Debate Regarding Whether or Not Makkah is Dâr’ul Harb1
Our Shaykh, Hamad bin Atîq (Rahimahullâh)2, stated in his response to one who discussed with him regarding the Hukm (ruling) of the Ahl (People) of Makkah (during his time), and what is to be said regarding the city itself.
So Hamad bin Atîq (Rahimahullâh) responded to him [one who discussed with him regarding People of Makkah]3 saying:سُبْحَانَكَ لا عِلْمَ لَنَا الاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ
“Glory be to You (O Allah), we have no knowledge except what you have taught us. Verily, it is You, al-Alîm (the All-Knower), al-Hakîm (the All-Wise).” (al-Baqarah 2/32)
The discussion has come to the situation of Makkah; whether it is a Balad (land) of Kufr, or a Balad of Islâm?
So we say, and the Tawfîq (success) is from Allâh Ta’âla:
Allah Ta’âla has sent (as a Nabî; Prophet and a Rasûl; Messenger) Muhammad (Sallallâhu Alayhi wa Sallam) with Tawhîd, which is Dîn of all the Messengers. And its Haqîqah (reality) is contained in Shahâdah (testimony) of “La-ilaha Illallâh (there is no –true- god –deserves to be worshipped- but Allâh)!..” It is that Allah is Ma’bud (the worshipped One) of the creation, so they do not worship other than Him Ta’âla with any type from the types of Ibadâh (worship). Essence of the Ibadâh is the Du’â (supplication).4
Among the types of Ibadâh are; al-Khawf (reverential fear), ar-Rajâ (hope/longing), at-Tawakkul (trust/reliance), al-Inâbah (turning in repentance), ath-Thabh (sacrifice), [al-Fuzu (awe)]5 Salât (praying). Types of the Ibadâh are so many, and this is the greatest Asl (fundamental), which is a condition for being acceptable (in the Shari’ah) of every Amal (deed).
The second Asl: It is obedience to the Nabî [the Rasûl]6 (Sallallâhu Alayhi wa Sallam) in his commandment, seeking his judgment both the matters of precise and great, Tadhîm (glorification) of his Sharî’ah (legislation) and his Dîn, compliance to his Ahkâm (pl. Hukm; rulings) in both Usûl (pl. Asl; fundamentals) of the Dîn and its Furû (branches).
Thus, the first Asl negates the Shirk, and it (i.e. Tawhîd) is not valid with the existence of Shirk. The second Asl negates the Bid’ah (religiously innovation), and it (i.e. obedience to the Messenger) is not straight along with the presence of Bid’ah.
So if these two Asl are actualized in; Ilm (knowledge), Amal, and Da’wah (call) and it is the case that it is Dîn of Ahl of the Balad meaning any Balad that they perform with it accordingly (to abovementioned two Asl) and they make Da’wah to it, it is the case that they are Awliyâ (pl. Wali; friends, protectors) of whoever takes it as a Dîn and becomes enemies of whoever opposes it then they are Muwahhidûn (pl. Muwahhid; monotheists).
As for; Shirk is disclosure such as directing Dû’â to the Ka’bah (the House of Allâh in Makkah), the Maqâm (stone on which Ibrâhîm Alayh’is Salam stood while building the Ka’bah) and the Hatîm (also known as Hijr-i Ismâîl; the Enclosure of Ismâîl Alayh’is Salam, near the Ka’bah). Directing Dû’â to the Anbiyâ (pl. Nabî; prophets) and the Sâlihîn (pl. Sâlih; righteous). Branches of the Shirk -such as; az-Zinâ (the fornication), ar-Ribâ (the interest), types of Dhulm (oppression), discarding the Sunnah behind the back, prevailing the Bid’ah and the Dalâlâh (deviation), seeking Tahâkkum (judgment) from the A’immah (pl. Imâm; leaders) of the oppressors and deputies of the Mushrikîn, Da’wah becomes to other than the Qur’ân and the Sunnah. This becomes known, in any Balad it is, there will be no doubt for one who had the least Ilm that these Bilâd (pl. Balad; lands) would be ruled as the Bilâd (Lands) of Kufr and Shirk. Especially if they are enemies of Ahl’ut Tawhîd, seeking to remove their (i.e. Ahl’ut Tawhîd) Dîn (i.e. Islâm) and [specifically]7 destroying Bilâd’ul Islâm.
If I had desired to establish the Dalîl (evidence) for this matter, I would find the entire Qur’ân as Dalîl for it. The Ulamâ (pl. Âlim; scholars) had Ijma’ (consensus) upon it and it is well known by necessity in the presence of all scholars.
As for the statement of the one who says, “What you mentioned from the Shirk; indeed it is from distant lands and it is not from people of the Balad.”
So it is said, firstly: This is either obstinacy (arrogance) or lack of Ilm regarding the fact. Among what is stipulated is that people of distant lands (nomads) subject to the people of those Bilâd in (directing) Dû’â to the Ka’bah, the Maqâm and the Hatîm just as every hearer hears it and every Muwahhid recognizes it.
Secondly, it is said: Once it is stipulated and this becomes Ma’lûm (well known) then it is sufficient in the affair and who distinguishes that?
For Allah it is strange! When you hide your Tawhîd in their Bilâd; you do not have power to reveal your Dîn, you hide your Salât (daily prayers) because you know their enmity towards this Dîn (i.e. Islâm) and Bughdh (hatred) for one who takes it as Dîn. So how does Ishkâl (problematic) occur for the one who has a speck of Aql (intellect) [occur]8?
Do you see that if a man among you says to those who; directs Dû’â (supplication) to the Ka’bah, the Maqâm or the Hatîm or he directs Dû’â to the Rasûl (Sallallâhu Alayhi wa Sallam) or the Sahâbah:
“Hey you [all]9! Do not direct Dû’â to other than Allâh Ta’âla..!” or says: “You are a Mushrik!..”
Do you see them permitting him (to do so) or do they scheme against him? So let the polemicist know that he is [they are]10 not upon Tawhîd of Allâh Ta’âla. Thus, Wallâhi (by Allâh)! He does not know the Tawhîd. He does not actualize Dîn of the Rasûl (Sallallâhu Alayhi wa Sallam).
Do you see a man among them saying to them:
“Return to your Dîn (i.e. Islâm)!”11 and (also saying): “Destroy buildings that are built upon the graves and it is not Halâl (permissible) [for you]12 to direct Dû’â to other than Allâh Ta’âla.”
Do they suffice with what Quraysh committed against Muhammad (Sallallâhu Alayhi wa Sallam)? No, Wallâhi! No, Wallâhi!
If it is the case that the Dâr (abode) is Dâr’ul Islâm (Abode of Islâm); (then) for what concern you do not call them to the Islâm? (For what concern you do not) order them to destroy the domes and to abstain from the Shirk and its aftermath? So if you had deluded by them because they pray Salât, perform Hajj, [fast, giving Sadaqah (charity)]13 then you all ponder upon the matter from its beginning.
It is that Tawhîd was stipulated in Makkah with Da’wah (call) of Ismâîl bin (son of) Ibrâhîm al-Khalîl (Alayhuma Salâm). People of Makkah stayed (in that state) for an interval of the time. Then the Shirk was disclosed among them because of Amr bin Luhay14 and [so]15 they became Mushrikîn. The Bilâd became Bilâdu Shirk besides things from the Dîn had remained with them such as they perform Hajj; give Sadaqah to the Hajji (pilgrim) [and non-Hajji.]16
A poem of Abd’ul Muttalib had already reached you that which he displays his Ikhlâs (sincerity) in, Qissat’ul Fîl (Story of the Elephant). Other things that which remained. It did not avert from declaring Takfîr and enmity towards them at that time. On the contrary the Dhâhir (apparent) both in our presence and in the presence of other than us that their Shirk (those who live) today is severe than (those who lived) that time.
Rather before all of it, that Ahl’ul Ardh (People of the Earth) [after Âdam (Alayh’is Salâm)]17 stayed for ten centuries upon Tawhîd until al-Ghuluww (the extremism) occurred in them regarding the Sâlihîn (pl. Sâlih; righteous). So they directed Dû’â to them along with (directing Dû’â to) Allâh Ta’âla therefore they committed Kufr.
So Allâh Ta’âla sent Nûh (Alayh’is Salâm) to them and (Nûh) called them to the Tawhîd. So ponder upon what Allâh Ta’âla had related from them.
Likewise is what Allâh Ta’âla mentioned about Hûd (Alayh’is Salâm). Hûd (Alayh’is Salâm) called them to Ikhlâs (sincerity) in Ibadâh to Allâh Ta’âla. It is because they did not dispute him about Asl’ul Ibadâh (Fundamental of the Worship).
Likewise was Ibrâhîm (Alayh’is Salâm). Ibrâhîm (Alayh’is Salâm) called them to Ikhlâs’ut Tawhîd (Sincerity of the Monotheism). Otherwise, they accepted Allâh Ta’âla in Ilahiyyah (divinity).
In summary the matter is that if in a land it becomes apparent that; directing Dû’â to other than Allâh Ta’âla and its aftermath, its people stay on it and they fight for it, enmity against Ahl’ut Tawhîd is established in them and they refuse the Inqiyâd (compliance, submission) to the Dîn; how can not it not be ruled upon them that it is a Bilâdu Kufr?
Even if they do not attribute themselves to Ahl’ul Kufr [and that they are innocent of them]18 along with speaking ill of them [to Ahl’ut Tawhîd]19, find mistaken those who take it as Dîn and rule them as they are Khawârij or Kuffar. So how would it be if all of these existed? So (is) this is [entirely]20 a general issue?
As for the minor cases, so we say: The Qur’ân and the Sunnah had demonstrated upon the Muslim if it occurs from him; Muwâlat (friendship) towards Ahl’ush Shirk and the Inqiyâd to them then he performed Irtidâd (apostasy) with that from his Dîn. [So]21 ponder upon the statement of Allâh Ta’âla:إِنَّ الَّذِينَ ارْتَدُّوا عَلَى أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَى لَهُمْ
“Verily, those who have turned back (have apostatized) after the guidance has been manifested to them – Shaytân has beautified for them (their false hopes), and (Allah) prolonged their term (age).” (Muhammad 47/25)
Along with His Ta’âla’s saying:وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ
“And if any amongst you takes them as Awliyâ, then surely he is one of them.” (al-Mâ’idah 5/51)22
Consider the statement of Allâh Ta’âla carefully:فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِثْلُهُمْ
“Then do not sit with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be (just) like them.” (an-Nisâ 4/140)
Evidences for this (matter) are so many; and you [all]23 do not forget what Allâh Ta’âla mentions in Surat’ut Tawbah:لا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ
“Make no excuse; you have disbelieved after you had believed.” (at-Tawbah 9/66)
وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ
“...but indeed they uttered word of Kufr (blasphemy).” (at-Tawbah 9/74)24
Recall the statement of Allâh Ta’âla:وَلا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَالنَّبِيِّينَ أَرْبَاباً أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ
“Nor would he order you to take the Angels and the Prophets as lords (gods). Would he order you with disbelieve after you were Muslims (submitted to Allah's Will)?” (Âl-i Imrân 3/80)
Ponder upon the statement of Allâh Ta’âla:وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ تَعْرِفُ فِي وُجُوهِ الَّذِينَ كَفَرُوا الْمُنْكَرَ يَكَادُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ آيَاتِنَا
“And when Our Clear Verses are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our Verses to them.” (al-Hajj 22/72)
You have already learned [in two places]25, their state when they were called to Tawhîd. (Quotation from Hamad bin Atîq an-Najdî) ends here. [completed]26 Wallâhu Â’lam (and Allah knows)!..
1- ad-Durar’us Saniyyah, 9/259-264; Majmû’at’ur Rasâ’il wa’l Masâ’il’in Najdiyyah, 1/742-746.
2- For more information regarding Shaykh (Rahimahullâh) refer back to: "Shaykh Hamad bin Atiq (rahimahullah)" by following the hyperlink.
3- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of the introductory paragraph that was given in “Majmû’at’ur Rasâ’il wa’l Masâ’il’in Najdiyyah”.
4- It was narrated that Rasûlullâh (Sallallâhu Alayhi wa Sallam) said:
اَلدُّعَاءُ مُخُّ الْعِبَادَةِ
“The Dû’a (supplication) is the essence of worship.” (Tirmidhî, Hadîth no: 3371; Abû Dâwud, Hadîth no: 1479)
Tirmidhî (Rahimahullâh) said: “Hadîth is Gharib from this way. We do not know this (Hadîth) from other than the way of Ibnu Lahia.”
Tirmidhî right after this Hadîth recorded the following Hadîth which indicates the same meaning:
اَلدُّعَاءُ هو الْعِبَادَةِ
“The supplication is the worship.” (Tirmidhî, Hadîth no: 3372)
Tirmidhî said: “It is Hasan Gharib Hadîth.” Nawawî also stated it Sahîh (Nawawî, al-Adhkâr, 333). Ibnu Hajar stated its Sanâd (chain of narration) being Jayyîd (good). (Ibnu Hajar, Fath’ul Bârî, 1/49)
5- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of “ath-Thabh”.
6- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of “the Nabî”.
7- Additional information in brackets is found only in “ad-Durar’us Saniyyah”.
8- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of “of a speck”.
9- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
10- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of “he is”.
11- In “ad-Durar’us Saniyyah” this sentence is given as follows: Do you see when one of them say: “O you all, return to your Dîn (i.e. Islâm)!”.
12- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
13- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
14- Amr bin Luhay al-Khuzaî was the first person to change the religion of Ismâîl (Alayh’is Salâm) who was following the religion of his father Ibrâhîm (Alayh’is Salâm). He introduced Shirk; idol worshiping in Ka’bah, erected statues and he was the first person to introduce superstitions. He traveled to Syria and saw people worshiping idols. He brought the idol Hubal back and put it in Ka’bah. Therefore, Hubal became the very first idol of the Arabian Peninsula and also the main idol of the Quraysh.
15- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of “and”.
16- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
17- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
18- In “ad-Durar’us Saniyyah” this sentence is given as follows: “And that they were innocent from Ahl’ul Makkah or other then them”.
19- Additional information in brackets is only found in “ad-Durar’us Saniyyah”.
20- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
21- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
22- Allamah Ibnu Hazm (Rahimahullâh) stated the following regarding the Âyah: “It is correct that this Âyah is only to be taken in the Dhâhir (literally), meaning that he is a Kâfir from the group of the Kuffar; and this is the truth, not even two Muslims will disagree on this issue.” (Ibnu Hazm, al-Muhallâ, 11/138)
23- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
24- Allâh Ta’âla states in the above mentioned Âyah:
يَحْلِفُونَ بِاللّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلاَمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ وَمَا نَقَمُواْ إِلاَّ أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُواْ يَكُ خَيْراً لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللّهُ عَذَاباً أَلِيماً فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ فِي الأَرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
“They swear by Allâh that they said nothing (evil), but indeed they uttered blasphemy, and they uttered it after accepting Islâm; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allâh and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allâh will punish them with a grievous chastisement in this life and in the Hereafter: They shall have none on earth to protect or help them.” (at-Tawbah 9/74)
25- Additional information in brackets is not found in “ad-Durar’us Saniyyah”.
26- Additional information in brackets is found in “ad-Durar’us Saniyyah” in replacement of “(Quotation from Hamad bin Atîq an-Najdî) ends here.”.
Topic: DEBATE REGARDING WHETHER OR NOT MAKKAH IS DÂR’UL HARB (Read 746 times)
06.06.2015, 12:03:08 AM