

Isa bin Hamza says, "I called on Abdullah bin Ukaim (ra) to inquire about his health. He was suffering from erysipelas. I asked him as to why he didn't hang talisman for the disease. He sought refuge in Allah from that and said that the Prophet (s.a.w.) said that whoever hung anything would be assigned to that." [Abu Dawood, Mishkat pg. 389, Tirmidhi, vol.ll,pg.28]

So it got known that whosoever will put-on amulet for protecting himself (presumptively) from afflictions, delivering sickness or removing trouble and misery, Allah will have no concern with him and will hand over him to that.

Here is also that same thing. Though a Tabaee13 could not advise anyhow a polytheistic amulet yet the Sahabi14 seeks refuge in Allah putting forth the prophetic

" Hadith means the Tradition i.e. s<lyings, actions and permissions of the Prophet (:110) and his Companions (*).wherever the word Tradition is used in this book be construed <IS Hadith,

3

edict about absolute amulet.

The Sole Support of Amulet Traffickers

When the traffickers of amulets and talisman are humbly requested to give up this business for the sake of Allah as to what they will get by destroying their faith in this world and everything Hereafter, they say, "Come to your sense. Didn't the Sahabi Abdullah bin Amr bin A's (r.a.) use to hang amulets by their children's necks." It is pertinent that the status of this report should be determined, for, this is the sole support of su ch people:

Muhammad bin Ishaq reports from Amr bin Shoaib, he from his father and grand father that the Prophet(s.a.w.) used to teach the prayer to those who would become frightened during sleep:

"I seek refuge in Allah through His p erfe ct sp e e che s from His fury and wrong of His slave s and evil sugge stions of devils and that they may appear".

(The rep orter says that) Abdullah bin Amr (r. a.) would make their sensible children commit that prayer to memory and would hang that by necks of minor ones by writing. [Abu Dawood pg.543]

{And in the report of Tirmidhi it is said that he used to write it in a chit and would hang it by the necks of the childre n

who had not come of age} [Tirmidhi. Mishkat, pg .217]

Flaws of this report

There exist many flaws in this report:

1 . It is the sui generis report - solitary and unique of its kind in the entire corpus of Tradition and not to speak of its being Sahih (correct) it is not even Hasan (correct with a grain of salt). Imam Tirmidhi who has been very generous about the authenticity of reports does not regard this report even a Hasan one but reckons it Hasan Ghareeb (i.e. nearly incorrect and unauthentic).

2. The second flaw in this report is that the words about Abdullah bin Amr bin A's that "he would hang that prayer by ne cks of min or on es by writing" a re not the wo rds of the Tradition but an "accessorial" sentence by the reporter.

3. Abdullah bin Amr bin A's (r.a.) about whom it is being reported that he would allegedly hang talisman of the prayer by his children's necks reports a Hadith from the Prophet (s.a.w.) in badness of amulets. Then how is it possible that a Sahabi may report Hadith about wickedness of a thing at one hand and may himself also be polluted with that at the other? The Hadith is this:

Abdullah bin Amr bin A's [Ibne H aj ar As q alani says that this report is not related by Abdullah bin Omer (r.a.) but by Abdullah bin Amr bin A's (r.a.) and is reported in Abu Dawood's compilation as such. It has erroneously been printed in Mishkat as Abdullah binOmer] says that he heard the Prophet (s.a.w) stating, "IfI ever do the three things it would amount that now I have no distinction b etwe en right or wrong. They are:

1. If I us e antidote (it is made of wine and fie sh of snake s),

2. IfI hang amulet, and

3. IfI compose poetry."

[Sunan Abu Dawood pg.540, Mishkat pg.389]

4. The fourth flaw in this report is that two of its narrators viz. Muhammad bin Ishaq and Amr bin Shoaib are badly flayed by the traditionalists. About Muhammad bin Ishaq bin Yasar, Imam Malik says that he was "one of the most deceptive and fraudulent persons." [Ta hze eb- ut-Ta h z e eb, vo 1.IX,p g .41, Meezan-ul-Aitidal,vol.lll,pg.21]. Suleman Taimi says, "He is Kazzab15." [Meezan-ul-Aitidal, Vol.ll, pg.21]. Wuhaib bin Khalid declares him a liar [Tahzeeb-ut- Tahzeeb, Vol.IX, pg .45]. It is Jurair bin Abdul Hameed's statement that, 'I didn't ever think that I would live till that time when people will listen and relate Hadith from Muhammad bin

4

Ishaq.'[Tahzeeb-ut-Tahzeeb, vol.ll,pg .306].

Now go through the principle laid down by the tra d iti 0 n a lists:

"Vii'hen the traditionalists opine about a reporler that he is Matrook-ul-Hadithl6 or Wahil7 or Kazzab then that reporler be come s un-reliable and his reporled Traditions cannot be

relate d." [T aqre e b- un-N avavi, p g.233]

Th e 0 th e r re port e r - Am r bin S h 0 a i b, tuto r of Muhammad bin Ishaq, is not a bit different from his pupil. Abu Dawood says that the report with the Sanad 18 of "Amr bin Shoaib reports from his father and grand father" is not a prove n re a so n. And th e Tra ditio n u nd er co ns id e rati on is reported through this very Sanad. In another way it has been said that such Sanad is not even a half reason. Yahya bin Saee d says that Amr bin Shoaib's report is no reason. [Tahzeeb-ut-Tahzeeb, voIVIII,pgAB-50] Abu Zura'a says that Amr has heard few Traditions from his father but excessively reports all un-heard traditions ascribing them to his father and grand father. [Meezan-ul-Aitidal ,vol.11 ,pg .28B] Ibne Hajar says, "He heard nothing through the chain (from hi s father and grand father) and merely lifts up from other books by means ofTadlis1 B." [Tabqat-ul-Mudallasin, pg 11 ]

5. The fifth defect of this report is that not a single Sahabi or Tabaee has held amulet lawful. And the saying that some of the Companions of the Prophet (s.aw.) also considered those amulets permissible in which there was written the Koranic words or the Names or the Attributes of Allah, is not correct and taking names of Omer, Abdullah bin Amr bin A's and Ayesha (r.a.) is a sheer injustice. It is stated about Omer (r.a.) that he had given a piece of paper to somebody in which there was written (In the name of Allah, the Beneficent, the Merciful) for being put in cap as a talisman for

headache, it is a mere fiction. And his story about the River Nile is also ofthe same sort.

With the mention of Abdullah bin Amr bin A's (r.a.) in the preceding pages it has been elucidated that it is not correct

to attribute justification of amulets to him Likewise

asserting that Ayesha (r.a.) considered amulets ~ermissible i~ an outright imputation. Not a single report in the whole stock of Traditions proves it. It is coming ahead that she was disgusted with all kinds of shirk very much. The fact is that justification of any kinds of amulet is proved neither by the Prophet (s.aw.) nor the Orthodox Caliphs nor the other Sahaba. And that by the Tabaeen, their decrees are as follow:

Verdict by Tabaeen

Vakie relates from Saeed bin Jubair [he was the last devout man whom Hajjaj bin Yusuf - The Brute - could martyr. He was pupil of Abdullah bin Abbas (r.a.)] that who cut one's amulet, it is like he liberated a man.

Vakie narrates that Ibrahim Nakhaie [the famous Tabaee tutor of Imam Abu Hanifa] reported that all the Sahaba and Tabaeen used to consider all types of amulets impermissible whether containing the Koranic writings or otherwise.

With respect to hanging the Koran and its verses, some ignorant people postulate that "Hasn't the Koran been told Shifa [healing, cure]? And when the Koran is a healing then why its hanging will not cause healing?" Somebody may ask them that hasn't been honey too described a healing? Now if some one instead of applying honey fills a bottle with it and ties by belly, won't he be thought a lunatic? The Koran is undoubtedly Shifa but only then when it is applied in

5

accordance with the prescription given by Allah and His Prophet (s.a.w.) and not in one's own favourite way or sweet will. The Koran is Shifa at that time when it is recited perceivingly, a lesson is learnt from it, there may be a thoughtful cogitation in it and by acting upon it, actions are reformed and improved. And those who hang the Koran by making its amulet for getting cure are like the people who may, in case of indisposition, hang doctor's prescription or the whole book of medical cure by their necks. About such very persons who deal in amulets, the Koran has enunciated that:

And majority of these people besides avowing Allah commits

shirk. (12: 106)

On account of such reason, learned have declared impermissible also those amulets in which the Koran is written:

Oazi (i.e. jurist) Abu Bakar AI-Arabi decreed that 'hanging th e Koran is not Sunnah20. Sunnah is to have lesson from it and not to hang it'

[Aunul Mabood, the Commentary on Sunan Abu Dawood, vol.IV,pg.6]

It is our asking from the traders of amulets and talismans who claim the Koranic amulets to be lawful that if they did ever advise their customers that, "0 people! Must see by opening the amulet you hang lest there should be written instead of the Koran or the Names of Allah other writings su ch as Ya Ji brae e I! (0 Gabri e I!) and Ya M ikaeel! (0 Michael!) or Bum Maha Dev21 and Tan Ganesh221;. And if you find so, discard such amulets forthwith because this is shirk. Well, if you find there written the Koran or Allah's names the n put off such amulets when going to (latrine, lavatory or so to) discharge urine or stool, for, the Prophet (s.a.w.) used to

take off his ring (in which Allah's name was inscribed) on such occasions" It is our claim that these faith hunters will never agree to do so because it will suffer their business, and greed may bear such loss, it is impossible.

In spite of all such deliberation if somebodies are still determined to do this job, and who have boosted this business in the names of Amal-e-Korani [The Koranic Charms] and Naqo osh-e-Sule mani2 3 [The Solom onic Talismans], it is their own act, they themselves are responsible for

1; Because amulets with such writings are quite common - nay majority of amulets contain writings other than the Koran.

their such actions and accountable to Allah. Alas! How such so called Ulema hold the Koran and Hadith in derision! So me on e says that so and so is th e effect of the amul et of (sotheysacrificed herthough almosttheydid not- 2:71 )and of

(and she cast out all that was in her and became empty - 84:4) is such and such.

Talismanic Chords and Strings

Besides amulets the epidemic of talismanic chords and knotted strings is also broken out everywhere. Somewhere looks threa d fo r typ ho id 0 r intermittent fever an d so mewh ere the chord for safety from evil eyes. In comparison with this are the Traditions of the Prophet (s.a.w.) in which Allah's apostle cut off these polytheistic symbols even from the bodies of animals:

Abu Bashir Ansari (r.a.) reports that once he was in the company of the Prophet (s.a.w.) in a journey. The Prophet (s.a.w.) sent out a crier who was proclaiming that letthere be no collar, strap or string or anything hanging by necks of camels but is hacked (such things were in vogue in pre-Islamic pagan era for protecting from bad look.).

[Sahih Muslim, Kitab-ul-Libas waz-Zeenat]

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Th e ext e nt of th e dis gus t th at S a h a bah a d wit h s u c h po Iyth ei stic p ra ctic e ca n be me as ured from the co nd u ct of Huzaeifa bin Yaman (r.a.) - Sahib-us-Syr (confidential secretary) of the Prophet (s.a.vv.) :

Urwah(r.a.) relates that Huzaifa bin Yaman (r.a.) visited a patient to inquire about his health and saw a thread tied on his arm. He cut or took it off and recited the Koranic verse:

And majority of these people besides avowing Allah commits shirk. (12: 1 06) [Tafseer Ibne Katheer, Vol.ll, pgA94] {Vakie further adds that Huzaifa (r.a.) told him "If you died in this state i.e a thread is tied on your hand, I will never participate in your funeral."}

Those who put on bracelets and rings as charm will not enter the Paradise

Imran bin Haseen narrates that once the Prophet (s.a.w.) saw a man wearing a brass bracelet and asked as to what was that about. He replied that it was on account of Wahina (a talisman for curing disease and weakness of hand). The Prophet (s.a.w.) asked him to take it off as it would enhance weakness and if he died wearing that bracelet he would never get F alah (i.e. would never enter the Paradise).

[Related by Ahmed bin Hambal with the Sanad wherein exists no flaw. Ibne Habban reported it in his Sahih and also by Hakim affirming its Sanad. Zahbie also established it.]

Such is the stipulation of the Prophet (s.avv.) and here comes to see bracelets and rings in abundance all sides in so-called Mohammedans.

Prevention from Ghosts & Evils

It may be minded that little children of ignorant and foolish people supposedly become possessed easily and very frequently and could presumingly be prevented through irony objects only. Therefore such people must keep knife or small dagger by the side of infants and whenever the child is required to be carried outside house such articles are held to acc om pany him es se ntially. Thi s is an outright polythe istic practice and was also found in pre-Islamic pagan time in Arabia. The verdict given by Ayesha (r.a.) about such rite deserves careful discerning:

New born children were used to be brought to Ayesha (r.a.) and she would pray Allah for their good fortune. Once a child was brought to her. When she was setting pillow beneath his head she saw a razor. When she asked about it, the inmates told her that they did so for protecting the child from Jinns (spirits). She threw away that razor and forbade them from doing so and said that the Prophet (s.a .w.) disliked it (i.e. from charm and augury) and detested all such things. That is why Ayesha (r.a.) would prohibit from that.

[The Chapter: Charm from Jinn, Adab-ul-Mufrid by Bukhari, pg. 180]

EXORCISM

Reli gio us profess ion als h ave coo ked up co unties s fa Ise stories of coming and going of Jinns, possessing and relieving from evil spirits, through which stories they continuously arrange for developing their business on and on day by day. Actually going of any person to be possessed by evil spirits is out and out false and wrong whether millions of people should narrate it as an eye-witnessed event. Regretfully, a rivayat that Jinns had killed Said bin Ubada (r.a.) in Syria is presented as evidence in this matter albeit the learned people know that this rivayat is wholly wrong and purely concocted. And the same fate is that of th e rep ort wh ic his reg ard in g exo rci sm by

7

Abdullah bin Masood (r.a.).

Business tactics is a different matter but in the practical world not a single man even the most capricious one did ever express this idea that such and such murder was not committed by a human but a Jinn, nor did police ever reach the conclusion that such and such theft was the work of Jinns. Those who do, just for few coins, such nefarious business of delivering from the false influence of Jinn, why not do they amass huge amounts by capturing Jinns. As a matter of fact possessing by spirits is a sheer hoax played by those women who desire to impress their families and to bring them under their influence or by those young who want to achieve their some vested interests through such pretext.

It is just and apposite to hear what uttered the prophetic tongue aboutthis exorcism business:

J abir bin Abdullah (r. a.) rep orts that the Prophet (s. a.w.) was asked about Nushra (exorcism). He told that that's a devilish

act. [Relate d by Abu D awo 0 d, vo1.II,p g.540]

Exorci s ts, amul ets and ta lis man traff icke rs an d propagandists of bracelets and rings are also those people whos e mention has been made in the preceding paragraphs. It is the extent of their fearlessness that they do not content on suc h things but also claim to apprise Hidden Knowledge and news about everything.

They say to somebody that they saw in the "book" that his mother was possessed by so and so Jinn and they know the way to make that Jinn flee. Sometimes they say that they may be inquired about whatever one lost, they will detect its clue. And sometimes air a muth by looking into an absurd book or by cajoling nails reading. And as they have to deal with the people of polytheistic temperament, they hardly come across

any jeopardous complaint.

They themselves give amulet to a member of any family directing him to inter it at a certain place and disclose to the other member of the same family that his enemy has interred an amulet at such and such place to charm him, go, exhume and throw it away. In this manner these gentlemen, making the entire family wrangle with each other, make money. May Allah protect us from their evil designs!

The Business of Enchanting Water

Besides amulets and talisman, the business of enchanting over water and making it drink is also flourishing with full vigour. People stand outside the mosques with thei r vessels in hands waiting end of prayers so that the pray off ere rs com e 0 ut and s p ell 0 ve r th e i r pots. The m 0 s t tumultuous sight comes to look at the night of last Taravih24 in Ramadan25 when there is made a long line of bottles and utensils. And this all happens in the disguise of piety. Were anybody may inform them that it is against the faith even to hope something good from anything forbidden by the Prophet (s.a.w.) instead of expecting healing therefrom:

Abu Saeed Khudri (r.a.) reports that the Prophet (s.a.w.) prohibited from puffing drinkables.

[Relate d by T irmidhi and s aid it a c orre ct rep ort]

Ab dullah bin Ab bas (r. a.) relates that the Prophet (s. a. w.) forbade inhaling or exhaling in drinking pots.

[N arrate d by T irmidhi and s aid that it was a c orre ct rep ort. Abu D awo 0 d als 0 rep orte d it]

Both of the above Hadiths are correct and bring out that the business being carried on under the cover of religion is wholly repugnant to the Traditions of the Prophet (s.a.w.).

8

In addition to this trade of enchanting water, various oth er inca ntati on s are a Is 0 rife eve rywh ere. So m ewh e re somebody is giving saucers, written with the Koranic verses, with the instruction to wash their writing and drink the washing water, all the woes and worries will vanish; someone is giving wicks and swabs to burn reciting a peculiar prayer, hou se will become free (from spirits and all other evil influences); somewhere a Jinn is being bottled and somewhere prophecies are uttered through Diwan-e-Hafiz26; someone is persistent on foretelling one's fate by astrology and someone by birds such as parrots or starling; someone is hopeful of increase in his subsistence by putting up turquoise in rings or any other gem and someone wants to make shower wealth in his house or shop by growing 'money plant'; somewhere is top-knot cue or tattoo in one's name; someone, in the name of persons other than Allah, is wearing pearl (or ring) in ears and shackles in feet. In short there has overcast a blore of shirk and Kufr27 all around. Should there rise still no monotheistic party for reformation then the matter is finished.

Remuneration of amulets, talisman and exorcism

It is s aid that these all works are done out of uncontrollable well wishing passions for Ummah otherwise no personal gain is intended. But the fact is utterly opposite to this. Only money is wanted and nothing aught. F or this very reason even misconstraction and inadmissible interpretation of the Koran and Hadith are not avoided just to validate such abhorrent earnings. Much manipulated Hadith in this regard is that of Sahih Bukhari which is reported by Abu Saeed Khudri (r.a.) as follows:

Abu Saeed Khudri (r.a.) relates that once a troop of the Companions of the Prophet (s.a.w.) reached an Arab tribe. (Though Arabian hospitality is proverbial yet) They refused to entertain them. Meanwhile a venomous insect stung the tribe chief. They asked the Companions if they had any unpoisoning

remedy or they had anybody who might know incantation of bite and could spell. The Companions replied in affirmative and said, "But you are those who refused to entertain us, therefore we won't spell unless you promise to remunerate us." At last they agreed on a small herd of sheep. One Sahabi after reciting Surah AI-Fatiha (the first chapter of the Koran) gathered his spittle and slightly spat on the chieftain. He convalesced. According to the deal tribesmen gave the promised sheep to Sahaba. The Sahaba hesitated to have them, and said [to each other] that they would not receive them until they ask the Prophet (s.a.vv.) thereabout. When he was asked, he smiled and enquired as to how did they know that Surah AI-F atiha was a spell. He let collect the sheep and asked them to share him too. In another report is that he consented to distribute the sheep among thems elves and a Iso to fix his share. [Bukhari, vol.11 ,pg .854] {In the report of Suleman bin Qattah, there is some addition that the tribesmen then sent the sheep and also the food which the Companions accordingly ate.}

This tradition manifests that it was an extra-ordinary affair and Sahaba had entered into the bargain just as a result of re s e ntm e nt ove r the in h 0 sp itab I e treatm ent by trib e s ma n because there is not a single report in the entire record of Hadith that any Sahabi did ever receive such remuneration. An d as far a s the rep ort of Kha rija bin As- Si lat (reg ardi ng remuneration) is concerned, Kharija is himself an unsound and unreliable reporter.

The other aspect (which the above tradition reveals) is that this was not a matter of sheer remuneration, for, if it was so i.e. sheep were given as remuneration then they were the wages of the charmer only and their distribution amongst the fellow men and asking by the Prophet (s.a.w.) for sharing him too could not, in a ny way, be happen ed in the matter of remune rati 0 n. Th erefo r e , it is incorrect to e xto rt any ju stifi catio n fro m th is re po rt. Actu a Ily the sayi n g of the Prophet (s.a.w.) was for consolation of his Companions (r.a.)

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as refusal of a host tribe to provide sustenance in a remote territory where eatables were also not available could entail precarious repercussions. In such unusual circumstances the Prophet (s.a.w.) said the above thing so that they may not feel fret & fume on inhospitality of the tribesmen, otherwise in ordinary conditions he had vehemently prohibited from taking any reward on the Koran. Many traditions are evident on this:

Abdur Rehman bin Shibl-ul-Ansari reports that he heard the Prophet (s. a. w.) saying, "Recite/Learn the Koran but do not make it. source of'eaming." [IvIosnud-e-Ahmed,Part.III, pg.444]

Borida (r.a.) relates that the Prophet (s.a.w.) said, "Vii'ho learnt the Koran so that he may earn his bread therewith will come in the Doomsday in such state that his face would be mere bone having no flesh." [Related by Baihiqui, Mishkat, pg.193]

F or this very reason Bukhari has incorporated a separate chapter regarding the sin on turning the Koran into money making mode with the title:

"The Sin of the Person who may use the Koran for Pretence or may make it Bread Earning Source or may exploit it for Debauchery." [Bukhari pg.756]

Abu Dawoodreports that a student of Ubadah binSamit (r.a.) whom the latter had taught the Koran, gave him a present of bow. The Prophet (s.a.w.) told Ubadah, "This bow is a collar offue. If you can endure its wearing then have it."

[Abu Dawood, pg.485]

In the light of these clear and obvious Traditions, the verdict of Hasan Basri also, it is quite appropriate, be kept in mind:

Hasan Basri said, "The acrobat who wins his bread by exhibiting his feats of walking on rope is better than those Ulema who incline towards money, for, he earns world through world and they earn world through religion."

[IvIirqat, Commentary on Mishkat, vo1.II,pg.225]

Now those who sell the Koran in the form of amulets and those who receive remuneration from the people on teaching them the Koran and those who write the Koranic exegeses and sell them should feel some fear from Allah.

Listen! The Punishment which the Ummah IS undergoing today is the requital of this very shirk and if all such forms of shirk are not repented still now and no effort is made to return towards Pure Tauheed 28 then complete holocaust is certain.

"Say, travel in the land and see the nature of consequence for those who were before you! (their crime was that) most of them were Mushrik." (30:42)

Well! If the Faith is purged from shirk fully then today's anarchy can be converted in peace and humiliation in dignity:

"Those who believe and do not commit 'Zulm' (i.e. do not adulterate their faith with shirk) theirs is safety and they are rightly guided." (6:82)

[In this verse 'Zulm' (injustice) means 'shirk' as interpreted by the Prophet (s. aw.) hims elf]

Come on and pray that May Allah protect Muslim Ummah from the wickedness of these so-called Ulema and bestow us the Pure Faith! Amen.

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It is our clarion call in the end that:

Is there any who may prepare to stand by us in wiping out shirk and sp reading Pu re Tauheed? Where are those people who may, following the foot-marks of the Companions (r.a.) of the Prophet (s.a.w.), accompany us in the struggle of establishing the Truth and extirpating the wrong?

Explanatory Notes

1. Allah:

Allah is the personal name of the Supermost Deity which is replaced by "God" in English. But it is a grammatical rule in every language that personal names (proper nouns) are never changed in any dialect and retained as such. Therefore the word "Allah"is not translated in this booklet.

2.llah:

Ilah is translated in English as god i.e the worshipped. But in accordance with the Koranic interpretation it occupies greater and wider meaning in Islam. Ilah is the Supreme Being, Sole, Lone and the Only Creator and Master of the entire universe and of all animates, Who Alone runs their business in His Sole and Absolute Discretion, Who Alone feeds them by growing foods in multi-varieties, Who Alone fulfils their wants and necessities, Who Alone helps them out their sufferings, Who Alone expires them, Who Alone deserves all kinds and forms of worship, Who is Unique and Matchless in His Attributes, Who has no peers and compeers and is free from fancy. (27:60-64) Nobody can be occupant of such divine and deific qualities except the Allah Almighty only.

3.(s.a.w.):

Abbreviation of the prayer in Arabic 'Sallallaho Alaihi Wasallam' means May Allah accord him His peace and blessings!

4. Ummah: The general Muslim masses.

5. Shirk:

Here the Arabic word "Shirk" i.e. polytheism is meant and not that of English spelt alike. Its doer is called Mushrik i.e polytheist. Shirk means the nefarious practice of making peers of Allah by equalizing or emulating His slaves to Him, ascribing to them His attributes in any way or form, associating Him with partners, etc. This is the most heinous and abominable sin, unpardonable until and unless repented beseechingly, and if not repented liable to severe punishment i.e inadmissibility of paradise and throwing into the Hell for good.

6. Ulema:

The clergy class of Islam. The Muslim savants, scholars, the persons who possess abundant knowledge of the religion. He must not be professional.

7. Pir:

The spiritual leader, head of a Sufi lineage, an office invented In utter repugnance to the Islamic tenets.

8. F atwa: Religions decree, the edict given in a problem.

9. Shariah:

The combination of Islamic laws, tenets, taboos, dogmas, doctrines, cults, creeds as enjoined by Allah in the Koran and interpreted by the Prophet (s.aw.) in Hadith i.e his sayings. Its obedience is the raison d'etre of every Muslim and is the real intention of Islam in which lies the salvation.

10. (r.a.):

Abbreviation of the Arabic words 'Razi-Allah-o-Anho' means Allah was pleased with him. This is suffixed with the names of the noble Companions of the Prophet (s.a.w.) who are called

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'Sahaba' ( sing.Sahabi ) in Arabic. The same shortform also comes after the name of the writer of this book which stands for 'Rehmat-u-Allah-alaih' means May Allah's blessings be on him! This prayer is made and written for all deceased pious Muslims.

11 . R ivayat:

This means the narration attributed to the Prophet (s.a.w.) and his Companions. This differs from Tradition to such extent that it includes all circumstances in which it was reported, couple with detailed particulars of the persons who mention it. This has been referred to as 'report' also in this booklet.

12. Hadith:

The Tradition i.e. sayings, actions and permissions of the Prophet (s.a.w.) and his Companions (r.a.). Wherever the word Tradition is used in this book be construed as Hadith. Another name of Hadith is Sunnah.

13. Tabaee:

The Muslim who remained in the company of a Companion I.e. Sahabi of the Prophet(s.a.w.).

14. Sahabi:

The faithful Companion of the Prophet (s.a.w.) who saw him, accepted his call, followed him and died as such.

15. Kazzab: The most lying man. It is the superlative degree of Kazib i.e liar.

16. Matrook-ul-Hadith:

The reporter who may be forsaken to be reported further for his faults and flaws.

17. Wahi: Avagrant, crazy and sillywho speaks nonsense.

18. Sanad:

A rivayat consists of two parts: Sanad and Matan. The part that comprises the full chain of reporters is called Sanad. For ju dg in g auth enti city of any rivayat its Sa n ad is first examined i.e. the antecedents of the reporters upon whose soundness depends the soundness of the report.

1 g. Tadlis:

The frau dul ent activity whe reby sup pre ssi ng so me defic ie ncy some quality is impersonated e.g. to use punning language.

20. Sunnah:

The traditions, sayings, actions, ways, practices, permissions of the Prophet (s.a .w.).

21 . Bum Maha Dev:

Dev mean s a Hindu god, Maha is th e p refix used to make something super, and Bum is hymnic sound. The composition is a slogan chanted by Hindus for invocation from their fabulous deities.

22 Tan Ganesh:

An oth er H in d u i nvo catio n invokin g th e ir fictitio u s go d of wisdom and trouble remover - Ganesh - son of Shivji and Parbati.

23. Amal-e-Korani, Naqoosh-e-Sulemani:

The two books which contain amulets, talisman, spell, charm and exorcizing incantations of multi varieties.

24. Taravih:

A special worship of the Holy month of Ramadan in which complete Koran is recited and listened to at night by standing, bowing, prostrating (i.e. in prayer), through out the month. At the end of the month or in its proximity the Koran is completed when mosques are thronged by the people.

25. Ramadan: Ninth month of Muslim calendar in which

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Muslim fast.

26. Divan-e-Hafiz:

The poetical collection of Irani poet, Hafiz Shirazi which IS used by the religious freebooters for foretelling.

27. Kufr:

Refusal, denial, infidelity. Anything of Shariat when it IS refused it is called Kufr.

28. Tauheed:

Monotheism. The belief in Oneness, Unity and Uniqueness of Almighty Allah in His Person and all His Attributes matchlessly and peerlessly. It is the essence of Islamic Faith.

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