دار التوحيد Dâr'ul Tawhîd

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KASHF’USH SHUBAHAAT -REMOVAL OF THE DOUBTS
« on: 14.01.2018, 06:20:31 PM »
بسم الله الرحمن الرحيم

كشف الشبهات
الشيخ محمد بن عبد الوهاب التميمي النجدي

KASHF’USH SHUBAHAAT
REMOVAL OF THE DOUBTS

Shaykh Muhammad bin Abd’il Wahhab at-Tamimi an-Najdi (Rahimahullah)



Khutbat'ul Ha'jah

Our Da'wah (Call)

Shaykh Muhammad bin Abd’il Wahhab, His Life, His Knowledgeable Characteristic and His Struggle

Kashf’ush Shubuhaat
(Removal of the Doubts)

Chapter 1: Declaring that the First Duty of the Messengers is; Verifying Tawhid (Monotheism) in Ibadaah (worship) and Removing the Doubts

Chapter 2: Declaring the Dalail (pl. Dalil; Evidences) that the Mushrikin Whom the Rasul (sallallahu alayhi wa sallam) Fought with were Concomitant with Tawhid ar-Rububiyyah (Oneness of His Lordship)

Chapter 3: Declaring that the Meaning of Tawhid al-Ibadaah is La-Ilaha Illallah

Chapter 4: Ma’rifah (Knowledge with Realization) of the Mu’min (Believer) that the Nimah (blessings) from Allah Ta’ala upon him of Tawhid Necessitates the Rejoice with it and the Khawf (fear) from being deprived from it

Chapter 5: Hikmah (Wisdom) of Allah Requires the Anbiya and the Awliya having Enemies from the Mankind and the Jinn(kind)

Chapter 6: Wujub (obligation) of Arming with the Kitaab (the Book; Qur’an) and the Sunnah in order to Refute the Doubts of the Enemy

Chapter 7: The Mujmal (Concise) and Mufassal (Detailed) Radd (Refutation) Against Ahl’ul Baatil (the People of Falsehood)

Chapter 8: The Radd (Refutation) Against the one who Deems (and claims) that Dua (supplication) is not Ibadaah (worship)

Chapter 9: The Difference Between the Shari (Legal) type of Shafa’ah (intercession) and the Shirk type of Shafa’ah

Chapter 10: Ithbaat (Confirming) that Iltijaa (having recourse) to the Saalihin (Righteous) is Shirk

Chapter 11: Ithbaat (Confirming) that (Approving) the Shirk of the Predecessors is Lighter than the Shirk of our Era

Chapter 12: Removing Doubt from those who Deem that Whoever Performs Some of the Waajibat (Obligations) of the Din can not Become Kafir

Chapter 13: Hukm (Ruling) of the One from among the Muslimin who Falls in a Type of Shirk Due to Jahl (ignorance) Then Makes Tawbah (Repentance) from it

Chapter 14: The Radd (Refutation) Upon Deeming that the Statement of Tawhid (La-ilaha Illallah) is Sufficient for Tawhid

Chapter 15: The Difference Between Istighatha (seeking aid) From Someone Who is Alive, Present and Able and Istighatha From Other Than Him

Chapter 16: Obligation to Implement the Tawhid with the Heart, the Tongue and the Limbs, Except due to a Shari Udhr (Excuse)
Rasulullah (sallallahu alayhi wa sallam said:

إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا

"Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds." (Ahmad, Musnad)

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Re: KASHF’USH SHUBUHAAT -REMOVAL OF THE DOUBTS
« Reply #1 on: 14.01.2018, 06:21:12 PM »
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.


Khutbat’ul Hâjah (The Sermon of Necessity)

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

“O ye who believe! Fear Allâh as He should be feared, and do not die except as Muslims in submission to Him.” (Âl-i Imrân 3/102)

“O mankind! Fear your Guardian Lord Who created you from one soul, and created out of it his mate, and from them twain scattered (like seeds) countless men and women. Fear Allâh, through Whom ye demand your mutual (rights), and (be heedful of) the wombs (that bore you): for Allâh ever watches over you.” (an-Nisâ 4/1)

“O you who believe! Fear Allâh, and make your utterance straight forward. So that He may make your conduct whole and sound, and forgive you your sins: He that obeys Allâh and His Messenger has already attained the great victory.” (al-Ahzâb 33/70-71)

Ammâ Ba’d (to Proceed):

Verily, the most truthful speech is the Kalâmullâh (Speech of Allâh), the best guidance is the guidance of Muhammad Sallallâhu Alayhi wa Sallam. The worst of affairs are the newly invented matters. Every newly invented matter is a Bid’ah (religious innovation), and every Bid’ah is a Dalâlah (misguidance), and every misguidance is in the Nâr (Hellfire).1




Quote
Footnotes:

1- This Du'â (prayer) which Shaykh’ul Islâm Ibnu Taymiyyah Rahimahullâh accounted as “a knot between the Islâmic system and Imân” (Ibnu Taymiyyah, Majmű’ul Fatâwâ, 14/223) which is known as “Khutbat’ul Hâjah (The Sermon of Necessity)” was recited by Rasűlullah Sallallâhu Alayhi wa Sallam during the beginning of his Jumu’ah Khutbah (Friday Sermon). Various portions of this renown Khutbah has been narrated with different wordings in an-Nasâ’î, Hadîth no: 3278; Muslim, Hadîth no: 868; Abű Dâwűd, Hadîth no: 2118; at-Tirmidhî, Hadîth no: 1105, and in other compilations of Hadîth.
Rasulullah (sallallahu alayhi wa sallam said:

إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا

"Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds." (Ahmad, Musnad)

Ummah

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Re: KASHF’USH SHUBUHAAT -REMOVAL OF THE DOUBTS
« Reply #2 on: 14.01.2018, 06:21:44 PM »
بسم الله الرحمن الرحيم
Our Da’wah (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 Khatam’ul 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 Ta’ala 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 wa’l Bara” which is one of the most important Rukn (pillar) of Tawhid, the Takfir of the Mushrikin fixed to the Aqidah of “al-Wara wa’l Bara”, accordingly the limits of Imaan and Kufr becoming evident is one of the hallmarks of our Da’wah. 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 Ahl’us Sunna wa’l Ja’maah 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 Bid’ah 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 Firqa’i 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 Ahl’us Sunnah wa’l Ja’maah is the only group that follows this noble path.

No individual or group entered the saved group by merely identifying themselves as Ahl’us Sunnah. The most apparent quality of the Ahl’us Sunnah is submitting to the Salaf’us 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 Bid’ah 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 Ahl’us Sunnah wa’l Jama’ah 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 Salaf’us Salihin whom are praised by Rasulullah (sallallahu alayhi wa sallam) as base for us. We would like to convey the legacy of the A’immah (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 “Taifat’ul 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 Ta’ala...



Quote
Footnotes:

2- Tirmidhi, Hadith no: 2641.

3- Bukhari, Hadith no: 3650.

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

5- Bukhari, Hadith no: 3641.
Rasulullah (sallallahu alayhi wa sallam said:

إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا

"Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds." (Ahmad, Musnad)

Ummah

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Re: KASHF’USH SHUBUHAAT -REMOVAL OF THE DOUBTS
« Reply #3 on: 14.01.2018, 06:25:48 PM »
The Life, Knowledgeable Characteristic, and Struggle of
Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb Rahimahullâh6

His Birth and Upbringing

The Shaykh Muhammed bin Abd’il Wahhâb bin Sulaymân bin Alî at-Tamimî Rahimahullâh was born in the year 1115H (1703 CE) at Uyaynah, a city of Najd in the Arabian Peninsula.

His father Abd’ul Wahhâb and grandfather Sulaymân were amongst the renowned knowledgeable individuals of the area of Najd, and thus were the source of Fatâwâ (religious verdicts) during their time. His grandfather, Sulaymân bin Alî lived during the era of the eminent Hanbalî Faqîh (jurist), Mansűr al-Bahűtî Rahimahullâh, author of Kashshaf’ul Qinâ, it is reported that they met in Makkah. In this manner, the Shaykh grew up in an environment occupied by Ilm.

His Shuyűkh (pl. of Shaykh; Teachers) and His Travels to Seek Ilm (Knowledge)

Shaykh Muhammad Rahimahullâh learned the Qur’ân and attained basic knowledge from his father. He memorized the Qur’ân before the age of ten. He mastered the Hanbalî Fiqh (jurisprudence) along with its Isnâd (chain of narration) to Imâm Ahmad Rahimahullâh from his father and grandfather. His father appointed him as the Imâm (leader) of Salâh (daily prayers), once he reached puberty. It is also reported his father would say, “I have learned many beneficial matters regarding the Ahkâm (pl. of Hukm; rulings) from him”.7

According to his grandson Shaykh Abd’ul Latîf Rahimahullâh, he had gone to the Haramayn (two sacred cities; Makkah and Madînah), gathered with the Shuyűkh of the area, attained Ijâzah (the grant of permission or authority) from some of them, and later went to the cities Basra and Ahsâ and took lessons from the Shuyűkh.

Shaykh Abd’ul Latîf bin Abd’ir Rahmân Rahimahullâh mentions the inclination of his grandfather, Shaykh Muhammad, to Tawhîd and taking the Qur’ân and Sunnah as his guide by abandoning blind following being influenced greatly by the Shaykh’ul Haramayn of his era, Muhammad Hayyât as-Sindî, whom he studied Hadîth from at Hijâz.8

His other grandson Shaykh Sulaymân bin Abdillâh Rahimahullâh mentioned names such as Alî Afandî ad-Dâghistânî, the author of the famous “Kashf’ul Khafâ” al-Ajlűnî, Abdullâh bin Ibrâhîm an-Najdî, and Abű’l Mawâhib al-Hanbalî amongst his teachers. He studied various books on Fiqh (jurisprudence), Hadîth, Sîrah (history), Lughah (the Arabic language), especially the nine basic Hadîth books from the mentioned scholars and others with their Sanad (Isnâd).

Also through his teacher Abdullâh bin Ibrâhîm an-Najdî, he had the honour of narrating some of the Ahâdîth (pl. of Hadîth) with their Isnâd reaching Rasűlullâh Sallallâhu Alayhi wa Sallam.9

His Students

Besides his sons Abdullâh, Husayn, and Ibrâhîm Rahimahumullâh; his grandson Abd’ur Rahmân bin Hasan Rahimahullâh; his companions in Da’wah such as Su’űd bin Abd’ul Azîz Rahimahullâh are amongst his students from his close surrounding, other scholars such as Hamad bin Nâsir bin Uthmân Âl-i Mu’ammar, Abd’ul Azîz bin Husayn an-Nâsirî, Sa’îd bin Hijjî, and Husayn bin Ghannâm Rahimahumullâh were educated in his circle of knowledge.

His Works
Alongside his many works, the most famous ones are as follows:

“Kitâb’ut Tawhîd (The Book of Monotheism)”, “Kashf'ush Shubuhât (Removal of the Doubts)”, “Ma’na’t Tâghűt (the Meaning of Tâghűt)”, “al-Usűl’uth Thalâthah (The Three Fundamentals)”, “al-Qawâ’id’ul Arba’ah (The Four Principles)”, “ar-Risâlat’ul Mufîdah (the Beneficial, Important and Precious Pamphlet)”, “Mukhtasaru Sîrat’ir Rasűl (The Concise History of the Rasűl)”, “Âdab’ul Mashyi ila’s Salâh (the Manner of Walking Towards Prayer)”, “Mufîd’ul Mustafîd (Beneficial Benefeciary)”, “al-Jawâhir’ul Mudhiyyah (the Illuminating Gems)”, “Masâ’il’ul Jâhiliyyah (The Issues of the Era of Ignorance)”, and other short pamphlets regarding Aqîdah,

He also has authored many beneficial books such as “Fadhl’ul Islâm (The Superiority of Islâm)”, “Usűl’ul Îmân (The Foundation of Faith)”, “al-Kabâ’ir (the Major Sins)”, “Mukhtasar’ul Insâf wa’sh Sharh’il Kabîr”, and “Majmű’ul Hadîth alâ Abwâb’il Fiqh (A Compilation of Hadîth According to the Topics of Fiqh)”.

Most of the works by the Shaykh Muhammad Rahimahullâh have been gathered in “Majmű’u Muallafât’ish Shaykhi Muhammad bin Abd’il Wahhâb” in thirteen volumes. It is also possible to find many of his Rasâ’il (pamphlets) in “ad-Durar’us Saniyyah” in eleven volumes.

His Da'wah (call)

The Shaykh Rahimahullâh began his Da’wah of Tawhîd in Basrah and because he had gained the enmity of some individuals, on a hot summer’s day, he had to leave the city on foot. After this, he went to Huraymilah; however, when there was an attempt for his assassination, he left the city.

Then he set off to Uyaynah and was under the Himâyah (protection) of Uthmân bin Mu’ammar, the Amîr of Uyaynah. In Uyaynah, events to destroy places of Shirk such as the tomb of Zayd Ibn’ul Khattâb Radiyallâhu Anh being demolished to begin with and the application of Rajm (stoning to death) to a female as the punishment of Zinâ (fornication) under the leadership of the Shaykh had terrified the enemies of Islâm, and finally, Uthmân bin Mu’aamar submitted to the repression and treachery and expelled the Shaykh from Uyaynah.

Leaving Uyaynah, the Shaykh Muhammad Rahimahullâh went to ad-Dir’iyyah in the year 1158H, and there he met Muhammad bin Su’űd. Ibnu Su’űd accepted the call of Tawhîd by the Shaykh and promised he would assist his Da’wah all the way. After such pact, they struggled together and did not part until death.

After this “alliance of sword and pen”, the Da’wah (call) of Tawhîd spread in waves, starting from the villages and towns, and ultimately along with the establishment of administration relying on the Aqîdah, the Salafî Da’wah which the Shaykh lead began to be heard everywhere.

His Death and Eulogy

After a life built upon “Ilm (knowledge), Amal (action), Da’wah (invitation) and Sabr (patience)”, the Shaykh Muhammad bin Abd’il Wahhâb Rahimahullâh died at the age of 92 in the year 1206H (1792 CE).

Following his death, scholars such as Imâm ash-Shawkânî (1250H/1834 CE) and Husayn bin Ghannâm (1225H/1811 CE), a scholar from among the Ulamâ (scholars) of Ahsâ, wrote odes for him.

Also, al-Amîr as-San’ânî the author of the renowned books such as “Subul’us Salâm” and “Tathîr’ul I’tiqâd” had written a Qasîdah (ode) praising him during his life time.

May Allâh Subhânahu have mercy upon Shaykh’ul Islâm Muhammad bin Abd’il Wahhâb and all those Muwahhid scholars who had a hand in spreading the Call of Tawhîd, and may he destine us to benefit from their works. (Âmîn!)


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Footnotes:

6- This short biography has been compiled from various sources, such as “Hayât’ush Shaykh Muhammad bin Abd’il Wahhâb” by Ismâ’îl al-Ansârî. For more information, refer back to the independent sections regarding the life of the Shaykh Rahimahullâh in: “Mashâhiru Ulamâ’in Najd” by Abd’ur Rahmân bin Abd’il Latîf, “Fath’ul Majîd Sharhu Kitâb’it Tawhîd” by Abd’ur Rahmân bin Hasan, and “al-A’lâm” by az-Ziriklî.

7- Husayn bin Ghannâm, Rawdhat’ul Afkâr (Târikhu Najd), 1/209 (Dâr’uth Thulűthiyyah publications, Riyâdh 1431H).

8- Abd’ul Latîf bin Abd’ir Rahmân, Misbâh’udh Dhalâm, 154-155 (published by Ismâ’îl bin Sa’d bin Atîq).

9- Sulaymân bin Abdillâh, at-Tawdîh an Tawhîd’il Khallâq, p. 25, (Dâru Taybah publications, edition of 1404H).
Rasulullah (sallallahu alayhi wa sallam said:

إِنَّ النَّاسَ دَخَلُوا فِي دِينِ اللهِ أَفْوَاجًا، وَسَيَخْرُجُونَ مِنْهُ أَفْوَاجًا

"Verily, the people have entered into the religion of Allah in crowds and they will also leave it in crowds." (Ahmad, Musnad)

 

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