THE EXPLANATION OF THE ESSENCE OF THE RELIGION OF ISLÂM |ABD’UR RAHMÂN BIN HASAN

[Mudâfa’at’ut Tawhîd]

Türkçe

أَصْلُ دِينِ الْإِسْلاَمِ

The Essence of the Religion of Islâm¹

Muhammad bin Abd'il Wahhâb Rahimahullâh

The essence of the religion of Islâm and its principle consist of two directives:

1. The command of worshipping Allâhu Taâlâ alone without associating partners, encouraging this, basing the Muwâlât (collaboration) on it, and declaring Takfîr upon the one who forsakes it.

2. Warning against Shirk in Ibadâh (worship) to Allâh, being harsh regarding it, basing enmity upon it, and declaring Takfîr upon the one who acts upon it.

Those in opposition to this are of numerous types:

1- The worst type among them -with regards to being in opposition- is the one who opposes all of it.

2- 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.

Wallâhu A'lam (and Allâh knows best)!

^1- Ad-Durar'us Saniyyah, 2/22.

[Mudâfa’at’ut Tawhîd]

Türkçe

شرح رسالة أصل دين الإسلام وقاعدته الأمر بعبادة الله والإنذار عن الشرك

The Explanation of the Pamphlet the Essence of the Religion of Islâm and Its Principle Consisting of the Command of Worshipping Allâh and Warning against Shirk²

Abd'ur Rahmân bin Hasan bin Muhammad bin Abd'il Wahhâb Rahimahullâh³

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

The Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ's statement,

"The essence of the Religion of Islâm and its principles consist of two directives:

1. The command of worshipping Allâhu Taâlâ alone without associating partners, encouraging this, basing the Muwâlât (collaboration) on it, and declaring Takfîr upon the one who forsakes it."

I (Abd'ur Rahmân bin Hasan) say: Its evidences in the Qur'ân are more than to be counted. Like the statement by Allâhu Taâlâ,

"Say: O People of the Scripture, come to a word common between us and you - that we will not worship except Allâh and not associate anything with Him and not take one another as lords instead of Allâh." (Âl-i Imrân, 3/64)

Allâhu Taâlâ commanded His Nabî Sallallâhu Alayhi wa Sallam to call the People of the Scripture (the Jews and the Christians) to the meaning of La Ilâha Illallâh (there is no -true- deity -worthy of worship- except Allâh) that which the Nabî called the Arabs and others to.

The word mentioned in the verse is La Ilâha Illallâh. Allâhu Taâlâ explained it with His statement, "that we will not worship except Allâh."

Thus, the meaning of La Ilâha is contained in His statement, "that we will not worship." And this is negation of Ibâdah (worship) to other than Allâh.

His statement "except Allâh" (Âl-i Imrân, 3/64) is the exception in Kalimat'ul Ikhlâs (statement of sincerity, La Ilâha Illallâh).

So Allâhu Taâlâ commanded the Nabî Sallallâhu Alayhi wa Sallam to call them to restrict Ibâdah to Him Taâlâ alone and to negate Ibâdah from anyone/thing other than Him Taâlâ. The verses similar to this verse which clarify that adopting as Ilâh is Ibâdah (worship/servitude) and that it is inappropriate to direct anything of Ibâdah to anyone/thing besides Allâhu Taâlâ are many, as Allâhu Taâlâ said,

"And your Lord has decreed that you worship none but Him." (al-Isrâ, 17/23)

The meaning of "decreed" is that He Taâlâ commanded and recommended, in accordance with the two opinions, and both have the same meaning.

The meaning of Lâ Ilâha is contained in Allâhu Taâlâ's statement, "that you worship none."

The meaning of Illallâh is contained in Allâhu Taâlâ's statement, "but Him."

This is Tawhîd of Ibâdah (worship) which is the call of the messengers when they said to their tribes,

"Worship Allâh; you have no deity -worthy of worship- except Him." (al-A'râf, 7/59 and other verses)

Therefore, it is necessary to immediately negate Shirk in Ibâdah and to be free from it and from those who perform it. Just as Allâhu Taâlâ said regarding His Khalîl (intimate friend) Ibrâhîm Alayh'is Salâm,

"And (remember) when Ibrâhîm said to his father and his people: Verily, I am free of what you worship, except for He who created me." (az-Zukhruf 43/26-27)

So, it is necessary to be free from worshipping that which is worshipped other than Allâh. Allâh also said regarding Ibrâhîm Alayh'is Salâm,

"And I will leave you and those you invoke other than Allâh." (Maryam, 19/48)

Thus it is obligatory to turn away from Shirk and its people by performing Barâ'ah from both of them. Just as He Taâlâ made it evident in His statement,

"Indeed there has been an excellent example for you in Ibrâhîm and those with him, when they said to their people: 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)

"Those with them," are the Messengers, just as Ibnu Jarîr (at-Tabarî) has mentioned.⁴
 
This verse includes all of what our Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh has mentioned from encouraging Tawhîd, negating Shirk, showing Muwâlât towards the people of Tawhîd, and declaring Takfîr upon those who abandon Tawhîd by performing Shirk which negates Tawhîd.

For verily, the one who performs Shirk has abandoned Tawhîd, because both of them are opposites that cannot be united. So whenever Shirk exists then Tawhîd is negated. Allâhu Taâlâ stated the following regarding those who perform Shirk,

"And he sets up rivals to Allâh, in order to mislead others from His Path. Say: Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!" (az-Zumar, 39/8)

Thus, Allâhu Taâlâ declared Takfîr upon him because he takes Andâd (pl. Nidd), which are partners associated in Ibadâh. The likes of these verses are many. So one cannot become a Muwahhid (monotheist) except by negating Shirk, performing Barâ'ah from it, and declaring Takfîr upon whoever performs it.

^2- Majmû'at'ut Tawhîd, p. 47-54; ad-Durar'us Saniyyah, 2/202-211. We noted the differences in the copies in brackets when necessary.

^3- The Imâm, Âlim, Allâmah, reference of the jurists and theologists, second Mujaddid, Shaykh'ul Islâm Abd'ur Rahmân bin Hasan Rahimahullâh, was born in Dir'iyyah in the year 1196 H. He took knowledge from many scholars, such as his grandfather Shaykh Muhammad bin Abd'il Wahhâb, his uncles Shaykh Abdullâh, Shaykh Alî, and Shaykh Husayn, Shaykh Hamad bin Nâsir bin Mu'ammar, and Shaykh Husayn bin Ghannâm. Many from the Âl'ush Shaykh family, including his offspring and the offspring of his uncles, are among his students, some of which include his sons Shaykh Abd'ul Latîf and Shaykh Ismâ'îl, Shaykh Abdullâh bin Abd'il Latîf, and Shaykh Hasan bin Husayn. He educated many students such as Shaykh Hamad bin Atîq. May Allâh have mercy upon all of them. He authored many books and treatises. The most famous among these are:

Kitâbu Fath'il Majîd Sharh Kitâb'it Tawhîd.

Qurratu Uyûn'il Muwahhidîn Hâshiyatun ala't Tawhîd.

Kashfu mâ Alqâhu Iblîs alâ Dâwûd bin Jirjîs.

Kitâbun fi'r Raddi alâ Uthmân bin Mansûr.

He also is a coauthor of his uncle Abdullâh's book Refutation to the Zaydiyyah.

Verifying Shaykh'ul Islâm Ibnu Taymiyyah's View Regarding the Issues: The Excuse of Ignorance and Mu'ayyan Takfîr.

He has other refutations of Dâwûd bin Jirjîs and Uthmân bin Mansûr.

He also has many treatises and verdicts found in famous compilations such as ad-Durar'us Saniyyah and Majmû'at'ur Rasâ'il wa'l Masâ'il'in Najdiyyah.

He passed away on the 8th of Dhu'l Hijjah, 1285 H. May Allah have abundant mercy on him. Âmîn.

Concisely from ad-Durar'us Saniyyah, 16/404-413.

^4- At-Tabarî, Tafsîr, 28/41.

[Mudâfa’at’ut Tawhîd]

Türkçe

Then the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh said,

"2. Warning against Shirk in Ibadâh (worship) to Allâh, being harsh regarding it, basing enmity upon it, and declaring Takfîr upon the one who acts upon it."

So, the rank of Tawhîd is incomplete without this. This is the Dîn of the Messengers, they warned their tribes from Shirk, just as Allâhu Taâlâ states,

"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 remember (Hûd) the brother of Âd, when he warned his people in al-Ahqâf. And surely, there have passed away warners before him and after him (saying): Worship none but Allâh!" (al-Ahqâf, 46/21)

(As for) the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ's statement,

"In Ibadâh (worship) to Allâh."

Ibâdah is a comprehensive name that covers everything Allâhu Taâlâ loves and is pleased with from the statements and actions which are hidden and apparent.⁵

(As for) the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ's statement,

"Being harsh regarding it."

This is present in the Kitâb (Book; Qur'ân) and the Sunnah, such as the statement by Allâhu Taâlâ,

"So flee to Allâh. Indeed, I am to you from Him a clear warner. And do not make (as equal) with Allâh another deity. Indeed, I am to you from Him a clear warner." (adh-Dhâriyât, 51/50-51)

Had it not been for "harshness," just as it was mentioned in the Siyar (books) in detail; the Quraysh would not have performed what they did from the severe damage towards the Nabî Sallallâhu Alayhi wa Sallam and his companions. For verily, the Nabî Sallallâhu Alayhi wa Sallam began addressing them by cursing their religion and condemning their deities.

(As for) the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ's statement,

"Basing enmity upon it."

Just as Allâhu Taâlâ stated,

"Then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush." (at-Tawbah, 9/5)

The verses regarding this are plenty, such as Allâhu Taâlâ's statement,

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

The "Fitnah" mentioned in the verse is Shirk.

Allâhu Taâlâ stigmatized the People of Shirk with Kufr (disbelief) in an unaccountable number of verses. Therefore, declaring Takfîr upon them is also unavoidable.

This is a requirement of La Ilaha Illallâh, Kalimat'ul Ikhlâs. Thus, its meaning is not complete without declaring Takfîr upon the person who unites a partner with Allâh in Ibâdah to Him Taâlâ. As it is mentioned in the sound Hadîth,

"Whoever says La Ilâha Illallâh and makes a denial of everything which is worshiped besides Allâh, his property and blood becomes inviolable, and his affair rests with Allâh."⁶

The statement by the Nabî Sallallâhu Alayhi wa Sallam, "and makes a denial of everything which is worshiped besides Allâh" emphasizes negation. The blood and property of a person only becomes protected by means of this. So even if one doubts or hesitates regarding this matter, his property and blood are not protected.

Thus, these matters are the entirety of Tawhîd. This is because La Ilâha Illallâh is bound by heavy conditions in the Ahâdîth (pl. Hadîth); with Ilm (sacred knowledge), with Ikhlâs (sincerity), Sidq (truthfulness), with Yaqîn (certainty), and the absence/nonexistence of Shakk (doubt). Thus, one cannot become a Muwahhid except by assembling all of them and having I'tiqâd (belief) in it, acceptance of it, Muhabbah (love) for it, also having Mu'âdât (enmity) and Muwâlât based on it. So, this is achieved by piecing together what our Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh had mentioned.

^5- Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 10/149.

^6- Muslim, Hadîth no. 23; Ahmad, Musnad, 3/472.

[Mudâfa’at’ut Tawhîd]

Türkçe

Then our Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ stated,

"Those in opposition to this are of numerous types:

1- The worst type among them -with regards to being in opposition- is the one who opposes all of it."

Thus, he accepts Shirk and believes in it as a Dîn and rejects Tawhîd and believes Tawhîd is false, as is the state of the majority.

Its reason is ignorance regarding that which the Kitâb and the Sunnah denotes of knowledge of Tawhîd and what negates it from Shirk, taking a Nidd, and submitting to the desires and what the forefathers were upon. Such was the state of those before them who resembled them among the enemies of the Messengers.

Thus, they accused the people of Tawhîd with lying, falsity, calumny and mischief/immorality. Their reasoning was that we "found our fathers doing thus." (ash-Shu'arâ, 26/74)

This type among the people and those who came after this type have nullified what Kalimat'ul Ikhlâs indicates, what has been set for it, and what it comprises from the religion. This is the religion which Allâhu Taâlâ does not accept any other religion and it is the religion of Islâm with which Allâhu Taâlâ has sent all His prophets and messengers. Their call agreed upon it, as this is not obscure in what Allâhu Taâlâ narrated from them in His Book.

Then the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ said,

"2- Among the people are those who worship Allâh alone, however, neither rejects Shirk nor shows enmity towards its people."

I (Abd'ur Rahmân bin Hasan) say: It is among the well-known things that those who do not reject Shirk, neither knows Tawhîd nor actualizes it. You already know that Tawhîd would not be obtained without negating Shirk and rejecting the Tâghût mentioned in the verse.

Then the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ said,

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

Therefore, this type also does not actualize what La Ilâha Illallâh indicates; from negating Shirk and whatever it necessitates of declaring Takfîr upon those who act upon Shirk after the Bayân (establishment of the proof), by Ijmâ (consensus). This is encompassed in Sûrat'ul Ikhlâs and also the Sûrah,

"Say: O disbelievers!" (al-Kâfirûn, 109/1)

And His Taâlâ's statement in the verse of al-Mumtahinah,

"We have rejected you..." (al-Mumtahinah, 60/4)

Whoever does not declare Takfîr upon one whom the Qur'ân has declared Takfîr upon has opposed that which the messengers brought of Tawhîd and what it necessitates.

Then the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ said,

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

The response is that whoever does not love Tawhîd cannot be a Muwahhid. This is because Tawhîd is the religion which Allâhu Taâlâ is pleased with for His slaves, just as Allâhu Taâlâ stated,

"And have approved for you Islâm as religion." (al-Mâ'idah, 5/3)

Thus, if an individual is pleased with what Allâh is pleased with and acts upon it; surely, he would love Tawhîd. Love is necessary, since Islâm cannot be acquired without love, therefore, there is no Islâm except with love for Tawhîd.

Shaykh Ibnu Taymiyyah Rahimahullâhu Taâlâ said,

"Ikhlâs (sincerity) is loving Allâh and wishing His face. Thus, whoever loves Allâh will also love His religion and whoever does not love Allâh will also not love His religion. [What] Kalimat'ul Ikhlâs [necessitates] from the conditions of Tawhîd is the consequence of love."

Then the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ said,

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

I (Abd'ur Rahmân bin Hasan) say: Those who are as such do not nullify the Shirk nullified by La Ilâha Illallâh, and have not actualized what it necessitates of rejecting that which is worshipped besides Allâh and Barâ'ah from it. This person is by no means from Islâm, neither his blood nor his property is protected. Just as this is indicated by the above-mentioned Hadîth.

As for the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh's statement,

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

[I (Abd'ur Rahmân bin Hasan) say: Those who neither recognize Shirk nor reject it do not negate it.] Only those who negate Shirk, keep distant from it and from those who act upon it, and declares Takfîr upon them can be a Muwahhid. With ignorance regarding Shirk, nothing La Ilaha Illallâh is indicative of can be obtained.

Those who do not establish the meaning of this Kalimah and what it comprises have nothing to do with Islâm. This is because he has not established this Kalimah and what it comprises of Ilm, Yaqîn, Sidq, Ikhlâs, Mahabbah, Qabûl (acceptance), and Inqiyâd (compliance, submission). This type of people does not possess anything from these. Even if they utter La Ilâha Illallâh, they neither know what this Kalimah indicates nor do they know what this Kalimah comprises.

Then the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâhu Taâlâ said,

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

So I (Abd'ur Rahmân bin Hasan) say: This type is similar to the one (mentioned) before it. These individuals do not pay attention to what they were created for, namely the religion Allâhu Taâlâ has sent His Messengers with. This is the condition of those regarding whom Allâhu Taâlâ said,

"They are but like cattle. Rather, they are even farther astray from the (right) way." (al-Furqân, 25/44)

[Mudâfa’at’ut Tawhîd]

Türkçe

As for the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh's statement,

"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."

Thus, the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh's statement,

"And it is the most treacherous type."

This is because they neither know the value of what they acted upon nor did they actualize that which corrects their Tawhîd from the heavy conditions (of Tawhîd) that are unavoidable. This is because you know that Tawhîd requires negating Shirk, having Barâ'ah from them, having enmity for its people, declaring Takfîr upon them along with establishing the proof upon them. Perhaps this person has been deceived by his own condition. He did not actualize that which is upon him from the matters Kalimat'ul Ikhlâs indicates to in terms of Nafy (negation) and Ithbât (affirmation).

Likewise is the Shaykh (Muhammad bin Abd'il Wahhâb) Rahimahullâh's statement,

"10- Among them are those who forsake Shirk and dislike it, however, neither recognizes (comprehends) the value (true nature) of Shirk..."

So this type is closer to the truth than the type before it, however he did not recognize (comprehend) the value (true nature) of Shirk. This is because if he recognized (comprehended) the value (true nature) of Shirk, he would have acted according to what the clear-cut verses indicate, just like the statement of (Ibrâhîm) Khalîl Alayh'is Salâm,

"Verily, I am free of what you worship, except for He who created me." (az-Zukhruf, 43/26-27)

And his statement,

"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." (al-Mumtahinah, 60/4)

So, it is unavoidable for those who recognized (comprehended) Shirk and abandoned it to become as such in the subject of Walâ (loyalty, friendship, allegiance) and Barâ (disavowal) from the worshiper and the worshiped being, having hatred towards Shirk and its people and having enmity towards them.

These two types prevail upon the conditions of many amongst those who claim Islâm. Due to ignorance regarding its reality, that which prevents accomplishing Kalimat'ul Ikhlâs and what it necessitates from the perfection of the Wâjib that with which one becomes a Muwahhid, arises from them. So how many are the deceived ignorants regarding the true nature of the religion!

So when you understood that Allâhu Taâlâ declared Takfîr upon the people of Shirk and described them with Kufr in the clear-cut verses, such as His Taâlâ's statement,

"It is not for the Mushrikûn to build up the mosques of Allâh while they are witnesses of their own infidelity." (at-Tawbah, 9/17)

Likewise is the Sunnah.

Shaykh'ul Islâm (Ibnu Taymiyyah) Rahimahullâhu Taâlâ said,

"So, the people of Tawhîd and Sunnah confirm the messengers in what they informed and obey them in their orders. They memorize what the messengers said, they comprehend it, and act upon it. They negate from it the distortion of the extremists, the impersonating of the false doers, and the interpretation of the ignorant ones. They campaign against those who oppose the messengers by coming closer to Allâhu Taâlâ while seeking the reward from Allâhu Taâlâ and not from them.

The people of ignorance and extremism neither differentiate between what the messengers command and what they prohibit from; nor do they differentiate between what is authentic from the messengers and what is said as a lie on their behalf; neither do they comprehend the true meaning of the aim of the messengers nor do they pursue obeying the messengers. Contrarily they are ignorant ones regarding what the messengers came with, they glorify them for their own purposes."⁷

I (Abd'ur Rahmân bin Hasan) say: What Shaykh'ul Islâm (Ibnu Taymiyyah) mentioned resembles the state of these two last types (mentioned by Muhammad bin Abd'il Wahhâb).

A new issue remains, which was spoken by Shaykh'ul Islâm Ibnu Taymiyyah. This issue is the absence of declaring individualistic Takfîr in the beginning for a reason. Shaykh'ul Islâm Ibnu Taymiyyah Rahimahullâh mentioned this reason which necessitated him to pause from declaring Takfîr upon such person before the proof is established to him.

Shaykh'ul Islam Ibnu Taymiyyah Rahimahullâhu Taâlâ said,

"The Shaykh Ibnu Taymiyyah again said, "We know by necessity that the Nabî Sallallâhu Alayhi wa Sallam did not prescribe for any person directing supplication to anyone among the dead, be it a prophet, a 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 living 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 by reason of these until what the Rasûl Sallallâhu Alayhi wa Sallam brought -which they oppose- is clarified to them."

Quotation from Shaykh'ul Islâm Ibnu Taymiyyah ends here.⁸

I (Abd'ur Rahmân bin Hasan) say: So Shaykh'ul Islâm Ibnu Taymiyyah Rahimahullâh mentioned what necessitated him to not label them -exclusively regarding the individuals- with Kufr, unless after clarification and persistence. Verily, he became a nation himself. This is because from amongst the scholars are those who declared Takfîr upon him because he prohibited them from performing Shirk in worship. Therefore, it is impossible for him to deal with them except with what is similar to what he said.

As it happened to our Shaykh, Muhammad bin Abd'il Wahhâb Rahimahullâh in the beginning of his call. For verily, when he Rahimahullâh heard them calling upon Zayd Ibn'ul Khattâb Radiyallâhu Anh, he said, "Allâh is more benevolent than Zayd." Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ educated them to negate Shirk with tender words while he considered the benefit and lack of antipathy.

And Allâh Subhânahu wa Taâlâ knows best!

[May Allâh send peace and salutations upon our master Muhammad, his family, and his companions!]

^7- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, Maktabatu Dâr'il Minhâj, p. 327.

^8- Ibnu Taymiyyah, al-Istighâthah fi'r Raddi ala'l Bakrî, Maktabatu Dâr'il Minhâj, p. 411.