دار التوحيد Dr'ul Tawhd

Author Topic: THE RULING OF MUAYYAN TAKFR SHAYKH ISHQ BIN ABD'IR RAHMAN LUSH SHAYKH  (Read 1361 times)

Julaybib

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بسم الله الرحمن الرحيم


حكم تكفير المعين والفرق بين قيام الحجة وفهم الحجة
الشيخ العلامة إسحاق بن عبدالرحمن بن حسن آل الشيخ


THE RULING OF MUAYYAN TAKFR AND THE DIFFERENCE BETWEEN THE REACHING OF HUJJAH AND THE COMPREHENSION OF HUJJAH

Ishq bin Abdir Rahman lush Shaykh (Rahimahullh)

(1276H/1859-1319H/1901)




Khutbatul Hajah

Our Dawah (Call)

Muqaddimah (Preface) of the Publisher

Muallif (Author) Shaykh Ishaaq (rahimahullah)


The Ruling of Muayyan Takfir and the Difference Between the Reaching of the Hujjah and the Comprehension of Hujjah

1 The Muqaddimah of Shaykh Ishaaq (rahimahullah)

1.1 The Risalah of Shaykhul Islam Muhammad bin Abdil Wahhab (rahimahullah) Regarding the Matter of Subject

2 Ruling of the Individual Who Rejects With What The Rasul (sallallahu alayhi wa sallam) Came With and The Individual to Whom the Hujjah Is Established Upon

2.1 The Risalah of Shaykh Abdil Latif bin Abdir Rahman (rahimahullah) Regarding This Subject

2.2 Tabaqaatul Mukallifin (Ranks of the Legally Responsible/Accountable)


3 Khatima (End)
قولوا "لا إله إلا الله" تفلحوا

"Say, La Ilaha Illallh (there is no -true- deity -worthy of worship- except Allh) so that you are successful."

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خُطْبَةُ الْحَاجَةِ

إِنَّ الْحَمْدَ لِلّٰهِ، نَحْمَدُهُ، وَنَسْتَعِينُهُ، وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا، وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلٰهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنْتُمْ مُسْلِمُونَ.﴾ [آل عمران: 102]

﴿يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاءً وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللهَ كَانَ عَلَيْكُمْ رَقِيبًا.﴾ [النساء: 1]

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيدًا. يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا.﴾ [الأحزاب: 71-70]

أَمَّا بَعْدُ: فَإِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللهِ، وَخَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ، وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ، وَكُلَّ ضَلاَلَةٍ فِي النَّارِ.


Khutbatul Hjah (The Sermon of Necessity)

All praise is due to Allh. We praise Him, seek His help, and seek His forgiveness. We seek refuge in Allh from the evil within ourselves and the consequences of our evil deeds. Whoever Allh guides, there is no one who can led him astray, and whoever Allh leads astray, then there is no one who can guide him. I bear witness there is no -true- deity -worthy of worship- except Allh, He is One and He has no partners, and I bear witness that Muhammad is His servant and His Rasl (Messenger).

O you who believe! Fear Allh as He should be feared, and die not except as Muslims. (l-i Imrn 3/102)

O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear Allh through Whom you demand your mutual (rights), and beware of severing the ties of kinship. Surely, Allh is Ever an All-Watcher over you. (an-Nis 4/1)

O you who believe! Keep your duty to Allh and fear Him, and speak the truth. He will set your deeds right and forgive your sins. And whoever obeys Allh and His Messenger, has truly achieved a great triumph. (al-Ahzb 33/70-71)

Amm Bad (to Proceed):

Verily, the most truthful speech is the Kalmullh (Speech of Allh), the best guidance is the guidance of Muhammad Sallallhu Alayhi wa Sallam. The worst of affairs are the newly invented matters. Every newly invented matter is a Bidah (religious innovation), and every Bidah is a Dallah (misguidance), and every misguidance is in the Nr (Hellfire).[1]


Footnotes:
 1.  This Du' (prayer) which Shaykhul Islm Ibnu Taymiyyah Rahimahullh accounted as a knot between the Islmic system and mn (Ibnu Taymiyyah, Majmul Fatw, 14/223) which is known as Khutbatul Hjah (The Sermon of Necessity) was recited by Raslullah Sallallhu Alayhi wa Sallam during the beginning of his Jumuah Khutbah (Friday Sermon). Various portions of this renown Khutbah has been narrated with different wordings in an-Nas, Hadth no: 3278; Muslim, Hadth no: 868; Ab Dwd, Hadth no: 2118; at-Tirmidh, Hadth no: 1105, and in other compilations of Hadth.
قولوا "لا إله إلا الله" تفلحوا

"Say, La Ilaha Illallh (there is no -true- deity -worthy of worship- except Allh) so that you are successful."

Julaybib

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بسم الله الرحمن الرحيم
Our Dawah (Call)

Our sole purpose primarily, is to circulate the Aqidah of Tawhid everywhere we are able to reach. This is the call of all the Rasul (messenger) and Nabi (prophet) from Adam (alayhi salam) to the Khatamul Anbiya (the last of the prophets) Muhammad (sallallahu alayhi wa sallam), striving against all types of Kufr and Shirk that nullify Tawhid and exposing fake deities and Taaghout which call people to worship them. Allah Taala states the following Ayah in this regards:

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّٰهِ فَإِنِ انْتَهَوْا فَإِنَّ اللّٰهَ بِمَا يَعْمَلُونَ بَصِيرٌ
And fight them on until there is no more persecution, and religion becomes Allah's in its entirety. (al-Baqarah 2/193; al-Anfal 8/39)

In addition, the Aqidah of al-Wara wal Bara which is one of the most important Rukn (pillar) of Tawhid, the Takfir of the Mushrikin fixed to the Aqidah of al-Wara wal Bara, accordingly the limits of Imaan and Kufr becoming evident is one of the hallmarks of our Dawah. The removal of the doubts regarding the matters of Aqidah, especially in the matters of Imaan and Kufr that are innovated by the Dai (caller) of Baatil (falsehood) is also one of our purposes. We aspire to establish the Wasat (medium) Aqidah of Ahlus Sunna wal Jamaah that is far from Ifrat (taking maters to the extreme) and Tarfit (neglecting its true meaning).

After Tawhid, the most important topic we call to is the Sunnah. Connotation especially to the matters of Aqidah but not limited to it; accepting and practicing every matter of Islam as Rasulullah (sallallahu alayhi wa sallam) and his Ashaab counseled and lived, also rejecting every Bidah innovated after them. Rasulullah (sallallahu alayhi wa sallam) in a Sahih (authentic) Hadith stated that his Ummah (nation) will be divided into seventy-three sects and that only one of them will be saved. Rasulullah (sallallahu alayhi wa sallam) named them as Firqai Naajiyah (the Saved Group) and described their affair stating:


مَا أَنَا عَلَيْهِ وَأَصْحَابِي
(Those who follow) my path and the path of my Ashaab (companions)... 2

The Ahlus Sunnah wal Jamaah is the only group that follows this noble path.

No individual or group entered the saved group by merely identifying themselves as Ahlus Sunnah. The most apparent quality of the Ahlus Sunnah is submitting to the Salafus Salihin (the righteous predecessors) whom are the best of the people and the first three generations (of beginning of the Islam) and staying away from the Bidah and Munkar (evil) that was innovated by the Khalaf (later generations). As narrated in the Sahih (of Bukhari) from Imran bin Husayn (radiyallahu anh) Rasulullah (sallallahu alayhi wa sallam) stated:


خَيْرُ أُمَّتِي قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، - قَالَ عِمْرَانُ فَلاَ أَدْرِي: أَذَكَرَ بَعْدَ قَرْنِهِ قَرْنَيْنِ أَوْ ثَلاَثًا - ثُمَّ إِنَّ بَعْدَكُمْ قَوْمًا يَشْهَدُونَ وَلاَ يُسْتَشْهَدُونَ وَيَخُونُونَ وَلاَ يُؤْتَمَنُونَ، وَيَنْذُرُونَ وَلاَ يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ
The best of my followers are those living in my generation (i.e. my contemporaries). And then those who will follow the latter. -Imran (radiyallahu anh) added: I do not remember whether he mentioned two or three generations after his generation- There will come after you, people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and they will vow and never fulfill their vows, and fatness will appear among them."3

After Rasulullah (sallallahu alayhi wa sallam) and his Ashaab, the Rabbani Ulama took on the mission of calling to Tawhid and the Sunnah fitting the Hadith:

الْعُلَمَاءُ خُلَفَاءُ الأَنْبِيَاءِ إِنَّ الأَنْبِيَاءَ
The scholars are the successors of the prophets."4

At this point, our goal is to become a bridge between Ilm and the people by conveying the legacy concerning the Ilm (sacred knowledge) of the Rabbani Ulama, which attained the mission of calling to Tawhid and the Sunnah after the prophets. The source of this Ilm reaches Rasulullah (sallallahu alayhi wa sallam) through Jibril-i Amin (alayhi salam) to the Lord of the Worlds (Jalla wa Jalaluhu). The Ulama will represent this Ilm until the Day of Qiyamah (Doomdsay). Since Rasulullah (sallallahu alayhi wa sallam) stated:

لاَ يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللّٰهِ، لاَ يَضُرُّهُمْ مَنْ خَذَلَهُمْ، وَلاَ مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللّٰهِ وَهُمْ عَلَى ذٰلِكَ
"A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path."5

That is why it is also our goal to spread the books of the Ulamaa (pl. Alim; scholars) whom had been stand bearers of the Aqidah of the Ahlus Sunnah wal Jamaah throughout history and the Ilm that they inherited from Rasulullah (sallallahu alayhi wa sallam). In order to reach this goal; we take the Manhaj (methodology of attaining Ilm) of the Salafus Salihin whom are praised by Rasulullah (sallallahu alayhi wa sallam) as base for us. We would like to convey the legacy of the Aimmah (pl. Imam) of Hadith and Sunnah who had not been affected from Kalaam (theological rhetoric) and philosopy, persistent upon the Aqidah of Rasulullah (sallallahu alayhi wa sallam) and his Ashaab, in short; the scholars among the Firqa-i Najiyaah and Taifatul Mansura (Victorious Group).

Our call (Inshallah) will never be calling people to our own views that have no base from the Salaf nor to groups that have been consituted by the Asabiyyah (tribalism/nationalism) of Jaahiliyyah (the prelslaamic days of ignorance).

Tawfiq (success) is lies in Allah Taala...



Quote
Footnotes:

2- Tirmidhi, Hadith no: 2641.

3- Bukhari, Hadith no: 3650.

4- Bazzar, Musnad al-Bazzar, 10/68.

5- Bukhari, Hadith no: 3641.
قولوا "لا إله إلا الله" تفلحوا

"Say, La Ilaha Illallh (there is no -true- deity -worthy of worship- except Allh) so that you are successful."

Julaybib

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Muqaddimah (Preface) of the Publisher

Matters of Takfr Muayyan (declaring Takfr of on a specific individual) and whether or not it is necessary to perform Iqamtul Hujjah (establishing the proof) meaning, conveying the Shar evidences to the person; in another words whether or not Jahl (ignorance) is Udhr (excuse) with regards to the matters of Kufr and Shirk has become one of the most discussed issues especially with the initiation of the Dwah (call) to Tawhd by Shaykh Muhammad bin Abdil Wahhb (Rahimahullh) in the Najd region. And it remains one of the most discussed issues of today.

While Shaykh Muhammad (Rahimahullh) and the scholars in his Halaqa (circle) defended Jahl cannot be accounted as Udhr with regards to Tawhd which is the Asl (fundamental) of Din (religion; Islam). That everyone who nullifies the Asl of Din is declared Takfr Muayyan without investigating Jahl or Tawil (forced interpretation). Meanwhile others who opposed them (including those who attribute themselves to the Ahlus Sunnah wal Jamah and the Manhaj of the Salaf) claimed that Jahl is an Udhr in the matters of Shirk therefore the one who commits Kufr due to Jahl can not be declared Takfr Muayyan and that the Shar Nass (textual proof) and the statements of the scholars such as Whoever directs this Ibadh (worship) to other than Allh is Mushrik or Whoever states such, whoever has Itiqd (believe) in such is Kfir refer only to the type of Kufr and that Hukm (ruling) can only be applied to the Muayyan person after Tarif (conveyance of evidence) furthermore only after the removal of all doubts.

Such that according to their claim one can not become Kfir until he openly expresses: Yes, I worship other than Allh and associate him/it a partner to Allh in His Uluhiyyah (Divinity) and Rububiyyah (Lordship)... Such individual is not found easily in a society that attribute themselves to Islm and claim to be Muslim. For this particular reason all of the Ahkm (pl. Hukm; rulings) regarding Kufr and Shirk the Nass and the Ijm (consensus) designated became accounted as Mujarrad (abstract) and notional expressions such that they have no authenticity in daily life, and that all evidences and Fatw (pl. Fatw; religiously verdicts) are read Tabarrukan (to be blessed), mere statements that are read and passed.

This is a form of annulling the orders of Dn. Those who were unable to falsify the Kitb per se just like the Jews, they brand a practical falsification instead. However, by bringing the Rabban Ulam out, Allh Tal nullified this Dawah of this Ahl Dallah (the People of Misguidance).

As it will be seen in this Rislah you are about to read, Shaykh Muhammad bin Abdil Wahhb (Rahimahullh) and his grandsons Shaykh Abdul Latf (Rahimahullh) and Shaykh Ishq (Rahimahullh) clearly express that Iqamtul Hujjah is regarding Khafi (obscure) matters that are not related with the Asl of the Dn and that Takfr will be declared on those who nullify the Asl of the Dn without any need for Iqamtul Hujjah. The reality is their view concerning this matter is evident in fact; their enemies accused them as being Takfri due to this. While they did not innovate the view that Takfr be declared upon the Ahlush Shirk (People of Shirk) rather -as it will be mentioned in the Rislah- they based it upon the clear evidences from the Kitb, the Sunnah and Ijm. The view that one still stays upon Islm while committing Shirk was not heard of until a short period before the Dawah of Tawhd by Shaykh Muhammad bin Abdil Wahhb (Rahimahullh) which took place in the (Hijri) twelfth century.

The era time Shaykh Muhammad bin Abdil Wahhb (Rahimahullh) arose was during the downfall of the Islmic Ummah both in Dn and politics. Even the historian adversaries of the Aqdah (creed) name this era as the Decline of the Ottoman Empire and in general for all the Islmic Geography and confess that the ideas of westernization and movements of distancing from the Dn had begun to surround the Islmic states by that time. In that era while those counties that adhered to Islm, were defeated by the crusaders, the westerner colonists started conquering lands of the Islmic states and the masses comprised by those who claimed to be Muslim were seized by the psychology of defeat against the external victory of Kufr. Therefore, they deemed that Allh Tal and His Rasl (Sallallhu Alayhi wa Sallam) had stated false promises and consequently executed Irtidd (apostasy) from Islm in crowds.

In this era, which was similar to the conditions of today, being Gharb (a stranger) of Islm was at a rise, while the ignorant ran to Kufr those who claimed to be scholars could not show resistance to it rather innovated various excuses for them in order to legalized the scene.

In the beginning Shaykh Muhammad (Rahimahullh) showed resistance to this degeneration virtually all alone unfortunately one of the first to oppose him was his family; his brother Sulaymn bin Abdil Wahhb. Even though he was among the Fuqah (pl. Faqh; jurists) Sulaymn bin Abdil Wahhb wrote a refutation to him which was published in India with the title as-Sawiqul Ilahiyyah fr Raddi all Wahhbiyyah (The Divine Thunderbolts Upon Refuting the Wahhbi School), he claimed that the deeds committed by the Awam (lay people) are not Shirkul Akbar (Major Shirk) and that even if they were; since they do it out of Jahl they could not be declared Takfr upon.

It is said that
as-San'n, the author of the renowned book Tathrul Itiqd defended the Ahlut Tawhd (People of Tawhd) however later turned to the idea Jahl is an Udhr. Thus ash-Shawkn in his book ad-Durrun Nadhd refuted such views by as- San'n.

Later Dwud bin Jarjs, the Naqshiband Shaykh of Irq defended Jahl as an Udhr in Shirk moreover even though he opposed them in Aqdah- he claimed that Shaykhu Islm Ibnu Taymiyyah and Shaykhu Islm Muhammad bin Abdil Wahhb were upon this view. Many among the scholars wrote refutations to Ibnu Jarjs regarding this and similar matters. The Response Shakyh Abdil Latf (Rahimahullh) -who is one of the scholars who refuted him- gave regarding his slander to the scholars concerning the matter of Jahl will be presented later in this Risalh Inshllh (If Allh wills and permits).

Discussion over Jahl being an Udhr continued in this nature until the era of Shaykh Ishq (Rahimahullh). While the Ulam (pl. Alm; scholars) of Najd on one hand and the Ahl Dallah who defended the lack of Takfr like the Zandiqah (pl. Zindiq; heretics) of today- were discussing the matter, their ranks and what they defended was clear. Then occurred people who attributed themselves to the Dawah of Muhammad bin Abdil Wahhb (Rahimahullh) and his followers and like the Ahl Dallah of today they messed up and confused everything, finally stating Jahl is an Udhr and that this is the Aqdah of Muhammad bin Abdil Wahhb and his followers. They left the statements of the Shaykh (Rahimahullh) which are completely against this claim and held onto some of his Mutashbih (allegorical) statements such as those regarding Qubbatul Kawwz and its likes. This is the very reason Shaykh Ishq (Rahimahullh) wrote this Rislah (pamphlet). With regards to this, Shaykh Ishq (Rahimahullh) stated the following:

It has reached us and we have heard that some among those who claim Ilm (sacred knowledge) and Dn (religion i.e., Islm) and claim to be among followers of the Shaykh Muhammad bin Abdil Wahhb do not attribute Kufr and Shirk upon Muayyan (specific) people who commit Shirk (associate partners) to Allh and worship idols.

In this regards I heard from one of them that when one of the brothers attributed Shirk and Kufr to the one who directed D to the Nab (Sallallhu Alayhi wa Sallam) and committed Istighthah (sought aid) from him (Sallallhu Alayhi wa Sallam), so the man said:

Do not attribute Kufr upon him until you do Tarif (inform; describe it being Kufr and Shirk, establishing the Hujjah) to him.

The one who ponders upon this statement by the Shaykh Ishq which is cited in the beginning of his book -translated and presented to you here-, will comprehend the real nature of the discussion and that the path of the doubters of that day is the same as the doubters of today. As this Rislah, carries the characteristic of being Dall (evidence) Ilm wise in regards to shedding light upon the above-mentioned doubts. It also presents the historical background of discussions regarding Jahl being an Udhr that exists today. Moreover, it presents how the Dawah of Tawhd in the Najd region is deteriorated and when it transformed into todays Saudi Salafism (!)

It seems like Shaykh Ishq is among the last representatives of the Dawah of Tawhd in the Najd region who tried to resist this degeneration in the Dawah. However, the voice of Haqq (truth) was reduced as time passed due to the majority being insensitive concerning the Dn and instead of defending the Haqq the Tlibul Ilm (seekers/students of sacred knowledge) chose to submit to the majority. Finally, with the effect of the wicked rulers, the Dawah of Tawhd lost its representatives except what is left in the books. Nevertheless, Allh Tal will complete His Nr (light and guidance) as He Tal promised6 and as His Rasl (Sallallhu Alayhi wa Sallam) announced the good news, Allh Tal will send a Mujaddd every hundred years that will renew His Dn.7

This booklet by Shaykh Ishq is small in size but is massive in Ilm and its main topic is Takfr. The epigrams the Shaykh pointed out in the Rislah add more value to it. Such as his complaint regarding those who claim to defend Tawhd as being insensitive regarding Bar (keeping distant) from the Mushrikn and being oblivious of its danger of transforming into complete Irtidd so he said:

take a look at those we mentioned and those whom are like them who travel to the (lands of) Mushrikn, school with them and claim to seek Ilm from them All of these are affirmed by them and are known about them. Thus, they are accused of Muwlat (befriending) and inclining to them.

One of the calamities is; when this type of person comes to the Muslimn (returns from the Mushrikn) they treat him with honor and salutation just like they did before he went to the Mushrikn. Whereas, sometimes they display acts, which can only be displayed by evil-minded people such as praising, the abode of the Mushrikn, disliking the Muslimn and their abode and they remain in this state...

Those who reject their behavior are very little in number. As for one fearing for their Riddah and the Zaygh (divergence) due to their deeds; I do not think that anyone cares about it. As if the Ahkm (pl. Hukm; rulings) of Sharah does not oppose what emanates from them (their deeds, no one cares about it)

In this passage the Shaykh condemned the people who kept insensitive towards the doers of the act even if they themselves did not perform it and criticized those who were going to the (lands of) Mushrikn with excuses such studying Ilm. In this Rislah the Shaykh displays to us the Usl (method) that has to be followed especially regarding the matters of Takfr and all matters of Dn. He Rahimahullh stated the following:

From what is known by necessity of the Dn of Islm; the reference regarding the matters of Uslud Dn is the Kitb (Book i.e. the Book of Allh, Qurn), the Sunnah (of Raslullh) and the Mutabar (esteemed) Ijm (consensus) of the Ummah (nation i.e. nation of Islm) and it is what the Sahbah (companions of Raslullh) were upon. In this regards the reference is not a particular Alm. So for whomever this Asl (fundament) is settled such that he is not driven by suspicion and it becomes constant in his heart, what he sees from the Mutashshbih (allegorical) Kalm (speech) in some compilations of his Aimmah (pl. Imm) will be easy for him. Since there is no Masm (innocent) other than Nab (Sallallhu Alayhi wa Sallam).

As the Shaykh pointed out, the source that has to be referred to regarding the matters of Aqdah are; the Kitb, the Sunnah and the Ijm of the Salaf. Although this is the case,unfortunately- this illness of discussing this matter with the statements of the scholars continues even today... Whereas matters will be solved once the Muhkam (clear-cut) Nass and even the Muhkam statements of the scholars, are referred to. However because the Ahlul Dallah are aware of this fact, they never accept to take the matters to the Asl but take the matters to the brims and in order to water down the matter they say: How do you evaluate this statement of such scholar?

This short Rislah by Shaykh Ishq (Rahimahullh) is bursting with beneficial and vigilant statements. Thus, for the benefits that it contains we decided to translate and publish this Rislah. This Rislah in question is found and published in the compilation Aqdatul Muwahhidn as a 6th Rislah between pages 165-186. During translation, we used 1419H/1999AD dated pdf Nusha (copy) of the compilation as a base for translation.

Isml bin Sad bin Atq prepared the Tahqq (verification) of this Rislah by Shaykh Ishq (Rahimahullh) in the year 1407H/1987AD and mentioned that he took the Rislah from the Nusha of Abdul Azz bin Fawzn written in 1342H during the life of Shaykh Ishq and Abdul Azz bin Fawzn mentioned that he acquired the Rislah from Shaykh Ishq (Rahimahullh). He openly expressed this at the end of the Risalh by stating: 1322H the month of Dhl Hijjah, quoted from the handwriting of the composer Shaykh Ishq (Rahimahullhu Tal).

Nonetheless, some people speak ill of the Sihhah (authenticy/realibity) of this Rislah because it is not included in the compilations of Fatw by the Najd Ulam such as ad-Durarus Saniyyah. However, in our opinion this attitude is erroneous since there are many other Rislah that belong to the Ulam of Najd which had not been included in such compilations. Thus, many Rislah that belonged to Shaykh Ishq mentioned in his biography has not been included in ad-Durarus Saniyyah. Thus, the Nazm (poet) Arjuza and some of his other works were written in India, it is mentioned that it is the case for this Rislah as well. Therefore, there could be several other reasons as such this Rislah was not included into ad-Durarus Saniyyah. Nevertheless the title of the Rislah was not given by the Shaykh. It was given by the Muhaqqq (verifier) or the person whom scribed the Rislah thus there is no harm at all to designate a name for it in this manner since it befits the contents of the Rislah.

The Muhaqqq had not expended a lot of effort on the Rislah for this reason; the Takhrj (verification) of the Ahadth (pl. Hadth) that were mentioned in the Rislah, names, volume and page numbers of the books quoted in the Rislah are determined by us. Although lengthy from time to time, we also added footnotes to clarify the topic of the Rislah, because the theme is a timely matter, we tried to make it reasonably understandable for the reader.

We express our gratitude to our friend the translator and all those who helped in the publication of this book and we ask Allh Tal make it beneficial to Islm and the Muslimn.

Tawfq (success) lays with Allh Tal.



Quote
Footnotes:

6- Allh Tal states:

يُرِيدُونَ أَن يُطْفِؤُواْ نُورَ اللّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ
It is He Who hath sent His Messenger with Guidance and the Religion of Truth, to cause it to prevail over all religion, even though the Pagans may detest (it). (at-Tawbah 9/32);

يُرِيدُونَ لِيُطْفِؤُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ
Their intention is to extinguish Allh's Light (by blowing) with their mouths: But Allh will complete His Light, even though the Unbelievers may detest (it). (as-Saff 61/8)

7- Raslullh (Sallallhu Alayhi wa Sallam) stated:

إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا دِينَهَا
Allh will raise for this Ummah at the end of every hundred years the one who will renovate its religion for it. (Ab Dwud, Hadth no: 4291)
قولوا "لا إله إلا الله" تفلحوا

"Say, La Ilaha Illallh (there is no -true- deity -worthy of worship- except Allh) so that you are successful."

Julaybib

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Muallif (Author) Shaykh Ishq (Rahimahullh)

Ancestry and Birth

Ishq bin Abdir Rahmn bin Hasan bin Muhammad bin Abdil Wahhb (Rahimahumullh Ajmain). He was the beloved son of Mujaddid-i Thn (the Second Reviver) Shaykh Abdir Rahmn bin Hasan; the son of the Mujaddid of the Dawah (call) of Tawhid and the Shaykh of the Ulam of Najd, Shaykhul Islm Muhammad bin Abdil Wahhb (Rahimahullh). He was born in 1276H/1859AD in Riyd.

His Teachers and Travels for Seeking Knowledge

He (Rahimahullh) studied under his brother Shaykh Abdil Latf (Rahimahullh) and his son Abdullh (Rahimahullh) also
Shaykh Hamad bin Atq (Rahimahullh)

All of them are eminent scholars of Najd. He had other teachers as well. He completed Hifdh (memorization) of the Qurn prior to reaching puberty. Meanwhile he started memorizing various concise books.

In 1309H due to political chaos in the Najd area, he (Rahimahullh) traveled to India and continued studying Islmic sciences, especially Hadth under the foremost Muhaddth Nadhr Husayn ad-Dihlaw (1805-1902), recited and earned Ijzah (grant/permission of authority to be expert in the field of Islamic sciences).

Then he (Rahimahullh) studied under the scholars of Egypt for a while and became the possessor of Sama (listening Hadth), Qirah (recitation), Ijzah and Isnd (chain of narration). He (Rahimahullh) stayed in Makkah and became an expert in Usl (Fundamentals), Furu (Branches), Nahw (syntax) and many other sciences. The compiler of ad-Durarus Saniyyah introduced him in the following manner:

Shaykh; Allmah, Fahhmah (possessor of comprehension), Muhaddth (Hadth scholar), Faqh (jurist), Widh (preacher), open-eyed Muhakkik (verifier), committed to deeds, Zhid (ascetic), possessor of Taqw (piety), possessor of Fadhlah (virtue).

With these specific features, he (Rahimahullh) became an Imm who is followed.

His Students

He (Rahimahullh) had outstanding students in his blessed Ilm gatherings such as his nephew Ibrhm bin Abdil Latf, Abdul Azz bin Atq, Abdullh al-Ankar and others.

His Works

He (Rahimahullh) has many beneficial works consisting of his books, Rislah (pamphlet) and Fatw (pl. Fatw; religious verdicts). Many of his works can be found in the compilation which was called as ad-Durarus Saniyyah, which contain works of the Ulam of Najd. He (Rahimahullh) also has a poetry book regarding the matters of Aqdah (creed) which is called al-Arjza. He (Rahimahullh) also has refutations to Ibnu Hanash. Lastly, he (Rahimahullh) has book called al-Jawabtus Samiyyah.

His Character and Praise

As it was said, he (Rahimahullh) had a beautiful face and was a humble person. He was busy with giving lectures. He was a person who investigated and verified the matters he had dealt with. He was a person from whom was benefited a lot. Sulaymn bin Sahmn and others have written poems praising him (Rahimahullh).

His Death

He (Rahimahullh) died in 1319H/1901AD at Riyd. May Allh Tal have mercy upon him, upon his family, upon his teachers and upon his students. May Allh Tal allow us to benefit from their Ilm (sacred-knowledge). mn!..8


Quote
Footnotes:

8- Information regarding the biography of Shaykh Ishq (Rahimahullh) was taken from the following sources; Mashiru Ulamin Najd, 95; ad-Durarus Saniyyah, 16/433-436; Zirikl, al-Alm and other sources.
قولوا "لا إله إلا الله" تفلحوا

"Say, La Ilaha Illallh (there is no -true- deity -worthy of worship- except Allh) so that you are successful."

 

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