Call to Tawhid

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Started by Call to Tawhîd English, 24.08.2022, 16:38

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Call to Tawhîd English

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Declaration Regarding Selling Books on Islâmic Sciences, Providing the Means to Read, and Sending Letters Pertaining to Da'wah to a Kâfir!

Tawhîd: the right of Allâh upon His slaves and the mutual call of all messengers.

Call to Tawhîd English

Declaration Regarding Selling Books on Islâmic Sciences, Providing the Means to Read, and Sending Letters Pertaining to Da'wah to a Kâfir!

Bismillâh'ir Rahmân'ir Rahîm.

All praise is due to Allâh, the One who perfected the religion, aided His religion, and manifested the truth! He has completed many endowments on us. With the perfection of his benevolence, He chose and was pleased with Islâm as the religion. He elucidated for us the principles of the religion of Islâm and its nation.

He brought forth the Messengers, who were the banners of guidance. Therefore, they called to His paradise, the eternal abode. He opened the doors of His mercy and made his creation love the eternal abode. He bestowed by granting varieties of good from His blessings to the Hanîf nation, the dwellers of the eternal abode. With the help of His religion, He facilitated the path of those who chose the eternal abode, through His magnificent help through the help of His religion. He bestowed upon them by removing every difficulty and sorrow in the eternal abode.

We bear witness that there is no true deity worthy of worship except Allâh, with a testimony that will benefit those who say it on the day which Allâh promised and threatened with. We also bear witness that Muhammad is His servant, messenger, beloved, and close friend. Oh Allâh! Send endless peace and blessings upon Muhammad, his family, and companions!


Allâh's right upon the sons of Âdam is to worship Him and not associate any partners with Him. Humans were created for this, and upon it, the covenant was taken from them. An individual cannot worship him without attaining Ma'rifatullâh, that is, without knowing his Lord. In order to be able to worship his Lord properly, he must know his Lord, his prophet and his religion and grasp this with its evidences so that he may answer these questions when he is inquired about them in the grave and reach eternal salvation in Paradise.

The land we live in is a land of Kufr, and the age we live in is an age wherein ignorance concerning the knowledge of Allâh and His religion has reached its apex. This is such an age that although written, visual, and audio materials are widespread and access to information is merely a click away, and above that, even though everyone is literate, ignorance on this issue is widespread. The transformation of acquired information into knowledge is only dependent on Allâh's grace upon a person and Allâh making him well-versed in His religion. The high rate of literacy was unable to prevent ignorance from prevailing in its darkest form. Generations are born with ignorance regarding Allâh and His religion, then grow old and die upon this very ignorance.

One of the issues wherein ignorance is the deepest among those who attribute themselves to Islâm, Tawhîd and the Salaf is selling books to the Kuffâr, providing them the means to read about Islâmic sciences, and writing articles/letters pertaining inviting them to Islâm. Even though the scholars of Islâm have issued verdicts on this issue for centuries, this issue has remained hidden to almost everyone in our century. This was also hidden from us until Allâhu Taâlâ granted us with knowledge. We used to act upon this neglected issue, on the grounds of the general welfare of the Da'wah and to benefit Muslims. However, moving forward, we have preferred to abstain from being an intermediary in the sale of books to the Kuffâr and from facilitating the Kuffâr the means to read on matters other than the essence of the religion, apart from the creed of Tawhîd and refuting opposing parties. This is due to the narrations we have reached. All praise is due to Allâh alone in all circumstances.

May Allâh forgive us, we had translated and published various works of the noble scholars, and we have been a means in selling them to the Kuffâr, giving them the means to read, and acquire in their possession. Some of these works were related to creed-Tawhîd, some were related to Fiqh, and some were related to the stories/narrations of the righteous. However, after Allâh's grace upon us to reach the narrations of the scholars, consequently with our research on these narrations, we saw that the scholars of Islâm have stated it is impermissible to sell Mushaf's, books of Hadîth, books of Fiqh, and books in which Allâh and His Messenger are mentioned to non-Muslims and even to facilitate such an opportunity for them. In the light of these verdicts by the scholars, we have decided not to be a means in this. For this reason, we have also decided to remove from our forum all issues other than Aqîdah, Tawhîd and refuting opposing parties with this regards. Our Lord, forgive all of our past and future sins! Âmîn!

Our future publications will only comprise knowledge that is a must for anyone to know in order to enter Islâm, and refutations opposing religions and sects regarding the creed of Tawhîd. On this path, we will not discuss matters that are subsidiary issues of the religion such as Fiqh (jurisprudence), and we will not answer Fiqh-related questions from those we are not a witness to their Islâm. Our address to people will only be regarding Tawhîd, and we will do this not because of the inadequacy of our knowledge, but because we are trying to act upon knowledge. This is not a change in creed; it is the correction of a wrong methodology in Da'wah. Our request from our Almighty Mawlâ is to make our Da'wah good and fruitful, to make us always upon guidance, to make us a means of the guidance for others, and to ease this for us. The effort is from us, and ultimate success lies with Allâh!

We now leave you with the opinions of the scholars. Inshâllâh, we will first present their opinions on the ruling of selling books to the Kuffâr and facilitating for them the means to read these books, and after that, we will present their opinions on the ruling of writing verses from the Qur'ân in letters pertaining to Da'wah.

May peace be upon those who follow true guidance...
Tawhîd: the right of Allâh upon His slaves and the mutual call of all messengers.

Call to Tawhîd English

Opinions of the Scholars Regarding the Ruling of Selling Books to the Kuffâr

The Hanafî Madhhab:

We were unable to find narrations regarding selling books in the Hanafî sources. However, it is mentioned in Hanafî sources that just as Mushafs cannot be taken to Dâr'ul Harb, likewise, books of Fiqh, Hadîth, and Tafsîr cannot be taken to Dâr'ul Harb.

(Ibnu Mawdûd al-Mawsilî, al-Ikhtiyâr, 4/122; Abû Bakr al-Haddâd, al-Jawharat'un Nayyirah, 2/258; Badr'ud Dîn al-Aynî, al-Binâyah, 7/108; Ibn'ul Humâm, Fath'ul Qadîr, 5/451; Ibnu Nujaym, al-Bahr'ur Râ'iq, 5/83; Damat Efendi Shaykhi Zâdah, Majma'ul Anhar, 1/636; Alâ'ud Dîn al-Haskafî, ad-Durr'ul Mukhtâr, p. 330; al-Maydânî, al-Lubâb, 4/118)

The Mâlikî Madhhab:

Scholars of the Mâlikî school of thought agreed upon the fact that it is unlawful to sell the Mushaf, books of Hadîth, Fiqh and books relating to the Sharî'ah to the Kuffâr, and they disagreed on whether this transaction is valid. They have stated that selling these books, donating them, and giving them in charity are all the same. They have also said that books of Fiqh and Arabic should be withheld from the Kuffâr since they contain the names and verses of Allâh. Some of the Mâlikîs stated that a Mushaf cannot be sent to a Kâfir on the grounds that the Kuffâr are Najis, spiritually impure. They have said that those who conduct such a transaction in Dâr'ul Islâm, that is, those who sell these books to the Kuffâr and those who buy them, will be punished if they are not excused due to ignorance. And Allâh knows best.

(Ibnu Bazîzah/Buzayzah, Rawdat'ul Mustabîn, 2/906; al-Qarâfî, adh-Dhakhîra, 8/79; Khalîl bin Ishâq al-Jundî, at-Tawdîh, 3/412-413; Abd'ul Bâqî az-Zurqânî, Sharh'uz Zurqânî alâ Mukhtasar Khalîl, 1/149; Khirshî/Kharâshî, Sharh alâ Mukhtasar Khalîl, 5/10; Muhammad bin Abd'il Bâqî az-Zurqânî, Sharh'uz Zurqânî ala'l Muwatta, 3/16; al-Adawî, Hâshiyatun alâ Sharh'il Khirshî/Kharâshî alâ Mukhtasar Khalîl, 5/10; Ahmad bin Muhammad ad-Dirdîr, ash-Sharh'ul Kabîr, 3/7; Ahmad bin Muhammad ad-Dirdîr, ash-Sharh'us Saghîr ma'a Hâshiyat'us Sâwî, 3/20; ad-Dusûqî, Hâshiyat'ud Dusûqî ala'sh Sharh'il Kabîr, 3/7; Muhammad bin Ahmad Ulayyish, Minah'ul Jalîl, 4/443-444)

The Shâfi'î Madhhab:

The Shâfi'î scholars agreed upon the fact that it is unlawful to sell the Mushaf, books of Hadîth and Tafsîr to the Kuffâr. Thereafter, they disagreed on whether this transaction is valid. According to their prominent view, books that contain the Âthâr (narrations) of the Salaf are considered like the Mushaf. They also differed about selling the stories/narrations of the righteous to the Kuffâr. It has also been said that the famous scholars of the Ummah and the righteous who are not from amongst the Salaf are not far from being like the Salaf. Although they agreed that it is unlawful to sell books of Fiqh when they contain Âthâr or Ahâdîth, they disagreed about books of Fiqh which do not contain Âthâr or Ahâdîth. They also stated that the category of books of knowledge which contain Âthâr also include non-Shar'î books containing Âthâr. Some stated that it is better to absolutely prohibited to sell books of knowledge to the Kuffâr even if they do not contain Âthâr in respect to the Shar'î sciences. Those who held this view exemplified these books as books of syntax, language, etc. But others objected this view. Although Imâm al-Mâwardî, from amongst the Shâfi'îs, stated that selling the Mushaf and Tafsîr to the Kuffâr must be prohibited, he differed from the opinion of his companions and -as stated by Nawawî- held a Shâdh (exceptional/odd) view and claiming it is permissible to sell books of Hadîth and Fiqh to the Kuffâr, with the condition it is better they are not sold. A small minority of the Shâfi'îs also concurred with al-Mâwardî's view. And Allâh knows best.

(ash-Shâfi'î, al-Umm, 4/225; al-Mâwardî, al-Hâwî'l Kabîr, 5/270, 14/391-392; Abu'l Ma'âlî al-Juwaynî, Nihâyat'ul Matlab, 5/429, 18/99; al-Baghawî, at-Tahdhîb fî Fiqh'il Imâm'ish Shâfi'î, 4/23, 7/531; al-Umrânî, al-Bayân fî Madhab'il Imâm'ish Shâfi'î, 5/122; ar-Râfi'î, Fath'ul Azîz bi Sharh'il Wajîz, 8/108; al-Izz bin Abd'is Salâm, al-Fatâwâ, p. 67-68; Ibn'ur Rif'at, Kifâyat'un Nabîh, 9/99; Tâj'ud Dîn as-Subkî, Tabaqât'ush Shâfi'îyyat'ul Kubrâ, 10/242; al-Isnawî, al-Muhimmât, 5/19; ar-Raymî, el-Ma'ânî'l Badî'a fî Ma'rifati Ikhtilâf Ahl'ish Sharî'ah, 1/452-453; ad-Damîrî, an-Najm'ul Wahhâj, 4/20-21; Ibn'ul Irâqî, Tahrîr'ul Fatâwâ, 1/690-691; Zakariyyâ al-Ansârî, Asna'l Matâlib, 2/7; Haytamî, Tuhfat'ul Muhtâj, 4/229-231; Ahmad bin Qâsim al-Ibâdî, Hâshiya alâ Tuhfat'il Muhtâj, 4/229-231; al-Khatîb ash-Shirbînî, Mughni'l Muhtâj, 2/334-335; al-Khatîb ash-Shirbînî, al-Iqnâ fî Halli Alfâdhi Abî Shujâ, 2/277; Shams'ud Dîn ar-Ramlî, Nihâyat'ul Muhtâj, 3/388-389; Nûr'ud Dîn Alî ash-Shabrâmalsî, Hâshiyatun alâ Nihâyat'il Muhtâj, 3/388-389; al-Maghribî ar-Rashîdî, Hâshiyatun alâ Nihâyat'il Muhtâj, 3/388-389; al-Jamal, Hâshiyatun alâ Sharh'il Manhaj, 3/19-20; Sulaymân al-Bujayramî, Hâshiya ala'l Khatîb, 1/235, 3/14; Sulaymân al-Bujayramî, Hâshiya alâ Sharh'il Manhaj, 2/174-175)

The Hanbalî Madhhab:

The Hanbalîs stated it is unlawful to provide the Kuffâr means to buy Mushafs, and books of Hadîth, Tafsîr, and Fiqh, and that it is obligatory to prevent them from buying these books and taking them as pawns. They evaluated the books of Usûl, that is, Usûl'ud Dîn and Usûl'ul Fiqh in this context. They stated the transaction is void when the sale and pawning contracts are put into effect. They also stated the Kuffâr are not prevented from buying books regarding language, etiquette, syntax and morphology on the condition that these books do not contain Qur'ân and Hadîth. Allâh knows best.

(Ibnu Qudâmah al-Maqdisî, al-Mughnî, thq. at-Turkî, 13/251; Ibnu Abî Umar, ash-Sharh'ul Kabîr, thq. at-Turkî, 10/455; Ibnu Qâsim, Hâshiyat'ur Rawdh, 4/316; al-Mardâwî, at-Tanqîh, p. 210-211; al-Mardâwî, al-Insâf, thq. at-Turkî, 10/465; Shihâb'ud Dîn al-Askarî, al-Manhaj'us Sahîh, 2/744; al-Hajjâwî, al-Iqnâ, 2/50; Ibn'un Najjâr, Sharhu Muntaha'l Irâdât, 4/472; Mar'î al-Karmî, Dalîl'ut Tâlib, p. 121; Mar'î al-Karmî, Ghâyat'ul Muntahâ, 1/487-488; al-Buhûtî, Kashshâf'ul Qinâ, Wizârat'ul Adl, 7/264-265; al-Buhûtî, Sharhu Muntaha'l Irâdât, Âlam'ul Kutub, 1/669; Ibnu Abî Taghlib, Nayl'ul Ma'ârib, 1/329; Abd'ur Rahmân al-Ba'lî, Kashf'ul Mukhaddarât, 1/355; ar-Ruhaybânî, Matâlib Ûl'in Nuhâ, 2/605)
Tawhîd: the right of Allâh upon His slaves and the mutual call of all messengers.

Call to Tawhîd English

Opinions of the Scholars Regarding the Ruling of Writing Verses from the Qur'ân in Da'wah Letters Addressing the Kuffâr

The Hanafî Madhhab:

The Hanafî scholars said that it is unlawful to travel to Dâr'ul Harb with the entire Mushaf. However, they said that it is permissible to travel with a portion of the Mushaf such as one or two verses. Badr'ul Aynî stated it is permissible to send a verse and the similar to a Kâfir. And Allâh knows best.

(At-Tahâwî, Sharhu Mushkil'il Âthâr, 5/233; Abd'ul Khâliq bin Asad, al-Mu'jam, p. 128; Jamâl'ud Dîn al-Malatî, al-Mu'tasar min'al Mukhtasar min Mushkil'il Âthâr, 1/207; Badr'ud Dîn al-Aynî, Umdat'ul Qârî, 1/99-100, 3/274)

The Mâlikî Madhhab:

The Mâlikî scholars said that it is permissible to send verses to the Kuffâr for Da'wah purposes. While some have stated that it is permissible to send one verse and its like, some have said it is permissible to send one or two verses. Others mention this ruling by saying "verses" without capping a limit on the number of verses. The latter Mâlikîs have explained the words of those who preceded them saying "one verse or two" and the phrases that say "verses" to mean more than three verses. Ad-Dirdîr explained the expression "one verse" as "two or three verses". While the Mâlikî scholars allowed sending such letters, they stipulated a condition that this is only permissible if a person is sure that the Kuffâr in question will not revile and/or degrade it. Unlike the others, Ibnu Battâl specified the Messenger of Allâh Sallallâhu Alayhi wa Sallam only did this since he was in the first period of Islâm and he had to mass-call people to the religion to Allâh and propagate Tawhîd as Allâh had commanded him. This is a weak opinion. And Allâh knows best.

(Qâdhî Abd'ul Wahhâb, al-Ma'ûnatu alâ Madhhabi Âlim'il Madînah, p. 1728; Ibnu Battâl, Sharhu Sahîh'il Bukhârî, 1/48; Ibnu Abd'il Barr, at-Tamhîd, thq. Bashshâr, 9/509-510; Ibnu Abd'il Barr, al-Istidhkâr, 5/22-23; Abu'l Walîd al-Bâjî, al-Muntaqâ Sharh'ul Muwatta, 3/165; Ibnu Rushd al-Jadd, al-Bayânu wa't Tahsîl, 1/44; Ibnu Rushd al-Jadd, al-Muqaddimât'ul Mumahhidât, 3/464; Abû Bakr Ibn'ul Arabî, al-Qabas fî Sharhi Muwatta, p. 604-605; Qâdhî Iyâdh, Ikmâl'ul Mu'allim, 6/283; Qarâfî, adh-Dhakhîrah, 13/277; Khalîl bin Ishâq al-Jundî, Mukhtasar Khalîl, p. 89; Shams'ud Dîn al-Kirmânî, al-Kawâkib'ud Darârî, 1/63; Bahrâm ad-Damîrî, ash-Shâmil fî Fiqh'il Imâmi Mâlik, 1/300; Bahrâm ad-Damîrî, Tahbîr'ul Mukhtasar, 2/471; Badr'ud Dîn ad-Damâmînî, Masâbîh'ul Jâmi, 1/71; Muhammad bin Yûsuf al-Mawwâq, at-Tâju wa'l Iklîl, 4/546, 4/554; Ibnu Ghâzî al-Miknâsî, Shifâ'ul Ghalîl fî Hilli Miqfal Khalîl, 1/408; at-Tattâ'î, Jawâhir'ud Durar, 3/506; Ru'aynî al-Hattâb, Mawâhib'ul Jalîl, 3/352-353; Abd'ul Bâqî az-Zurqânî, Sharh'uz Zurqânî alâ Mukhtasari Khalîl, 3/211; Khirshî/Kharâshî, Sharh alâ Mukhtasar Khalîl, 3/115, 120; Adawî, Hâshiya alâ Sharh alâ Mukhtasar Khalîl, 3/115, 120; Muhammad Ibn'ul Hasan bin Mas'ûd al-Bunânî, Hâshiyatun alâ Sharh'iz Zurqânî alâ Mukhtasar Khalîl, 3/211; ad-Dirdîr, ash-Sharh'ul Kabîr, 2/178, 183; ad-Dusûqî, Hâshiyatun ala'sh Sharh'il Kabîr, 2/178, 183; ad-Dusûqî, Bulghat'us Sâlik li Aqrab'il Masâlik, 2/282-283; Ulayyish, Minah'ul Jalîl, 3/164)

The Shâfi'î Madhhab:

The Shâfi'î scholars said that it is permissible to send verses of the Qur'ân to the Kuffâr. However, they did disagree in the amount of verses to be sent. While some restricted this ruling to one or two verses, others used the term "verses" without any stipulation. Though Ibn'ul Mulaqqin said it is permissible to send one verse or a few verses, Izz bin Abd'is Salâm claimed that there is no restriction in the number of verses and that this was the opinion of Imâm Abû Hanîfah, Mâlik and ash-Shâfi'î. An-Nawawî said, "The scholars agreed that it is permissible to write one verse or verses in a letter and send it to the Kuffâr." While he said this, he did not stipulate the number of verses to be sent. And Allâh knows best.

(Abû Ishâq ash-Shîrâzî, al-Muhadhdhab, 1/54; al-Baghawî, Sharh'us Sunnah, 4/528; Abd'ul Karîm ar-Râfi'î, ash-Sharh'ul Kabîr, 2/106-107; Ru'aynî al-Hattâb, Mawâhib'ul Jalîl, 3/352; Khalîl bin Ishâq al-Jundî, Tawdhîh, 3/412-413; an-Nawawî, al-Majmû'u Sharh'il Muhadhdhab, 2/71; an-Nawawî, Sharh'un Nawawî alâ Muslim, 12/107-108, 13/13-14; Sadr'ud Dîn al-Munâwî, Kashf'ul Manâhij, 2/241; Ibn'ul Mulaqqin, at-Tawdhîh li Sharh'il Jâmi'is Sahîh, 2/418-422; al-Irâqî, Tarh'ut Tathrîb, 7/219; Ibnu Raslân, Sharhu Sunan Abî Dâwûd, 11/331, 19/411; Ibnu Hajar al-Asqalânî, Fath'ul Bârî, 1/408, 6/134; Ibnu Hajar al-Asqalânî, an-Nukat alâ Sahîh'il Bukhârî, 1/203-204; Hasan bin Alî al-Fayyûmî, Fath'ul Qarîb'il Mujîb, 1/130; al-Qastallânî, Irshâd'us Sârî, 1/80; Zakariyyâ al-Ansârî, Minhat'ul Bârî, 1/121; Ibnu Hajar al-Haytamî, al-Fatâwâ'l Fiqhyyat'ul Kubrâ, 1/37; Khatîb ash-Shirbînî, Mughni'l Muhtâj, 1/152; Khatîb ash-Shirbînî, al-Iqnâ fî Halli Alfâdhi Abî Shujâ, 1/104; Ibnu Allân, al-Futûhât'ur Rabbâniyyah ala'l Adhkâr'in Nawawiyyah, 5/347)

The Hanbalî Madhhab:

Imâm Ahmad said that it is permissible to send letters containing the Dhikr (remembrance) of Allâh to the Kuffâr yet did not stipulate the number of verses. However, other Hanbalîs say that it is only permissible to send two verses or less to the Kuffâr for Da'wah purposes. And Allâh knows best.

(Khallâl, Ahkâmu Ahl'il Milal wa'r Riddah, p. 394-395, no. 1123; Ibnu Muflih, al-Furû, 1/251-252; Ibnu Muflih, al-Âdâb'ush Sharî'ah wa'l Minah'ul Mar'iyyah, 2/287, 289; Alî Ibn'ul Bahâ al-Baghdâdî, Fath'ul Malik'il Azîz bi Sharh'il Wajîz, 1/293; al-Hajjâwî, al-Iqnâ, 1/42; Ibn'un Najjâr al-Futtûhî, Ma'ûnatu Ûli'n Nuhâ, 1/346-347; Mar'î al-Karmî, Ghâyat'ul Muntahâ, 1/87; al-Buhûtî, Kashshâf'ul Qinâ, Wizârat'ul Adl, 1/321; al-Buhûtî, Sharhu Muntahâ'l Irâdât, Dâru Âlam'il Kutub, 1/78; Khalwatî, Hâshiyatun alâ Munhtahâ'l Irâdât, 1/121; Ibnu Qâ'id, Hâshiyatun alâ Munhtahâ'l Irâdât, 1/77; ar-Ruhaybânî, Matâlib Ûlî'n Nuhâ, 1/160)
Tawhîd: the right of Allâh upon His slaves and the mutual call of all messengers.

Call to Tawhîd English


As a result of this research we have conducted, it is apparent that the scholars have considered it impermissible to sell, donate, mortgage, or give as pawn a Mushaf and books containing verses, Hadîths, and statements of the Salaf to a Kâfir. Although there is no disagreement on this issue, there is a controversy as to whether this transaction is valid or not. If such books are sold to a Kâfir, the Kâfir must transfer the ownership of this book by selling it or donating it to a Muslim. Unless they are ignorant of this ruling, the parties of such a transaction are punished under an Islâmic government.

It is permissible to give a Kâfir the opportunity to read books of Shar'î sciences such as books of Tafsîr and Fiqh containing verses, Hadîths, and statements of the Salaf without allowing them to take possession of the books once it is hoped for the Kâfir to attain guidance. A Kâfir may be allowed to read from the Mushaf without being allowed to touch it and take possession of it.

Many scholars such as Imâm Ahmad, Imâm Abû Hanîfah, Imâm ash-Shâfi'î, Imâm Mâlik, an-Nawawî, and Izz bin Abd'is Salâm considered it permissible to write three or more verses from the Qur'ân in a letter of Da'wah addressed to a Kâfir.

With the permission of Allâh, in light of these statements by the scholars, henceforth, we will only share articles pertaining to Da'wah and through these articles, we will call people to Allâh, whom there is no -true- deity -worthy of worship- except He. Our call will be to Tawhîd, the essence of the religion. Moving forth, we will not be a means in facilitating books containing verses, Hadîths, and statements of the Salaf to the reader, and we will not provide this opportunity In Shâ Allâh. We will be publishing articles containing verses from the Qur'ân and refutations to views opposing the creed of Tawhîd, due to the verdicts mentioning the permissibility of including verses in letters of Da'wah. By this, our intent is to be a means for the guidance of people to the best of our ability.

All praise is due to Allâh, the Lord of the worlds. May peace and blessings be upon our Prophet Muhammad, his family and his companions.
Tawhîd: the right of Allâh upon His slaves and the mutual call of all messengers.

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