That was the Messenger of Allâh (Sallalahu alaihi wa sallam) whom when Tauheed had been established and vigour of Islam actualized, and was told (one day) that there was an idol that was still being worshipped in Yemen; the idol was called Dhul-Khalasah. The information instantly began to worry him and caused restlessness to his heart; he had to send someone (among the Companions) from the people of Yemen (to deal a blow on the idol). Jareer bn Abdullah (may allaah be pleased with him) said:

'The Messenger of Allâh said to me: 'Won't you make me free from that Dul-Khalasah?' I replied in an affirmative. Then I proceeded in a company of about 150 horsemen from the people of Ahmaas – they were experts of horse riding. As for me, I could not ride a horse perfectly; I mentioned that to the Messenger of Allâh (Sallalahu alaihi wa sallam) who then beat my chest with his hand such that I could feel the effect of his hand on my heart; the Messenger of Allâh (Sallalahu alaihi wa sallam) said: 'O Allâh make him firm (on a horse), and make him a guide and guided-one.' (Jarir said:) Since that day, I did not fall from any horse again!

(Jareer continued:) 'The Dhul-Khalasah we had been asked to uproot was a house in Yemen belonging to the Tribes of Khath' and Bajilah; there were some other idols in the house. In fact, they used to call Dhul-Khalasah Ka'bah.' He said when they got there, they burnt the idol with fire and broke into pieces.

(It happened that) when Jareer arrived in Yemen (on that occasion), there was a man there who used to make divinations with arrows. The man was told: 'The messenger sent by the Messenger of Allâh is here, if he should see you, he will break your neck (for your act).'

The man was in his act when Jarir came upon him; he said to him: 'You must break your tool and testify that Laa-ilaaha illâ Allaah else I will break your neck.' The man thus broke his tool and bore the testimony (of monotheism). Then Jarir sent a man from the people of Ahmaas called Abu Ar'taa to the Prophet (Sallalahu alaihi wa sallam) giving the tidings of what had happened in Yemen.

When he (Jareer eventually) got to the Messenger of Allâh (Sallalahu alaihi wa sallam) he said: 'O Messenger of Allâh: 'I swear by He Who has sent you with the truth, I did not come back until I left it like a burnt camel.' Then the Prophet (Sallalahu alaihi wa sallam) made supplication of blessing for the men of Ahmaas five times.' [Al-Bukhâri reported it (4355-4357) and Muslim (136-137)].

Two Benefits (from the event stated above):

One: Ibn Hajar (may Allâh bestow mercy on him) said with regards to the statement of Messenger of Allâh said: 'Won't you make me free…?'

'What was intended by Ar-Raahah (rest) in the hadith is the rest that has to do with the heart. There was nothing as excruciating on the heart of the Prophet (Sallalahu alaihi wa sallam) as the existence of something else being worshipped beside Allâh the Majestic.' [Fat'hul-Baaree: 8/72].

Two: It was one of the habits of the Messenger of Allâh (Sallalahu alaihi wa sallam) that when he made a supplication, he would do so three times, as it was reported from him by Ibn Mas'uud and others. But in the event here, the Prophet (Sallalahu alaihi wa sallam) made the supplication five times because of what the matter involved, and that indicated that it is the matter of Tauheed that deserves much supplications and is worth of being helped; so take note! [Fat'hul-Baaree: 8/74].

Therefore why are the hearts of the callers of today seeing rest; callers who call to renunciation of the world, (good) character, politics and other matters while they do so in the mosques that are built on mausoleums (of dead saints); those callers will not move anybody (that sees that as evil) rather it is when the latter stands to defend Tauheed which might make the other person stand up and accuse him of causing a split in the Ummah, and that he is hasty and not wise (in his approach of making Da'wah to the people). They will also accuse him of leaving the Communists (as an example of Kuffar) and fighting the righteous ones even those who are dead among them (like the ones in the mausoleums where they are having their talk)…

But where is the Ikhlaas (in their accusation)? Where are they from it? Where are those whose anger will increase out of being angry with what might anger Allâh (with respect to His Oneness)? The Messenger of Allâh (Sallalahu alaihi wa sallam) had indeed said:

'O Allâh, do not make my grave an idol that is worshipped. Allâh's anger will increase on a people who turn the graves of their Prophets into mosques.' [Malik reported it (414) and others; Imam al-Albaanee rated it as authentic in Tahdheerus-Saajid (p.26)].

Indeed friendship ought to be for Allâh which means your anger should also be because of His anger and your pleasure for His pleasure.

Tauheed is the basis upon which friendship (Al-Walaa) is established, and it is upon Shir'k enmity (Al-Baraa) is made. Let this (thought) be your companion in your lifetime.

Despite the achievement the Ummah has made with regard to people hearkening to (the general call of) Islam (for instance, Islam is indeed the fastest growing religion in the world even after September 11!), there are still some missing-gaps that are very noticeable in the Muslims; the worst of these missing-gaps is lack of Ikhlaas and low-level of Tauheed (in the people). This was the reason the Prophet (Sallalahu alaihi wa sallam) did not remain silent on duplicity of idols even towards the end of his lifetime when the Ummah had reached the peak of its vigour and strength with respect to the fact that Allah was being worshipped as the only Lord within the ranks of many Muslims (and on several Muslim lands)…

On the authority of Jundub, Abdullah bn Al-Bajalee who said: I heard the Messenger of Allâh (Sallalahu alaihi wa sallam) say five days before his death:

'I sought from Allâh that He should make a bosom friend for me from among you, and Allâh has made me a bosom friend as he made Ibrahim a friend. If I were to take anybody as a b osomfriend, I would take Abu Bakr.'

Verily those that were before you used to take the graves of their Prophets as mosques, nay, do not take the graves as mosques; verily I forbid you from doing that.' [Muslim: 23].

The scholars of the Deen have not ceased to build on this blessed call (to Tauheed) while they enjoin people on coming together on what the Salafus-Saalih had been upon with regard to the following precepts:

The scholars have called all the above six as Usuulud-Deen (The Fundamentals of the Deen).