LETTER TO THE MURTAD | SHAYKH MUHAMMAD BIN ABD’IL WAHHÂB RAHIMAHULLÂH

[Mudâfa’at’ut Tawhîd]

Türkçe

بيان غلط من زعم أن من عبد الأوثان لا يكفر بعينه

Letter to the Murtad
-Clarifying the Mistake of the One Who Deems That Takfîr Is Not Individually Declared Upon the Idol Worshippers-¹

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh

The Shaykh Muhammad bin Abd'il Wahhâb sent a letter in response to a man from the inhabitants of al-Hasâ (also known as al-Ahsâ) named Ahmad bin Abd'il Karîm. This person used to know Tawhîd and declare Takfîr upon the Mushrikûn. Later, a doubt occurred to him regarding this due to some phrases he saw in the statements of Shaykh Taqiyy'ud Dîn (Ibnu Taymiyyah), and from those statements, he understood other than what the Shaykh Rahimahullâh intended.

The Shaykh Muhammad bin Abd'il Wahhâb Rahimahullâh said in this letter:

In the name of Allâh, the Most Gracious, the Most Merciful.

From Muhammad bin Abd'il Wahhâb to Ahmad bin Abd'il Karîm,

May peace be upon the messengers, and all praise is due to Allâh, the Lord of the Worlds.

To proceed:

Your letter has arrived wherein you explain the matter which you mentioned. You also mentioned that you are in a paradox which you request to be removed. Thereafter, another letter arrived from you wherein you mentioned that you came across the statements of Shaykh'ul Islâm (Ibnu Taymiyyah) and that it had removed the paradox you had. We ask Allâh to guide you to the religion of Islâm.

And what do the statements of the Shaykh (Ibnu Taymiyyah) indicate? Does it indicate that Mu'ayyan (individualistic) Takfîr will not be declared upon a person who worships the idols more than al-Lât and al-Uzzâ were worshipped and also reviles the religion like Abû Jahl reviled the religion of the Mesenger after testifying to it (being the truth)?

On the contrary, the phrases are unambiguous and explicit with regards to declaring Takfîr -with explicit Kufr that expels one from the Millah (religion of Islâm)- upon Ibnu Fayrûz, Sâlih bin Abdillâh and their likes² -let alone those other than them. The Kufr of those who worship the idol on the grave of Yûsuf and his likes, supplicates to them in poverty and in ease, reviles the religion of the Messenger after affirming it, and espouses the worship of idols after affirming it (being Shirk) is unambiguous and explicit in the statements of Ibn'ul Qayyim which you mentioned and in the statements of the Shaykh that have removed the paradox you were in.

There is no recklessness in my statements. On the contrary, you attest to this. However, when Allâh blinds a heart, there is no way-out. For you, I fear the statement of Allâhu Taâlâ,

"That is because they believed, then disbelieved, therefore their hearts were sealed, so they understand not." (al-Munâfiqûn 63/3)

The doubt that has entered in you is merely because of a small piece of meat which is in your hand. You fear that you and your family will lose provisions when you abandon the land of the Mushrikûn, thus doubting the sustenance of Allâh. Also, evil companions have misled you as is their customs.

You are descending degree by degree, -and we seek refuge in Allâh! You first doubted, then (went to) the abode of Shirk, befriended them, and prayed behind them, then you acquitted yourself from the Muslims by doing Mudâhanah (compromising) to the Mushrikûn. After this, you were casted to Ibnu Ghannâm and others, acquitted yourself from the Millah of Ibrâhîm, and have made them a witness against you regarding following the Mushrikûn without the presence of Ikrâh (coercion), but with fear and Mudârâh (cajoling). You have missed Allâhu Taâlâ's statement regarding Ammâr bin Yâsir Radiyallâhu Anh and his likes,

"Whoever disbelieves in Allâh after his belief... except for one who is coerced (to renounce his religion) while his heart is firm in faith."

Until Allâhu Taâlâ's statement,

"That is because they loved and preferred the life of this world over that of the Hereafter." (an-Nahl, 16/106-107)³

Allâh has only excused the coerced one whose heart is firm in faith with the condition of firmness of the heart. Coercion in creed does not happen, coercion only happens with statements and actions. It has been clearly stated here that whoever states a word necessitating Kufr or acts upon it has committed Kufr except for one who is coerced with the aforementioned condition, and this is due to choosing the worldly life and not due to creed.

Ponder upon yourself; did they coerce you and subject you to the sword just like Ammâr Radiyallâhu Anh or not? Moreover, ponder; is this due to his creed changing or is it due to choosing the world?

Only one rank is left for you and it is that you openly revile the religion of the prophets like Ibnu Rafî and have returned to worship al-Aydarûs, Abû Hadîdah, and their likes. However, the affairs are in the hand of the One who changes the hearts.

The first thing I will advise you with is that you should ponder upon the Shirk you are upon; is it the very Shirk which your Nabî Sallallâhu Alayhi wa Sallam came with restricting the people of Makkah from? Or is the Shirk of the people of Makkah a different type of Shirk that is more severe than yours? Or is your Shirk more severe?

When you have mastered this issue and understand that most of those who are with you have heard the verses and the words of the people of knowledge consisting of the predecessors and latter ones, they have affirmed it, and have said, "I bear witness that this is the truth and we knew this before Ibnu Abd'il Wahhâb", thereafter, they openly revile what they witnessed to be the truth and, openly declared the beauty of Shirk and its followers and the needlessness of being free from its people; thus ponder upon this, is this a [complicated] issue or is it the issue of clear apostasy mentioned by the people of knowledge have in the chapters of apostasy? However, that which is strange is the evidences you mentioned, it is as if they came from one who cannot hear and see.

As for you bringing forth as evidence that the Nabî Sallallâhu Alayhi wa Sallam and those after him did not declare Takfîr upon the hypocrites and did not kill them; all of the elite and laymen who possess an intellect know that if they had manifested a single word or action consisting of idol-worship or reviling Tawhîd which the Messenger Sallallâhu Alayhi wa Sallam came with, they would be killed in the most severe manner.

If you claim that those with you manifest adherence to the religion that you confirm to be the religion of the Messenger Sallallâhu Alayhi wa Sallam, that they are free from Shirk in word and deed, they have nothing left from it except for some hidden thoughts that reflect on facial expressions or the slip of the tongue, they have repented from their previous religion, killed the Tawâghît, and tore down the worshipped houses, then do inform me.

If you claim that the Shirk rejected by the Messenger of Allâh Sallallâhu Alayhi wa Sallam is greater than this, then do inform me.

If you claim that after a person manifests Islâm, Takfîr cannot be declared upon him when he manifests idol-worship and claims this to be the religion per se, openly reviles the religion of the prophet and calls it the religion of the People of Âridh⁴, and issues verdicts that the one who sincerely devotes the religion solely to Allâh is to be killed, burnt, and that his wealth is permissible to be taken; then this is your issue and you have affirmed this. You have mentioned that from the era of the Prophet Sallallâhu Alayhi wa Sallam until this very day, none was killed nor declared Takfîr upon from the adherents of religion.

Don't you remember the following statement by Allâhu Taâlâ,

"If the hypocrites and those in whose hearts is a disease do not stop..." (al-Ahzâb, 33/60)

Until the statement of Allâhu Taâlâ,

"Accursed, they shall be seized wherever found, and massacred completely." (al-Ahzâb, 33/61)⁵

Remember Allâhu Taâlâ's statement,

"You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation (Kufr), they are plunged into it..." (an-Nisâ, 4/91)

Until Allâhu Taâlâ's statement,

"Then seize them and kill them wherever you find them." (an-Nisâ, 4/91) Until the end of the verse.⁶

Also remember Allâhu Taâlâ's statement regarding those who hold false beliefs regarding the prophets,

"Would he order you to disbelief after you had been Muslims?" (Âl-i Imrân, 3/80)

Remember what is authentically narrated from the Messenger of Allâh Sallallâhu Alayhi wa Sallam that he appointed a man with a flag to kill a man who married the wife of his father and to take his wealth! Which of the two is greater? Marrying the wife of one's father or reviling the religion of the prophets after having recognised it? Remember Rasûlullâh Sallallâhu Alayhi wa Sallam had intended an expedition towards Banu'l Mustaliq when he was told that they withheld the Zakâh, until Allâhu Taâlâ belied the one who conveyed this!

Remember Rasûlullâh Sallallâhu Alayhi wa Sallam's statement regarding (the Khawârij;) the most worshipping of this Ummah and the hardest working,

"If I reach them, I will kill them as Âd was killed. Wherever you meet them, kill them! For he who kills them shall get a reward on the Day of Resurrection."⁷

Remember the battle between as-Siddîq and his companions and those who withheld the Zakâh, that they enslaved their children, and took their wealth as booty!

Remember the consensus of the companions regarding killing the people of the Masjid of Kûfah and their disbelief and apostasy because they said one word that affirmed the prophethood of Musaylimah!

However, the companions disagreed regarding the acceptance of their repentance when they repented. This issue is mentioned in the Sahîh of al-Bukhârî and its commentary in the chapter of Kafâlah.

Remember the consensus of the companions when Umar Radiyallâhu Anh consulted them regarding the one who deemed intoxicants permissible for the elite even though he was from the people of Badr, by using as evidence the statement of Allâhu Taâlâ,

"There is no sin, for those who believe and do good deeds, in what they ate." (al-Mâ'idah, 5/93)

The companions made consensus regarding the disbelief, apostasy, and killing of one who holds beliefs regarding Alî, that is akin to the beliefs held by these people regarding Abd'ul Qâdir. Alî bin Abî Tâlib Radiyallâhu Anh burnt them alive, while Ibnu Abbâs disagreed with him regarding burning them and said they should have been killed with the sword. This is so, even though they were from the first century, and took knowledge from the companions.

Also remember the consensus of the people of knowledge from the Tâbi'ûn and others regarding the killing of al-Ja'd bin Dirham!

Ibn'ul Qayyim Rahimahullâh said,

"Every possessor of Sunnah gave thanks for this sacrifice. What an excellent sacrifice my brother."⁸

If we would count all those whom the scholars declared Takfîr upon, issued verdicts regarding their apostasy and their death despite their claim of Islâm, the speech would elongate. However, among the last events that took place is the incident of the kings of Egypt Banû Ubayd and their people. They claimed to be from Ahl'ul Bayt, prayed the Friday and congregational prayers, appointed judges and muftis. The scholars made consensus regarding their disbelief, apostasy, war being waged against them, their land being the land of Harb, and that it is obligatory to wage war against them, even if the dwellers therein are coerced and hate them.

Remember the statements regarding apostasy in al-Iqnâ (by al-Hajjâwî) and its commentary (by Mansûr al-Buhûtî) and how they mentioned various types of apostasy found with you! Mansûr (al-Buhûtî) then said, "Calamities have spread by means of these sects and they have corrupted many things from the creed of the people of Tawhîd. We ask forgiveness and well-being from Allâh." These are Mansûr's words in verbatim.⁹

Mansûr then mentioned the killing of one who is from them and the ruling of his wealth. Did one person from the people consisting of the Sahâbah, the companions of Rasûlullâh Sallallâhu Alayhi wa Sallam until the era of Mansûr say that Takfîr is declared upon all of these types but not declared upon individuals?

^1- Ar-Rasâ'il'ush Shakhsiyyah, 33^rd letter, p. 216-225; ad-Durar'us Saniyyah, 10/63-74; Ibnu Ghannâm, Rawdhat'ul Afkâr, p. 431-440.

^2- Those mentioned here are claimants of knowledge who opposed the call of Tawhîd.

^3- Allâhu Taâlâ said,

"Whoever disbelieves in Allâh after his belief... except for one who is coerced (to renounce his religion) while his heart is firm in faith. But those who (willingly) open their breasts to disbelief, upon them is wrath from Allâh, and for them is a great punishment; that is because they loved and preferred the life of this world over that of the Hereafter. And Allâh guides not the people who disbelieve." (an-Nahl, 16/106-107)

^4- Âridh is a region in Saudi Arabia which includes Dir'iyyah and Riyadh.

^5- Allâhu Taâlâ said,

"If the hypocrites, and those in whose hearts is a disease, and those who spread rumors in al-Madînah do not stop, We shall certainly let you overpower them: then they will not be able to stay in it as your neighbours but a little while. Accursed, they shall be seized wherever found, and massacred completely." (al-Ahzâb, 33/60-61)

^6- Allâhu Taâlâ said,

"You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they are plunged into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you find them. And We have given you a clear authority against them." (an-Nisâ, 4/91)

^7- With similar wording in Al-Bukhârî, Hadîth no. 3611, 7432; Muslim, Hadîth no. 1064, 1066.

^8- Ibn'ul Qayyim, al-Kâfiyat'ush Shâfiyah [Nûniyyah], Dâr'u Atâ'ât'il Ilm, 1/62, no. 52. The related part of the statement from the beginning of the verses is as follows,

"Because of this al-Ja'd was sacrificed by Khâlid al-Qasrî, on the day the sacrifices were slaughtered.

When al-Ja'd said Ibrâhîm is not at all the close friend, nor was Mûsâ the close one, spoken to.

Every possessor of Sunnah gave thanks for this sacrifice. What an excellent sacrifice my brother!"

^9- Al-Buhûtî, Kashshâf'ul Qinâ, Wazârat'ul Adl, 14/233.

[Mudâfa’at’ut Tawhîd]

Türkçe

When it comes to the statement of the Shaykh which they deceived you with, then it is harsher than these. If we are to take this view, we would declare Takfîr individually upon many of the well-known individuals. This is because he clearly stated in the aforementioned place that Takfîr is not declared upon an individual except after the Hujjah (proof) is established.

Therefore, if Takfîr is declared upon an individual once the Hujjah is established, then it is known that the establishment of Hujjah does not mean this person comprehending the statements of Allâh and His messenger as Abû Bakr Radiyallâhu Anh comprehended it. Rather, when the statements of Allâh and His messenger reaches him and he is void of anything that would be an excuse for him, then he is a Kâfir, just as the Hujjah was established to all of the Kuffâr through the Qur'ân. This is alongside Allâhu Taâlâ's statement,

"But We have placed over their hearts coverings, lest they understand it." (al-An'âm, 6/25)

Also, Allâhu Taâlâ's statement,

"Indeed, the worst of living creatures in the sight of Allâh are the deaf and dumb who do not use reason." (al-Anfâl, 8/22)

When the Shaykh's statement is not regarding Shirk and apostasy, but rather, regarding minor issues, whether it be from the fundamental or subsidiary matters and when it is known that regarding the issue of the attributes, the issue of the Qur'ân, the issue of Istiwâ, or another issue, in their books, they mention the Madhhab of the Salaf and that it is the very thing commanded by Allâh and His messenger and that this was followed by the Messenger Sallallâhu Alayhi wa Sallam and his companions, then they mention the Madhhab of al-Ash'arî or others and prefer the Madhhab of al-Ash'arî and revile those who oppose it...

Thus, if we assume that Hujjah was not established upon most of them, then Hujjah has been established on this very individual who mentions both Madhhabs, the Madhhab of the Messenger of Allâh Sallallâhu Alayhi wa Sallam and those with him and then he mentions the Madhhab of al-Ash'arî and those with him. The statement of the Shaykh regarding this type of people is that the Salaf declared Takfîr upon the type, but as for the individual; if he recognizes the truth and opposes it, then Takfîr is declared upon him individually, otherwise, they do not commit Kufr.

Here, I will mention to you what confirms this from the Shaykh's statements, perhaps you will benefit -if Allâh guides you- and Hujjah will be re-established to you after previously being established, otherwise, Hujjah was previously established to you and others.

In Iqtidhâ'us Sirât'il Mustaqîm, Shaykh Rahimahullâh said while speaking regarding Allâh's statement,

"And that which has been dedicated to other than Allâh." (al-Mâ'idah, 5/3)

"The apparent meaning of this verse is that what is slaughtered for other than Allâh is unlawful, regardless if the name of that being is uttered or not. The unlawfulness of the meat of an animal slaughtered in this manner is more apparent than the unlawfulness of an animal slaughtered for its meat in the name of the Messiah and etc. This is because worshipping Allâh and sacrificing for Him is greater than seeking help from the name of Allâh in the beginning of affairs. Likewise, associating partners to Allâh through slaughtering is graver than seeking help from the name of other than Him.

Thus, if an animal is slaughtered to other than Allâh to get closer to him, the meat of this sacrifice will be unlawful, this is the case even if he says Bismillâh as is done by a group of the hypocrites of this Ummah. If these people are apostates, their slaughter is unlawful in every condition. But in this case, two obstacles have come together in this sacrifice. From this genre is slaughtering to the Jinn, which is performed by some ignorant people in Makkah and other places." The words by Shaykh'ul Islâm in verbatim have ended.¹⁰

Look at the Shaykh's statement that the one who sacrifices to other than Allâh and utters the name of Allâh over it during slaughtering is an apostate and what he slaughtered is unlawful, even if he slaughtered it to eat it! However, this sacrifice is unlawful due to two dimensions, the first being that is slaughtered in the name of other than Allâh and it is also unlawful due to it being the slaughter of an apostate. This explains to you what I mentioned that the hypocrites become apostates when they manifest their hypocrisy. How far is this from you ascribing to the Shaykh that he did not declare Takfîr upon anyone individually!

The Shaykh Rahimahullâh also said while speaking about the philosophers and those who resemble them, when he mentioned that some types of apostasy and Kufr occurred from their leaders,

"When this occurs in obscure views, it might be said: Indeed, he is mistaken and misguided regarding it, the Hujjah that those who oppose it become Kâfir has not been established upon him. However, this (Kufr) occurs in groups from amongst them in the apparent affairs that are known by the Jews, Christians, and polytheists that Muhammad Sallallâhu Alayhi wa Sallam was sent with it and that he declared Takfîr upon those who oppose it. Such as Rasûlullâh Sallallâhu Alayhi wa Sallam's commandment of worshiping Allâh -Alone Who has no partner- and his forbidding from worshipping any other than Allâhu Taâlâ such as the prophets, the angels, and other than them. Indeed, these are the most apparent signs of Islâm.

Then you will find that many of their leaders fell into these types, thereby becoming apostates. Some of them sometimes clearly apostate from Islâm and then return back to Islâm with the illness and hypocrisy in his heart. Their stories regarding these are well-known.

Ibnu Qutaybah mentioned some of these in the beginning of his Mukhtalaf'ul Hadîth. What is graver than this is that some of them wrote books regarding apostasy. Just as al-Fakhr'ur Râzî wrote his book regarding worshiping the stars. This is apostasy from Islâm with the agreement of the Muslims."¹¹ These are the Shaykh's words in verbatim.

Look at his statement differentiating the obscure matters and our discourse regarding the Kufr of an individual! Ponder upon him declaring Takfîr upon their leader so-and-so and so-and-so individually and that their apostasy is clear apostasy! Ponder upon him clearly stating the consensus regarding al-Fakhr'ur Râzî's apostasy from Islâm, while according to your scholars, he is among the four Imâms! Does this correspond to what you have understood from the Shaykh's statements that Takfîr is not declared upon an individual? Can't Takfîr be declared upon an individual even if he invokes Abd'ul Qâdir in ease and distress? Can't Takfîr be declared upon an individual even if he loves Abdullâh bin Awn and deems that his religion is good while he worships Abû Hadîdah? Can't Takfîr be declared upon an individual even if he shows enmity to you and is disgusted with you when he sees you inclining a little to Tawhîd, although you are the closest to him even though you agree with him concerning some of their Shirk and Kufr?

The Shaykh also said while refuting some of the philosophers and their likes,

"Even if these people have intelligence and cleverness and possess ascetism and manners, this does not necessitate happiness unless they believe in Allâh alone. The strength of intelligence resembles the strength of the body. The people of Ra'y (reason) and knowledge are in the status of kings and authority.

None of these will benefit them until they worship Allâh alone without associating any partners to Him and they only take Him as a deity. This is the meaning of the statement La Ilaha Illallâh. This is not found in their wisdom; their wisdom does not entail the command of worshipping Allâh alone and negating from worshipping the creation.

Rather, all of the Shirk in the world became existent through the views of such people. They are the ones who enjoin Shirk and practice it. Those among them who do not enjoin Shirk also do not negate from it, but rather, they affirm those who practice Shirk and those who do not. If they choose the Muwahhidûn for any reason, they may also choose others consisting of the Mushrikûn. Sometimes, they may turn away from both. Ponder upon this, as it is really beneficial!

Likewise are those who were from the Millah of Islâm who did not prohibit from Shirk nor obligate Tawhîd. [Rather, they tolerate Shirk and enjoin it. When they claim Tawhîd,] their Tawhîd is only verbal, not in worship and deed. As for the Tawhîd brought by the messengers, it is inevitable to unify through devoting the religion sincerely to Allâh and worshipping Allâh alone without ascribing any partners to Him. This is something they do not know.

The Tawhîd they claim is merely negating the true nature of the names and attributes of Allâh. If they were Muwahhidûn verbally -and this is describing Allâh with what His messengers described Him with- they would have Tawhîd without deed and this is insufficient for salvation. Rather, worshipping Allâh alone and only taking Him as a deity is inevitable. This is the meaning of the phrase La Ilâha Illallâh. How can they be Muwahhidûn, while in speech, they are stubborn deniers and are not [Muwahhidûn and] sincere?" End quote.¹²

Ponder upon Shaykh Rahimahullâh's statement and examine his statements with the unsound understanding the shaytân deceived you with! This is such an unsound understanding that through it, you belied Allâh, His Messenger, and the consensus of the Ummah and you took sides with the worship of the Tawâghît (pl., Tâghût).

If you have comprehended this, then that is excellent, otherwise, I advise you to increase begging and supplicating to Him whom guidance is in His hands. This is because the jeopardy is grave. Residing eternally in Hellfire is the punishment for clear apostasy; it is not worth a small piece of meat you sell for one Toman or half a Toman!

There are people with us who come with their families without having any wealth and they do not starve nor do they beg. Allâhu Taâlâ said regarding this issue,

"O My servants who have believed, indeed My earth is spacious, so worship only Me." (al-Ankabût, 29/56)

[Until Allâh said,]

"And how many a creature carries not its (own) provision. Allâh provides for it and for you. And He is the Hearing, the Knowing." (al-Ankabût, 29/60)¹³

And Allâh knows best!

^10- Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/64-65.

^11- With similar wording in Ibnu Taymiyyah, al-Intisâr Li Ahl'il Athar, p. 77-79.

^12- With similar wording in Ibnu Taymiyyah, al-Intisâr li Ahl'il Athar, p. 295-299.

^13- Allâhu Taâlâ said,

"O My servants who have believed, indeed My earth is spacious, so worship only Me. Every soul will taste death. Then to Us will you be returned. As for those who believe and do righteous deeds, We shall accommodate them in mansions of Paradise beneath which rivers flow, where they will live forever. Excellent is the reward of the workers. Those who are patient, and put their trust only in their Lord. And how many a creature carries not its (own) provision. Allâh provides for it and for you. And He is the Hearing, the Knowing." (al-Ankabût, 29/56-60)