BENEFITS FOR ITS SEEKER REGARDING THE KUFR OF TAWHÎD’S FORSAKER

[Subul’us Salâm]

Türkçe

مُفِيدُ الْمُسْتَفِيدِ فِي كُفْرِ تَارِكِ التَّوْحِيدِ

Benefits for Its Seeker Regarding the Kufr of Tawhîd's Forsaker

Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ
(1115 H-1206 H)

The Translators' Preface

Benefits for Its Seeker Regarding the Kufr of Tawhîd's Forsaker

[Preface]

[The Hadîth of Amr bin Abasah Radiyallâhu Anh]

[Lessons Found in the Hadîth of Amr bin Abasah]

[Ibnu Taymiyyah Declared Takfîr upon Individuals]

[A Doubt Brought from the Statements of Shaykh'ul Islâm Ibnu Taymiyyah and Its Response]

[Those Who Ascribe Themselves to Islâm Can Exit the Religion]

[Subul’us Salâm]

Türkçe

The Translators' Preface

We begin with the name of Allâh, the Most Gracious, the Most Merciful and we seek refuge in Him. All praise is due to Allâh, who established the pillars of the religion, who explained the Sharî'ah and its rulings to the creation, who sent the prophets whom He specially chose from amongst mankind to convey His message to invite the people to Tawhîd and prohibit them from polytheism, who sealed the call with our Prophet Muhammad Sallallâhu Alayhi wa Sallam, who made our Prophet more virtuous than all previous messengers, who made his Sharî'ah the true Sharî'ah until the Day of Resurrection,  who created the companions and the Tâbi'ûn to establish the proof, who allowed the jurists to remove the doubts regarding the religion of Islâm, and who protected the religion of Islâm through these scholars!

I bear witness that there is no -true- deity -worthy of worship- except Allâh, and that Muhammad is His servant and Messenger. O Allâh, send peace and blessings be upon Your servant, the Prophet and Messenger Muhammad, who renewed what had been erased regarding the knowledge of La Ilaha Illallâh, who manifested friendship and enmity in accordance with Lâ Ilâha Illallâh, who said, "I am commanded to fight people until they say Lâ Ilahâ Illallâh" ¹, who invited to Allâh secretly and openly, day and night and demolished every doubt regarding Lâ Ilâha Illallâh until the cover was lifted from Lâ Ilâha Illallâh! May peace and blessings also be upon his companions and family who meticulously protected Lâ Ilâha Illallâh and sacrificed their lives for this cause!

With help and success granted by Allâhu Taâlâ, we are presenting the translation of a treatise titled "Benefits for Its Seeker Regarding the Kufr of Tawhîd's Forsaker", authored by Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh in order to remove all doubts, to re-teach Islâm and shatter polytheism and disbelief in an era when Islâm was almost obliterated off the face of the earth, during an era when the ignorant scholar-claimants labeled those who committed polytheism as Muslims following their whims and desires, in a century where the people of the Arabian Peninsula -where Islâm had spread and where the companions shed blood to eradicate disbelief- returned to idol-worship while affirming the statement of the Messenger of Allâh Sallallâhu Alayhi wa Sallam, "The Day of Resurrection will not occur until a group from my Ummah will join the polytheists. The Day of Resurrection will not occur until groups from my Ummah will worship idols!"²

The Reason This Book Was Authored

Sulaymân, the brother of Shaykh Muhammad Rahimahullâh, had adhered to the Da'wah of Tawhîd, however, he later became hostile towards the Da'wah due to doubts that occurred to him and therefore he wrote some treatises expressing his doubts in refutation. Among these, the treatise brought to the forefront by the enemies of the Da'wah and they attribute to him is the treatise called as-Sawâ'iq'ul Ilâhiyyah (The Divine Lightning).

At that time, among the masses of those who attributed themselves to Islâm, various types of polytheism emerged in forms of directing types of worship to other than Allâh, such as seeking aid, invoking, vowing, offering sacrifice, and etc. In his treatises, Sulaymân bin Abd'il Wahhâb claimed that these actions would not be considered from major polytheism that exits a person from the religion as an apostate and that Takfîr cannot be declared upon those who claim to be Muslim and utter the two testimonies of faith, pray, and fast as long as they remain upon this state, even if they direct some types of worship to other than Allâh. He cited words from scholars such as Shaykh'ul Islâm Ibnu Taymiyyah and Ibn'ul Qayyim as evidence, the reality of which he could not comprehend. He also claimed that it is incorrect to individually declare Takfîr upon those who commit polytheism in these matters and to apply chain Takfîr upon them. Sulaymân bin Abd'il Wahhâb also accused the Da'wah to Tawhîd -led by Muhammad bin Abd'il Wahhâb- of applying verses revealed regarding the polytheists to Muslims.

Similar allegations were made in the past, especially by the Naqshbandî leader Dâwûd bin Jirjîs, and today they are put forward by those who are hostile to the creed of pure Tawhîd. In accordance with these claims, they brand the Najd Tawhîd movement as Khârijî's who declare Takfîr upon Muslims and deem things that are not polytheism to be polytheism and things that are not an innovation to be an innovation. They also try to defame the Da'wah to Tawhîd and express their enmity by claiming that they declare Takfîr upon the masses of people who adhere to the apparent signs of Islâm and claim that their land is Dâr'ul Harb.

This is why Shaykh Muhammad Rahimahullâh wrote this work as a refutation to his brother. Having lived during the era of the Shaykh Rahimahullâh and called to Tawhîd shoulder to shoulder with the Muwahhids of Najd while recording the events that took place, Ibnu Ghannâm Rahimahullâh mentioned that Sulaymân, the brother of Shaykh Muhammad bin Abd'il Wahhâb, and Sulaymân bin Khuwaytir prepared a treatise through which they made people fall into doubt, and that Sulaymân bin Khuwaytir was finally killed by saying,

"In the year 1167 H, Sulaymân bin Khuwaytir was killed. The reason he was killed was: Sulaymân bin Khuwaytir secretly went to the land of Huraymilâ while it was Dâr'ul Harb. He wrote a book with Sulaymân bin Abd'il Wahhâb to the people of Uyaynah. In this book, he mentioned adorned doubts, altered and distorted statements, and Ahâdîth weaker than a spider's web. Then he ordered this book to be read in gatherings and houses. Thus, he casted destructive and disgraceful doubts in the hearts of some inhabitants of Uyaynah, and changed the hearts of those who did not have firm faith in their hearts and were unaware of the source of the speech. Sulaymân bin Khuwaytir followed what he was ordered. When his state was investigated and reported, the Shaykh (Muhammad bin Abd'il Wahhâb) ordered him to be killed. Thus, Sulaymân bin Khuwaytir was killed and the order of the Shaykh (Muhammad) was obeyed and was accepted.

Sulaymân (bin Abd'il Wahhâb) remained upon this state. He sent letters of doubts to the inhabitants of Uyaynah through those who entered and left Uyaynah. He was exhorting his efforts in this regard.

Then the Shaykh Rahimahullâh sent a treatise to the inhabitants of Uyaynah..."³

After this, Ibnu Ghannâm Rahimahullâh cited the treatise, Mufîd'ul Mustafîd, which we are presenting the translation of.

The Imâms of the people of disbelief, who follow their whims and deify their desires, label those who declare Takfîr upon the polytheists as Khârijî's, and try to label the polytheists as Muslims, flag this event and say, "Even Sulaymân, the brother of the Wahhâbî Muhammad bin Abd'il Wahhâb, refuted him, even his brother did not accept his call and wrote refutations against him!" However, although the Shaykh's brother Sulaymân led people astray and fled when Huraymilâ was conquered by the Muslims in the year 1168 H⁴, he later repented from this. While mentioning the year 1190 H, Ibnu Ghannâm said,

"In the year 1190 H, the people of Munayyikh and the people of Zulfâ came to the Shaykh and Abd'ul Azîz to greet them and renew the covenant of Islâm. Sulaymân bin Abd'il Wahhâb also came with them. After this, Sulaymân bin Abd'il Wahhâb had no returning or going back to Munayyikh after that, rather, a good place was prepared for him in Dir'iyyah where he could reside and return to. Those who came were greeted with acceptance, offers, and happiness. The Shaykh showed extreme love and joy to his brother Sulaymân. The Sheikh ignored his state and was in good terms with him. He gave him provisions and supplies in abundance. This was the Shaykh's attitude towards others as well. May Allâh make his resting and sleeping place in his grave pleasant.

This incident caused Sulaymân to be saved, him being honest with the people of faith, and being certain in this matter. Thus, he lived with strict certainty and ascertainment upon this religion. He confessed and admitted to what he had done before and what he had left behind. He kept his promise and did not betray. All praise is due to Allâh, after all that had happened, Sulaymân passed away in a pleased state. Sulaymân died only after he had rejected what he was previously upon, and thus, death caught up with him."⁵

In addition, the scholars of Najd cited a letter of repentance written personally by Sulaymân bin Abd'il Wahhâb. Shaykh Abd'ul Latîf bin Abd'ir Rahmân Rahimahullâh said in his book named Misbâh'udh Dhalâm,

"Alongside, while I wrote this, Allâh blessed me with finding a letter written by Sulaymân, entailing good news that he had turned away from his first view, that Tawhîd and Îmân had become clear to him, and that he regretted delving into extremes regarding misguidance and transgression. The letter reads as follows:

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

From Sulaymân bin Abd'il Wahhâb to the brothers Ahmad bin Muhammad at-Tuwayjirî and Ahmad and Muhammad, the sons of Uthmân bin Shabbânah,

...I wrote to you two letters besides this one, wherein I reminded you and warned you. But, O brothers! You know what occurred from us with regards to opposing the truth, following the path of the devil, and striving to hinder people from following the path of guidance. Now, you also know that there is little left of our lives, a few days, a few breaths. My hope is that we will stand up for Allâh and we do for guidance, more than what we did for the sake of misguidance, and that we do it for Allâh, who is one and has no partner, and not for anyone else. It is hoped that Allâh will forgive our past sins and our remaining sins..."⁶

Shaykh Sulaymân bin Sahmân Rahimahullâh said after citing this letter,

"As for the refutation that Sulaymân wrote to his brother, then yes, he wrote it when he was in a state of misguidance and hatred towards the religion of Islâm. When Allâh guided him and when the authenticity of the Shaykh's call to Tawhîd, unifying Allâh in worship, and abandoning worshipping other than Allâhu Taâlâ was clarified for him, the evil in his deeds, his delusion, and misguidance became clear for him. Thus, he turned away from the misguidance and blindness he believed in and turned to the path of the people of truth and guidance, as he clearly stated this in his aforementioned letter. Allâh guides whomever He wills to the straight path."⁷

We beseech from Allâh to forgive Sulaymân bin Abd'il Wahhâb, to replace his evil deeds with good, to enter him into His Paradise, and to guide the ignorant who have flagged his writings which he wrote to reject Tawhîd. Âmîn.

The Subject of the Book

Shaykh Muhammad opposed polytheism, idolatry, innovations and superstitions, and waged Jihâd against those who stood against him, by means of writing knowledge-based refutations and by fighting in the battlefields of Jihâd. The work in your hand is a knowledge-based refutation written to protect Tawhîd by a Mujaddid Imâm who devoted his life to explaining and defending Tawhîd, the right of Allâh upon His slaves. The refutation was written in order to falsify and eliminate the doubts and claims of those who attacked and accused the Da'wah, mainly Sulaymân bin Abd'il Wahhâb.

In this work, the Shaykh Rahimahullâh mentioned the strangeness of the religion and the possibility of only a few being upon Tawhîd, the fewness of those who are free from innovation and polytheism, that the trial of Kufr will occur in this Ummah, and that not striving to learn the religion is not an excuse.

He tackled the claim that Shaykh Ibnu Taymiyyah did not declare Takfîr upon individual people and proved that he did not have such a belief by explaining some controversial statements narrated from Shaykh Ibnu Taymiyyah and nullified the claims of the Mulhids. He quoted the verdicts of the scholars stating that directing some forms of worship to others beside Allâh would enter a person into polytheism, in other terms, would separate him from the religion of Islâm, and that the scholars of the four schools declared Takfîr upon individual people.

He mentioned that those who attribute themselves to knowledge and are contemporary to the Shaykh refrain from declaring Takfîr upon the masses whom commit polytheism claiming that Takfîr cannot be declared upon them as long as they attribute themselves to Islâm and utter the two testimonies of faith and he clarified their doubt. He also stated that in the era of the companions and the Ummah who came after them, declaring Takfîr upon a person whom committed polytheism was not considered problematic even if he uttered the statement of Tawhîd, and that the Ummah declared Takfîr upon such people alongside their utterance of the statement of Tawhîd.

Finally, he mentioned the necessity of manifesting enmity to the disbelievers, apostates, and hypocrites and the necessity of staying away from the people of innovation.

Although the size of this work is small, the immense benefits found in it does not go unnoticed. This is because its contents consist of the Qur'ân, the Sunnah, the statements and consensus of the scholars. When those who have justice read it, they cannot deny that it cries out the truth, as clear as the sun. The one who rejects this is either a person who hides the truth or has bad comprehension. This book challenges the callers to hell whom claim scholarship and bring forth false evidence stating that Takfîr may be declared upon the polytheists in general but not upon them individually. The Shaykh Rahimahullâh has revealed the truth while explaining this matter without delving into extremism and negligence.

Extolments by Scholars

Ibnu Ghannâm Rahimahullâh said regarding this book,

"The Shaykh Rahimahullâh sent a treatise to the inhabitants of Uyaynah, wherein he falsified what Sulaymân (bin Abd'il Wahhâb) diluted and what he said. He nullified the words and statements of Sulaymân. He followed the path of truthfulness. He elucidated the obvious truth and right. Thus, this treatise is a flowing river which overflowed; a constantly raining, downpouring cloud; it has adorned its galaxy with radiant stars of the truth; and it has equipped its galaxy with the praised sciences of Tawhîd. The hearts of those who hear its words soften towards it, and the people of guidance attentively listen to it. Its evidences are guarded from objections, and its verses are protected from dismissal. This is the treatise in verbatim..."⁸

Shaykh Sulaymân bin Sahmân Rahimahullâh said regarding this book,

"In Shaykh Muhammad bin Abd'il Wahhâb Rahimahullâh's al-Ifâdat'ul Mustafîd, there is enough information regarding declaring individualistic Takfîr which suffices the seeker of truth and guidance."⁹

Ishâq bin Abd'ir Rahmân Rahimahullâh, one of the grandsons of Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh, said,

"We do not say anything other than what our Mashayikh said, what Shaykh Muhammad (bin Abd'il Wahhâb) said in his "Ifâdat'ul Mustafîd" and what his grandson (Abd'ur Rahmân bin Hasan) said in his refutation to al-Irâqî."¹⁰

With Allâh's permission, we present the translation of this treatise. We ask the reader to read this with justice and to not label its author as a Wahhabî, thus ignoring the verses, Ahâdith, the consensus of the Companions, and the statements of the scholars mentioned in it. This is because the content is not the statements of the Wahhabî branded Imâm, but rather, it is the consensus of the entire Ummah. This can only be denied by bigoted ignorant scholar-claimants who lack knowledge and act as advocates for the polytheists. Help is sought from Allâh.

Last but not least, we ask Allâh to have mercy upon the author, the Muslims who read and benefit from the book, the translators, and all Muslims who contributed to the book, and to guide all those who read it seeking guidance. Verily, Allâh is the Most Gracious and Most Merciful! Again, we beseech Allâh to curse all devils who ignore the truth found in this book, distort its meaning, and try to hinder people from it. Verily, Allâh is All-Mighty and the Owner of Retribution!

May peace and blessings be upon the guide Muhammad, his family, and companions. Âmîn!


^1- Al-Bukhârî, Hadîth no. 392; Muslim, Hadîth no. 21.

^2- Al-Humaydî, al-Jam'u Bayna's Sahîhayn, 3/535.

^3- Ibnu Ghannâm, Rawdat'ul Afkâr [Târîkh Ibnu Ghannâm], Dâr'uth Thulûthiyya, p. 695-696.

^4- Ibnu Ghannâm, Rawdat'ul Afkâr [Târîkh Ibnu Ghannâm], Dâr'uth Thulûthiyya, p. 736-737.

^5- Ibnu Ghannâm, Rawdat'ul Afkâr [Târîkh Ibnu Ghannâm], Dâr'uth Thulûthiyya, p. 812-813.

^6- Abd'ul Latîf bin Abd'ir Rahmân Âl'ush Shaykh, Misbâh'udh Dhalâm, 1/178-183.

^7- Ibnu Sahmân, ad-Diyâ'ush Shâriq, p. 56-61; also refer to Ibnu Sahmân, Kashfu Gayâhib'udh Dhalâm, p. 101-105.

^8- Ibnu Ghannâm, Rawdat'ul Afkâr [Târîkh Ibnu Ghannâm], Dâr'uth Thulûthiyyah, p. 696.

^9- Sulaymân bin Sahmân, Kashf'ush Shubhatayn, p. 96.

^10- Ishâq bin Abd'ir Rahmân, Hukmu Takfîr'il Mu'ayyan, p. 170 found in Aqîdat'ul Muwahhidîn.

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Türkçe

مُفِيدُ الْمُسْتَفِيدِ فِي كُفْرِ تَارِكِ التَّوْحِيدِ

Benefits for Its Seeker Regarding the Kufr of Tawhîd's Forsaker

Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ
(1115 H-1206 H)¹¹

[Preface]

When a group from the people of Uyaynah apostated and when the people of Huraymilâ apostated, Shaykh'ul Islâm, the leader of the famous guides, Shaykh Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ was asked to pen down some words Allâh will benefit people with.

May Allâhu Taâlâ have mercy on him, he responded:

[The Hadîth of Amr bin Abasah Radiyallâhu Anh]

Muslim narrated in his Sahîh on the authority of Amr bin Abasah as-Sulamî Radiyallâhu Anh that he said:

In the era of ignorance, I believed that the people were upon misguidance and they were not upon anything (that would benefit them in the presence of Allâh). They used to worship the idols. Then I heard of a man in Makkah who was giving news. So, I rode my animal and went to him. I found the Messenger of Allâh Sallallâhu Alayhi wa Sallam hiding, while his people were acting audaciously against him. I adopted a friendly attitude (towards the Quraysh) until I managed to meet him in Makkah.

I asked him, "What are you?" He replied, "I am a Prophet." I asked, "What is a prophet?" He replied, "Allâh sent me." I asked, "With what did He send you?" He replied, "Keeping ties with kinship, breaking idols, and to unify Allâh without associating anything with Him." I asked, "Who is upon this with you?" He replied, "A free man and a slave."

Amr bin Abasah said: That day, with him was Abû Bakr and Bilâl. I said, "I will follow you." He said, "You will be unable to do this today. Don't you see my state and the state of the people? Rather, return to your family, when you hear that I am victorious, then come to me."

Amr bin Abasah said: So I returned to my family. I was with my family when the Messenger of Allâh Sallallâhu Alayhi wa Sallam went to Madînah. I used to ask about his news and ask people when he arrived in Madînah. When some of the inhabitants of Yathrib came, I asked them, "What did the man who went to Madînah do?" They said, "The people are hastening to him. His people wanted to kill him, but they were unsuccessful." After this, I came to Madînah, entered upon him, and said, "O Messenger of Allâh! Did you recognize me?" He said, "Yes, you are the man I met at Makkah."

Amr bin Abasah said: I said, "O Prophet of Allâh! Teach me what Allâh has taught you and I am ignorant of! Inform me of the prayer!" He said, "Pray the morning prayer. Then stop praying until the sun rises and elevates, for when it is rising, it rises between the horns of the devil, and the disbelievers prostrate to the sun at that time. Then pray, -for verily, the prayer is witnessed and attended by angels- until the shadow of the spear is the least (the sun is at its zenith); then stop praying, for at that time, Hell is heated up. When the shadow moves forward pray until the Asr prayer, for verily, the prayer is witnessed and attended by angels. Then stop praying until the sun sets, for verily, the sun sets between the horns of the devil, and the disbelievers prostrate to the sun at that time." Then Muslim narrated the rest of the Hadîth.¹²

Abu'l Abbâs Rahimahullâhu Taâlâ said, "The Nabî Sallallâhu Alayhi wa Sallam forbade from praying during sunrise and sunset. He did this by explaining that it rises and sets between the horns of the devil and that the disbelievers prostrate to the sun at that time. It is known that the believer does not intend to prostrate to other than Allâhu Taâlâ. It is also known that most of the people do not know that the sun rises and sets between the horns of the devil and that the disbelievers prostrate to the sun. The Nabî Sallallâhu Alayhi wa Sallam forbid from praying in this time, thus eliminating the object of resemblance.

What is also from this category is that when the Nabî Sallallâhu Alayhi wa Sallam prayed towards a stick or pillar, he would align it with his right eyebrow and it would not be directly in front of him. This is why he forbade praying towards anything that is worshipped besides Allâhu Taâlâ altogether. This is also why he forbade prostrating in front of a person, as it resembles prostrating to other than Allâh." End quote from Abu'l Abbâs.<sup>13


11-</sup> Ad-Durar'us Saniyyah, 9/396-446.

^12- With similar wording in Muslim, Hadîth no. 832.

^13- With similar wording in Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 1/218-220.

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[Lessons Found in the Hadîth of Amr bin Abasah]

The believer who advices himself should ponder upon the lessons found in this Hadîth. For verily, Allâh Subhânahu mentions the stories of the prophets and their followers so that the latter believer takes heed from them and compares his state with their state. Allâh has also mentioned the stories of the disbelievers and hypocrites, so that they are avoided and that the believer can avoid those who get involved with it.

One of the lessons extracted from the Hadîth is that when it was mentioned to this bedouin of the era of ignorance, that a man in Makkah spoke regarding the religion in a manner that opposes people, he could not restrain himself until he rode his animal, went to him, and learned what was with him. This is due to the love of the religion and goodness found in his heart. Allâhu Taâlâ's following statement is explained with this, "Had Allâh known any good in them," meaning, their eagerness to learn the religion, "He would have made them hear" (al-Anfâl, 8/23) meaning He would make them comprehend. This indicates that most people lacking comprehension today is due to Allâh Subhânahu's justice, for He knows the lack of eagerness found in their hearts regarding learning the religion.

This clarifies that one of the greatest reasons for a person to be from the worst of creation is lacking eagerness to learn the religion. If this ignorant person seeks the religion in this fashion, then what excuse would there be for the one who claims to follow the prophets, some things from the prophets reach him, and there are those who offer to teach him while he doesn't care? Even if he is in the presence of knowledge or hears it, then his state is as Allâhu Taâlâ said,

"A new reminder does not come to them from their Lord except that they listen to it as if they were playing, with their hearts distracted." (al-Anbiyâ, 21/2-3)

Another lesson extracted from the Hadîth is that when he asked him "With what did Allâh send you," the Messenger of Allâh Sallallâhu Alayhi wa Sallam responded by saying, "This and that." This clarifies that the essence of the divine message and prophetic call is unifying Allâh by worshipping Him alone without ascribing any partners unto Him and breaking the idols. It is known that breaking the idols cannot be done except with severe enmity and drawing the swords. Therefore, ponder upon the essence of the message!

Another lesson extracted from this Hadîth is that Amr bin Abasah comprehended what was intended with Tawhîd and comprehended that it is a great and strange matter. This is why he asked, "Who is upon this with you?" The Messenger of Allâh Sallallâhu Alayhi wa Sallam said, "A free man and a slave." The Messenger of Allâh Sallallâhu Alayhi wa Sallam responded to him by informing him that all the scholars, worshipers, kings, and general masses are against him. This is the clearest evidence that the truth could be with the minority of the minorities while falsehood could fill the earth.

How beautiful was al-Fudhayl bin Iyâdh Rahimahullâh's statement, "Don't feel repelled from the truth due to the minority of its followers! Don't be deceived by falsehood due to the large number of those who perished!"

What is better then this is Allâhu Taâlâ's statement, "And indeed Iblîs did prove true his thought about them: and they followed him, all except a group of true believers." (Saba, 34/20)

As mentioned in the two Sahîh's, out of every thousand people, nine-hundred and ninety-nine will be sent to the Fire.¹⁴ When the companions heard this and cried, the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, "There has never been prophethood except that before it, there was an era of ignorance. This number will be taken from the era of ignorance. If this number is completed, it is, otherwise, it will be completed from the hypocrites." At-Tirmidhî stated that this Hadîth was Hasan Sahîh.¹⁵

If a person ponders upon the description of the beginning of Islâm and those who followed the Messenger Sallallâhu Alayhi wa Sallam in that era, found in this Hadîth, and then adds to it the other Hadîth mentioned in Sahîh Muslim that the Messenger of Allâh Sallallâhu Alayhi wa Sallam said, "Islâm started as something strange and it turn to be strange as it started."¹⁶

Once he ponders upon this, then if Allâh guides him, the matter will be clarified for him and this Pharaonic argument will be removed from him, "Then, what is the status of the earlier generations?" (Tâ-Hâ, 20/51)

And the Qurayshan argument will be removed from him, "We have not heard of this in the previous faith." (Sâd, 38/7) until the end of the verse.


^14- Al-Bukhârî, Hadîth no. 3170, 4464, 6165; Muslim, Hadîth no. 222, 2940.

^15- At-Tirmidhî, Hadîth no. 3440.

^16- Muslim, Hadîth no. 145.

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[Ibnu Taymiyyah Declared Takfîr upon Individuals]

In his book Iqtidhâ'us Sirât'il Mustaqîm, Abu'l Abbâs (Ibnu Taymiyyah) said regarding the statement of Allâhu Taâlâ,

"And that upon which a name of other than Allâh has been invoked." (al-Baqarah, 2/173)

"The apparent meaning of this verse is that it does not make a difference whether the name is uttered or not, if the slaughter is done in the name of other than Allâh, then it is impermissible. The impermissibility of the meat of an animal slaughtered in this manner is more apparent than the impermissibility of an animal slaughtered for its meat in the name of the Messiah and the like. Just as what we slaughter to get closer to Allâh is purer than what we slaughter while mentioning the name of Allâh, for its meat. This is because worshipping Allâh through prayer and sacrifice is greater than seeking help from the name of Allâh in the beginning of affairs.

Worshipping other than Allâh is graver in Kufr compared to seeking help from 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 impermissible, this is the case even if he says Bismillâh like a group of the hypocrites of this Ummah do. If these people are apostates, their slaughter is impermissible in every condition. But in this case, two obstacles have come together in this sacrifice. Slaughtering to the Jinn that is performed in Makkah and other places is from this genre." End quote from the Shaykh.¹⁷

The Shaykh is the one that some of the enemies of the religion ascribes to, that he does not declare Takfîr upon an individual person! May Allâh guide you! Look at how the Shaykh declared Takfîr upon the one from this Ummah who slaughtered to other than Allâh and how he clearly stated that the hypocrite will be an apostate by doing this. This is regarding individuals, for only the slaughter of an individual person can be considered impermissible.

The Shaykh also said in his aforementioned book, "There used to be three major Tâghût's whom people would travel to. They were al-Lât, al-Uzzâ, and Manât. Each one of these idols belonged to a city of the Arabs. Al-Lât belonged to the people of at-Tâ'if. It is mentioned that he was actually a righteous man who kneaded mushed wheat for the pilgrims. When he died, they devoted themselves to his grave. As for al-Uzzâ, it belonged to the people of Makkah and was close to Arafât. There was a tree there which they used to slaughter next to and invoke. As for Manât, it belonged to the people of Madînah and was situated opposite to Qadîd, in the coast area.

Whoever wants to learn the state of the polytheists regarding their worship of idols and wants to learn the nature of polytheism and its types which Allâhu Taâlâ condemned, so that the commentary of the Qur'ân is clarified for him, then he should look at the Sîrah of the Prophet Sallallâhu Alayhi wa Sallam, the state of the Arabs in his era, and what was mentioned by al-Azraqî in Akhbâru Makkah and by other scholars.

The polytheists had a tree which they would hang their weapons upon and call Dhâtu Anwât. Some people said, "O Messenger of Allâh! Appoint for us a Dhâtu Anwât, just as they have a Dhâtu Anwât!" The Messenger of Allâh Sallallâhu Alayhi wa Sallam said,

"Allâh is the Greatest! Verily, it is the habitual practice! You will follow the tracks of those before you."¹⁸

Rasûlullâh Sallallâhu Alayhi wa Sallam rebuked their mere imitation of the disbelievers regarding attaining a tree they would devote themselves to while hanging their weapons on. Then what is the case of that which is a greater calamity than this which is resembling Shirk per se!"¹⁹

Until the Shaykh said,

"Some of these places are found in Damascus, in example, the mosque -until Allâh destroyed it²⁰- that was called Masjid'ul Kaff, which is claimed to house the statue of the palm of Alî bin Abî Tâlib Radiyallâhu Anh. There are many places as such in most cities. There are many places as such found in the Hijaz."²¹

The Shaykh then prolonged the speech regarding the Nabî Sallallâhu Alayhi wa Sallam prohibiting from praying near the graves and said,

"The reason behind this is this leading to polytheism. This was mentioned by ash-Shâfi'î and others, also, this reason was also used by the followers of Mâlik and Ahmad like Abû Bakr al-Athram. Allâhu Taâlâ said,

"And they said: Never leave your deities and never leave Wadd, nor Suwâ, nor Yaghûth, nor Ya'ûq nor Nasr." (Nûh, 71/23) Until the end of the verse.

Ibnu Abbâs and others from the Salaf mentioned the following: These are the names of a group of the righteous from the people of Nûh. When they died, they devoted themselves to their graves. Then they made their statues. Then time passed and they worshipped them. This was mentioned by al-Bukhârî in his Sahîh and by the exegetes like Ibnu Jarîr and others.

What proves the validity of this reason is the Nabî Sallallâhu Alayhi wa Sallam cursing those who adopted the graves of the prophets as masjids. It is known that the soil of the graves of the prophets is not impure. The Nabî Sallallâhu Alayhi wa Sallam said about himself,

"O Allâh! Don't make my grave a worshipped idol!"²²

Thus, it is known that the Nabî Sallallâhu Alayhi wa Sallam prohibiting from this is like him prohibiting from praying at sunrise and sunset. The Nabî Sallallâhu Alayhi wa Sallam did Sadd'udh Dharâi (prevented harms which may occur), so that no one prays during that hour -even though the one who prays only prays to Allâh and only invokes Allâh-, to prevent this from leading to invoking the sun and praying to it. Both have occurred.

Among people are some who prostrate to the sun and other celestial objects and invoke them with various invocations. This is amongst the greatest means of Shirk with which many of the previous ones and latter ones deviated. So much so that this spread among many of those who ascribe themselves to Islâm, and people such as Abû Ma'shar al-Balkhî, Thâbit bin Qurrah, and their likes -who entered Shirk and believed in the Jibt and Tâghût while ascribing themselves to the Book- authored books upon the beliefs of the polytheists. Just as Allâhu Taâlâ says,

"Have you not seen those who have been given a share from the Book? They believe in Jibt and Tâghût." (an-Nisâ, 4/51)

End quote from the Shaykh Rahimahullâh.²³

May Allâh have mercy on you! Look at this Imâm, to whom those whom Allâh has caused their hearts to deviate ascribe that he does not declare Takfîr upon individuals! How has he mentioned that al-Fakhr ar-Râzî -who is from the major Shâfi'î scholars-, Abû Ma'shar -who is from the most famous authors-, and others have disbelieved and have apostated from Islâm! Al-Fakhr is the person mentioned by the Shaykh in his refutation to the philosophers. When the Shaykh referred to his book mentioned here, he said, "This is clear apostasy with the consensus of the Muslims."²⁴ His statements will come later with the will of Allâhu Taâlâ.

Also ponder upon this Imâm's words regarding al-Lât, al-Uzzâ and Manât! Ponder upon him rendering what the polytheists did with them identical to what is done from this scope in Damascus and other cities! Also ponder upon the words by the Imâm regarding the Hadîth of Dhât-u Anwât!

"This is Rasûlullâh Sallallâhu Alayhi wa Sallam's statement regarding their mere imitation of the disbelievers in attaining a tree. Then what is the case of that which is a greater calamity than this which is resembling Shirk per se?"

After this, is there anything of the statements by this Imâm which the deviated person can cling onto? I will be mentioning the words by the Imâm they bring as arguments for their deviation.


^17- Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/64-65.

^18- At-Tirmidhî, Hadîth no. 2180.

^19- Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/156-158.

^20- Allâhu Taâlâ allotted the virtue of destroying this idol to Shaykh'ul Islâm Ibnu Taymiyyah Rahimahullâh. (al-Jâmi'u li Sîrati Shaykh'il Islâm Ibni Taymiyyah Khilâli Sab'ati Qurûn, p. 148-149)

^21- Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/164.

^22- Mâlik, al-Muwatta, narration by Yahyâ, Mu'assasatu Zâyid bin Sultân, Hadîth no. 593.

^23- Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/300-302.

^24- Ibnu Taymiyyah, al-Intisâr li Ahl'il Athar, p. 80.

[Subul’us Salâm]

Türkçe

[A Doubt Brought from the Statements of Shaykh'ul Islâm Ibnu Taymiyyah and Its Response]

The Shaykh Rahimahullâh said, "Amongst people, I am from the most prohibiting from attributed an individual person to disbelief, innovation, corruption, or sin. This is so, except when it is known that the prophetic proof, which those who oppose it are sometimes disbelievers, sometimes corrupt, and sometimes sinful, is established upon this person." End quote from the Shaykh.²⁵

This is the description of his statements regarding this issue. In every place we came across in his statements wherein he mentions not declaring Takfîr upon individuals, alongside it, he always mentions what removes the doubt; he mentions that the intent of refraining from declaring Takfîr upon an individual is until the proof is established, but once the proof is established, he will be ruled according to what the issue necessitates from disbelief, corruptness, or sins.

The Shaykh Radiyallâhu Anh also clearly mentioned that his statements are regarding issues that are not apparent. When he mentioned in his refutation to the philosophers that apostasy from Islâm is frequently found in some of their Imâms, he said,

"When this occurs in obscure views, it might be said: Indeed, he is mistaken and misguided regarding it, the Hujjah -which those who abandon are declared Takfîr upon- has not been established upon him. However, this (Kufr) occurs in groups from amongst them in the apparent affairs that are known by both the common folk and the elite of the Muslims to be from what the Messenger of Allâh Sallallâhu Alayhi wa Sallam was sent with and that he declared Takfîr upon those who oppose it. Such as his commandment of worshiping Allâh -alone who has no partner- and his forbidding from worshipping anything other than Allâhu Taâlâ such as the angels, the prophets, and other than them. Indeed, this is the most apparent of the signs of Islâm. The Messenger of Allâh Sallallâhu Alayhi wa Sallam commanding with prayer and glorifying its significance is like this. Also, the prohibition of the shameful deeds, interest, gambling, and their likes are also like this.

Then you will find that many of their leaders fell into these types, thereby becoming apostates. What is graver than this is that some of them wrote books regarding apostasy. Just as Abû Abdillâh Râzî wrote his book."

The Shaykh Rahimahullâh said, "This is clear apostasy from Islâm with the agreement of the Muslims." End quote.²⁶

Ponder upon this! Also ponder upon what it contains from removing the doubts mentioned by the enemies of Allâh! However, "But he whom Allâh intends to put to trial- never will you possess (power to do) for him a thing against Allâh." (al-Mâ'idah, 5/41)

What we believe in, obey Allâh with, and hope for Allâh to make us steadfast upon is the following:

If the Shaykh or someone greater than him erred in this issue -which is the issue of a Muslim who committed Shirk after the proof reached him, a Muslim who deems this committer of Shirk to be more virtuous than the Muwahhids, or deems that he is upon the truth, and other clear apparent Kufr clarified by Allâh and His Messenger and clarified by the scholars of the Ummah-, we believe in what came to us from Allâh and His messenger regarding declaring Takfîr upon this person, even if whoever has erred has erred in this regard.

How can this be, while praise be to Allâh, we do not know any of the scholars disagreeing in this issue. Those who disagree in this matter resort to the Pharaonic argument, "Then, what is the status of the earlier generations?" (Tâ-Hâ, 20/51) or to the Qurayshan argument, "We have not heard of this in the previous faith." (Sâd, 38/7) until the end of the verse.


^25- Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 3/229.

^26- With similar wording in Ibnu Taymiyyah, al-Intisâr Li Ahl'il Athar, p. 77-79.

[Subul’us Salâm]

Türkçe

[Those Who Ascribe Themselves to Islâm Can Exit the Religion]

When he mentioned the Hadîth regarding the Khawârij, them exiting the religion, and the Messenger of Allâh Sallallâhu Alayhi wa Sallam ordering them to be killed, in his work ar-Risâlat'us Sunniyyah, the Shaykh Rahimahullâh said,

"If there were those who ascribed to Islâm in the era of the Messenger of Allâh Sallallâhu Alayhi wa Sallam and his caliphs and left Islâm despite worshipping a lot, to the point that the Messenger of Allâh Sallallâhu Alayhi wa Sallam ordered to fight them, then let it be known that those who ascribe to Islâm and the Sunnah at these times could likewise leave Islâm. This is based on a number of reasons. One of them is extremism, which Allâhu Taâlâ condemns in His Book with His statement in the verse,

"O people of the Book! Do not go extreme in your religion." (an-Nisâ, 4/171)

Alî bin Abî Tâlib Radiyallâhu Anh burnt those who went to extremes from the Râfidhah. He ordered trenches to be dug for them near the Kindah Gate. Alî Radiyallâhu Anh threw those who went to extremes into it. The companions agreed upon killing them. However, Ibnu Abbâs Radiyallâhu Anhumâ held the view that they should be killed by the sword without being burnt, which is the view of the majority of the scholars. Their story is well-known by the scholars.

Likewise, is going to extremes with regards to some Shaykhs, rather, going to extremes with regards to Alî bin Abî Tâlib Radiyallâhu Anh is the same and even going to extremes with regards to the Messiah Alayh'is Salâm and the likes, is the same. So, all of those who exceed the bounds with regards to a prophet or a pious man attributing to him a type of divinity such as saying things like, "My master so-and-so, help me," "aid me," "provide me with sustenance," "cure me," "I am under your guardianship," and similar statements, will be asked to repent if he repents, he repents, otherwise he will be killed because all of these are Shirk and misguidance.

This is because Allâh Subhânahu sent His messengers and revealed His books so that He is worshipped alone and that no one is adopted as a deity alongside Him. Those who invoke deities alongside Allâh, such as the Messiah, angels, and idols, did not believe that these deities created the creation, brought down rain, and cultivated the vegetation. They only worshipped them, their graves, or statues, while saying,

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

They also worshipped them saying,

"These are our intercessors with Allâh." (Yûnus, 10/18)

This is why Allâh sent His Messenger Sallallâhu Alayhi wa Sallam to prohibit invoking upon anyone other than Allâh -both the invocation of worship and the invocation of seeking aid. Allâhu Taâlâ says in the verse,

"Say: Invoke those you have claimed (as gods) besides Him, for they do not possess the (ability to) remove harm from you, nor to change it." (al-Isrâ, 17/56) Until the end of the verse.

A group from the Salaf (predecessors) said, "There were tribes invoking the Messiah, Uzayr, and the angels."

Then Shaykh Ibnu Taymiyyah Rahimahullâh mentioned some verses. Thereafter, the Shaykh said,

"Worshipping Allâh alone, without associating partners to Him, is the essence of the religion and the essence of Tawhîd that Allâh sent His Messenger with and revealed His books with. Allâhu Taâlâ said,

"And verily, We have sent among every nation a Messenger (proclaiming): Worship Allâh (Alone), and avoid (worshipping) the Tâghût." (an-Nahl, 16/36)

Allâhu Taâlâ also said,

"We never sent a messenger before you except that We revealed to him: There is no -true- deity -worthy of worship- except Me, so worship Me (alone)." (al-Anbiyâ, 21/25)

The Messenger of Allâh Sallallâhu Alayhi wa Sallam used to implement Tawhîd and teach it to his nation. So, as a man said, "If you and Allâh will." He said, "Have you made me a rival to Allâh? Rather (say), whatever Allâh alone wills."²⁷

The Messenger of Allâh Sallallâhu Alayhi wa Sallam also prohibited from taking an oath by anyone other than Allâh and said,

"Whoever takes an oath by anyone other than Allâh has committed Kufr or Shirk."²⁸

On his death bed, he said,

"May Allâh curse the Jews and Christians! They took the graves of their prophets as places of worship." ²⁹

He said this cautioning against their deeds. He also said,

"O Allâh! Don't make my grave a worshipped idol!"³⁰

He also said,

"Do not adopt my grave a place of festivity! Do not adopt your houses as graves! Send salutations upon me wherever you are. For verily, your salutations reach me!"³¹

For this reason, the Imâms of Islâm have agreed that it is impermissible to build a mosque on the graves and to pray next to it. This is because it is one of the biggest means of worshipping idols and revering the graves. For this reason, the scholars have agreed that those who greet the Prophet Sallallâhu Alayhi wa Sallam at his grave should not touch or kiss his chamber. For these actions are only done to the columns of the House of Allâh. Therefore, the house of the creation should not be likened to the House of the Creator. All of this is for the actualization of Tawhîd, which is the essence and apex of the religion with which Allâh only accepts deeds, forgives its doer, and does not forgive one who abandons it. As Allâhu Taâlâ says,

"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; an-Nisâ, 4/116) Until the end of the verse.

This is why the word of Tawhîd is the most virtuous and most magnificent word. The most magnificent verse in the Qur'ân is Âyat'ul Kursî,

"Allâh -there is no deity except Him, the Ever-Living, the Self-Sustaining." (al-Baqarah, 2/255)

The Messenger of Allâh Sallallâhu Alayhi wa Sallam said,

"Whoever's last word is Lâ Ilâha Illallâh will enter Paradise."³²

Ilâh is what the hearts deify with worship, seeking help, hoping from it, fear, and reverence." End quote from the Shaykh Rahimahullâh.³³

Ponder upon the beginning and the ending of his speech! Also, ponder upon his speech regarding the one who invokes a prophet or saint and says, "My master so-and-so! aid me", that he will be asked to repent, if he repents, he repents, otherwise he will be killed! Can this be regarding anyone but an individual! Help is sought from Allâh! Also ponder upon his speech regarding al-Lât, al-Uzzâ, and al-Manât and what he mentioned after them so that if Allâhu Taâlâ wills, the matter will be clear for you.


^27- With similar wording in Ahmad, Musnad, Hadîth no. 1839, 1964, 2561, 3247.

^28- At-Tirmidhî, Hadîth no. 1535.

^29- Al-Bukhârî, Hadîth no. 1390; Muslim, Hadîth no. 531.

^30- Mâlik, al-Muwatta, narration by Yahyâ, Mu'assasatu Zâyid bin Sultân, Hadîth no. 593.

^31- Abd'ur Razzâq, al-Musannaf, al-Majlis'ul Ilmî, Hadîth no. 6726; with similar wording in Ahmad, Musnad, Hadîth no. 8804.

^32- Abû Dâwûd, Hadîth no. 3116.

^33- Concisely from Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 3/383-400.