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THE NECESSITY OF DOING I’TIZÂL FROM THE PEOPLE OF SHIRK | ABD’URRAHMÂN BIN HASAN

Started by Abd’ul Ilah, 09.09.2022, 01:45

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Abd’ul Ilah


بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
The Necessity of Doing I'tizâl from the People of Shirk1
Shaykh Abd'ur Rahmân bin Hasan Âl'ush Shaykh

So the Hunafâ are the People of Tawhîd: They do I'tizâl2 from these Mushrikûn (pl. Mushrik; polytheists), because Allâhu Taâlâ has obligated upon the People of Tawhîd to do I'tizâl from them, to declare Takfîr upon them (proclaim them as disbelievers), and to be free from them3, as Allâhu Taâlâ has mentioned narrating from His Khalîl (intimate friend) Ibrâhîm Alayh'is Salâm,

"And I will do I'tizâl from you and those you invoke other than Allâh and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy (disappointed)." (Maryam 19/48)

Until His statement,

"So when he had done I'tizâl from them and from those whom they worshipped besides Allâh..." (Maryam 19/49)4

Allâhu Taâlâ said,

"Verily, we are free from you and whatever you worship besides Allâh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allâh Alone." (al-Mumtahinah 60/4)

Allâhu Taâlâ said the following regarding the People of the Cave,

"And when you have done I'tizâl from them and that which they worship other than Allâh, retreat to the cave." (al-Kahf 18/16)

Hence, the Tawhîd of the People of Tawhîd is not completed except by doing I'tizâl from the People of Shirk, by being hostile against them, and declaring Takfîr upon them. Thus, the People of Tawhîd are "Mu'tazilah"5 in this context, since they did I'tizâl from the People of Shirk, just as Khalîl Ibrâhîm Alayh'is Salâtu wa's Salâm did I'tizâl from them.6



1- Ad-Durar'us Saniyyah, 11/434.

2- I'tizâl means withdrawal, segregation, isolation, disassociation, separating etc.

3- Since I'tizâl can only be achieved by completely abstaining from the Tawâghît, not increasing their numbers, not obeying them, not obeying them in disobedience to Allâhu Taâlâ, and segregating from them, and being free from them.

4- Allâhu Taâlâ said in these verses,

"And I will do I'tizâl from you and those you invoke other than Allâh and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy (disappointed). So when he had done I'tizâl from them and from those whom they worshipped besides Allâh, We gave him Ishâq and Ya'qûb, and each one of them We made a Prophet." (Maryam 19/48-49)

5- It is clear that the Shaykh Rahimahullâh does not mean the heretical sect of the Mu'tazilah. He intends the lexical meaning of this word that means those who withdraw. And Allâh knows best!..

6- When we take the verses mentioned by the Shaykh Rahimahullâh in consideration, we see that I'tizâl and disassociation from the People of Shirk is mentioned before I'tizâl and disassociation from their idols and Tawâghît. This is because rejecting the Mushrikûn is of more importance than rejecting the idols. Allâhu Taâlâ states the following in the verses mentioned by the Shaykh Rahimahullâh,
   
"And I will do I'tizâl from you and those you invoke other than Allâh..." (Maryam 19/48)

"So when he had done I'tizâl from them and from those whom they worshipped besides Allâh..." (Maryam 19/49)

"Verily, we are free from you and whatever you worship besides Allâh..." (al-Mumtahinah 60/4)

"And when you have done I'tizâl from them and that which they worship other than Allâh..." (al-Kahf 18/16)

Regarding this matter, Shaykh Hamad bin Atîq Rahimahullâh made the following beneficial explanation,

"There is a marvelous anecdote in this verse,

"Verily, we are free from you and whatever you worship besides Allâh..." (al-Mumtahinah 60/4)

This marvelous anecdote is that Allâhu Taâlâ gave precedence to disassociating from the Mushrikûn who worship other than Allâh over disassociating from idols that are worshiped other than Allâh. Since the first holds more importance than the second (disassociating from the Mushrikûn is mentioned first since it holds more importance than disassociating from idols). This is because one may disassociate from the idols while not disassociating from those who worship them, thereby, such person has not fulfilled what is obligatory upon him. However, if he disassociates from the Mushrikûn, then this necessitates disassociates from what they worship. This resembles the statement of Allâhu Taâlâ,

"And I will do I'tizâl from you and those you invoke other than Allâh and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy (disappointed)." (Maryam 19/48)

In this verse, He gave precedence to I'tizâl from the Mushrikûn over I'tizâl from what they worship. Likewise is the statement of Allâhu Taâlâ,

"So when he had done I'tizâl from them and from those whom they worshipped besides Allâh..." (Maryam 19/49)

And the statement of Allâhu Taâlâ,

"And when you have done I'tizâl from them and that which they worship other than Allâh..." (al-Kahf 18/16)

So, you must ponder upon this marvelous anecdote, since it will open a door for you to have enmity towards the enemies of Allâhu Taâlâ. There are many people whom Shirk does not occur from, however they do not have enmity towards its people. Therefore, they do not become Muslim with this and they consequently abandon the religion of all messengers. Then Allâhu Taâlâ stated,

"We have rejected you, and there has started between us and you, hostility and hatred for ever." (al-Mumtahinah 60/4)

His statement has started means has appeared and became evident. Ponder upon the fact that in the verse, hostility is mentioned before hatred, since the first holds more importance than the second (they are mentioned in order according to their importance). For verily, a person may show hatred towards the Mushrikûn while not showing hostility to them. When this is the case, one will not have fulfilled what is obligatory upon him until he displays both hostility and hatred towards them. It is also necessary that both hostility and hatred start. This means that it is also necessary that both appear and become evident.

Know that, even though hatred is related to the heart, it does not benefit so long as its traces does not appear and its sign does not become evident. This (appearing and becoming evident) does not happen unless hatred is linked with hostility and cutting off relations. Only then, hostility and hatred becomes apparent. When Muwâlât (friendship) and having ties are present, then this indicates the absence of hatred. You must ponder upon this matter, since it will rid you of many doubts." (Hamad bin Atîq, Sabîl'un Najât, thq. Furayyân, p. 44-45)

While mentioning the essence of the religion of Islâm, Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh made mention of those who do not disassociate from the People of Shirk, Shirk, and the Tawâghît and those who do not declare Takfîr upon them,


Quote from: Subul'us Salâm on 06.09.2022, 03:062- Among the people are those who worship Allâh alone, however, neither rejects Shirk nor shows enmity towards its people.

3- Among them are those who show enmity towards the Mushrikûn however do not declare Takfîr upon them.

4- Among them are those who neither love Tawhîd nor hate it.

5- Among them are those who declare Takfîr upon the People of Tawhîd and claimed that Tawhîd is cursing the Sâlihûn (pl. Sâlih; righteous ones).

6- Among them are those who neither hate Shirk nor love it.

7- Among them are those who neither recognize Shirk nor reject it.

8- Among them are those who neither recognize Tawhîd nor reject it.

9- Among them -and it is the most treacherous type- are those who act upon Tawhîd, however do not recognize (comprehend) its value and neither shows hatred to those who forsake Tawhîd nor declares Takfîr upon them.

10- Among them are those who forsake Shirk and dislike it, however, neither recognizes (comprehends) the value (true nature) of Shirk nor shows enmity towards its people and do not declare Takfîr upon them.

These have opposed what the Anbiyâ (pl. Nabî; the prophets) came with from the Dîn (religion) of Allâh Subhânahû wa Taâlâ.


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