BENEFICIAL WORDS REGARDING THINGS THAT NECESSITATE KUFR | ABDULLÂH ÂL'USH SHAYKH

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[The Polytheists Underestimate Tawhîd and Revere Shirk]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"These misguided people underestimate the Tawhîd of Allâh and revere invoking other than Allâh consisting of the deceased. When they are commanded with Tawhîd and are prohibited from Shirk, they underestimate it as Allâhu Taâlâ related from the polytheists with His statement,

"And when they see you, they treat you only in mockery." (al-Furqân, 25/41)

They mocked the messenger when he prohibited them from Shirk. Allâhu Taâlâ said regarding the polytheists,

"Truly, when it was said to them, 'La Ilâha Illallâh (there is no -true- deity -worthy of worship- except Allâh),' they were arrogant. And they said: Are we going to abandon our deities for the sake of a mad poet?" (as-Sâffât, 37/35-36)

Allâhu Taâlâ said,

"Rather, he has come with the truth and confirmed the messengers." (as-Sâffât, 37/37)

Allâhu Taâlâ also said:

"They (the pagans) wonder that a warner has come to them from among themselves. And the disbelievers say: This is a magician and a liar. Has he made the Âlihah (pl. Ilâh; deities) (all) into One Ilâh? It is a very strange thing indeed." (Sâd, 38/4-5)"¹⁵⁶

May Allâh have mercy on him, the Shaykh mentioned many things.

"The polytheists always regard the prophets as foolish and attribute madness, misguidance, and foolishness to them, as the people of Nûh said to Nûh, and Âd said to Hûd Alayhima's Salâm,

"They said: Have you come to us that we should worship Allâh alone?" (al-A'râf, 7/70)

Tawhîd was the greatest thing by which they ascribed foolishness to the prophets and they rejected. You will find those who resemble them from some aspects to be upon this; if they see one who calls to the Tawhîd of Allâh, making the religion sincere for Allâh, and not worshipping or relying upon anyone other than Allâh, they will mock him due to the polytheism found within themselves."<sup>157


156-</sup> Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 377.

^157- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 378.

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[The Polytheists Turn Away from Worshipping Allâh and Find Peace with Associating Partners to Him]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"Many of these desert the mosques. You will see the mosque, which was built for the five daily prayers, in an idle, deserted state, without having a cover other than what the people give, as if it were an inn from the inns. As for the Mashhad's built upon the deceased, you will find upon them covers, adornments of gold, silver, and marble, and you will find vowers coming and going to them.

Isn't this only sourced from them underestimating Allâh, His verses, and His Messenger and them venerating Shirk? This is because they believe that the deceased for whom the Mashhad is built and seeking help from him is of more benefit than invoking Allâhu Taâlâ and seeking help from Him in the house built for Allâh Azza and Jalla. Therefore, they preferred that which is of more benefit according to them, resembling the Arab polytheists whom Allâhu Taâlâ mentioned their state in His statement,

"And they assign to Allâh from that which He created of crops and livestock a share and say, 'This is for Allâh,' by their claim, 'and this is for our partners (associated with Him).' But what is for their partners does not reach Allâh, while what is for Allâh reaches their partners. Evil is that which they rule." (al-An'âm, 6/136)

As the polytheists were assigning shares of their agricultural products and animals for Allâh, they were assigning shares of their agricultural products and animals for their deities. If anything befell the share of their deities, they would take from the share of Allâhu Taâlâ and give it to share of their deities while saying, "Allâh is rich and our deities are poor." Thus, they preferred what they assigned to other than Allâh over the share they assigned for Allâh. Likewise, according to them, the endowments and vows that are given to the Mashhad's are far greater than what is given to the mosques, reviving the mosques, and waging Jihâd in the way of Allâh.

When one of these goes to the grave he venerates, he weeps besides it, is humble, invokes, begs, and acquires softness, humility, worship, and peace of heart that which he does not acquire in the five daily prayers, the Friday prayer, night prayer, and the recitation of the Qur'ân. Isn't this the state of the polytheist innovators and not the state of the sincere Muwahhids who follow the Book of Allâh and the Sunnah of His Messenger Sallallâhu Alayhi wa Sallam?

Similar to this is when one of them hear the singing of verses of poetry, he acquires calmness, tranquility, and crying that which he does not acquire when he listens to the verses of Allâhu Taâlâ. Thus, he feels tranquility when he hears the innovator polytheists, but does not feel tranquility when he hears the pious sincere. Rather, when they hear the verses of Allâh, they divert themselves from it, dislike it, and mock it and those who recite it, earning them the greatest share from Allâhu Taâlâ's statement,

"Say: Is it Allâh and His verses and His Messenger that you were mocking?" (at-Tawbah, 9/65)

When they listen to the Qur'ân, they listen to it with inattentive hearts and with idle talk on their tongues, as if they are deaf and blind. When they hear the verses of poetry, their hearts find peace, their tongues become silent, and their movements remain still, to the point where the thirsty one doesn't even drink water.

From these are those who when they are listening to the singing of these verses of poetry and the Mu'addhin calls the Adhân, they say, "We are amidst something more virtuous than what this man is calling us to (the prayer)." Some of them say, "We were at the Hadrah (presence/vicinity). When we got up for prayer, we came to the door!" Someone asked me regarding the misguided Shaykhs who say this, and I said, "He told the truth! He was in the Hadrah (presence/vicinity) of the devil and came to the door of Allâh. For verily, the innovations and misguidance in it result from the presence of the devil, and this was mentioned elsewhere."<sup>158


158-</sup> Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 381-383.

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[Those Who Prefer to Seek Aid from Their Shaykhs Instead of Allâhu Taâlâ]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"Those who deem invoking the deceased prophets, imams, and Shaykhs more virtuous than invoking Allâh are of different types. Some of them have been mentioned while others mention various stories:

The story of a Murid who sought aid from Allâh while Allâh did not aid him, and when he sought aid from his Shaykh his Shaykh aided him...

The story of a prisoner in the lands of the enemies who invoked Allâh but Allâh did not rescue him, but then he invoked one of the deceased Shaykhs who came and took him to the land of Islâm...

The story that one of the Shaykhs said to his Murid, "When you need something from Allâh, come to my grave!" another said, "Perform Tawassul (mediation) to Allâh through me!" and another said, "The grave of so-and-so is the tried antidote!"

These people and their likes prefer these invocations to the invocations by those sincere to Allâh, resembling other polytheists. Many of them are shown the image of their Shaykh they invoke, and they deem this image their Shaykh or an angel in his form, whereas it is a devil misguiding them.

Among these are those who upon affliction, only invoke their Shaykh and only mention their Shaykh's name. They are attached to mentioning their Shaykh as a child is attached to mentioning his mother. One of these seeks aid from his Shaykh saying, "O so-and-so!" Whereas, Allâhu Taâlâ said to the Muwahhids,

"And when you have completed your rites, remember Allâh like as you remember your forefathers or with greater remembrance." (al-Baqarah, 2/200)

From among these are those who take an oath by Allâh and lie, and when they take an oath by their Shaykh and Imâm they tell the truth and do not lie. Thereby, his Shaykh is greater than Allâh according to him and his soul.

When invoking the dead such as the prophets and righteous people includes this mocking of Allâh, His verses, and His messenger; then which of the following two parties is more entitled of mocking Allâh, His verses, and His messenger: One who commands invoking the deceased and seeking aid from them while it consists of mocking Allâh, His verses, and His messenger, or one who commands invoking Allâh alone without associating any partners to Him as His messenger has commanded and obliges obeying the Messenger Sallallâhu Alayhi wa Sallam and following him in everything he brought?

Also, these Muwahhids are from the greatest of people with regards to accepting complying to the revered Messenger Sallallâhu Alayhi wa Sallam by affirming what he mentioned, obeying him in what he commanded, paying attention to knowing what he was sent with, differentiating between what is narrated from him that is sound and weak, truth and lie, and following this without following what contradicts this, and acting upon what 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)

As for these misguided people who resemble the polytheists and Christians, their basis is either weak or fabricated Ahâdîth, or narrations from people whose statements are not used as evidence, which are either fabricated in their name or mistakes from them, as these are unverified narrations from fallible speakers. If they do hold on to something established from the Messenger Sallallâhu Alayhi wa Sallam, they distort the words against their contexts while sticking to the allegorical and leaving the clear statements, just like what was done by the Christians."<sup>159


159-</sup> Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 383-384.

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[The Claim that Istighâthah (Seeking Aid) Is of One Kind]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"Also, like what this misguided (al-Bakrî) did: He took the expression Istighâthah (seeking aid) -which is categorised into Istighâthah with the living and deceased, and Istighâthah with the living occurs in things he is capable of doing and things he is incapable of doing- and deemed the ruling of all of these the same. This did not suffice him until he deemed asking from someone to be included within what is called Istighâthah. This did not suffice him until he deemed that the one asking is not asking the person he asks but only asks from Allâh. According to this, the one who does Istighâthah with another person is actually seeking Istighâthah from Allâh.

Then he deemed permissible making Istighâthah with every deceased person, consisting of the prophets and righteous. He then brought the partial special cases such as people asking the Nabî Sallallâhu Alayhi wa Sallam to invoke Allâh for them both in this world and the hereafter and the people turning to Allâh with invocations and intercession by the Nabî Sallallâhu Alayhi wa Sallam, as evidence to this general, comprehensive claim -wherein he included Shirk and misguidance only known by Dhu'l Jalâl.

It is known that what the Sunnah brought is the absolute truth. However, this does not necessitate establishing all of these general claims while abolishing its opposite, since a comprehensive claim cannot be established with partial evidence, especially when there is disagreement and separation.

This resembles the one who wants to establish the permissibility of all types of musical instruments for everyone and seeking nearness to Allâh through it on the bases of two small girls singing in the presence of Â'ishah Radiyallâhu Anhâ in the house of the Nabî Sallallâhu Alayhi wa Sallam on the Day of Îd while his face was turned to the wall and not to them.

Or the one who brings the statement of Allâhu Taâlâ as evidence for listening to every speech, "So, give the good news to My servants who listen to speech and follow the best of it." (az-Zumar, 39/17-18) while not knowing that the speech mentioned here is the Qur'ân, as stated in the statement of Allâhu Taâlâ,

"Then have they not reflected over the speech (Qur'ân)?" (al-Mu'minûn, 23/68)

Otherwise, it is accepted that it is unlawful to listen to every speech. Allâh Azza wa Jalla has prohibited from sitting with those mocking His verses. Their engaging into mockery is also a type of speech. Allâhu Taâlâ said,

"And when you see those who engage in a false conversation about Our verses by mocking at them..." (al-An'âm, 6/68)

Allâhu Taâlâ said,

"And it has already been revealed to you in the Book (this Qur'ân) that when you hear the verses of Allâh being denied and mocked at, then sit not with them." (an-Nisâ, 4/140)

Allâhu Taâlâ said,

"And when they pass near ill speech, they pass by with dignity." (al-Furqân, 25/72)

And Allâhu Taâlâ also said,

"And when they hear ill speech, they turn away from it and say: For us are our deeds, and for you are your deeds." (al-Qasas, 28/55)"<sup>160


160-</sup> Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 384-385.

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[Mistakes Made by Those Who Claim that Seeking Istighâthah from Rasûlullâh Sallallâhu Alayhi wa Sallam is Permissible]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"According to this misguided (al-Bakrî), seeking Istighâthah, from the messenger in everything Istighâthah is sought from Allâh, is allowed in the sense of he being a means from the means of Allâhu Taâlâ with regards to seeking aid. According to him, this is also established with regards to the pious people. According to this misguided, this is also established after the Rasûl's death as it was established during his life, since he is in eternal abundance in the presence of Allâh and his rank does not decrease.

Thus, he erred in a few aspects:

The first: Al-Bakrî named the one who makes the Nabî Sallallâhu Alayhi wa Sallam an intermediary in invocations after his death, one who seeks Istighâthah from him. Although he claims there is consensus regarding this matter, this is not known in any language belonging to various nations, neither in proper form nor in figurative speech. This is because the one Istighâthah is sought from is the one who is asked and requested from, he is not a person whom others ask through.¹⁶¹

The second: Al-Bakrî deeming the Sahâbah making the Prophet Sallallâhu Alayhi wa Sallam an intermediary in his lifetime was making his essence an intermediary and not his invocation and intercession. Therefore, making him an intermediary after his demise would be the same. This is a mistake. However, a group of people have agreed with him in contrast to his first mistake, since I do not know of anyone agreeing with him in that.

The third: He also included asking from the Nabî Sallallâhu Alayhi wa Sallam in making Istighâthah with the Nabî Sallallâhu Alayhi wa Sallam. This is valid and permissible during his lifetime. But al-Bakrî has equated the Nabî Sallallâhu Alayhi wa Sallam being alive and after his demise. Even though he is correct by using the phrase of Istighâthah here, he is mistaken while equating him being alive and dead.

I do not know of this being narrated from any of the scholars, however, it is found in the statements of some people, such as Shaykh Yahyâ as-Sarsarî, as there is a portion of this in his poems, and Shaykh Muhammad Ibn'un Nu'mân penned the book "al-Mustaghîthîna bi'n Nabî Alayh'i Salâm fi'l Yaqdhati wa'l Manâm (Those Who Seek Aid from the Nabî Alayh'is Salâm While Awake and Asleep)." I strongly assume that this man has narrated from him. These people were righteous and religious; however, they were not from the people of knowledge who know the textual proofs through which the rulings are attained and whose views are considered regarding the Sharî'ah of Islâm and the knowledge of the lawful and unlawful. Likewise, they lack a Shar'î evidence and a narration from a pleased scholar. Rather, they pursued the course of customs as the majority of people pursued the course of the custom of doing Istighâtah from their Shaykh in hard times and invoking him.

When some of the virtuous, knowledgeable, and ascetic Shaykhs I know were afflicted with an affair, they would take a few steps in the direction of Shaykh Abd'ul Qâdir (al-Gîlânî) and seek Istighâthah from him. Many people do this. This is why when a possessor of virtue among them warned them they realized this and knew that what they were upon was not from the religion of Islâm, but rather, it was resembling the idolators.

However, all of these do not deem prohibiting and negating this to be Kufr, except for the likes of this misguided fool (al-Bakrî), whom the disastrous punishment embraced. This is because he is from the extremist innovators who innovate a view and then declare Takfîr upon those who oppose them, such as the Khawârij, Rawâfidh, and Jahmiyyah. This is due to the fact that this view he espoused was not agreed upon by anyone from the scholars of the Muslims, not from the former ones nor the latter ones.

He made rounds to the scholars of Egypt with his response so that one of them may agree with him, however, none of them agreed with him. He wanted the scholars of Egypt to oppose the response I wrote, however, none of them opposed it. Some people agreed with him regarding the permissibility of making the deceased Nabî Sallallâhu Alayhi wa Sallam an intermediary, however, they did not agree with regards to calling this Istighâthah, declaring Takfîr upon those who disapprove of doing Istighâthah with him, and deeming those who disapprove of doing Istighâthah with him to be reviling the Nabî Sallallâhu Alayhi wa Sallam. Rather, most of them agreed upon the prevention of doing Istighâthah with the Nabî Sallallâhu Alayhi wa Sallam in the meaning of asking from him things that only Allâh is capable of doing. I do not know of any scholar disputing the fact that doing Istighâthah with the Nabî Sallallâhu Alayhi wa Sallam and others from the creation in this meaning is impermissible.

Alongside this, a group who had selfish interests and were ignorant regarding the Sharî'ah stood against this immensely and sought aid from those who possess selfish interests who had authority. They gathered the people and conducted a great assembly wherein their efforts went to vain, their ignorance manifested, their pursuits failed, and the truth prevailed in the sight of the prominent people who aided them. These people wished they had not done what they did, since it was a means for the manifestation of the truth they hated and stood against and it was a means for the creation to turn against them. They resembled those who dig their own graves and those who amputated their nose with their palms. This is so, alongside their extensive fanaticism and their numbers, the strength of their authority, and the plots of their devils being great."<sup>162


161-</sup> While elaborating on this issue, Ibnu Taymiyyah Rahimahullâh elsewhere said,

"Verily, the one who seeks Istighâthah from the Nabî Sallallâhu Alayhi wa Sallam is one who asks and seeks from the Nabî Sallallâhu Alayhi wa Sallam. As for the person who is made an intermediary, he is not invoked, asked, or sought from. He is only asked through. Everyone differentiates between the one who is invoked and the one whom invocation is made through." (Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 1/103)

^162- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 243-249.

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[The People of Innovation Declare Takfîr Upon Those Who Oppose Their Innovation]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"This path treaded by this man (al-Bakrî) and his likes is the path of the people of innovation who combine ignorance and oppression. They innovate an innovation opposing the Book, the Sunnah, and the consensus of the companions and then declare Takfîr upon those who oppose them in their innovation, just like the Khawârij who leave the fold of the religion. Also, like the Râfidhah, who declare Takfîr upon those who oppose them from the companions and most of the believers, to the point that they declared Takfîr upon Abû Bakr, Umar, Uthmân -may Allâh be pleased with them-, those who befriend them, and the Imâms of Ahl'us Sunnah wa'l Jamâ'ah.

The people of knowledge and faith have knowledge, justice, and mercy. They know the truth through which they agree with the Sunnah and are free from innovations. They are just towards those who leave the truth, even if they oppressed them. As Allâhu Taâlâ said,

"Be persistently standing firm in justice, witnesses for Allâh, even if it be against yourselves." (an-Nisâ, 4/135)

Allâhu Taâlâ also said,

"Do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (al-Mâ'idah, 5/8)

For this reason, the people of knowledge and the Sunnah do not declare Takfîr upon those who oppose them, even if the opposing party declares Takfîr upon them. This is because Kufr is a ruling pertaining to the Sharî'ah. People do not have the right to punish with its similar (in revenge). Just like if someone lies about you or fornicates with your spouse, it is not your right to lie about him and fornicate with his spouse, because fornication and lying is Harâm due to the right of Allâhu Taâlâ. Similarly, Takfîr is the right of Allâhu Taâlâ, so we do not declare Takfîr upon anyone except for those whom Allâhu Taâlâ and His Rasûl Sallallâhu Alayhi wa Sallam declared Takfîr upon.

In addition, declaring Takfîr upon a Mu'ayyan (specific) person and the permission of killing him are dependent on the reaching of the Nabawî Hujjah that those who oppose it become disbelievers. Otherwise, not all those whom are ignorant of something from the religion become disbelievers.

This is why when a group among the Sahâbah and the Tâbi'în like Qudâmah bin Madh'ûn Radiyallâhu Anh and his companions legitimized alcoholic beverages and they thought that it is permissible for those who act righteously according to what they understood from the verse in al-Mâ'idah¹⁶³, the scholars of the Sahâbah such as Umar Radiyallâhu Anh, Alî Radiyallâhu Anh and others agreed that they will be asked to repent and that if they persisted upon legitimizing they become Kâfir and if they affirm that it is unlawful, they will be flogged. Therefore, they did not declare Takfîr upon them in the beginning because they legitimized until they clarified the truth to them since they had a doubt. If they had persisted, they would have committed Kufr.

In the two Sahîh's, the Hadîth of the person who said the following to his family is established, "When I die, crush me and then throw me in the sea. By Allâh, if Allâh is capable over me, He will punish me in a manner that He did not punish anyone in the universes." Allâh commanded the land and it brought forth his pieces. Allâh commanded the sea and it brought his pieces. Allâh said, "What pushed you to do what you did?" The man said, "My fear of You, my Lord!" Then Allâh forgave him.¹⁶⁴

This person believed that when he does this, Allâh will not be capable of bringing him back, and Allâh will not bring him back, or he thought this could be possible. Both of these are Kufr. However, this person was ignorant and the truth which a person disbelieves by acting contrary to was not clarified to him in such a manner, thus Allâh forgave him.

This is why I used to say to the Jahmiyyah who were composed of the Hulûliyyah and those who rejected Allâhu Taâlâ being above the Throne: If I were to consent with you (in such beliefs), I would have become a Kâfir, since I know that your statement is Kufr. However, in my presence, Takfîr is not declared upon you because you are ignorant.¹⁶⁵ This was addressed to their scholars, judges, elders, and emirs."<sup>166


163-</sup> Allâhu Taâlâ states,

"There is no sin, for those who believe and do good deeds, in what they ate earlier, if they fear Allâh, believe, and do good deeds; and again fear Allâh and believe, and still again fear Allâh and do good deeds. Allâh loves those who are good in their deeds." (al-Mâ'idah 5/93)

^164- With similar wording in al-Bukhârî, Hadîth no: 3481, 3478; Muslim, Hadîth no: 2756-2757.

^165- Ibnu Taymiyyah Rahimahullâh says that the forceful interpretations of those who deny the attributes denotes denial of the textual proofs, so if he himself had defended their views, then he would have been a Kâfir. However, in order to be able to declare Takfîr upon the interpreters, it must be evident that they have comprehended the Hujjah and denied it. This is due to the issue being related to obscure matters and not the essence of Tawhîd. The establishment of Hujjah in this regard is to establish that the opinion of the opponent is in opposition to the textual proofs. The reason why Ibnu Taymiyyah did not declare Takfîr upon these people is that this matter is among the obscure issues and it was not evident that they denied the textual proofs whilst having comprehended the Hujjah.

An important issue that needs attention is that Shaykh Ibnu Taymiyyah has distinguished between the obscure matters such as forcefully interpretating the attributes and evident issues. He clearly declared Takfîr upon those who hold heretical views in evident matters. However, Shaykh Ibnu Taymiyyah did not declare Takfîr due to ignorance in obscure matters, such as ignorance concerning some attributes. And Allâh knows best.

^166- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 249-253.

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[Evidences Brought Forth Regarding Seeking Istighâthah from the Nabî Sallallâhu Alayhi wa Sallam]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"Al-Bakrî brought as evidence the Hadîth of the blind man who said, "O Allâh! I ask You and I turn towards You through Your Nabî Muhammad, the Nabî of mercy."¹⁶⁷

Whereas, this Hadîth is not evidence for him due to two points:

The first: This is not Istighâthah, rather it is turning towards Allâh through the Nabî.

The second: The blind man only turned towards Allâh through the Nabî Sallallâhu Alayhi wa Sallam's supplication and intercession, since he asked the Nabî Sallallâhu Alayhi wa Sallam to supplicate and he said in the end of his invocation, "O Allâh! Make him an intercessor on my behalf!"¹⁶⁸

Thereby, it is known that the Nabî Sallallâhu Alayhi wa Sallam made intercession for him. This man made Tawassul through the Nabî Sallallâhu Alayhi wa Sallam's intercession and not by his essence. Likewise, the Sahâbah made Tawassul through the Nabî Sallallâhu Alayhi wa Sallam's supplication in the rain prayer, as they made Tawassul through the Du'â of Abbâs Radiyallâhu Anh after the Nabî Sallallâhu Alayhi wa Sallam's death."¹⁶⁹

"Likewise, it is mentioned in the beginning of the Hadîth that he asked the Nabî Sallallâhu Alayhi wa Sallam to supplicate on his behalf. So, this Hadîth denotes that the Nabî Sallallâhu Alayhi wa Sallam interceded and supplicated for him, and that the Nabî Sallallâhu Alayhi wa Sallam commanded him to invoke Allâhu Taâlâ and ask Him to accept the Nabî Sallallâhu Alayhi wa Sallam's intercession.

As for the man's statement, "O Muhammad! I turn towards my Lord through you in this need of mine so that He fulfills it!" This was said addressing the person recalled in his heart. Just as we say in our prayer, "Peace be upon you, o Nabî, and the mercy and blessings of Allâh!" Likewise, man recalls those he loves and hates in his heart and speaks with them. Such examples are ample."¹⁷⁰

"As for what al-Bakrî mentioned consisting of the Tawassul of Âdam¹⁷¹ and the story of al-Mansûr¹⁷², its answer is given from two aspects:

The first: These do not have an origin, they cannot be brought forth as an argument, and they do not have a chain of narration.

The second: Even if these did denote to making Tawassul through the essence of the Nabî Sallallâhu Alayhi wa Sallam, they do not denote to making Istighâthah with him.

As for the camel complaining to the Nabî Sallallâhu Alayhi wa Sallam, this is like humans complaining to him. People always did Istighâthah with him during his lifetime as they will do Istighâthah with him on the day of judgement.

We previously said that when one requests something that fits the position of Rasûlullâh Sallallâhu Alayhi wa Sallam, then there is no disagreement regarding this. Requesting from him and making Istighâthah with him during his lifetime in what he is capable of are issues on which nobody disagrees.

What al-Bakrî mentioned is not evidence for the primary dispute. However, this man (al-Bakrî) took the word al-Istighâthah and its general meaning and started confusing others with it. What he mentioned only suits one who says, "Nobody can do Istighâthah with the Nabî Sallallâhu Alayhi wa Sallam in anything, whether he be living or dead." It is well known that a sane person will not say this regarding individuals from the common masses, let alone the righteous, let alone the prophets and messengers, and let alone the master of the firsts and lasts. While it is definitely possible to seek Istighâthah from everybody in some matters, then what about the best of the creation and their most noble according to Allâh? However, the negation returns to two things: Seeking Istighâthah from the Nabî Sallallâhu Alayhi wa Sallam after his death and requesting from him what no one other than Allâhu Taâlâ is capable of doing."<sup>173


167-</sup> At-Tirmidhî, Hadîth no. 3578; Ibnu Mâjah, Hadîth no. 1385; Ibnu Khuzaymah, Sahîh, Hadîth no. 1219; an-Nasâ'î, as-Sunan'ul Kubrâ, Hadîth no. 10419-10421.

^168- At-Tirmidhî, Hadîth no. 3578; Ibnu Mâjah, Hadîth no. 1385; Ibnu Khuzaymah, Sahîh, Hadîth no. 1219; an-Nasâ'î, as-Sunan'ul Kubrâ, Hadîth no. 10419-10421.

^169- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 257-262.

^170- With similar wording in Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/318-319.

^171- The story al-Bakrî brought forth as evidence is narrated as follows: Umar Ibn'ul Khattâb Radiyallâhu Anh said: Rasûlullâh Sallallâhu Alayhi wa Sallam said,

"When Âdam committed the sin, he said: O Lord! I ask You for the right of Muhammad to forgive me!
Allâh said: O Âdam! How do you know Muhammad while I have not created him?

Âdam said: O Lord! I know him, because when You created me with Your hand and blew in me from Your soul, I raised my head and saw that La Ilaha Illallâh Muhammad'un Rasûlullâh was written on the pillars of the Arsh. I knew that You will not place anyone's name beside Your name unless he is the most beloved of all creation to You!

Allâh said: You have spoken the truth, O Âdam! Muhammad is indeed the most beloved of the creation to Me. Invoke Me for his right, and I have forgiven you. Was it not for Muhammad, I would have not created you."

After narrating the Hadîth, al-Hâkim said, "This is a Hadîth with a sound chain of narration." Whereas ad-Dhahabî graded it to be fabricated. (al-Hâkim, al-Mustadrak ala's Sahîhayn, Ilmiyyah, 2/672)

^172- The story of al-Mansûr brought forth by al-Bakrî as evidence is narrated as follows: Ibnu Humayd said: The Leader of the Believers Abû Ja'far (al-Mansûr) debated Mâlik in the mosque of the Messenger of Allâh Sallallâhu Alayhi wa Sallam.

Mâlik said to him, "O Leader of the Believers! Do not raise your voice in this mosque. For Allâhu Taâlâ has disciplined a group by saying, "Do not raise your voices above the voice of the Prophet." (al-Hujurât, 49/2) He praised a group by saying, "Surely, those who lower their voices before the Messenger of Allâh..." (al-Hujurât, 49/3) And He criticized a group by saying, "As for those who call you." (al-Hujurât, 49/4) The honour of the Messenger of Allâh Sallallâhu Alayhi wa Sallam when he is deceased is like his honour when he was alive."

Upon this, Abû Ja'far humbled himself and said, "O Abû Abdillâh! Should I invoke facing the Qiblah or facing the Messenger of Allâh Sallallâhu Alayhi wa Sallam?"

Mâlik said, "Why should you turn your face away from him while he is your mediator and the mediator of your father Âdam Alayh'is Salâm in the presence of Allâhu Taâlâ on the day of judgement? Rather, face him, make him an intercessor so that Allâh will make him an intercessor. Allâhu Taâlâ said, "Had they, after having wronged themselves..." (an-Nisâ, 4/64)" (al-Qâdhî Iyâdh, ash-Shifâ with the annotative commentary of ash-Shumanî, 2/40-41)

^173- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 262-268.

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[Closing Statements by Ibnu Taymiyyah]

(Ibnu Taymiyyah Rahimahullâh said in continuation,)

"As for the view of these ignorant ones, then it necessitates apostasy from the religion and disbelief in the Lord of the universes. Undoubtedly, the basis of their view is from the class of associating partners to Allâh which is Kufr that Allâhu Taâlâ does not forgive, for Allâh Subhânahu wa Taâlâ has said in His Book,

"And they said: Never leave your deities." (Nûh, 71/23)

Until the end of the verse.¹⁷⁴ More than one of the Salaf said: 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 statues of them and then worshipped them. This was mentioned with similar wordings in the books of Hadîth, Tafsîr, and the stories of the Prophets, as was mentioned by al-Bukhârî in his Sahîh and a group from the people of Hadîth.

Allâhu Taâlâ commanded His Nabî Sallallâhu Alayhi wa Sallam to say,

"Say: I am only a man like you. It has been inspired to me." (al-Kahf, 18/110)

The people of misguidance say, "The Nabî Sallallâhu Alayhi wa Sallam himself said this. As for us, we cannot say that he is a man. Rather, we say as so-and-so and such-and-such has said. Whoever deems that Muhammad in his entirety is a man, then he has disbelieved!"

This is said by a group of them and it resembles the Christians statements regarding the Messiah. The Christians say, "He is not a man in his entirety." Furthermore, according to them, the Messiah is a name consisting of divinity and humanity, godness and being of mankind altogether. This view is adopted by a group of the extreme Sûfîs and Shî'ah, they say that divinity and humanity becomes one (Ittihâd) in the prophets and righteous people, just like the Christians believe this regarding the Messiah."¹⁷⁵

"We know by necessity that Nabî Sallallâhu Alayhi wa Sallam did not prescribe for his nation directing supplication to anyone among the dead, be it a prophet, righteous person, or other, neither by the wording of seeking help or other than it. Just as he Sallallâhu Alayhi wa Sallam did not prescribe for his nation prostrating for the dead nor to the dead and its likes. Rather, we know that he Sallallâhu Alayhi wa Sallam prohibited them from all of this and that it is from Shirk that Allâhu Taâlâ and His Rasûl Sallallâhu Alayhi wa Sallam made unlawful. However, because of the prevalence of ignorance and the decrease of knowledge regarding the traces of the Risâlah among many of the latter-day people, it is impossible to declare Takfîr upon them because of this until what the Rasûl Sallallâhu Alayhi wa Sallam brought -which they oppose- is clarified to them.

This is why, whenever I clarified this matter to one who knows the religion of Islâm, they understood it and said, "This is the basis of the religion of Islâm!"

Some of the elite Ârif Shaykhs from our Ashâb would say, "This is the greatest issue he (Ibnu Taymiyyah) clarified to us!" This is because they knew that this was the basis of the religion.

This person (al-Bakrî) and his likes were claiming Islâm in another vicinity, invoke the deceased, ask from them, seek protection from them, and seek aid from them. Sometimes, what they do to the deceased is more severe. This is because they turn to the deceased when they are in dire need and invoke them with the invocation of the distressed, yearning the fulfilment of their needs by invoking the deceased and invoking through the deceased near his grave. This is in contrast to their worship and invocation of Allâh. Because most of the time, they do this only because they are obligated with worshipping Allâh or due to customs. To the point that when the enemies (Tatar) who exited the fold of the Islamic Sharî'ah came to Damascus, they went out seeking aid from the deceased near the graves of those whom they yearn for the removal of their distress. One of the poets said,

"O one who is from the Tatars afraid... From the grave of Abû Umar, seek aid!"

Or he said,

"Seek refuge in the grave of Abû Umar... He will save you from the distress."

I said to them: If those whom you seek aid from were with you in the battle, they would have lost like those Muslims who lost the battle on the day of Uhud. This is because Allâh has decreed that the army was decimated due to reasons He decreed and due to the wisdom of Allâh Azza wa Jalla in this matter. This is why the possessors of knowledge regarding the religion and Mukâshafah did not participate in the battle this time because it was not a Shar'î battle commanded by Allâh and His messenger.

After this, we began to command them with sincerely devoting the religion for Allâh and seeking aid from Allâh, that aid can only be sought from Allâh, and that aid cannot be sought from a near angel or sent prophet.

When the people corrected their affairs and were truthful in seeking aid from their Lord, their Lord helped them against their enemies in an unprecedented manner. The Tatars were never defeated in that manner, since the unification of Allâh and obeying His Messenger which was previously absent was corrected. This is due to the fact that Allâh helps His Messenger and those who believe in this worldly life and on the day when the witnesses shall stand. As Allâhu Taâlâ said regarding the day of Badr,

"When you sought help from your Lord, and He answered you." (al-Anfâl, 8/9)

It is narrated that the Nabî Sallallâhu Alayhi wa Sallam used to say on the day of Badr, "O Hayy, O Qayyûm! There is no -true- deity -worthy of worship- except You! By Your mercy, I seek aid from You!"

In another narration he Sallallâhu Alayhi wa Sallam said, "Correct all my affairs for me and do not place me or anything from Your creation in charge of my soul even for the twinkling of an eye."¹⁷⁶

"As for these people, they invoke the deceased and absent, and one of them will say, "I seek aid from you! I seek protection from you! Save us! Free us!" He also says, "You know my sins!" Some of them say to the deceased, "Forgive me! Have mercy on me! Pardon me!" And similar statements.

The intelligent ones amongst them who do not say this rather say, "I complain to you regarding my sins! I complain to you regarding my enemies! I complain to you regarding the oppression of the governors, the manifestation of innovations, the bareness of this era, and other things!" Thus, he complains to him regarding what harm pertaining to the religion or the world befell him, and his point in complaining is that he complains and the deceased will remove this harm. Alongside this, they might also say, "You know what harm befell me! You also know the sins I committed!"

Thus, he deems the deceased or the living absent person, knowledgeable regarding the sins of the servants and minor details which a living or deceased person cannot know. Some of them utter their requests and complaints without restrictions thinking that the deceased will fulfill their needs, just as a person addresses his Lord with his requests and needs due to His Lord being capable of changing it in any manner and that his request is a means and cause even though the requester does not know its method.

The intelligent ones amongst them say: "Our point is that Rasûlullâh Sallallâhu Alayhi wa Sallam asks Allâh on our behalf." They deem that when they ask Rasûlullâh Sallallâhu Alayhi wa Sallam after his demise to ask Allâh on their behalf, he asks and intercedes for them. Just as Rasûlullâh Sallallâhu Alayhi wa Sallam asked and interceded when the Sahâbah Radiyallâhu Anhum asked him for the rain prayer and for other things and as he will intercede on the Day of Resurrection when he will be asked to intercede.

However, they do not know that requesting from the deceased or the absent is not prescribed what-so-ever and none of the Sahâbah did this, rather, they turned away from requesting from him and asking him for invocation, and turned to requesting from others and asking others for invocation. They also do not know that the things which were sought from the Messenger Sallallâhu Alayhi wa Sallam, other prophets, the righteous, and others during their lifetime cannot be sought from after their death. And Allâh knows best."

End quote in summary from Shaykh'ul Islâm Ibnu Taymiyyah.


^174- Allâhu Taâlâ said in the verse,

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

^175- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 403-404.

^176- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, p. 411-414.

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[Evaluating Ibnu Taymiyyah Rahimahullâh's Statements]

May Allâhu Taâlâ have mercy upon you! Ponder upon Shaykh'ul Islâm's statements hour after hour, day after day, month after month, and year after year! Hopefully you will recognize the religion of Islâm with which Allâh sent all His messengers and revealed all His books. As Allâhu Taâlâ stated,

"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 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)

Allâhu Taâlâ also said,

"And ask those We sent before you of Our messengers..." (az-Zukhruf, 43/45)

Then ponder upon what the Shaykh Rahimahullâhu Taâlâ mentioned consisting of the types of major Shirk which occurred in his era from those who claim knowledge, acquaintance and were appointed to issue fatwas and as judges! However, when the Shaykh warned them against this and clarified to them that this is the very Shirk Allâh and His Messenger prohibited, they became acquainted with this, recognized that what they were upon was Kufr and misguidance, and they submitted to the truth. When this was clarified to them, some of them said to Ibnu Taymiyyah, "This is the best issue you clarified for us!"

When you ponder upon these, the strangeness of Islâm will be clarified for you. This confirms the mass-transmitted Ahâdîth from the Messenger of Allâh Sallallâhu Alayhi wa Sallam that he said, "You shall follow the practices of those before you..."¹⁷⁷

Also ponder upon what befell this man (al-Bakrî) and him allowing seeking aid from other than Allâh, him claiming that seeking aid from other than Allâh is permissible and that seeking aid from the Nabî Sallallâhu Alayhi wa Sallam in everything aid is sought from Allâh is allowed, him bringing as evidence what is allegorical in the Qur'ân and Sunnah, and him declaring Takfîr upon the one who says aid is only sought from Allâh in matters of removing distress and bringing benefit which only Allâh is capable of doing!

Then ponder upon the answer of the Shaykh Rahimahullâhu Taâlâ with the clear-cut verses and the decisive proof consisting of the evident Ahâdîth! Ponder upon this, so that if Allâh guides you and keeps you away from the doubt of being deceived by what the fathers and ancestors were upon, which was the means for many to enter the fire, this issue and the fixed actions of many of the inhabitants of various lands will be clarified for you.

One of the most astonishing things the Shaykh Rahimahullâhu Taâlâ mentioned about these polytheists of his era is that one of them would prostrate to the grave, turn his back to the Qiblah, and another would say, "The Qiblah is the Qiblah of the common-folk, while the grave of Shaykh so-and-so is the Qiblah of the elite."

May Allâh's mercy be upon him, the Shaykh said, "The one who says this is the most worshipping ascetic among people and he is a followed Shaykh."

I (Abdullâh bin Muhammad bin Abd'il Wahhâb) say: This resembles the actions witnessed in this day and age in the Mashhad of Alî and the other Mashhads and Masjids built upon the graves, and [when they worship the graves, they acquire] calmness, tranquility, and crying which is greater than the calmness, tranquility, and crying they acquire when they are in the houses of Allâh.

Rather, when one of them gets up to pray in front of Allâhu Taâlâ, he pecks the pecking of the crow. Some of them take false oaths by Allâh, but when he is told to take an oath by the tomb of so-and-so or by such-and-such person, he will refuse to take a false oath. Therefore, so-and so or his tomb and such-and-such Shaykh has more magnitude than Allâh in his chest. Indeed, we belong to Allâh, and indeed to Him we will return, how severe is this tribulation! By Allâh, this is a tribulation which became wide spread thereby blinding, increased in the hearts and ears thereby deafening them!

May Allâhu Taâlâ have mercy upon you, also ponder upon the statement by the Shaykh Rahimahullâhu Taâlâ, "I do not know of this being narrated from any of the scholars, however, it is found in the statements of some people, such as Shaykh Yahyâ as-Sarsarî and Shaykh Muhammad Ibn'un Nu'mân. Verily, these people and their likes were not from the people of knowledge who know the textual proofs through which the rulings are attained and whose views are considered regarding the Sharî'ah of Islâm and the knowledge of the lawful and unlawful."

For verily, invoking the messengers and seeking aid from them is found in a portion of the poems of Shaykh Yahyâ as-Sarsarî al-Hanbalî. Other authors who wrote regarding visiting the graves are also like this. Beware of being deceived by this or following them in this regard! This is because they do not have authentic legal evidence regarding this, not from the Book, the Sunnah, or a pleased scholar. Rather, it is, as the Shaykh Rahimahullâhu Taâlâ has said, they pursue the course of customs, so they cannot be followed in this regard. In the religion, only the Speech of the Lord of the universes, the speech of the Messenger of Allâh Sallallâhu Alayhi wa Sallam and his companions Radiyallâhu Anhum Ajma'în are followed.

Do you find any one of the companions or those who follow them with excellence coming to the Messenger of Allâh Sallallâhu Alayhi wa Sallam after his death, seeking aid from him, making him an intercessor to his Lord, and saying, "O Messenger of Allâh! Intercede to your Lord on my behalf and pay my debt!", "Free me from distress!", "Help me!", or "Pardon my sins!" Rather, they isolated Tawhîd for Allâhu Taâlâ and protected its part. This is why when Abdullâh bin Umar, may Allâh be pleased with them both and with the other companions, would greet the Nabî Sallallâhu Alayhi wa Sallam, he would stand up and say, "Peace be upon you O Messenger of Allâh!" Then he would stand and say, "Peace be upon you O Abû Bakr!" Then he would stand and say, "Peace be upon you O my beloved father!"¹⁷⁸ When one of the companions wanted to invoke, they would face their backs towards the wall of the grave and face the Qiblah so that they do not invoke near the grave.

Imâm Ahmad and others mentioned that after a person greets the Nabî Sallallâhu Alayhi wa Sallam and sends peace and blessings upon him, he should face the Qiblah and position the grave at his left side so that he does not turn his back to it, and then he should supplicate for himself. They also mentioned that when a person greets and sends peace upon the Nabî Sallallâhu Alayhi wa Sallam, he should turn his face towards him, may my mother and father be sacrificed for him, as for when he wants to invoke, he should position the chamber to his left, face the Qiblah, and then invoke Allâh.

The companions of Mâlik mentioned that a person should get close to the grave and greet the Nabî Sallallâhu Alayhi wa Sallam, then he should invoke facing the Qiblah while turning his back to the grave. It was also said that he should not turn his back to the grave. They only disputed regarding this since this entails turning ones back to the Nabî Sallallâhu Alayhi wa Sallam. However, when one positions the chamber to his left side, then without a dispute, there will be no objection left.

Mâlik said in al-Mabsût, "I do not see befitting for one to stand next to the grave of the Nabî Sallallâhu Alayhi wa Sallam, rather, he should send peace and blessings upon him!"¹⁷⁹

Thus, this is the guidance of the righteous predecessors consisting of the companions Radiyallâhu Anhum, those who followed them with excellence, and the four Imâms!

How nice is the statement by Imâm Mâlik Rahimahullâhu Taâlâ! "Nothing can correct the latter part of this nation except for what corrected its beginning."¹⁸⁰

However, whenever the adherence of the nations to the covenants of their prophets weakens, they replace it with the innovations, Shirk, and other things they invented. This is why the Imâms disliked touching the grave and kissing it and they built a structure to prevent people from reaching it. And Allâh knows best!

Also ponder upon the statement by the Shaykh Rahimahullâhu Taâlâ at the end of his speech, "Undoubtedly, the basis of their view is major Shirk and Kufr that Allâhu Taâlâ does not forgive unless one repents. This necessitates apostasy from the religion and disbelief in the Lord of the universes!"

How clearly did the Shaykh assert the disbelief and apostasy from religion of the one who commits this when the evidence from the Book and the Sunnah is established to him and he insists upon his action! None who knows the religion of Islâm, with which Allâh sent His Messenger Muhammad Sallallâhu Alayhi wa Sallam, will disagree regarding this matter. And Allâh knows best!


^177- Al-Bukhârî, Hadîth no. 7320.

^178- Mâlik, al-Muwatta via the narration of Yahyâ, thq. Abd'ul Bâqî, 1/44.

^179- Qâdhî Iyâdh, ash-Shifâ, Dâr'ul Fikr, 2/85.

^180- Qâdhî Iyâdh, ash-Shifâ, Dâr'ul Fikr, 2/88.

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

It is said in al-Iqnâ and its commentary¹⁸¹,

"Chapter on the Ruling of the Murtad.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

^182- Allâhu Taâlâ said,

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

^183- Allâhu Taâlâ said,

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

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

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

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

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

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

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

[Subul’us Salâm]

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Closing Words from The Translators

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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