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Last post by Subul’us Salâm - 28.05.2024, 22:20

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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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, 33rd 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.

Mentioning the View of the Imâm, Âlim, Allâmah, Author of the Great Tafsîr, Abû Abdillâh al-Qurtubî

He said in his exegesis, "When it comes to Allâhu Taâlâ's statement,

‌﴿ثُمَّ ‌اسْتَوَى ‌عَلَى ‌الْعَرْشِ﴾

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

This is an issue which we previously explained the words of scholars regarding it in our book al-Asnâ fî Sharh'il Asmâ'il Husnâ. We mentioned therein fourteen opinions."287

Until he said,

"May Allâh be pleased with them, the Salaf of the first era did not say anything about negating the direction nor did they express this. Rather, they and everyone else expressed affirming this regarding Allâhu Taâlâ as this was expressed in His Book and as reported by His Messenger, and none of the righteous Salaf denied that He factually did Istiwâ above His Arsh. The reason He specially mentioned His Arsh is that it is the greatest of creation. They only did not know the howness of Istiwâ, because the reality of its howness cannot be known. Just as Imâm Mâlik said, "Istiwâ is known," meaning linguistically, "and its howness is unknown. Asking regarding its howness is an innovation."288

Hâfidh adh-Dhahabî said: Al-Qurtubî also said regarding Istiwâ,

"The vast majority of the previous and latter-day scholars who are from the Mutakallimûn said: When it is obligatory to exalt al-Bârî Jalla Jalâluhu from directions and taking up space, then from its necessities and subsequent requirements is that when al-Bârî is specified with a direction He is inside a place and takes up space. From the requirements of Him being inside a place and taking up space is Him moving, being motionless to take up space, undergoing changes, and being new things occurring in Him! This is the view of the Mutakallimûn."289

Then adh-Dhahabî said, "I say: Yes, this is the basis of those who negate the Rabb Azza wa Jalla [being above]. They turned away from the Book, the Sunnah, the views of the Salaf, and the innate nature of the creation. However, what they mentioned is only a requirement with regards to substances. As for Allâhu Taâlâ, there is nothing like Him. The requirements of what is clearly expressed by the Nass is the truth, however, we do not use any phrase absolutely without having a narration in this regard.

Then we say: We do not accept that al-Bârî being above His Arsh above the heavens requires Him to take up space and to be in a direction. This is because taking up space and directions are said regarding things under the Arsh. This is not the case above the Arsh. Allâh is above the Arsh, as those who lived in the first century have made consensus and as was narrated by the Imâms from them.

They said this in refutation to the Jahmiyyah who believed that Allâh is everywhere, by citing as evidence Allâh's statement,

‌﴿وَهُوَ مَعَكُمْ﴾

"He is with you." (al-Hadîd, 57/4)

These were the two views that existed in the time of the Tâbi'ûn and those who followed them.

As for the third view that later on came into existence... The view entailing that Allâhu Taâlâ is not inside a place nor is He outside of it, He is not above His Arsh, He is not connected to the creation nor is He disconnected from them, His holy essence is not inseparable from His creation nor is He separate from them, He is not in any direction nor is He outside of any direction, He is not this and nor is He that! This is something that can neither be understood nor comprehended. Alongside this, this view entails opposing the verses and reports.

Thus, flee with your religion! Protect yourself from the opinions of the Mutakallimûn! Believe in Allâh and what came from Allâh, according to the will of Allâh! Entrust your affair to Allâh! There is no might or power except with Allâh!"

The statements by adh-Dhahabî end here.290

287- With similar wording in al-Qurtubî, al-Jâmi'u li Ahkâm'il Qur'ân, 7/219.

288- With similar wording in al-Qurtubî, al-Jâmi'u li Ahkâm'il Qur'ân, 7/219-220.

289- With similar wording in al-Qurtubî, al-Jâmi'u li Ahkâm'il Qur'ân, 7/219.

290- With similar wording in adh-Dhahabî, al-Uluww, p. 267-268.
Last post by Subul’us Salâm - 21.05.2024, 22:30

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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رِسَالَةٌ إِلَى أَهْلِ الْمَغْرِبِ فِي بَيَانِ التَّوْحِيدِ وَالشِّرْكِ

A Letter to the People of Maghreb Concerning the Clarification of Tawhîd and Shirk1

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh

May Allâh sanctify his soul and illuminate his grave, the Shaykh has a letter to the people of Maghreb. Its text is as follows:

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

All praise is due to Allâh. We praise Him, seek His help, seek His forgiveness, and repent to Him. We seek refuge in Allâh from the evil within ourselves and our evil deeds. Whoever Allâh guides, there is no one who can lead him astray, and whoever Allâh leads astray, then there is no one who can guide him.

I bear witness there is no -true- deity -worthy of worship- except Allâh, He is One and He has no partners, and I bear witness that Muhammad is His servant and His messenger.

Whoever obeys Allâh and His Messenger is guided, and whoever disobeys Allâh and His Messenger is misguided, he will only harm himself and he cannot harm Allâh in anyway. May Allâh send abundant peace and blessings upon Muhammad, his family, and his companions.

To proceed:

Allâhu Taâlâ said,

"Say: This is my way; I invite to Allâh with insight, I and those who follow me. And exalted is Allâh; and I am not of those who associate others with Him." (Yûsuf, 12/108)

And Allâhu Taâlâ said,

"Say: If you love Allâh then follow me, Allâh will love you and forgive you of your sins." (Âl-i Imrân, 3/31)

And Allâhu Taâlâ said,

"And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)." (al-Hashr, 59/7)

And Allâhu Taâlâ said,

"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islâm as religion." (al-Mâ'idah, 5/3)

Allâh Subhânahu informed that He perfected His religion and completed it on the tongue of His Messenger Sallallâhu Alayhi wa Sallam.

We were commanded to abide by what was revealed to us from our Lord, and to abandon innovation, separation, and disagreement; thus, Allâhu Taâlâ said,

"Follow, (o mankind), what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember." (al-A'râf, 7/3)

And Allâhu Taâlâ said,

"And, (moreover), this is My path, which is straight, so follow it; and do not follow (other) ways, for you will be separated from His way. This has He instructed you that you may become righteous." (al-An'âm, 6/153)

The Messenger Sallallâhu Alayhi wa Sallam informed that his nation will follow the path of the previous generations span by span and cubit by cubit.2

It is established in the two Sahîhs and in other books that Rasûlullâh Sallallâhu Alayhi wa Sallam said,

"Surely, you will follow the ways of those nations who were before you in an exact identical manner, so much so that even if they entered a lizard's hole, you would enter it! They said: O Rasulullâh! Do you mean the Jews and the Christians?" He said, "Who else could it be?"3

In another Hadîth Rasûlullâh Sallallâhu Alayhi wa Sallam informed that his nation will split into seventy-three sects and that all of them are in the Hellfire except for one sect. They said, "Who are they O Rasûlullâh?" He Sallallâhu Alayhi wa Sallam said, "Those who follow what I and my Companions are upon today."4

When this is recognized, the calamities consisting of the newly innovated matters which have become wide-spread will be known. The paramount of the calamities is associating partners to Allâh, turning to the dead, and requesting help from them against enemies, fulfilling the needs, and resolving hardships, which none other than the Lord of the worlds and heavens is capable of doing. Seeking nearness to them through vowing and slaughtering offerings, seeking aid from them to eliminate distress and to bring benefits, and directing other types of worship which cannot be directed to anyone other than Allâh is akin to this.

Directing anything from the types of worship to other than Allâh is the same as directing all types of worship to other than Allâh. This is because among those unto whom partners are associated, Allâh Subhânahu is the most unneedy of partners being associated to Him. Allâh does not accept deeds unless they are done with sincerity. As Allâhu Taâlâ said,

"So worship Allâh making your submission exclusive for Him. Surely, for Allâh is the pure religion. And those who take saints besides Him (say): We only worship them that they may bring us near to Allâh! Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh does not guide he who is a disbelieving liar." (az-Zumar, 39/2-3)

Allâh Subhânahu informed that He is only pleased with the religion that is sincerely for His Face. He informed that the polytheists supplicate to the angels, prophets, and righteous so that they may bring them nearer to Allâh and become intercessors for them in His presence. In addition, He informed that He will not guide the disbelieving liars. Allâh belied their claim and their Kufr and said,

"Truly, Allâh does not guide he who is a disbelieving liar." (az-Zumar, 39/3)

And Allâhu Taâlâ said,

"And they worship other than Allâh that which neither harms them nor benefits them, and they say: These are our intercessors with Allâh! Say: Do you inform Allâh of something He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him." (Yûnus, 10/18)

Allâh thus informed that whoever takes intermediaries between himself and Allâh requesting intercession from them, has worshipped them and associated them as partners unto Allâh. This is because intercession in its entirety belongs exclusively to Allâh. As Allâhu Taâlâ said,

"Say: To Allâh belongs (the right to allow) intercession entirely." (az-Zumar, 39/44)

No one can intercede in His presence without His permit. As Allâhu Taâlâ said,

"Who is it that can intercede with Him except by His permission?" (al-Baqarah, 2/255)

Allâhu Taâlâ also said,

"That Day, no intercession will benefit except (that of) one to whom ar-Rahmân (the Most Gracious) has given permission and has accepted his word." (Tâ-Hâ, 20/109)

Allâh Subhânahu is not pleased with anything other than Tawhîd. As Allâhu Taâlâ said,

"And they cannot intercede except for him with whom He is pleased." (al-Anbiyâ, 21/28)

Allâhu Taâlâ also said,

"Say: Call upon those whom you claim (to be your gods) beside Allâh. They do not possess (anything) even to the measure of a particle, neither in the heavens nor in the earth. They have no contribution at all in either of the two, nor is any of them a helper for Allâh. And intercession does not benefit with Him except for one whom He permits." (Saba, 34/22-23)

Intercession is true however; it cannot be requested from anyone other than Allâhu Taâlâ in this world. As Allâhu Taâlâ said,

"And the Masâjid (pl. Masjid; places of worship) are only for Allâh, so pray (invoke/worship) not unto anyone along with Allâh." (al-Jinn, 72/18)

Allâhu Taâlâ also said,

"And do not invoke besides Allâh that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers." (Yûnus, 10/106)

When the Messenger Sallallâhu Alayhi wa Sallam is the master of the intercessors and the owner of al-Maqâm'ul Mahmûd (magnanimous position), and while Âdam Alayh'is Salâm and others under him in rank are under his banner, and even Rasûlullâh cannot intercede without the permit of Allâh, and he will not intercede in the beginning rather "he will come and fall in prostration, then he will praise Allâh in a manner that Allâh will teach him and he will be told: (O Muhammad!) Raise your head. Say, and you will be heard; ask, and your request will be granted; intercede, and your intercession will be granted! Then he will be assigned a degree and thereupon they will be entered into Jannah."5 (If this is the state of our Prophet), what would be the condition of the other prophets and saints?

None of the scholars of the Muslims disagreed on what we mentioned. Rather, the righteous predecessors consisting of the companions, the Tâbi'ûn, the four Imâms, and others who followed their path and proceeded along the lines of their Manhaj have made consensus regarding this.

When it comes to what has occurred of requesting intercession from the prophets and saints after they have died, revering their graves by building domes and lighting lamps, performing the prayer near their graves, making their graves places of festivities, appointing custodians and offering vows to their graves; all of these are from the newly innovated matters which the Nabî Sallallâhu Alayhi wa Sallam informed that they would occur and cautioned from. As it is narrated in the Hadîth that he Sallallâhu Alayhi wa Sallam stated,

"The Hour will not be established until a tribe from my Ummah joins the polytheists and until groups from my Ummah worship idols."6

Rasûlullâh Sallallâhu Alayhi wa Sallam is the one who safeguarded Tawhîd in the best matter and blocked all paths leading to Shirk and prohibited the plastering of the graves and constructing/building upon it. As this is established in Sahîh Muslim in the Hadîth of Jâbir Radiyallâhu Anh.

It is also established in Sahîh Muslim that Rasûlullâh Sallallâhu Alayhi wa Sallam delegated Alî bin Abî Tâlib Radiyallâhu Anh and commanded him that he should not leave a high grave without leveling it and a sculptured image without obliterating it.7

For this reason, several scholars said it is obligatory to demolish the domes that were built upon the graves, since they were constructed upon disobeying the Rasûl Sallallâhu Alayhi wa Sallam.

Therefore, this per se necessitated disagreement between us and the people. This issue came to the point where they declared Takfîr upon us, fought us, and claimed our blood permissible to shed and our wealth permissible to take. This continued until Allâh helped us over them and gave us victory over them.

This is what we call people to and what we fight them for after we establish the Hujjah (evidence) to them from the Book of Allâh, the Sunnah of His Rasûl, and the Ijmâ of the righteous Salaf from amongst the Imâms, following the statement by Allâh Subhânahu wa Taâlâ,

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

Whoever does not accept the call with the Hujjah and clarification, we fight against them by sword and spear. As Allâhu Taâlâ said,

"We have already sent Our messengers with clear evidences and sent down with them the scripture and the balance that the people may maintain (their affairs) in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allâh may make evident those who support Him and His messengers unseen. Indeed, Allâh is Powerful and Exalted in Might." (Al-Hadîd, 57/25)

We call the people to establish the daily prayers with congregation in a prescribed fashion, give the Zakâh, fast during the month of Ramadhân, and pilgrimage to the Sacred House of Allâh. We also enjoin what is right and forbid from evil. As Allâhu Taâlâ said,

"(And they are) those who, if We give them authority in the land, establish prayer and give Zakâh and enjoin what is right and forbid what is wrong. And to Allâh belongs the outcome of (all) matters." (al-Hajj, 22/41)

Therefore, this is what we believe in and what we obey Allâh with. So, whoever acts upon this is our Muslim brother. Whatever is in his favor is in ours, and whatever is against him, is against us.

We also believe that the Ummah who adhere to the Sunnah of Muhammad Sallallâhu Alayhi wa Sallam will not gather upon misguidance and there will never cease to exist a group from his Ummah upon the truth, aided, that is not harmed by those who forsake them nor those who oppose them, until the command of Allâh comes while they are upon this.

May Allâh send peace upon Muhammad.

1- Ar-Rasâ'il'ush Shakhsiyyah, 17th letter, p. 110-115; ad-Durar'us Saniyyah, 1/83-88.

2- Al-Bukhârî, Hadîth no. 7319.

3- Al-Bukhârî, Hadîth no. 3456; Muslim, Hadîth no. 2669.

4- At-Tirmidhî, Hadîth no. 2641.

5- Al-Bukhârî, Hadîth no. 4476; Muslim, Hadîth no. 193.

6- With similar wording in at-Tirmidhî, Hadîth no. 2219; Abû Dâwûd, Hadîth no. 4252; Ahmad, Hadîth no. 22395.

7- Muslim, Hadîth no. 969.
Last post by Subul’us Salâm - 16.05.2024, 01:34

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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Mentioning the View of the Imâm, Hâfidh, Author of at-Targhîb wa't Tarhîb, Abu'l Qâsim Ismâ'îl bin Muhammad Ibn'il Fadhl at-Taymî al-Asbahânî

He said in his book al-Hujjah, "The scholars of the Sunnah have said: Verily, Allâh Azza wa Jalla is above His Arsh separate from His creation. The Mu'tazilah said: He is in every place with His essence."282

He said, "It was narrated on the authority of Ibnu Abbâs that he said in 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 said: "He is above the Arsh, and His knowledge is everywhere."283

Then, he narrated the reports.

He said, "They claimed that the meaning of the verse,

‌﴿‌الرَّحْمَنُ ‌عَلَى ‌الْعَرْشِ ‌اسْتَوَى﴾

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

Is that He has taken possession of it and that there is no specialty pertaining to the Arsh for Allâh, above other places. This claim abolishes the specialty of the Arsh and its nobility.

Ahl'us Sunnah said: After creating the heavens and the earth as narrated in the textual proofs, He made Istiwâ above the Arsh. This does not mean that He came in contact with it.284 On the contrary, He has made Istiwâ above the Arsh without delving into its howness, as He has informed about Himself."285

He said, "They also claimed that it is impermissible to point upwards with the heads and fingers to Allâh, as this necessitates limitation. The Muslims have made consensus regarding Allâh is the Highest and the Qur'ân has stated this. However, they claimed that Allâh is high in the sense of overcoming, but not high in essence.

According to the Muslims, Allâh possesses the highness of overcoming and highness in all other aspects of highness. This is because highness is a praised attribute. Thus, it is established that Allâhu Taâlâ is high in terms of His essence, high in terms of His attributes, and high in terms of His prevailing and overcoming.

They opposed the other religions by prohibiting pointing upwards to Allâhu Taâlâ. This is because the Muslim masses made consensus regarding pointing upwards to Allâh in supplications and beseeching. All of them agreeing upon this is evidence.

Allâh mentioned that Pharaoh said,

‌﴿يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ ۞ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى﴾

"O Hâmân! Construct for me a tower that I might reach the ways -the ways into the heavens- so that I may look at the deity of Mûsa." (Ghâfir, 40/36-37)

Pharaoh comprehended that Mûsâ affirms a deity above the heavens, so much so that He wanted to look at Him via a tower and He blamed Mûsâ with lying in this matter.

On the other hand, the Jahmiyyah do not know that Allâh is above the heavens with His essence. They are weaker than Pharaoh in comprehension, but rather, they are more deviated than him.

It is authentically narrated from the Nabî Sallallâhu Alayhi wa Sallam that he ruled the concubine with faith when she said, "Verily, Allâh is in the heavens!" As for the Jahmî, he rules such person with Kufr!"

The statements by Abu'l Qâsim Rahimahullâh end here.286

He passed away in the year 535 H.

282- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/112.

283- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/113-114.

284- Refer to the 271st footnote.

285- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/116.

286- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/116-118

رِسَالَةٌ إِلَى ‌الْبَكْبَلِيِّ صَاحِبِ الْيَمَنِ

A Letter to the Ruler of Yemen al-Bakbalî1

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh
and Abd'ul Azîz bin Muhammad bin Sa'ûd Rahimahullâh

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb sent a letter to the ruler of Yemen.

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

All praise is due to Allâh, the One who revealed the truth in His Book, made His Book an admonition for the possessors of intellect, and guides His slaves -whom He bestows upon- to the truth, to attain the answers.

May Allâh send peace, salutations, and blessings upon Muhammad -His prophet, messenger, and the best being amongst those whom He created-, upon his family, followers, and all of his companions -as long as the stars rise and set and as long as raindrops pour down from the clouds.

From Abd'ul Azîz bin Muhammad bin Sa'ûd and Muhammad bin Abd'il Wahhâb,

To the brother in the way of Allâh, Ahmad bin Muhammad al-Adîlî al-Bakbalî, may Allâh save him from every evil, cause him to perform the everlasting good deeds, save him from every calamity, multiply his good deeds, and forgive his bad deeds.

Salâmun Alaykum wa Rahmatullâhi wa Barakâtuhu.

To proceed:

Your letter reached us. Your questions therein, that which reached us from afar concerning your state, and your questions concerning what we are upon and what we call people to rejoiced our hearts. So we wanted to rid your doubts with detailed answers and to explain the preferred opinion with its evidence. We beseech Allâh Subhânahu wa Taâlâ to make us and you pursue the best methodology and path.

As for the religion we are upon, then it is the religion of Islâm regarding which Allâh said,

"Whoever seeks a faith other than Islâm, it will never be accepted from him, and he, in the Hereafter, will be among the losers." (Âl-i Imrân, 3/85)

When it comes to what we call people to; we call them to Tawhîd (monotheism), regarding which Allâh addressed His Nabî Sallallâhu Alayhi wa Sallam by saying,

"Say: This is my way; I invite to Allâh with insight, I and those who follow me. And exalted is Allâh; and I am not of those who associate others with Him." (Yûsuf, 12/108)

And the statement of Allâhu Taâlâ,

"And the Masâjid (pl. Masjid; places of worship) are only for Allâh, so pray (invoke/worship) not unto anyone along with Allâh." (al-Jinn, 72/18)

When it comes to what we prohibit people from; we prohibit them from Shirk (polytheism) regarding which Allâh said,

"Indeed, he who associates others with Allâh -Allâh has forbidden him Paradise, and his refuge is the Fire." (al-Mâ'idah, 5/72)

And the statement of Allâhu Taâlâ to His Nabî Sallallâhu Alayhi wa Sallam in a harsh manner even though he Sallallâhu Alayhi wa Sallam and his brothers (the other prophets) are free from Shirk,

"And it was already revealed to you and to those before you that if you should associate (anything) with Allâh, your deeds would surely become worthless, and you would surely be among the losers. Rather, worship (only) Allâh and be among the grateful." (az-Zumar, 39/65-66)

And there are many other verses (regarding the prohibition of Shirk). We also fight against the people for this reason, as Allâhu Taâlâ said,

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

And the statement of Allâhu Taâlâ,

"Then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give Zakâh, let them (go) on their way." (at-Tawbah, 9/5)

And the statement by Rasûlullâh Sallallâhu Alayhi wa Sallam,

"I have been ordered to fight against the people until they testify that there is no -true- deity -worthy of worship- except Allâh and that Muhammad is the Messenger of Allâh, offer the prayers, and give the Zakâh. So when they perform this, they save their lives and property from me; except for the rights of Islâm, and then their reckoning will be done by Allâh Azza wa Jalla."2

And the statement by Allâhu Taâlâ,

"So know that there is no -true- deity -worthy of worship- except Allâh." (Muhammad, 47/19)

Allâh Subhânahu has named it "the most trustworthy handhold that never breaks," and "the word of piety," while the Tawâghît named it "the word of wrongdoing." According to them, whoever says La Ilaha Illallâh, he saves his property and life, even if he demolishes the five pillars of Islâm and rejects the six foundations of Îmân!

The reality of our creed is that Îmân is approving with the heart, affirming with the tongue, and performance with the limbs. However, the hypocrites are in the lowest depths of the Fire, even though they say La Ilaha Illallâh, even though they establish the Salâh, pay the Zakâh, and even though they fast, go to pilgrimage, and wage Jihâd. Nonetheless, they are under the family of Pharaoh in the lowest depths of the Fire.

Likewise, is what Allâh Subhânahu mentioned of Bal'âm and Allâh resembling him to a dog even though he had knowledge with him apart from knowing the Greatest name of Allâh.

"A scholar who does not act upon his knowledge... Shall be punished before the idol worshipers."3

When it comes to the things you have mentioned with regards to the reality of Ijtihâd, we are imitators of the Book, the Sunnah, the righteous Salaf of the Ummah, and the reliable opinions of the Four Imâms who are Abû Hanîfah an-Nu'mân bin Thâbit, Mâlik bin Anas, Muhammad bin Idrîs (ash-Shâfi'î), and Ahmad bin Hanbal Rahimahumullâhu Taâlâ.

When it comes to your question regarding the reality of Îmân, then it is affirmation, it increases with good deeds, and decreases with their opposite. Allâhu Taâlâ said,

"...and so those who have believed will increase in faith..." (al-Muddaththir, 74/31)

Allâhu Taâlâ said,

"As for those who believed, it has increased them in faith, while they are rejoicing." (at-Tawbah, 9/124)

Allâhu Taâlâ also said,

"The believers are only those who, when Allâh is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith." (al-Anfâl, 8/2)

There are many similar verses of the Qur'ân. Ash-Shaybânî Rahimahullâh said,

"Our Îmân is: statement, action, and intention... It increases with piety and decrease with evil."4

Rasûlullâh Sallallâhu Alayhi wa Sallam also said,

"Îmân has over seventy branches, the highest of which is the statement La Ilaha Illallâh and the lowest of which is the removal of what is harmful from the path."5

Rasûlullâh Sallallâhu Alayhi wa Sallam said,

"And if he is not able, then he should change it with his heart. That is the weakest of Îmân."6

And the statement of Allâhu Taâlâ,

"And (also) whoever intends (a deed) therein of deviation (in religion) by wrongdoing - We will make him taste of a painful punishment. And (remember) when We pointed out for Ibrâhîm the place of the House (of Allâh) saying: Do not associate anything with Me as My partner, and purify My House for those who circumambulate around it, and those who standing up in worship and those who bow down and prostrate." (al-Hajj, 22/25-26)

The Tawâghît whom Allâh said regarding,

"They (the Jews and Christians) took their rabbis and their monks to be their lords besides Allâh..." (at-Tawbah, 9/31)

They said, "The wrongdoers of Makkah fill al-Jannah (Paradise)!" However, as good deeds are multiplied therein, bad deeds are also multiplied. But, the matter reversed, so much so that the affair became such that those women of the Hutaym Tribe and the Egyptian women who are known to be adulteresses come in delegations on the great day of Hajj, and it is well known that noblemen openly commit adultery with them. It is also well known that those who perform homosexuality, the polytheists, the Râfidhah, and the enemies of Allâh and His Rasûl from every group are safe in Makkah. Likewise, those who supplicate to Abû Tâlib are safe therein. As for those who unify Allâh and glorify Him, it is prohibited for them to enter Makkah, and if they were to take refuge in the Ka'bah, they would not be granted asylum. Whereas, (the Dome of) Abû Tâlib and the women from the Hutaym Tribe grant asylum to those who seek refuge in them.

"Glory be to You O Allâh! This is a great lie." (an-Nûr, 24/16)

"And they were not (fit to be) its guardians. Its (true) guardians are not but the righteous, but most of them do not know." (al-Anfâl, 8/34)

We have not come with anything which contradicts the narrations and is rejected by the intellect. However, they talk the talk but don't walk the walk, whereas we talk and we walk.

"It is severely hateful in the sight of Allâh that you say what you do not do." (as-Saff, 61/3)

We fight against the idol worshippers as Rasûlullâh Sallallâhu Alayhi wa Sallam fought against them. We also fight against those who abandon the Salâh and those who withhold the Zakâh, just as the truthful of this nation Abû Bakr as-Siddîq Radiyallâhu Anh fought against them.

However, the affair is only as Waraqah bin Nawfal said, "No one has ever brought something akin to what you brought except that he was treated with hostility, was persecuted, and was driven away!"

That which is little and suffices is better than that which is great and makes one heedless.

Wa's Salâmu Alaykum wa Rahmatullâhi wa Barakâtuhu.

1- Ar-Rasâ'il'ush Shakhsiyyah, 14th letter, p. 94-98; ad-Durar'us Saniyyah, 1/94-99.

2- Al-Bukhârî, Hadîth no. 25; Muslim, Hadîth no. 21-22.

3- This verse of poetry belongs to the Shâfi'î scholar Ibnu Raslân (844 H). (Ibnu Raslân, az-Zubd, p. 4)

4- Ash-Shaybâniyyah found in Majmû'ul Mutûn'il Kabîr, p. 37.

5- Muslim, Hadîth no. 35.

6- Muslim, Hadîth no. 49.
1445H / 1 DHU’L QA’DAH 1445 H
Last post by Mudâfa’at’ut Tawhîd - 09.05.2024, 04:05

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
١ ذُو الْقَعْدَةِ ١٤٤٥

1 DHU'L QA'DAH 1445 H

Tonight, on the 29th of the month of Shawwâl (08/05/2024), the Hilâl (crescent) of the month of Dhu'l Qa'dah 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 1st of Dhu'l Qa'dah 1445 H will fall on 09/05/2024. And Allâh knows best.
Last post by Subul’us Salâm - 08.05.2024, 19:12

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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