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#1

Sects and Refutations / Re: BENEFICIAL WORDS REGARDING...

Last post by Subul’us Salâm - 23.04.2024, 08:33

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Closing Words from The Translators

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

All praise is due to Allâh, the Lord of the worlds. May peace and blessings be upon our prophet Muhammad, his family, and companions.

Foreword: We have completed the translation of the book al-Kalimât'un Nâfi'ah fi'l Mukaffirât'il Waqi'ah, that is, "Beneficial Words Regarding Things that Necessitate Kufr in Our Era", written by Shaykh Abdullâh Rahimahullâh, the son of Muhammad bin Abd'il Wahhâb Rahimahullâh, which was introduced into the English language for the first time, which we started to translate by asking for help and success from Allâh.

In accordance with His divine wisdom and justice, Allâhu Taâlâ created people upon the Fitrah (innate nature), and He made Himself known to them through His signs. However, He did not force them to believe and gave the son of Âdam the freewill to choose between eternal bliss and eternal misery. The first generations who lived in accordance with the Fitrah and believed in the oneness of Allâh have come and gone, then some people went into extremes with regards to righteous individuals and attributed divine qualities to them. May Allâh's peace and blessings be upon him, the prophet Nûh was appointed by Allâh, and he began to invite people to Allâh and the unity of Allâh. Some people surrendered to Allâh in monotheism, submitted to Him in obedience, and showed hostility to those who rebelled against Allâh, while others did the opposite and chose their own end, which was a bad fate. Thus, they faced death by drowning, unable to board the ship of salvation in this world, and eternal torment in the Hereafter due to turning away from Allâh's Hujjah (evidence).

After the divine decree took place and Allâh appointed the believers heirs of the earth, deviations reoccurred as time passed, and each community began to struggle for its own truth, dividing into two classes, the believers and disbelievers. Throughout history, this struggle between the truth and falsehood continued.

In a period of Fatrah when the religions of the prophets were distorted, the earth was covered by the darkness of Shirk, and the light of guidance was gradually fading, Allâh bestowed us a great favor by sending His last prophet, Muhammad Sallallâhu Alayhi wa Sallam. Thanks to this bestowal of Allâh, humanity recognized the truth and falsehood, and some subjected to the truth while others delved into falsehood.

In later periods, ignorance became widespread among nations who ascribed themselves to Islâm. Due to the prevalence of ignorance and the scarcity of knowledge, from time to time, Shirk began to be seen among these people. Scholars of every era struggled against this Shirk and made efforts to save people from this situation; some even wrote treatises against Shirk. However, as we approach the Day of Judgement, each era becomes more evil than the last, and each community becomes worse than the last. Over time, some people, who ascribe themselves to knowledge, deemed Shirk beautiful, invited people to Shirk, and even penned books for the sake of Shirk.

Thus, those who ascribe themselves to knowledge divided into two: A group said that the actions of those who committed Shirk were invalid and declared Takfîr upon them while stating that they were polytheists, on the other hand, another group argued that the actions of those who committed Shirk were invalid, however, they could not declare Takfîr upon them either due to inclining to those who committed Shirk, excusing them, or rejection by society if they were to oppose them and being isolated and abandoned by society, thereby; calling these people "Ignorant and sinful Muslim brothers who commit Shirk." Not content with this, they said that declaring Takfîr upon those who do not act with Tawhîd and Islâm is heresy and extremism, and claimed that this belonged to the ideology they call "Heretical, Khârijî Wahhabism."

In the end of times, when the traces of the message have been erased from the face of the earth and the call of the prophets has been forgotten, the prevailing belief among people who ascribe to Islâm is either believing ascribing partners to Allâh is upright, or believing that ascribing partners to Allâh is horrendous and that Islâm is upright, but declaring Takfîr upon those who do not act upon Tawhîd and Islâm is heresy and extremism.

Shaykh Abdullâh has prepared this treatise, the translation of which we have presented, in a manner that clarifies some deeds and statements that necessitate a Muslim to enter Kufr and exclude him from the fold of the religion, and also in clarification that a person pronouncing the two testimonies, ascribing himself to Islâm, and acting with some of the Shar'î rulings of the religion does not prevent Takfîr being declared upon him, him being killed, nor him joining the apostates.

The reason behind the Shaykh authoring this book is that some of those who ascribed themselves to knowledge and jurisprudence in his era erred in this issue, claimed that Takfîr cannot be declared upon those who pronounce the two testimonies of faith and say I am a Muslim even if they commit Kufr or Shirk, and opposed those who issued verdicts entailing declaring Takfîr upon such people.

In this treatise, the Shaykh Rahimahullâh proved the invalidity of this opinion and that this opinion is rooted in ignorance, betraying knowledge, and fanaticism and that it is not rooted in the Qur'ân, Sunnah, and the speech of the scholars. Regarding the Takfîr of such people, he also brought forth in evidence the statements of the Mujtahid scholars consisting of the followers of the four Imâms who are the Imâms of the people of Sunnah and religion.

He also included narrations from the scholars of the four Madhhabs about major Shirk and their declarations of Takfîr upon those who ascribed to Islâm in their era and committed acts and statements that required Kufr, and followed a style similar to the chapters regarding the ruling of the Murtad/words that necessitate Kufr found in the books of jurisprudence. He has also provided many different examples of scholars declaring Takfîr upon people who have different creeds or commit deeds that independent from each other nullify Islâm. He cited from scholars such as al-Haytamî, an-Nawawî, Sinân'ud Dîn al-Amâsî, Abû Shâmah, at-Tartûshî, Ibnu Aqîl, Ibnu Taymiyyah, Ibn'ul Qayyim, al-Qudûrî, al-Hajjâwî, and al-Buhûtî Rahimahumullâh.

The author also quoted scholars who belonged to sects and creeds that opposed him even though their views did not necessitate Kufr, especially those who were considered credible in the eyes of the latter followers of the Madhhabs. Thus, he has proven to everyone that the idea of Takfîr is not actually a Salafî-Wahhabî idea, on the contrary even the Ash'arî/Mâturîdî scholars and even those scholars who belong to Sûfî orders declared Takfîr upon those who commit words or deeds of Kufr, thus, the idea of Takfîr is in essence the core of the religion of Islâm. After giving the narrations, he included some explanations and encouraged the reader to contemplate with justice.

May Allâh have mercy upon the author and allow us and you, the readers, to benefit from it. All praise is due to Allâh, who through His grace, completes the righteous deeds. May peace and blessings be upon our Prophet Muhammad, his family, and companions. Âmîn.

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#2

Aqîdat’us Salaf’is Sâlihîn / Re: AT-TUHFAT’UL MADANIYYAH FI...

Last post by Subul’us Salâm - 23.04.2024, 05:02

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Mentioning the View of the [Imâm] Hâfidh Abû Bakr al-Khatîb, Rahimahullâhu Taâlâ

He said, "As for speech regarding the attributes, the Madhhab of the Salaf is affirming and giving them the ruling of their apparent meanings, and negating delving into their Kayfiyyah (howness) and making Tashbîh with them. Speech regarding the attributes is subsidiary to speech regarding the essence. Regarding the attributes, we follow the path and example of the essence. Since affirming the Lord of the worlds is well-known, and affirming Him is merely affirming His existence and it is not the affirmation of limiting Him nor describing Him, then likewise, affirming His attributes is merely affirming their existence and it is not the affirmation of limiting Him nor describing Him.

Thus, when we say a hand, hearing, and seeing, then this is merely affirming attributes which Allâh affirmed for Himself. We do not say that the meaning of hand is Qudrah (strength), nor do we say that the meaning of hearing and seeing is knowledge. Likewise, we do not say that these are limbs and instruments for the acts in question. We do not resemble them to the hands, hearings, and sights that are limbs and we say: It is obligatory to affirm these only because the Tawqîf (Qur'ân and Sunnah) has came with them. It is also obligatory to negate resembling these due to the statement of Allâhu Taâlâ,

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)

And Allâhu Taâlâ's statement,

‌﴿وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ﴾

"And there is none comparable unto Him." (al-Ikhlâs 112/4)"

Quotation from al-Khatîb ends here.²⁷³

Hâfidh adh-Dhahabî said, "What is intended by the apparent of these attributes is that the words in the Book and the Sunnah have no inner meaning other than what they are used for. As Mâlik and others said, "Istiwâ is known."

Likewise, is what is to be said about hearing, sight, [knowledge,] speech, will, face, and similar attributes: These are known, therefore, there is no need for explanations and interpretations, however, the howness of all these is unknown to us."²⁷⁴

Adh-Dhahabî said, "The latter scholars who are characterized by philosophical speculation have espoused a view that was later introduced and I don't know of anyone who has adopted this view before them. They said: These attributes are accepted as they come and are not interpretated while believing that the apparent meaning of these attributes is unintended.

It is derived from this view that two things are meant by the apparent meaning:

The first: They do not have any interpretation other than the indication of the address. As the Salaf said, Istiwâ is well-known. Likewise, Sufyân and others said: Reading them is its explanation. Meaning, they are linguistically clear, well known, and evident. For these, the straits of forceful interpretations and distorting is not sought. This is the Madhhab of the Salaf and alongside this, the Salaf agreed that these attributes do not resemble the attributes of human beings in any way. This is because al-Bârî has no similar in His essence and His attributes.

The second: The apparent meaning of these attributes is the attribute that forms in imagination, just as the attributes of man is formed in the mind. However, this is not intended with the apparent. This is because even though Allâh has many attributes, He is single, Samad, and He is unique, since all of His attributes are true, however, they have no similar or equivalent. Who is it that can see Him and describe Him to us?

By Allâh, we are helpless, exhausted, bewildered, and flabbergasted regarding the definition of the soul that is within us. How do we rise every night when our souls are taken by its al-Bârî (in sleep)? How does He release them? How do they move after death? How is the life of the martyr who is provided sustenance in the presence of His Lord after his death?

How is the current life of the prophets? How did the Nabî Sallallâhu Alayhi wa Sallam witness his brother Mûsâ Alayh'is Salâm praying in his grave? Then how did he see him in the sixth heaven and conversed with him and advised him to appeal to the Lord of the worlds and ask Him to lighten the burden of His nation? How did Mûsâ debate his father Âdam, and how did Âdam overcome him with presenting as evidence the preordained decree and that it is useless to condemn after repenting and its acceptance?

Likewise, we are incapable of describing how we will be in Paradise and describing al-Hûr al-În.

What if we moved from there to the angels and their essence, their qualities, it being possible for some of them to swallow the world like a morsel and alongside this, their glamor, beauty, and the purity of their luminous intrinsic, essential nature; how would our condition be?

Allâh is higher and greater. The greatest example belongs to Him alone. To Him belongs absolute perfection. There is absolutely nothing like Him.

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)²⁷⁵

End quote from adh-Dhahabî.²⁷⁶

Al-Khatîb passed away in the year 463 H. After him, there was no one like him in Baghdâd in knowledge of this field.


^273- With similar wording in adh-Dhahabî, al-Uluww, p. 253-254.

^274- With similar wording in adh-Dhahabî, al-Uluww, p. 254.

^275- In the other copy, the following verse is found in place of the above-mentioned verse,

‌﴿آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ﴾

"We believe in Allâh, and bear witness that we are Muslims." (Âl-i Imrân, 3/52)

^276- With similar wording in adh-Dhahabî, al-Uluww, p. 251.

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#3

Call to Tawhîd / IKHLÂS IN THE DÎN AND FOLLOWIN...

Last post by Mudâfa’at’ut Tawhîd - 20.04.2024, 08:40

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إِخْلَاصُ الدِّيْنِ وَاتِّبَاعُ السُّنَّةِ

Ikhlâs in the Dîn and Following the Sunnah¹

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh

May Allâhu Taâlâ have mercy upon him and forgive him, Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb has another letter as follows:

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

To whomever this letter reaches amongst the Muslims... May Allâh guide us and them to His true religion and to following His straight path. May He provide us and them with the Millah (religion) of al-Khalîlayn (His two close friends); Muhammad Sallallâhu Alayhi wa Sallam and Ibrâhîm Alayh'is Salâm.

Salâmun Alaykum wa Rahmatullâhi wa Barakâtuhu.

To proceed:

Allâhu Taâlâ said,

"And fight them until there is no more Fitnah (Shirk) and until all of the religion will be for Allâh Alone." (Al-Anfâl, 8/39)

Allâhu Taâlâ also said,

"And hold firmly to the rope of Allâh all together and do not become disunited." (Âl-i Imrân, 3/103)

Allâhu Taâlâ also said,

"He has ordained for you of religion what He enjoined upon Nûh..."

Until His statement,

"... to establish the religion and not be divided therein." (Ash-Shûrâ, 42/13) Until the end of the verse.²

It is obligatory upon every person who fears Allâh and Hell to ponder over the Speech of his Lord who created him.

Is it possible for any human being to obey Allâh with something other than the religion of the Nabî Sallallâhu Alayhi wa Sallam? This is due to the statement of Allâhu Taâlâ,

"And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken..." (An-Nisâ, 4/115) Until the end of the verse.³

The religion of the Nabî Sallallâhu Alayhi wa Sallam is Tawhîd (monotheism), which is knowing "La Ilaha Illallâh Muhammadun Rasûlullâh (there is no -true- deity -worthy of worship- except Allâh and Muhammad is the messenger of Allâh)" and acting upon its necessities.

If it is said, "All of the people say this!", then it will be said to him:

There are some amongst those who say it while deeming that it means, "nothing other than Allâh creates", "nothing other than Allâh provides sustenance" or something similar to this.

There are also some amongst them who do not comprehend its meaning.

There are some amongst them who do not act upon its necessities.

And there are some amongst them who do not understand its reality.

Those who are stranger are those who comprehend it from one perspective but shows enmity towards it and its people from another perspective.

Those stranger than the previous are those who love it and ascribe themselves to its adherents, but do not differentiate between its allies and enemies.

Oh, glory be to Allâh the supreme from all defects! Can two opposing groups take place in the same religion while all of them are upon the truth? No by Allâh!

"And what can be beyond truth except error?" (Yûnus, 10/32)

If it is said, "Tawhîd is beautiful and the religion is true apart from Takfîr and fighting!", it is said:

Act in accordance with Tawhîd and the religion of the Rasûl Sallallâhu Alayhi wa Sallam, so that the ruling of Takfîr and fighting will be lifted from you. If the right of Tawhîd is affirming it and turning away from its rulings, let alone hating it and showing enmity towards it; then by Allâh, this is Kufr (disbelief) per se and its clearest form.

Whoever finds any of this problematic should study the Sîrah (life stories) of Muhammad Sallallâhu Alayhi wa Sallam and his companions.

Returning Allâh's peace, mercy and blessings unto you as I did in the beginning!..

^1- Ar-Rasâ'il'ush Shakhsiyyah, 27th letter, p. 182-183; ad-Durar'us Saniyyah, 2/55-56.

^2- The verse reads,

"He has ordained for you of religion what He enjoined upon Nûh, and that which We have revealed to you (O Muhammad), and that which We enjoined upon Ibrâhîm, Mûsâ, and Îsâ - to establish the religion and not be divided therein. Intolerable for the polytheists, is that to which you call them. Allâh chooses for Himself whom He wills and guides to Himself whoever turns back to Him in penitence." (ash-Shûrâ, 42/13)

^3- The verse reads,

"And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and We shall admit him into Jahannam, what an evil destination." (an-Nisâ, 4/115)

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#4

E-Books / PDF THE DIFFERENTIATING SIGN B...

Last post by Subul’us Salâm - 18.04.2024, 19:44

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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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#5

Aqîdat’us Salaf’is Sâlihîn / Re: AT-TUHFAT’UL MADANIYYAH FI...

Last post by Subul’us Salâm - 15.04.2024, 19:30

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Mentioning the View of the Imâm Abu'l Qâsim Abdullâh bin Khalaf al-Muqri al-Andalusî

He said in the commentary of al-Mulakhkhas when he mentioned the Hadith of Nuzûl,

"There is evidence in this Hadîth that Allâhu Taâlâ is above the seven heavens above the Arsh without delving into its howness and without being in contact²⁷¹, as was stated by the people of knowledge. The evidence for their views is Allâhu Taâlâ's statement,

‌﴿‌الرَّحْمَنُ ‌عَلَى ‌الْعَرْشِ ‌اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

Also, Allâhu Taâlâ's statement,

‌﴿ثُمَّ ‌اسْتَوَى ‌عَلَى ‌الْعَرْشِ﴾

"And then He did Istiwâ over the Arsh." (al-A'râf, 7/54)

Also, Allâhu Taâlâ's statement,

‌﴿لَيْسَ لَهُ دَافِعٌ ۞ مِنَ اللَّهِ ذِي الْمَعَارِجِ﴾

"...which none can avert from Allâh, the Lord of the ways of ascent." (al-Ma'ârij, 70/2-3)

The word Urûj mentioned in the verse means to ascend.

Mâlik bin Anas said: "Allâh Azza wa Jalla is fi's Samâ (in the heavens), His knowledge is everywhere, and there is no place where his knowledge is not present."

What he intends by the phrase "Fi's Samâ" is "Ala's Samâ (He being above the heavens)."

Until he said, "Everything I mentioned is clear evidence regarding the invalidity of the view of one who says that Istiwâ is figurative speech and that Istiwâ means Istilâ. This is because linguistically, Istilâ occurs after striving to conquer. Whereas nothing can conquer Allâh.

From the rights of speech is to construe it according to its proper sense, unless the Ummah agrees that with it is intended figurative speech. This is because there is no other way to follow what has been revealed to us from our Lord. The Speech of Allâh is only interpretated through the most famous and most apparent aspect unless something that necessitates submitting to interpretating it through another aspect is present. If we were to accept every claimant's claim regarding something being figurative speech, none of the acts of worship would be established. However, it only befits Allâh to address the Ummah with that which the Arabs comprehend, according to what is known in their dialogues and the meaning of which is valid in the presence of the listeners.

Linguistically, Istiwâ is known and understood. Istiwâ means Uluww (being above), rising above something, and becoming established in it.

If someone argues against us saying, "If this was so, Allâh would resemble the creation. This is because that which is encompassed or contained by places, is created."

It is said: This is not necessitated. Because Allâhu Taâlâ is such that,

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)

This is also because Allâh is incomparable to His creations, and He existed before places. It is intellectually sound and evidently established that in eternity, Allâh was not in any place, and He was not nonexistent. Thus, how can He be compared to something He created? Or how can Tamthîl or Tashbîh occur between Him and His creation? High above is Allâh from what the wrong-doers say by sublime greatness.

If someone says: "We have described our Lord to be existent in eternity while not being in any place. Thereafter, Allâh created places thus He became in a place. Thereby, we affirm change and movement regarding Allâh. Therefore, Allâh separated Himself from the attribute He possessed in eternity (not being in a place) and He became present in a place while not being in another place."

It is said to him: In the same way, you have claimed that Allâh was not in one place, and thereafter, He became present everywhere. Your deity changes according to you and moves from not being in a place into being everywhere!

If he says: "Surely in eternity, Allâh was everywhere just as He is currently everywhere."

Thus, the claimant has deemed existent things and places alongside Allâh in eternity, and this is invalid.

If he says: "According to you, is it permissible for Allâh to move from being nowhere in eternity to being in a place?"

It is said to him: As for movement and change in state; there is no way to state this generally about Him. This is because His existence in eternity doesn't necessitate Him being in a place. In the same manner, Him moving does not necessitate Him being in a place. He does not resemble the creatures in this regard.

However, even though the meaning is the same, we do say, "The One who has no place performed Istiwâ [to a place]," but we do not say "He moved." Likewise, we say, "He has an Arsh," but we do not say "He has a Sarîr (bed)." We say, "He is al-Hakîm," but we do not say, "He is al-Âqil (the possessor of intellect)." We say, "He is the Khalîl of Ibrahîm," but we do not say, "He is the Sadîq (friend) of Ibrâhîm." This is because we do not name or describe or label Allâhu Taâlâ with anything other than what He has named Himself. We do not repel from Him what He described Himself with, for this is repelling the Qur'ân."<sup>272


271-</sup> Shaykh Abd'ul Latîf bin Abd'ir Rahmân Âl'ush Shaykh Rahimahullâh said,

"As for one's statement, "Allâh performed Istiwâ without contacting the Arsh," we previously mentioned that the Madhhab of the Salaf and the Imâms of Islâm is not adding or exceeding what is found in the Book and the Sunnah and they pause and stop where the Book and the Sunnah pause and stop.

Imâm Ahmad Rahimahullâh said, "Allâhu Taâlâ is not described with anything other than what He described Himself with or what His Messenger Sallallâhu Alayhi wa Sallam described Him with." End quote from Imâm Ahmad.

This is due to their knowledge pertaining to Allâh, His magnificence found in their chests, their profuse awe of Him, and His extreme majesty.

The phrase "contact" is a fabricated innovation. No one who is imitated and followed has said this. If negating Istiwâ, Uluww, elevation, and highness denoted by the textual proofs is intended with this phrase, this is an invalid opinion. The one who espouses this opinion is a misguided person who opposes the Book, Sunnah, and the Ijmâ of the Salaf of the Ummah, disputes sound intellect and evident textual proofs, and this person undoubtedly is a Jahmî who is from the types of those Jahmîs who came before him.

If he does not intend this with the phrase "contact" but rather affirms Uluww, highness, and elevation which is denoted by the phrase Istiwâ, then it is said regarding such person that he is a misguided innovator who says allegorical misleading things regarding the attributes.

Thus, it is impermissible to negate or affirm this phrase contact. That which is obligatory regarding this is following the Book and Sunnah, describing with the Salafî, Îmânî terms, and abandoning the allegorical." (ad-Durar'us Saniyyah, 3/289-290)

^272- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 227-233.

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#6

Sects and Refutations / Re: BENEFICIAL WORDS REGARDING...

Last post by Subul’us Salâm - 14.04.2024, 08:39

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Chapter [Regarding the Definition of the Murtad (Apostate) and Its Rulings]

It is said in al-Iqnâ and its commentary¹⁸¹,

"Chapter on the Ruling of the Murtad.

The Murtad is the one who commits Kufr after his Islâm, whether he utters it, believes in it, doubts it, or acts upon it, even if he is only a Mumayyiz (child who reached the age of discernment). The apostasy of the Mumayyiz is valid just as his Islâm is valid.

However, a person under coercion is not considered a Murtad, due to the statement of Allâhu Taâlâ,

"Except for one who is coerced while his heart is firm in faith..." (an-Nahl, 16/106)

The one who commits these jokingly is also considered a Murtad, due to the generality of the statement by Allâhu Taâlâ,

"Whoever from among you turns back from his religion..." (al-Mâ'idah, 5/54) Until the end of the verse.¹⁸²

The scholars have consensus regarding the obligation of killing the Murtad.

Thus, whoever associates partners with Allâhu Taâlâ has committed Kufr after his Islâm, due to the statement by Allâhu Taâlâ,

"Indeed, Allâh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills..." (an-Nisâ, 4/48, 4/116)

Whoever rejects Allâh's Rubûbiyyah (Lordship) or Wahdâniyyah (oneness) has committed Kufr, because whoever rejects these has associated partners with Allâhu Taâlâ. Whoever rejects an attribute from His attributes or claims that Allâh has a wife or child has committed Kufr.

Whoever claims prophethood or believes in who claims this after the Nabî Sallallâhu Alayhi wa Sallam has committed Kufr, for he has belied the statement by Allâhu Taâlâ,

"But he is the Messenger of Allâh and the last of the prophets..." (al-Ahzâb, 33/40)

Whoever rejects a prophet or a book from the books of Allâh or something from the books or rejects the angels or one who is confirmed to be an angel has committed Kufr due to belying the Qur'ân. Whoever rejects resurrection after death has committed Kufr. Whoever reviles Allâh and His Messenger has committed Kufr. Whoever mocks Allâh, His books, or His Messenger has committed Kufr, due to the statement by Allâhu Taâlâ,

"Say: Is it Allâh and His verses and His Messenger..." (at-Tawbah, 9/65) Until the end of the verse.¹⁸³

The Shaykh (Ibnu Taymiyyah) said: Whoever has hatred towards Allâh's Messenger or what he brought has committed Kufr, with agreement. Whoever makes between himself and Allâh intermediaries; trusting them, calling upon them, and asking them has committed Kufr with consensus, because this is similar to the actions of the idol worshippers who say,

"We only worship them that they may bring us near to Allâh." (az-Zumar, 39/3)

Whoever brings forth an apparent statement or action entailing mocking the religion which Allâh has legislated has committed Kufr due to the aforementioned verse. Whoever disgraces the Qur'ân has committed Kufr."¹⁸⁴

"Whoever brings forth a statement that takes him out of the fold of Islâm, such as him saying that he is a Jew or Christian is a Kâfir. Whoever ridicules the promise or threat of Allâh is a Kâfir, as this resembles mocking Allâh. Whoever does not declare Takfîr upon the one who espouses other than Islâm as a religion or doubts their Kufr is a Kâfir."¹⁸⁵

Until he said, "Whoever says, "I am only in need of Muhammad Sallallâhu Alayhi wa Sallam in the apparent knowledge, not in the inner knowledge," or says, "There are some of the Awliyâ (saints) who can exit the Sharî'ah of Muhammad Sallallâhu Alayhi wa Sallam, just as al-Khidr could exit the Sharî'ah of Mûsâ Alayh'is Salâm," is a Kâfir."¹⁸⁶

"Whoever reviles the Sahâbah Radiyallâhu Anhum or one of them and adds to his revile the claim that Alî is a deity or that Jibrîl erred (in delivering the message), then there is no doubt regarding his Kufr, furthermore, there is no doubt regarding the Kufr of the one who pauses regarding declaring Takfîr upon such person. As for the one who only curses or unrestrictedly denounces them, then there is dispute regarding such person, Imâm Ahmad paused regarding declaring Takfîr upon him and killing him."¹⁸⁷

"Learning, teaching, and performing magic is impermissible. Magic is a knot, enchantment, uttered speech, written speech, or something done which affects the body, mind, or heart of the bewitched without physically touching him. Magic has a reality. Some of magic kills, some sickens, some withholds a man from his wife, some separates a man from his spouse, some makes couples hate each other, and some makes two people love one another.

A person commits Kufr by learning magic and performing it, regardless of him believing in its impermissibility or permissibility, such as those who ride brooms and other inanimate objects and fly in the sky.

As for the one who conjures the Jinn and claims that he gathers the Jinn and they obey him, then he does not commit Kufr, however, he is punished severely with a punishment lesser than capital punishment. Likewise, is the Kâhin and Arrâf. The Kâhin is the one who sees the Jinn who bring him news. The Arrâf is the one who guesses like the Munajjim (astrologer).

As for those who throw pebbles or wheat or those who look at the shoulder blades (to fortune tell), when they do not believe in the permissibility of what they are doing and when he believes that through this (fortune telling), he does not know the knowledge of the unseen, then he is punished and left. Otherwise, he commits Kufr."¹⁸⁸

Commenting on the statement, "I am only in need of Muhammad Sallallâhu Alayhi wa Sallam in the apparent knowledge," until the end of the statement, the commentator (al-Buhûtî) said that this affliction became widespread in his era in Egypt and the Levant.¹⁸⁹ And Allâh Subhânahu wa Taâlâ knows best.

May Allâh's peace and abundant blessings be upon Muhammad, his family and companions until the day of recompense, the peace and blessings being constant and persistent until Allâh inherits this world and what is upon it (until everyone dies and none other than Allâh is left), and He is the best of those who inherit. Âmîn!

(The Book "Beneficial Words" Has Come to an End. All Praise is Due to Allâh!)

^181- The book al-Iqnâ is an unpeered book regarding Hanbalî jurisprudence authored by Shaykh'ul Islâm al-Hajjâwî (968 H) Rahimahullâh, which is primarily sourced from the Hanbalî jurisprudence books such as al-Mustaw'ib, al-Muharrar, and al-Muqni and is considered the reference of the latter Hanâbilah. Its commentary known as Kashshâf'ul Qinâ was authored by Allâmah Mansûr al-Buhûtî (1051 H) Rahimahullâh. His commentary was admired by the Hanbalî scholars of his era, to the extent that some destroyed the commentaries they had written as they thought there was no need for their own commentaries after al-Buhûtî's commentary.

^182- Allâhu Taâlâ said,

"O you who believe! Whoever from among you turns back from his religion, Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allâh, and never fear of the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All-Sufficient for His creatures' needs, All-Knower." (al-Mâ'idah, 5/54)

^183- Allâhu Taâlâ said,

"And if you ask them, they will surely say: We were only conversing and playing. Say: Is it Allâh and His verses and His Messenger that you were mocking?" (at-Tawbah, 9/65)

^184- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/225-228.

^185- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/230-231.

^186- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/233.

^187- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/234-239.

^188- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/234-239.

^189- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/233.

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#7

Our Da’wah (Call/Mission) / ÎD’UL FITR 1445 H

Last post by Mudâfa’at’ut Tawhîd - 10.04.2024, 18:43

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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

Allâh is the Most Great indeed, abundant praise is due to Allâh, and glory be to Him in the morning and evening. Allâh is the Most Great. We only worship Allâh, we are sincere in making our religious devotion to Him, even though the disbelievers may dislike it. There is no -true- deity -worthy of worship- except Allâh, He is One, He fulfilled His Promise and aided His slave. There is no -true- deity -worthy of worship- except Allâh. Allâh is the Greatest.

Foreword:

With the permission of Allâhu Taâlâ, we have reached Îd'ul Fitr, for the year 1445 H. In the end of times wherein Shirk has prevailed across the globe and the people of pure Tawhîd are lesser in number than the white hairs on a black bull, we congratulate the Îd of all the Muslims who are free from Shirk and its people, who unify Allâh and lead their lives upon Tawhîd, who consider the believers as their allies and the Kuffâr as enemies, who devote the religion solely to Allâh, and endeavour to elevate the word of Allâh in unity and friendship. We ask Allâhu Taâlâ to raise the deeds of each of us amongst the ranks of the pious deeds, to accept them from us, to make these deeds atonements for our sins, and to forgive our sins. May Allâhu Taâlâ accept from us and you! May this Îd be blessed for us and you!

O Allâh! Grant Your religion victory and destroy the enemies of Your religion! Guide us, guide people with us, and make guidance easy for us! Make us from Your chosen servants who are devoted to the religion of Your prophet, and guide us to being the true followers of the Qur'ân and the Sunnah! Let not our hearts deviate after You have guided us, make our hearts steadfast upon Your religion!

Our Lord! Make us Your servants who reinstate striving in Your path, wave the noble banner of Tawhîd in the sky, exterminate the traces of Shirk and misguidance from the face of the earth, elevate Your word, and reinstate Islâm! Make us a dagger thrusted into the hearts of the people of Kufr, Shirk, Bid'ah, and Nifâq, and a heavy weight that cripples the people of oppression, corruption, injustice, and tyranny! Strengthen our brotherhood and unity; verily, You are the possessor of success!..

Taqaballallâhu minnâ wa minkum, Îdun Mubârak alaynâ wa alaykum!

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#8

1445H / Re: ÎD'UL FITR & 1 SHAWWÂL 144...

Last post by Mudâfa’at’ut Tawhîd - 10.04.2024, 03:12

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بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
عِيدُ الْفِطْرِ / ١ شَوَّال ١٤٤٥

ÎD'UL FITR & 1 SHAWWÂL 1445 H
10/04/2024

Tonight, on the 29^th of the month of Ramadhân (09/04/2024), the Hilâl (crescent) of the month of Shawwâl 1445 H was observed and has been sighted by a group of Muwahhidûn around the globe.

«اللَّهُ أَكْبَرُ، اللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِالأَمْنِ وَالإِيمَانِ، ‌وَالسَّلَامَةِ ‌وَالإِسْلَامِ، وَالتَّوْفِيقِ لِمَا يُحِبُّ رَبُّنَا وَيَرْضَى، رَبُّنَا وَرَبُّكَ اللَّهُ.»

"Allâh is the Most Great!.. O Allâh, bring us the Hilâl (crescent moon) with security and Îmân (faith) with peace and in Islâm and in harmony with what our Lord loves and what pleases Him. (O Hilâl) our Lord and your Lord is Allâh!.." (at-Tirmidhî, Hadîth no. 3451; ad-Dârimî, Sunan, Hadîth no. 1729-1730)

Therefore, the 1^st of Shawwâl 1445 H, which is the first day of Îd'ul Fitr will fall on 10/04/2024. And Allâh knows best.

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#9

1445H / ÎD'UL FITR & 1 SHAWWÂL 1445 H

Last post by Mudâfa’at’ut Tawhîd - 09.04.2024, 21:25

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Bismillah. Although Muslims who possess Adâlah (justice) observed the Hilâl (crescent moon) in Türkiye and other lands, the crescent was not seen. The weather was overcast in some places. Some people, whom we know to be Muslims but who do not have the quality of Adâlah, have seen the crescent. Since we do not accept their testimony, we will complete the month as thirty days, In Shâ Allâh, unless we receive news of the crescent sighting from another land around 8:30 pm EDT.

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#10

Aqîdat’us Salaf’is Sâlihîn / Re: AT-TUHFAT’UL MADANIYYAH FI...

Last post by Subul’us Salâm - 08.04.2024, 21:02

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Ibnu Abd'il Barr said, "As for them bringing forth Allâhu Taâlâ's following statement as evidence,

‌﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)

The apparent meaning of this verse is not evidence for them."²⁶⁵

Ibnu Abd'il Barr said, "He is above the Arsh and His knowledge is everywhere.

Sunayd narrated on the authority of Dahhâk that he said regarding this verse, "He is above the Arsh, and His knowledge is with them wherever they are."

He said: A similar narration has reached me from Sufyân as-Thawrî.

Abdullâh bin Mas'ûd said, "The distance between the heavens and the earth is five hundred years. The distance between each heaven is five hundred years. The distance between the seventh heaven and the Kursî is five hundred years. The distance between the Kursî and the water is five hundred years. The Arsh is above the water. Allâh Tabâraka wa Taâlâ is above the Arsh and knows your deeds."²⁶⁶

He mentioned this speech or something similar in his book al-Istidhkâr.²⁶⁷

Abû Umar also said, "The scholars of the Sahâbah and the Tâbi'ûn whom the science of explanation was narrated said with consensus regarding the explanation of Allâhu Taâlâ's following statement,

‌﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)

He is above the Arsh, while His knowledge is everywhere. No one whose statement would be evaluated as evidence opposed them in this regard."²⁶⁸

He also said, "Ahl'us Sunnah have made consensus regarding affirming the attributes mentioned in the Book and the Sunnah and upon construing these attributes according to their proper sense and not construing them in accordance to figurative speech. However, they do not delve into the howness of any of these attributes.

As for the Jahmiyyah, Mu'tazilah, and Khawârij, all of them deny these, do not construe these attributes in accordance with their proper sense, and claim that those who affirm them are Mushabbihah. Whereas, according to those who affirm these attributes, they are in denial of the Deity."²⁶⁹

Hâfidh adh-Dhahabî said, "By Allâh, he has spoken the truth. This is because those who interpret the other attributes and construe the narrated attributes in accordance with figurative speech, when they strip the meanings of these attributes, this leads them to denying the Rabb and resembling Him to being non-existent."²⁷⁰

Abû Umar bin Abd'il Barr was one of the oceans of knowledge and imâms of narrations. It is very unlikely that the eyes will see anyone like him. His virtue was famous in all regions. He passed away in the year 463 H at the age of 96.


^265- With similar wording in Ibnu Abd'il Barr, at-Tamhîd, Mu'assasat'ul Furqân, 5/149.

^266- With similar wording in Ibnu Abd'il Barr, at-Tamhîd, Mu'assasat'ul Furqân, 5/150-151.

^267- Ibnu Abd'il Barr, al-Istidhkâr, 2/527-529.

^268- With similar wording in Ibnu Abd'il Barr, at-Tamhîd, Mu'assasat'ul Furqân, 5/149-150.

^269- With similar wording in Ibnu Abd'il Barr, at-Tamhîd, Mu'assasat'ul Furqân, 5/156.

^270- Adh-Dhahabî, al-Uluww, p. 250.