Call to Tawhid


Started by Mudâfa’at’ut Tawhîd, 03.12.2022, 22:04

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Mudâfa’at’ut Tawhîd

QuoteSelam alaikum, I would like to ask you regarding the verdict of someone who puts on an amulet as a cause (sabab) for a disease, and expects cure from Allah. is it major or minor shirk?

Wa Alaykum. The basis of Shirk is to equate Allâhu Taâlâ with His creation in some aspects that He alone deserves. A person who equates Allâh with something else in one of Allâh Subhânahu wa Taâlâ's specific qualities is called a Mushrik (polytheist). Curing is one of the unique attributes of Allâh. When the person who wears a talisman expects cure from Allâh, he has not given anything that is unique to Allâh to anyone other than Allâh. This action of his is considered minor Shirk since it leads to major Shirk. For further explanation, refer to the chapters regarding wearing rings, threads, and etc. in order to remove adversity and regarding incantations and talismans from "Kitâb'ut Tawhîd" and its commentary "Fath'ul Majîd". A person who is aware of the meaning, foundation, and content of Tawhîd will know such matters without having the need to ask. Our advice to you is to attain knowledge regarding Tawhîd, which is the mutual call of all prophets, and Shirk that negates it, and then to act in accordance with it. Knowing the ruling of wearing a talisman will not benefit the one who does not know Tawhîd. And Allâh knows best!
قَالَ ابْنُ عَقِيل رَحِمَهُ اللهُ: «إذَا أَرَدْت أَنْ تَعْلَمَ مَحَلَّ الْإِسْلَامِ مِنْ أَهْلِ الزَّمَانِ فَلَا تَنْظُرْ إلَى زِحَامِهِمْ فِي أَبْوَابِ الْجَوَامِعِ، وَلَا ‌ضَجِيجِهِمْ فِي الْمَوْقِفِ بِلَبَّيْكَ، وَإِنَّمَا اُنْظُرْ إلَى مُوَاطَأَتِهِمْ ‌أَعْدَاءَ الشَّرِيعَةِ.»
Ibnu Aqîl Rahimahullâh said, "If you want to learn the status of Islâm among contemporary people, then do not look at their crowds at the doors of the mosques and their crying Labbayk at the Mawqif (during Hajj). On the contrary, look at their collusion with the enemies of the Sharî'ah!" (Ibnu Muflih, al-Âdâb'ush Sharî'ah, 1/237)


First of all, I recommend sincerity and humility.
hanging an amulet as a means (sabab) to cure an illness is major shirk, attributing a power or benefit to a creature that does not have that power is major shirk, in tawhid al uluhiyyah.
And do not invoke outside of Allah what neither benefits you nor harms you, because if you did, you would be one of the unjust. (quran 10:106).

consult book: Suleiman bin Sheikh Muhammad bin Abdul Wahhab - Clarification on the Unity of Creation in the Response of the People of Iraq pages 267 and 273.

kitab tawhid and fath al majid are books manipulated by the tagut.

Mudâfa’at’ut Tawhîd


You have not introduced yourself and are writing to us using online translation programs in Spanish, English, and Turkish. Who are you, what is your intention? Are you asking to learn or are you trying to force us to accept an argument? You have not clarified this. Where are you corresponding with us from, what is your age, and where are you from? What is your degree in knowledge? Are you a Dâ'î/preacher? Since you have given us page numbers from Shamela, you must know Arabic. If you had read the chapters from the same book you referred to, the matter would have been clarified. Why, then, did you feel the need to ask us? We would appreciate it if you would enlighten us on these issues. Coming back to the issue:

As it is known, the verdicts in the Sharî'ah are subject to causes/reasons. You have conditionally asked us "regarding the verdict of someone who puts on an amulet as a cause (sabab) for a disease, and expects cure from Allah." We have replied in accordance with your stipulated statement. Our understanding from what you have since written, you ignore this reason and claim that those who wear amulets commit Major Shirk, regardless of whether or not the person who wears it expects healing from Allâh. As we stated in our previous answer, we say that it is Minor Shirk for a person to wear amulets and etc. while expecting healing from Allâh, and that it is Major Shirk for a person to expect healing from amulets and etc. besides Allâh.

You have presented two pages from the book at-Tawdîh as evidence for your words. You have written that the book at-Tawdîh belongs to Shaykh Sulaymân bin Abdillâh. [Whereas, whether this book is attributed to Shaykh Sulaymân bin Abdillâh or to Shaykh Ibnu Gharîb is disputed. Seen even in the pages, you sent us, and that in Shamela, the book is attributed to Shaykh Ibnu Gharîb. Anyways to whom this book belongs to is not the main point of discussion.] When we read the relevant chapters of the book at-Tawdîh, we see that the view we have already stated is included. Three pages after the page you sent as evidence for yourself, the Shaykh Rahimahullâh says,

«التوضيح عن توحيد الخلاق في جواب أهل العراق» (ص270):
«لو لم يكن منها إلَاّ اعتقاد كشف الضرر وجلب الخير فيما تعلقوا فيه وعلقوه على أنفسهم ودوابهم وحروثهم لكفى، فإنهم يتوكلون على ما علقوه وتعلقوه ويسندون كشف الضر وجلب الخير إليه وأنه لولاه لنزل به البلاء أو لوجدت الشدة أو لضرته العين أو لنزلت به، لكن هي التي رفعت ذلك كله، أو هي الدافعة له، أو هي التي رفعته، ونحو ذلك من المعتقدات التي لم توجد إلَاّ عند هؤلاء المعتقدين المفتونين في عبادة الشياطين وهم يحسبون أنهم يحسنون صنعا، ولو لم يعتقدوا فيهم ما اعتقدوه من هذا الاعتقاد الباطل لما علقوه وتعلقوه، ومعلوم أن من لم يعتقد ذلك لم يكن ليفعله ولا ليرضى به ومع تقدير فعله من غير اعتقاد فيه ولا رضي به لا يكفر ولا نكفره نحن كما زعمه صاحب المقدمة بل حمله ذلك وتعليقه حرام والفاعل آثم، فنحن ننهى عن ذلك ونغلظ فيه، ويجب على العالم أن ينهى الجاهل عن ذلك ويحذر منه»
"If they had only believed that what they were attached to and hung on themselves, their animals, and their crops removed harm and brought forth good, even that would be enough. But they trust in what they hang and are attached to, ascribe removing harm and bringing forth good to them, and they ascribe to them that if it were not for that thing, a tribulation would afflict them, distress would strike, the evil eye would harm them or that the evil eye would afflict them, however, it was these things they are attached to and hang  that removed all the aforementioned things, that they had dispelled or removed them, and similar beliefs. Such beliefs are found only in those who believe in them and have been afflicted regarding worshipping the devils while thinking that they are doing something good. If they did not have these false beliefs regarding the things they are attached to and hang, they would not hang them and would not be attached to them. It is known that the person who does not believe in this will not do this, nor will he be pleased with it. If it is assumed that he did this without believing in and being pleased with this, then such person would not become a Kâfir, and we do not declare Takfîr upon him, as the author of the Muqaddimah deems. On the contrary, this person carrying this and hanging this is Harâm and the one who commits this is a sinner. We prohibit this and strongly warn against it. It is obligatory upon the scholar to prohibit from and warn the ignorant of this."1

In his most famous work Taysîr'ul Azîz'il Hamîd, Shaykh Sulaymân bin Abdillâh bin Muhammad bin Abd'il Wahhâb Rahimahullâh mentioned the reason for amulets and etc. being Shirk with the following words,

«تيسير العزيز الحميد في شرح كتاب التوحيد الذى هو حق الله على العبيد» (ص135):
«وإنما كان ذلك من الشرك، لأنهم أرادوا دفع المضار وجلب المنافع من عند غير الله»
"This (amulets and etc.) is Shirk because they sought dispelling harm and bringing forth benefits from other than Allâh."2

The sound narration that is an evidence for this issue is as follows,

وَعَنْ زَيْنَبَ امْرَأَةِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَنَّ عَبْدَ اللَّهِ رَأَى فِي عُنُقِي خَيْطًا فَقَالَ: مَا هَذَا؟ فَقُلْتُ: خَيْطٌ رُقِيَ لِي فِيهِ قَالَتْ: فَأَخَذَهُ فَقَطَعَهُ، ثُمَّ قَالَ: أَنْتُمْ آلَ عَبْدِ اللَّهِ لْأَغْنِيَاءٌ عَنِ الشِّرْكِ
It is narrated on the authority of Zaynab, the wife of Abdullâh bin Mas'ûd Radiyallâhu Anh that she said: Abdullâh saw a string on my neck and said, "What is this?" I said, "A string on which Ruqyah was performed for me!" Zaynab said: Abdullâh quickly took it and cut it. Then he said, "You, the family of Abdullâh, are not in need of Shirk."3

While explaining this narration Mullâ Aliyy'ul Qârî Rahimahullâh said,

«مرقاة المفاتيح شرح مشكاة المصابيح» (7/ 2878):
«وَالْمُرَادُ بِالشِّرْكِ اعْتِقَادُ أَنَّ ذَلِكَ سَبَبٌ قَوِيٌّ وَلَهُ تَأْثِيرٌ، فَإِنَّهُ ‌شِرْكٌ ‌خَفِيٌّ، وَأَمَّا إِنِ اعْتَقَدَ أَنَّهُ مُؤَثِّرٌ، فَإِنَّهُ شِرْكٌ جَلِيٌّ»
"What is intended with Shirk is believing that this is a strong means and that it influences. For verily, this is Obscure Shirk. As for when a person believes that it in and of itself influences, then this is Major Shirk."4

Abâ Butayn Rahimahullâh said that this action is included in Minor Shirk. He said,

«مجموعة الرسائل والمسائل النجدية - ط المنار» (5/ 467):
«يتعين معرفة الأكبر المُخرج من الملة، الذي يحصل به الفرق بين المسلم والكافر، وهو عبادة غير الله؛ فمن جعل شيئا من العبادة لغير الله، فهو المشرك الشرك الأكبر. من ذلك الدعاء الذي هو مخ العبادة، كالتوجه إلى الموتى، والغائبين بسؤالهم قضاء الحاجات، وتفريج الكربات، كذلك الذبح، والنذر لغير الله.
كذلك يتعين البحث عن ‌الشرك ‌الأصغر؛ فمنه الحلف بغير الله، ونحو تعليق الخرز ‌والتمائم من العين، وكيسير الرياء في أنواع كثيرة لا تحصى»
"It is necessary to know Major Shirk through which the difference between the Muslim and a Kâfir arises and takes one out of the Millah (religion). Major Shirk is worshipping other than Allâh. So whoever gives something of worship to other than Allâh, then he is a Mushrik who commits Major Shirk. Invocation, which is the essence of worship, such as turning to the deceased and the absent in order to ask them for the fulfillment of needs and the alleviation of distress, and likewise sacrificing and vowing to other than Allâh is from Major Shirk.

Likewise, it is necessary to research Minor Shirk. Taking an oath by other than Allâh is from Minor Shirk. Hanging beads and amulets for the evil eye and slightly showing off alongside many innumerable types are likewise from Minor Shirk."

You claimed that the works Kitâb'ut Tawhîd and Fath'ul Majîd were manipulated by the Tâghût. It is your duty to prove this unknowledgeable and unserious claim of yours and to present the names of the scholars who put forward this claim before you. If you are unable to prove this claim, and you will be unable to, then keep your hand and tongue distant from these precious books, and repent.

As a result, if a person wears an amulet and etc. while ascribing a characteristic specific to Allâh to that thing, then this person has committed Major Shirk. If he attributes a characteristic that is unique to Allâh to Allâh and wears an amulet while believing that it is a means, then he has committed Minor Shirk.

Our advice to you is to not speak about Allâh and His religion without knowledge, which is a fundamental characteristic of our era, to repent from it, and fulfill its necessities. Attain knowledge about the Tawhîd that will make a person Muslim. And Allâh knows best!

1- At-Tawdîh an Tawhîd'il Khallâq, p. 270.

2- Sulaymân bin Abdillâh, Taysîr'ul Azîz'il Hamîd, p. 135.

3- Al-Khatîb at-Tabrîzî, Mishkât'ul Masâbîh, Hadîth no. 4552; with similar wording al-Hâkim, al-Mustadrak, Hadîth no. 8290.

4- Mullâ Aliyy'ul Qârî, Mirqât'ul Mafâtîh, 7/2878.

5- Majmû'at'ur Rasâ'il wa'l Masâ'il'in Najdiyyah, 5/467.
قَالَ ابْنُ عَقِيل رَحِمَهُ اللهُ: «إذَا أَرَدْت أَنْ تَعْلَمَ مَحَلَّ الْإِسْلَامِ مِنْ أَهْلِ الزَّمَانِ فَلَا تَنْظُرْ إلَى زِحَامِهِمْ فِي أَبْوَابِ الْجَوَامِعِ، وَلَا ‌ضَجِيجِهِمْ فِي الْمَوْقِفِ بِلَبَّيْكَ، وَإِنَّمَا اُنْظُرْ إلَى مُوَاطَأَتِهِمْ ‌أَعْدَاءَ الشَّرِيعَةِ.»
Ibnu Aqîl Rahimahullâh said, "If you want to learn the status of Islâm among contemporary people, then do not look at their crowds at the doors of the mosques and their crying Labbayk at the Mawqif (during Hajj). On the contrary, look at their collusion with the enemies of the Sharî'ah!" (Ibnu Muflih, al-Âdâb'ush Sharî'ah, 1/237)

Subul’us Salâm


In the Qur'ân, Sunnah, and statements by the Salaf, there are many sins called Shirk/Kufr. However, these sins differ from Major Shirk, which is acquiring a deity alongside Allâh. These sins are named Shirk because they lead to Major Shirk and are contrary to the perfection of Îmân (faith). The meaning of the verses, Ahâdîth, and narrations reported as such, is as follows: These deeds/sins are the behaviours, practices, and actions of the disbelievers and polytheists. The person who commits these deeds is still a Muslim since he believes in Allâh and in what came from Allâh, but he is an ignorant sinner. This person has committed Minor Shirk that does not exclude a person from the fold of religion. However, he is in great danger and he is treading a path that can lead him to Shirk that will exclude him from the fold of religion. The duty of a Muslim is to avoid such sins, to not assimilate his behaviour to the behaviour of the disbelievers, and to stay away from their deeds. Because of these sins, the traits of perfection of faith are abolished.

As mentioned in the article above, there are details in the ruling on wearing an amulet. As a principal ruling, wearing an amulet only as a means while expecting healing etc. from Allâh is evaluated by the scholars as Minor Shirk. However, when healing etc. is expected from the amulet itself and not from Allâh, and when it is believed that the amulet itself is capable of doing this, then this deed is Major Shirk since it is associating the amulet with Allâh in a quality that belongs solely to Allâh.

Regarding the narrations about leaving the religion due to sins other than Major Shirk and Kufr which include the narration regarding wearing an amulet, in his work called "The Book of Îmân; Its Signs, Sunnah's, Perfection, and Ranks," one of the major scholars of the Salaf, Abû Ubayd al-Qâsim bin Sallâm Rahimahullâh said,

«ـ‌‌ بَابُ الْخُرُوجِ مِنَ الْإِيمَانِ بِالْمَعَاصِي.
قَالَ أَبُو عُبَيْدٍ: أَمَّا هَذَا الَّذِي فِيهِ ذِكْرُ الذُّنُوبِ وَالْجَرَائِمِ، فَإِنَّ الْآثَارَ جَاءَتْ بِالتَّغْلِيظِ عَلَى أَرْبَعَةِ أَنْوَاعٍ:
فَاثْنَانِ مِنْهَا فِيهَا نَفْيُ الْإِيمَانِ، وَالْبَرَاءَةُ من النبي صلى الله عليه.
وَالْآخَرَانِ فِيهَا تَسْمِيَةُ الْكُفْرِ وَذِكْرُ الشِّرْكِ، وَكُلُّ نَوْعٍ مِنْ هَذِهِ الْأَرْبَعَةِ تَجْمَعُ أَحَادِيثَ ذَوَاتِ عِدَّةٍ»
"Chapter: Exiting the Fold of Îmân Due to Sins

Abû Ubayd said: As for the narrations mentioning sins and crimes, then these narrations came with harshness and are of four types:

Two of them consist of negation of Îmân (from the person who sinned) and being free from the Nabî Sallallâhu Alayhi wa Sallam.

The other two consists of labelling with Kufr and the mention of Shirk. All of these four types comprise of multiple Ahâdîth."

After some explanation, regarding the narrations that include Shirk pertaining to the issue at hand Qâsim bin Sallâm Rahimahullâh said,

«وَمِنَ النَّوْعِ الَّذِي فِيهِ ذِكْرُ الشِّرْكِ قَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "أَخْوَفُ مَا أَخَافُ عَلَى أُمَّتِي الشِّرْكُ الْأَصْغَرُ"، قِيلَ يَا رَسُولَ اللَّهِ! وَمَا الشرك الأصغر؟ قال: "الرياء" وَمِنْهُ قَوْلُهُ: "الطِّيَرَةُ شِرْكٌ، وَمَا مِنَّا إِلَّا وَلَكِنَّ اللَّهَ يُذْهِبُهُ بِالتَّوَكُّلِ".
وَقَوْلُ عَبْدِ اللَّهِ -فِي التَّمَائِمِ وَالتِّوَلَةِ-: "إِنَّهَا مِنَ الشِّرْكِ".
وَقَوْلُ ابن عباس: "إن القوم يشركون بكلبهم!
يَقُولُونَ كَلْبُنَا يَحْرُسُنَا، وَلَوْلَا كَلْبُنَا لَسُرِقْنَا"
فَهَذِهِ أَرْبَعَةُ أَنْوَاعٍ مِنَ الْحَدِيثِ، قَدْ كَانَ النَّاسُ فِيهَا عَلَى أَرْبَعَةِ أَصْنَافٍ مِنَ التَّأْوِيلِ:
فَطَائَفِةٌ: تَذْهَبُ إِلَى كُفْرِ النِّعْمَةِ.
وَثَانِيةٌ: تَحْمِلُهَا عَلَى التَّغْلِيظِ وَالتَّرْهِيبِ.
وَثَالِثَةٌ: تَجْعَلَهَا كفرَ أهلِ الرِّدَّةِ.
وَرَابِعَةٌ: تُذْهِبُهَا كُلَّهَا، وَتَرُدُّهَا.
فَكُلُّ هَذِهِ الْوُجُوهِ عِنْدَنَا مردودةٌ غَيْرُ مقبولةٍ، لِمَا يَدْخُلُهَا مِنَ الْخَلَلِ وَالْفَسَادِ.»
"The following statement by the Nabî Sallallâhu Alayhi wa Sallam is from the type in which Shirk is mentioned, "The thing I fear most for my Ummah is Minor Shirk." It was said, "O Messenger of Allâh! What is Minor Shirk?" Nabî Sallallâhu Alayhi wa Sallam said, "It is showing off."1

Also from it is the following statement by the Nabî Sallallâhu Alayhi wa Sallam, "Augury is Shirk. Augury has entered the hearts of everyone from us. But Allâh removes it with Tawakkul."2

Again, there is the statement of Abdullâh (bin Mas'ûd) Rahimahullâh regarding amulets and Tiwalah (things done to make a husband love his wife), "These are from Shirk."3

And there is the statement by Ibnu Abbâs, "Verily, a group of people commit Shirk with their dog! They say: Our dog protects us, and if it wasn't for our dog, our wealth would have been stolen."

These are four types of Hadîth. People were divided into four classes regarding the interpretation of these Ahâdîth.

A group said that the Kufr mentioned in these Hadîth is Kufr'un Ni'mah (Kufr in ungratefulness of blessings).

The second group construed this to harsh warning and make people fear apprehensively.

The third group considers this Kufr to be the Kufr of the apostates.

The fourth group eliminated and rejected all of these Ahâdîth.

According to us, all of these views are rejected and unacceptable since they are full of defects and corruptness."

He then explains that all four of views are wrong while mentioning the reasons. We will summarize what he mentions regarding the erroneousness of these views,

«وَالَّذِي يردُّ الْمَذْهَبَ الْأَوَّلَ مَا نعرفه من كلام العرب وَلُغَاتِهَا»
"The first view is disproven by what we know from the speech and language of the Arabs."

«وَأَمَّا الْقَوْلُ الثَّانِي: الْمَحْمُولُ على التغليظ فمن أفظع ما تُأوِّل عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ أَنْ جَعَلُوا الْخَبَرَ عَنِ اللَّهِ وَعَنْ دِينِهِ وَعِيدًا لَا حَقِيقَةَ لَهُ.
وَهَذَا يَؤُولُ إِلَى إِبْطَالِ الْعِقَابِ»
"As for the second view, that these Ahâdîth are to be construed to mean harsh warning, then from amongst the most heinous of explanations for the narrations from Rasûlullâh Sallallâhu Alayhi wa Sallam and his companions is to make this narration regarding Allâh and His religion a mere threat which is not true. This view leads to the invalidation of punishment."

«وَأَمَّا الثالث: الذي بلغ به كُفْرَ الرِّدَّةِ نَفْسِهَا فَهُوَ شَرٌّ مِنَ الَّذِي قَبْلَهُ؛ لِأَنَّهُ مَذْهَبُ الْخَوَارِجِ؛ الَّذِينَ مَرَقُوا مِنَ الدِّينِ بِالتَّأْوِيلِ، فَكَفَّرُوا النَّاسَ بِصِغَارِ الذُّنُوبِ وَكِبَارِهَا»
"As for the third view, the view that this Kufr reaches the Kufr of apostasy itself, then this view is more evil than the previous one. This is because this is the view of the Kharijites who have left the religion because of interpretations. Therefore, they declared Takfîr upon people because of major and minor sins."

«وَأَمَّا الْقَوْلُ الرَّابِعُ" الَّذِي فِيهِ تَضْعِيفُ هذه الْآثَارِ، فَلَيْسَ مَذْهَبَ مَنْ يُعْتَدُّ بِقَوْلِهِ، فَلَا يُلْتَفَتُ إِلَيْهِ، إِنَّمَا هُوَ احْتِجَاجُ أَهْلِ الْأَهْوَاءِ والبدع؛ الذين قصر علمهم عَنِ الِاتِّسَاعِ، وَعَيِيَتْ أَذَهَانُهُمْ عَنْ وُجُوهِهَا، فَلَمْ يَجِدُوا شَيْئًا أَهْوَنَ عَلَيْهِمْ مِنْ أَنْ يَقُولُوا: مُتَنَاقِضَةً فَأَبْطَلُوهَا كُلَّهَا!»
"As for the fourth view, the view that regards these narrations weak, it is not the view of those whose word is valued. Therefore, such person will not be taken into consideration. This is only an argument brought forth by the people of desires and innovation. Their knowledge falls short in accommodating (understanding) them. Their minds are unable to understand the points of these Ahâdîth. They could not find anything easier than saying: These Ahâdîth contradict one another, so invalidate all of them."

As seen, he states that the third view -saying that the Ahâdîth mentioned in this regard are major Kufr- is the opinion of the Kharijites. He then highlights that the correct view on this subject is that sins and crimes other than Major Kufr do not nullify the essence of faith; rather they nullify its perfection,

«وَإِنَّ الَّذِي عِنْدَنَا فِي هَذَا الْبَابِ كُلِّهِ أَنَّ الْمَعَاصِيَ وَالذُّنُوبَ لَا تُزِيلُ إِيمَانًا، وَلَا تُوجِبُ كُفْرًا، وَلَكِنَّهَا إِنَّمَا تَنْفِي مِنَ الْإِيمَانِ حَقِيقَتَهُ وَإِخْلَاصَهُ الَّذِي نَعَتَ اللَّهُ بِهِ أَهْلَهُ، وَاشْتَرَطَهُ عَلَيْهِمْ فِي مَوَاضِعَ مِنْ كِتَابِهِ»
"Our view regarding all of these is that disobedience and sins do not eliminate faith and do not require Kufr. However, it negates the reality and sincerity of faith that Allâh has characterized the people of faith with and which He stipulated to them in many places of His Book."4

In short, there are details regarding wearing amulets etc. as a means. Fundamentally, what needs to be done is identifying the reason and putting it into practice. If this deed is associating a partner with Allâh, then this deed is Major Shirk, and if this deed is wearing the amulet only as a means and expecting healing from Allâh without giving the attributes of Allâh to it and without directing worship to the amulet, then it is Minor Shirk, although it is an impermissible deed. And Allâh knows best!

1- Ahmad, Musnad, Hadîth no. 23630.

2- Ibnu Mâjah, Hadîth no. 3538.

3- Khatîb at-Tabrîzî, Mishkât'ul Masâbîh, Hadîth no. 4552; al-Hâkim, al-Mustadrak, Hadîth no. 8290.

4- Abû Ubayd al-Qâsim bin Sallâm, al-Îmân, p. 67-78.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

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