دار التوحيد Dr'ul Tawhd

Author Topic: A COMPILATION OF PAMPHLETS ON TAWHD  (Read 314 times)

Izhr'ud Dn

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Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #1 on: 16.08.2019, 11:08:52 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.


Khutbatul Hjah (The Sermon of Necessity)

All praise is due to Allhu Tal. 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.
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #2 on: 16.08.2019, 11:13:31 PM »
The Muqaddimah (Preface)

We praise our Rabb (Lord) who blessed us with His endless grace in preparing this book. This Book contains twenty-two exceptionally important pamphlets by Shaykhul Islm, the Mujaddid Muhammad bin Abdil Wahhb Rahimahullh wherein he briefly explains the Aqdah of Tawhd and one pamphlet by his grandson Abdur Rahmn bin Hasan Rahimahullh, namely The Conditions of La Ilaha Illallh. In short, this work amid your hands is a compilation of twenty-three pamphlets relating to the Aqdah of Tawhd and the Usl (pl. of Asl; Fundamentals) of the Dn.

In this work, which we have named A Compilation of Pamphlets on Tawhd, we have strived to gather all the pamphlets by Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh regarding Tawhd that are small, brief, systematic and easily understood, simple to memorize, and commonly taught to the beginner in the science of Tawhd. We did not include long texts and those more advanced in Ilm. To sum up, this work intended for those who have newly started to study Tawhd is designed as a curricular book regarding the Aqdah of Tawhd.

This compilation begins with the pamphlets related to Itiqd terms followed by the pamphlets regarding the meaning of the Kalimai Tawhd and its conditions, then those related to the reality of Islm and the things which nullify it, thereafter followed by pamphlets that explain numerated principles such as al-Usluth Thalthah (The Three Fundamentals) and al-Qawidul Arbaah (The Four Principles), and finally, ends with a few pamphlets characterised as aid for the beginner.

Due to its simplicity and clear language used by the Muallif (author) alongside the profound Ilm (knowledge) contained in it, these pamphlets should be read and even memorized by everyone who desires to; learn Islm and act upon it. These pamphlets carry lifesaving importance for those who have just started to learn the Aqdatut Tawhd, and situated as an entry and foundation to the science of Tawhd. Meaning, a foundation must be built with these pamphlets prior to furthering in more comprehensive books regarding Aqdah. As known the science of Tawhd, which is the most honourable of sciences, is attained systematically as it is with every science, starting from what is easy moving towards that which is difficult.

The Ummah has embraced the pamphlets found in this book since the day they were written, and most of them have taken their place as basic texts in the curriculum of the organizations of those who study or claim to study in accordance to the Salaf Manhaj.

We have pursued the following methodology while preparing these pamphlets that have been translated and published in the English language in various locations and times:

1. Although we benefited from the present translations, we re-translated by comparing them with the Arabic sources. We would like to sadly declare that in general the translations done before were not very meticulous, even though these are very important texts in the field of Tawhd, which is the reason for the creation of man. More often than not, the translation mistakes confuse the lay people, even those who claim to be literate and educated, and in some cases, cause grave errors in Aqdah (creed) that leads to Kufr (disbelief) or deviation. For this reason, we strived to be very precise throughout the translations as much as we were able to.

2. We gave the volume and page numbers of the Arabic text in footnotes at the beginning of each pamphlet. In the Annotations, the first source given denotes the one we used in the translation. Mostly, as a source we used ad-Durarus Saniyyah which contains the pamphlets of the Ulam (pl. of lim; scholars) of Najd and the compilation named Muallaftush Shaykh Muhammad bin Abdil Wahhb which contains books, pamphlets, and letters by Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh.

3. We added the original Arabic text and the translation of the pamphlets on mirroring pages in the book. We added the differences in Nusakh (pl. of Nuskhah; copies) in squared parenthesis.

4. We tried to do our best to verify the Takhrj (sources) and Tahqq (extraction) of the Ahdth (pl. of Hadth; statements of the prophet) mentioned in the book. We added the Arabic of the yt (pl. of yah; verses of the Qurn) and Ahdth we mentioned in the Annotations sections.

5. We added a section named Annotations at the end of every pamphlet as to make the book easier to comprehend and to make it a knowledge-based work by adding explanations where needed.

After mentioning the content and description of this book, we would like to remind and warn the reader of some issues.

The first issue we would like to explain is regarding the importance and the value of this book. As we have mentioned above, the pamphlets in this compilation are regarding the Asl of the Dn, meaning, this compilation is regarding the most basic aspects of the Aqdah of Tawhd, which without them one cannot enter the fold of Islm. This means that these pamphlets have been prepared as an entrance to the science of Tawhd. It is extremely difficult for a person who has not comprehended these pamphlets to comprehend other matters of Aqdah.

This is why most of the pamphlets in this compilation, such as al-Usluth Thalthah (The Three Principles), al-Qawidul Arbaah (The Four Principles), and Nawqidhul Islm (the Nullifiers of Islm) etc., have been embraced by the Ummah, and have been set as the most basic texts on learning Aqdah by the Muwahhidn residing in the four corners of the earth.

Today, step-by-step learning which is the method of learning in Islm that is also in synchronization with the intellect, has been abandoned, and many people who get acquainted with the Dn (religion) and decide that they will be living an Islmic lifestyle do not start by studying and memorising such basic texts, but they start by getting associated with up-to-date debates on websites, social media, and amongst ones circle of friends.

It has became such that those who arent even able to comprehend the matters La Ilaha Illallh (there is no -true- deity -worthy of worship- except for Allh) encompasses; those who do not correctly know the meaning and contents of the terms Kufr (disbelief), Shirk (associating partners with Allh), Tawhd (the Oneness of Allh), Ilah (deity), Ibdah (worship), Tght, etc., have come to debate whether an act commonly performed today is Kufr/Shirk, or not!

The situation has become so dire that when a person who heatedly debates whether such and such actions are Kufr is asked, So, what is Kufr?, meaning, when he is asked regarding the meaning of the term Kufr which the debate revolves around, he is able to say, I do not remember at the moment, I have to go and check!

As seen, this originates from the warped perception of Dawah in our era. This is because many D (preacher)s of our era are -by the Shaytn- deceived into not making Dawah according to the Sunnah of all the Rusul which is to call to the Kalimah (utterance) of La Ilaha Illallh itself, and guiding them to think about the meaning of this Kalimah. Instead, they cut corners by giving weight to a Dawah that such and such action is Shirk or Kufr, and by this, they think that they present Tawhd to people who do not know the meaning of Kalima-i Tawhd by interlocking them around some shallow matters.

From this aspect, we hope that this compilation of ours will be a guide to the one who desires to learn Tawhd and that it will direct them to the main issues they need to learn. We would like to re-emphasize that it is a condition for those who want to learn the Aqdah of Tawhd to read and comprehend the pamphlets found in this compilation, and if they can, they should even memorise them. Studying more advanced texts of Aqid or reading the works of Ibnu Taymiyyah, Ibnul Qayyim, and other scholars Rahimahumullh will bring no benefit to the one who has not comprehended these and similar texts of Aqdah.

While on the topic, we would like to indicate that our aim in this compilation is not to publish just any work which carries the signature of Muhammad bin Abdil Wahhb Rahimahullh. The reader should not treat this book as any work of the Ulam of the past.

Rather, these pamphlets are to be seen as a base resource which bring together the Adillah (pl. of Dall; evidences) found in the Qurn and the Sunnah regarding Aqdadut Tawhd (the Creed of Tawhd), which is the sole purpose of creation. Also, if a person has not read these pamphlets until this day, they should set a base as a beginner by quickly recompensing this and then going onto reading more comprehensive books, such as Kitbut Tawhd (the Book of Tawhd) which also belongs to the Shaykh Muhammad bin Abdil Wahhb Rahimahullh and its significant explanations.

These pamphlets and their likes which have been adopted by the Ummah of Islm for ages should be a base resource for the one who adopts Islm instead of books, cassettes, and articles which contain various ideologies, mostly political based, and in complete disorder, which are taught in gatherings claimed to be Dawah to Islm by some contemporaries.

The other issue we want to mention here concerns those who are in opposition to and those who judge the Aqdah of Tawhd, the Manhaj of the Salafus Slihn, and especially the Dawah of Najd, founded by Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh, with prejudice. In such a way, that these pamphlets are the base resources for those who are curious regarding what Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh called to. This is because these pamphlets of the Shaykh Muhammad Rahimahullh are the most important and famous pamphlets regarding his Aqdah.

In conclusion, those who want to    express an opinion, regarding Shaykh Muhammad bin Abdil Wahhb Rahimahullh and his Dawah, must firstly take action in accordance to these and other works of the Shaykh Rahimahullh. It should be known that those who do not do this and confine themselves to accusing the Shaykh Rahimahullh and the other scholars of Najd, even by saying that he is an English Agent etc. -which are merely unbelievable factoid conspiracy theories- have nothing to do with Ilm (knowledge), seeking the truth, and truthfulness.

The Aqdah of Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh is in this compilation. As the readers will see, every sentence Shaykh Muhammad Rahimahullh states has a source from either the Qurn or the Sunnah, if not mostly from the scholars. Those who observe what has been written in these pamphlets with justice will not be able to find a single word from the speech of Shaykh Muhammad Rahimahullh in opposition to the Kitb (book, i.e. the Qurn), the Sunnah, the Ijm (consensus) of the Salaf, and the fundamental principles which the Ahlus Sunnah wal Jamah have agreed upon. This is because the field of Aqdah is a field that does not tolerate any mistake.

Shaykh Muhammad Rahimahullh may have mistakes in matters related with acts, just as every person. However, those who go beyond this and claim that the Shaykh deviated in Aqdah and fell into Bidah (innovations), and assert that he declined towards the deviated sects such as the Khawrij, Mutazilah, Mujassimmah etc. are obligated to prove this.

As we mentioned, this cannot be proven with statements uttered with assumptions, envy, and enmity. Rather, this can only be proved by taking action with the statements of Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh, and al-Hamdulillh (all praise is due to Allh), none of these accusations have been proved until this day. Nevertheless, we still recommend that those who want their hearts to be content to examine firstly the pamphlets in this compilation, and then his other works.

Certainly, here we are addressing only those who sincerely desire to find the truth, otherwise, we do not have anything to say except for May Allh guide him to those who approach the matter while being obsessed with a racist attitude, hostility towards the Arabs, fanaticism towards a Madhhab (school of thought) or a Tarqah (religious order), and prejudice according to a modernist and rationalist etc.

This is what we have to say regarding this work of ours. We ask Allh to make this work beneficial for us and all those whom it reaches both in the Duny (worldly life) and the khirah (hereafter). (mn!)


Wal Hamdulillhi Rabbil lamn (And all praise is due to Allh, the Lord of the worlds).

The Translators
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #3 on: 20.08.2019, 01:54:16 AM »
The Life, Knowledgeable Characteristic, and Struggle of
Shaykhul Islm Muhammad bin Abdil Wahhb Rahimahullh[1]

His Birth and Upbringing

The Shaykh Muhammed bin Abdil Wahhb bin Sulaymn bin Al at-Tamim Rahimahullh was born in the year 1115H (1703 CE) at Uyaynah, a city of Najd in the Arabian Peninsula.

His father Abdul Wahhb and grandfather Sulaymn were amongst the renowned knowledgeable individuals of the area of Najd, and thus were the source of Fatw (religious verdicts) during their time. His grandfather, Sulaymn bin Al lived during the era of the eminent Hanbal Faqh (jurist), Mansr al-Baht Rahimahullh, author of Kashshaful Qin, it is reported that they met in Makkah. In this manner, the Shaykh grew up in an environment occupied by Ilm.

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

Shaykh Muhammad Rahimahullh learned the Qurn and attained basic knowledge from his father. He memorized the Qurn before the age of ten. He mastered the Hanbal Fiqh (jurisprudence) along with its Isnd (chain of narration) to Imm Ahmad Rahimahullh from his father and grandfather. His father appointed him as the Imm (leader) of Salh (daily prayers), once he reached puberty. It is also reported his father would say, I have learned many beneficial matters regarding the Ahkm (pl. of Hukm; rulings) from him.[2]

According to his grandson Shaykh Abdul Latf Rahimahullh, he had gone to the Haramayn (two sacred cities; Makkah and Madnah), gathered with the Shuykh of the area, attained Ijzah (the grant of permission or authority) from some of them, and later went to the cities Basra and Ahs and took lessons from the Shuykh.

Shaykh Abdul Latf bin Abdir Rahmn Rahimahullh mentions the inclination of his grandfather, Shaykh Muhammad, to Tawhd and taking the Qurn and Sunnah as his guide by abandoning blind following being influenced greatly by the Shaykhul Haramayn of his era, Muhammad Hayyt as-Sind, whom he studied Hadth from at Hijz.[3]

His other grandson Shaykh Sulaymn bin Abdillh Rahimahullh mentioned names such as Al Afand ad-Dghistn, the author of the famous Kashful Khaf al-Ajln, Abdullh bin Ibrhm an-Najd, and Abl Mawhib al-Hanbal amongst his teachers. He studied various books on Fiqh (jurisprudence), Hadth, Srah (history), Lughah (the Arabic language), especially the nine basic Hadth books from the mentioned scholars and others with their Sanad (Isnd).

Also through his teacher Abdullh bin Ibrhm an-Najd, he had the honour of narrating some of the Ahdth (pl. of Hadth) with their Isnd reaching Raslullh Sallallhu Alayhi wa Sallam.[4]

His Students

Besides his sons Abdullh, Husayn, and Ibrhm Rahimahumullh; his grandson Abdur Rahmn bin Hasan Rahimahullh; his companions in Dawah such as Sud bin Abdul Azz Rahimahullh are amongst his students from his close surrounding, other scholars such as Hamad bin Nsir bin Uthmn l-i Muammar, Abdul Azz bin Husayn an-Nsir, Sad bin Hijj, and Husayn bin Ghannm Rahimahumullh were educated in his circle of knowledge.

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

Kitbut Tawhd (The Book of Monotheism), Kashf'ush Shubuht (Removal of the Doubts), Manat Tght (the Meaning of Tght), al-Usluth Thalthah (The Three Fundamentals), al-Qawidul Arbaah (The Four Principles), ar-Rislatul Mufdah (the Beneficial, Important and Precious Pamphlet), Mukhtasaru Sratir Rasl (The Concise History of the Rasl), dabul Mashyi ilas Salh (the Manner of Walking Towards Prayer), Mufdul Mustafd (Beneficial Benefeciary), al-Jawhirul Mudhiyyah (the Illuminating Gems), Masilul Jhiliyyah (The Issues of the Era of Ignorance), and other short pamphlets regarding Aqdah,

He also has authored many beneficial books such as Fadhlul Islm (The Superiority of Islm), Uslul mn (The Foundation of Faith), al-Kabir (the Major Sins), Mukhtasarul Insf wash Sharhil Kabr, and Majmul Hadth al Abwbil Fiqh (A Compilation of Hadth According to the Topics of Fiqh).

Most of the works by the Shaykh Muhammad Rahimahullh have been gathered in Majmu Muallaftish Shaykhi Muhammad bin Abdil Wahhb in thirteen volumes. It is also possible to find many of his Rasil (pamphlets) in ad-Durarus Saniyyah in eleven volumes.

His Da'wah (Call)

The Shaykh Rahimahullh began his Dawah of Tawhd in Basrah and because he had gained the enmity of some individuals, on a hot summers 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 Himyah (protection) of Uthmn bin Muammar, the Amr of Uyaynah. In Uyaynah, events to destroy places of Shirk such as the tomb of Zayd Ibnul Khattb Radiyallhu Anh being demolished to begin with and the application of Rajm (stoning to death) to a female as the punishment of Zin (fornication) under the leadership of the Shaykh had terrified the enemies of Islm, and finally, Uthmn bin Muaamar submitted to the repression and treachery and expelled the Shaykh from Uyaynah.

Leaving Uyaynah, the Shaykh Muhammad Rahimahullh went to ad-Diriyyah in the year 1158H, and there he met Muhammad bin Sud. Ibnu Sud accepted the call of Tawhd by the Shaykh and promised he would assist his Dawah all the way. After such pact, they struggled together and did not part until death.

After this alliance of sword and pen, the Dawah (call) of Tawhd spread in waves, starting from the villages and towns, and ultimately along with the establishment of administration relying on the Aqdah, the Salaf Dawah which the Shaykh lead began to be heard everywhere.

His Death and Eulogy

After a life built upon Ilm (knowledge), Amal (action), Dawah (invitation) and Sabr (patience), the Shaykh Muhammad bin Abdil Wahhb Rahimahullh died at the age of 92 in the year 1206H (1792 CE).

Following his death, scholars such as Imm ash-Shawkn (1250H/1834 CE) and Husayn bin Ghannm (1225H/1811 CE), a scholar from among the Ulam (scholars) of Ahs, wrote odes for him.

Also, al-Amr as-Sann the author of the renowned books such as Subulus Salm and Tathrul Itiqd had written a Qasdah (ode) praising him during his life time.

May Allh Subhnahu have mercy upon Shaykhul Islm Muhammad bin Abdil Wahhb and all those Muwahhid scholars who had a hand in spreading the Call of Tawhd, and may he destine us to benefit from their works. (mn!)
 1. This short biography has been compiled from various sources, such as Haytush Shaykh Muhammad bin Abdil Wahhb by Isml al-Ansr. For more information, refer back to the independent sections regarding the life of the Shaykh Rahimahullh in: Mashhiru Ulamin Najd by Abdur Rahmn bin Abdil Latf, Fathul Majd Sharhu Kitbit Tawhd by Abdur Rahmn bin Hasan, and al-Alm by az-Zirikl.
 
 2. Husayn bin Ghannm, Rawdhatul Afkr (Trikhu Najd), 1/209 (Druth Thulthiyyah publications, Riydh 1431H).
 
 3. Abdul Latf bin Abdir Rahmn, Misbhudh Dhalm, 154-155 (published by Isml bin Sad bin Atq).
 
 4. Sulaymn bin Abdillh, at-Tawdh an Tawhdil Khallq, p. 25, (Dru Taybah publications, edition of 1404H).
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #4 on: 20.08.2019, 02:00:25 AM »








A Compilation of Pamphlets on Tawhd

Shaykh'ul Islm Muhammad bin Abdil Wahhb Rahimahullh








Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #5 on: 10.09.2019, 09:41:42 PM »





اَلرِّسَالَةُ الْمُفِيدَةُ الْمُهِمَّةُ الْجَلِيلَةُ[1]

THE BENEFICIAL, IMPORTANT, AND PRECIOUS PAMPHLET

(REGARDING THE TERMS TAWHD, SHIRK, KUFR, AND NIFQ)[2]





 1. 
اَلدُّرَرُ السَّنِيَّةُ، 66/2-72.
 
 2. This pamphlet is found between pages 66-72 in the second volume of ad-Durarus Saniyyah, which contains the pamphlets of the Ulam of Najd, compiled by Abdur Rahmn bin Qsim. In addition, due to its benefit, even though it is not found in many of the wide-spread copies of the Rislah, we have included a response given by the Shaykh Rahimahullh to a question regarding the types of Tawhd. The question and its answer can be found in the second volume of ad-Durarus Saniyyah, pages 72-73.
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #6 on: 10.09.2019, 09:42:58 PM »
اَلرِّسَالَةُ الْمُفِيدَةُ الْمُهِمَّةُ الْجَلِيلَةُ

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيمِ، وَبِهِ نَسْتَعِينُ. اَلْحَمْدُ لِلّٰهِ وَكَفَى، وَسَلاَمٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى. أَمَّا بَعْدُ:

فَاعْلَمْ رَحِمَكَ اللهُ؛

أَنَّ اللهَ تَعَالَى خَلَقَ الْخَلْقَ لِيَعْبُدُوهُ وَلاَ يُشْرِكُوا بِهِ شَيْئًا، قَالَ تَعَالَى:

﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلاَّ لِيَعْبُدُونِ.﴾ [الذاريات: 56]

وَالْعِبَادَةُ هِيَ: التَّوْحِيدُ لِأَنَّ الْخُصُومَةَ بَيْنَ الْأَنْبِيَاءِ وَالْأُمَمِ فِيهِ، كَمَا قَالَ تَعَالَى:

﴿وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللّٰهَ وَاجْتَنِبُوا الطَّاغُوتَ.﴾ [النحل: 36]

اَلتَّوْحِيدُ ثَلَاثَةُ اُصُولٍ:

1.   تَوْحِيدُ الرُّبُوبِيَّةِ،

2.   وَتَوْحِيدُ الْأُلُوهِيَّةِ،

3.   وَتَوْحِيدُ الذَّاتِ وَالْأَسْمَاءِ وَالصِّفَاتِ.


THE BENEFICIAL, IMPORTANT, AND PRECIOUS PAMPHLET

(REGARDING THE TERMS TAWHD, SHIRK, KUFR, AND NIFQ)

In the name of Allh, the Most Gracious, the Most Merciful, from Him we seek help. All praise is due to Allh, and this is sufficient (for praise). May peace be upon His slaves whom He has chosen.[1]

Amm Bad (to proceed):

TAWHD (UNIFICATION) AND ITS TYPES[2]

Know, may Allhu Tal have mercy upon you:

That Allh created the creation to worship Him and so that they do not associate anything to Him.

Allhu Tal stated,

I have not created the jinn and human beings except that they worship Me. (adh-Dhriyt 51/56)

Ibdah (worship) is Tawhd[3], since the dispute between the Anbiy (pl. of Nab; Prophets) and their Ummah (people/nation) has always been regarding this.[4] Just as Allhu Tal stated,

And verily, We have sent among every Ummah (nation) a Messenger (proclaiming), Worship Allh (Alone), and avoid (worshipping) the Tght. (an-Nahl 16/36)

Tawhd[5] is of three fundamentals:

1.   Tawhdur Rubbiyyah (Oneness of the Divine Lordship),

2.   Tawhdul Ulhiyyah (Oneness of the Divine nature, to single-out Allh alone for worship),

3.   Tawhdul Asm was Sift (Oneness/Uniqueness in the Divine Names and Attributes).[6]


اَلْأَصْلُ الْأَوَّلُ تَوْحِيدُ الرُّبُوبِيَّةِ

وَهُوَ: الَّذِي أَقَرَّ بِهِ الْمُشْرِكُونَ فِي زَمَنِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلاَ أَدْخَلَهُمْ فِي الْإِسْلاَمِ وَقَاتَلَهُمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَاسْتَحَلَّ دِمَاءَهُمْ وَأَمْوَالَهُمْ، وَهُوَ: تَوْحِيدُ اللهِ بِفِعْلِهِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ اللّٰهُ فَقُلْ أَفَلَا تَتَّقُونَ.﴾ [يونس: 31] وَقَوْلُهُ:

﴿قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ. سَيَقُولُونَ لِلّٰهِ قُلْ أَفَلاَ تَذَكَّرُونَ. قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ. سَيَقُولُونَ لِلّٰهِ قُلْ أَفَلاَ تَتَّقُونَ. قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلاَ يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ. سَيَقُولُونَ لِلّٰهِ قُلْ فَأَنَّى تُسْحَرُونَ.﴾ [المؤمنون: 84-89]

وَالْآيَاتُ عَلَى هَذَا كَثِيرَةٌ جِدًّا أَكْثَرُ مِنْ أَنْ تُحْصَرَ وَأَشْهَرُ مِنْ أَنْ تُذْكَرَ.


THE FIRST FUNDAMENTAL:[7]

Tawhdur Rubbiyyah[8]

(Oneness of the Divine Lordship)

The Mushrikn (pl. Mushrik) during the era of Raslullh Sallallhu Alayhi wa Sallam accepted this type of Tawhd[9], yet this did not enter them into Islm. Raslullh Sallallhu Alayhi wa Sallam fought them and considered their blood and wealth Hall (permissible). This (type of Tawhd) is unifying Allhu Tal in His Fil (actions that are unique to Him; i.e. creating, providing, administrating the universe etc.). The evidence for this is the statement of Allhu Tal,

Say, Who is it that sustains you (in life) from the sky and from the earth? Or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? And who is it that rules and regulates all affairs? They will say, Allh. Say, Will you not then show piety (to Him)? (Ynus 10/31)

And His Tals statement,

Say, To whom belongs the earth and whoever is in it, if you should know? They will say, To Allh. Say, Then will you not take heed? Say, Who is the Lord of the seven heavens, and the Lord of the Great Throne? They will say, They (all) belong to Allah. Say, Then will you not fear Him? Say, Who is it in whose hands is the governance of all things, who protects (all), but is not protected (of any), if you know? They will say, They (all) belong to Allh. Say, Then how are you deluded? (al-Muminn 23/84-89)

The yt (pl. yah; verses of Qurn) in this regards are many; too many to summarize and well known to mention


وَالْأَصْلُ الثَّانِي وَهُوَ تَوْحِيدُ الْأُلُوهِيَّةِ.

فَهُوَ الَّذِي وَقَعَ فِيهِ النِّزَاعُ فِي قَدِيمِ الدَّهْرِ وَحَدِيثِهِ، وَهُوَ تَوْحِيدُ اللهِ بِأَفْعَالِ الْعِبَادِ كَالدُّعَاءِ، وَالرَّجَاءِ، وَالْخَوْفِ، وَالْخَشْيَةِ، وَالْإِسْتِعَانَةِ، وَالْإِسْتِعَاذَةِ، وَالْمَحَبَّةِ، وَالْإِنَابَةِ، وَالنَّذْرِ، وَالذَّبْحِ، وَالرَّغْبَةِ، وَالرَّهْبَةِ، وَالْخُشُوعِ، وَالتَّذَلُّلِ، وَالتَّعْظِيمِ؛

فَدَلِيلُ الدُّعَاءِ قَوْلُهُ تَعَالَى:

﴿وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ.﴾ اَلْآيَة [غافر: 60]

وَكُلُّ نَوْعٍ مِنْ هٰذِهِ الْأَنْوَاعِ عَلَيْهِ دَلِيلٌ مِنَ الْقُرْآنِ.

وَأَصْلُ الْعِبَادَةِ تَجْرِيدُ الْإِخْلاَصِ لِلّٰهِ تَعَالَى وَحْدَهُ، وَتَجْرِيدُ الْمُتَابَعَةِ لِلرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ تَعَالَى:

﴿وَأَنَّ الْمَسَاجِدَ لِلّٰهِ فَلاَ تَدْعُوا مَعَ اللّٰهِ أَحَدًا.﴾ [الجن: 18]

وَقَوْلُهُ تَعَالَى:

﴿فَآمِنُوا بِاللّٰهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّٰهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ.﴾ [الأعراف: 158] 


THE SECOND FUNDAMENTAL:

Tawhdul Ulhiyyah


(Oneness of the Divine nature, to single-out Allh alone for worship)[10]

This (type of Tawhd) is that which most of the struggle in the past and the present took place. It is the worshippers unifying Allhu Tal through their own actions, such as in ad-Du (supplication/worship), ar-Raj (hope), al-Khawf (fear), al-Khashyah (awe), al-Istinah (seeking aid), al-Istidhah (appeal for refuge), al-Mahabbah (love), al-Inbah (penitence), an-Nadhr (vow), adh-Dhabh (sacrifice), ar-Raghbah (aspiration), al-Khush (submissive humility), at-Tadhallul (submissiveness), and at-Tadhm (glorification).

The evidence for ad-Du is the statement of Allhu Tal,

And your Lord says, Call upon Me; I will answer your (prayer)... (Ghfir 40/60)

For all of these types of Ibdah (worship), there is an evidence in the Qurn.

The foundation of al-Ibdah is to isolate al-Ikhls (sincerity) solely for Allhu Tal and to isolate adherence to the Rasl (Messenger of Allh) Sallallhu Alayhi wa Sallam. Allhu Tal stated,

And the Masjid (pl. Masjid; places of worship) are only for Allh, so pray (invoke/worship) not unto anyone along with Allh. (Jinn 72/18)

And the statement of Allhu Tal,

So believe in Allh and His Rasl (Muhammad), the Nab (prophet) who can neither read nor write who believes in Allh and His Words, and follow him so that you may be guided. (al-Arf 7/158);



﴿وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلاَّ نُوحِي إِلَيْهِ أَنَّهُ لاَ إِلٰهَ إِلاَّ أَنَا فَاعْبُدُونِ.﴾ [الأنبياء: 25] وَقَوْلُهُ تَعَالَى:

﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ.﴾ [الرعد: 14] إلىَ قَولِهِ:

﴿وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلَالٍ.﴾ [الرعد: 14]، وَقَوْلُهُ:

﴿ذٰلِكَ بِأَنَّ اللّٰهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ.﴾ اَلْآيَة [الحج: 62] وَقَوْلُهُ تَعَالَى:

﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا.﴾ [الحشر: 7] وَقَوْلُهُ تَعَالَى:

﴿قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللّٰهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّٰهُ غَفُورٌ رَحِيمٌ.﴾ [آل عمران: 31]


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-Anbiy 21/25)

And His Tals statement,

For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way

Until His Tals statement,

And the invocation of the disbelievers are only in vain. (ar-Rad 13/14)[11]

And His Tals statement,

That is because Allh He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they invoke besides Him, it is al-Btil (the falsehood) (al-Hajj 22/62)

Moreover, His Tals statement,

And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it). (al-Hashr 59/7)

And the statement of Allhu Tal,

Say, If you love Allah then follow me, Allh will love you and forgive you of your sins. And Allah is al-Ghafr (the Oft-Forgiving), ar-Rahm (the Most Merciful). (l-i Imrn 3/31)


اَلْأَصْلُ الثَّالِثُ وَهُوَ تَوْحِيدُ الذَّاتِ وَالْأَسَمَاءِ وَالصِّفَاتِ

كَمَا قَالَ تَعَالَى:

﴿قُلْ هُوَ اللّٰهُ أَحَدٌ. اَللّٰهُ الصَّمَدُ. لَمْ يَلِدْ وَلَمْ يُولَدْ. وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ.﴾ [سورة الإخلاص] وَقَوْلُهُ تَعَالَى:

﴿وَلِلّٰهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ.﴾ [الأعراف: 180] وَقَالَ تَعَالَى:

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.﴾ [الشورى: 11]

THE THIRD FUNDAMENTAL:

Tawhdudh Dhti wal Asmi was Sift


(Oneness/Uniqueness in the essence of Allh, the Divine Names and Attributes)[12]

As Allhu Tal stated,

Say, He is Allh, the One! Allh, is as-Samad (The Self-Sufficient Master, Whom all creatures need). He has never had offspring, nor was He born. And there is none comparable unto Him. (al-Ikhls 112/1-4)

And His Tals statement,

And al-Asmul Husn (the Most Beautiful Names) belong to Allh, so invoke Him by them, and leave the company of those who deviate in His Names. They shall be recompensed for what they have been doing. (al-Arf 7/180)

Moreover, He Tal stated,

There is nothing like unto Him, and He is as-Sam (the All-Hearer), al-Basr (the All-Seer). (ash-Shr 42/11)

ANNOTATIONS:
 1. It seems as the author Rahimahullh has taken the following yah as a foundation for his proclamation in the opening,

﴿قُلِ الْحَمْدُ لِلّٰهِ وَسَلاَمٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى.﴾ [النمل: 59]
Say, Praise is due to Allh, and peace be on His slaves whom He has chosen! (an-Naml 27/59)
 
 2. We added the headings such as Tawhd, Shirk, Kufr, and Nifq in consideration to simplify things for the reader.
 
 3. It was narrated by Imm al-Baghaw Rahimahullh that Ibnu Abbs Radiyallhu Anhuma stated,

كَلُّ مَا وَرَدَ فِي الْقُرْآنِ مِنَ الْعِبَادَةِ فَمَعْنَاهَا التَّوْحِيدُ.
The meaning of all that is mentioned in the Quran regarding Ibdah is Tawhd. (Tafsrul Baghaw, Dru Tayba print, 1/71, Tafsr of Sratul Baqarah yah 21)

Also, with the Isnd (chain of narration) that has reached him, Imm at-Tbar narrated in his Tafsr that Ibnu Abbs Radiyallhu Anhum explained
﴾اُعْبُدُوا رَبَّكُمْ﴿ worship your Rabb (Lord) in Sratul Baqarah yah 21 as وَحِّدُوا رَبَّكُمْ Make Tawhd of (unify) your Rabb (Lord)! (Imm at-Tbar, Tafsrut Tbar, Ahmad Shkir print, 1/362) Among the scholars who narrated this from Ibnu Abbs Radiyallhu Anhum, as-Suyt mentions the names of Ibnu Ishq and Ibnu Ab Htim. (as-Suyt, ad-Durrul Manthr fit Tafsr bil Masr, 1/85)
 
 4. The implication here is Tawhd (unification) in Ibdah, meaning Tawhdul Ulhiyyah. Hence the struggle between the Anbiy and their Ummah was not in Tawhdur Rubbiyyah; it was not regarding the existence of Allh nor about Allh not having a partner in creating, or providing. On the contrary, it was about the unification of Allh in Ibdah, meaning Tawhdul Ulhiyyah. As known, except for those who stubbornly deny such as the likes of Pharaoh and Nimrod, most of the previous nations did not deny Allh. yh 36 of Suratun Nahl mentioned by the Shaykh Rahimahullh indicates this. This matter will be dealt with in detail in the following pages while describing the types of Tawhd Inshllh.
 
 5. Linguistically, Tawhd means unification. In the Sharah, it means to unify Allhu Tal in what is peculiar to Him and to deny them from any other. As it will be explained in the following pages what is peculiar to Allhu Tal is Lordship, Divinity, and the Divine Names and Attributes.
 
 6. In his al-Ibnah, the Muhaddith (Hadth scholar) Ibnu Battah al-Ukbar Rahimahullh (d. 387H) from amongst the Hanbal jurists, while sticking to the order Lordship, Divinity, and the Divine Names and Attributes, stated the following regarding these types of Tawhd,

and this is because the basis of faith in Allh that is obligatory upon the creation to believe in when confirming faith in Allhu Tal is in three things:

1.   The servant believes in His existence, so that this would serve to contradict the Maddhab (school of thought) of Ahlut Tatl (people of denial) who do not recognize the existence of a Creator. [In many texts, the term
رَبَّانِيَّتَهُ, meaning His Rabbniyyah (Lordship) is used in place of His existence, although this term appears in the narration we have chosen to quote here. Translator.]

2.   That he believes in His Wahdniyyah (Oneness), so that this would serve to contradict the Madhhib (pl. Madhhab) of Ahlus Shirk (polytheists/pagans), who recognize the Creator and associate others (as partners) with Him in worship.

3.   That he believes in Him as described by the Attributes which are not possible for Him to not be described with of Ilm (Knowledge), Qudrah (Power), Hikmah (Wisdom), and everything else that He described Himself with in His Book.

For we know that many of those -who affirm in an absolute manner and unify Allh- often deviate in His Sift. His deviation in Allhs Sift becomes something which damages his Tawhd. For this reason, we find that Allhu Tal has addressed His servants by calling them to believe in every one of these three aspects and to have faith in them. When it comes to Him calling them to affirm His existence and Oneness, we are not going to mention it here due to the length and vastness of speech regarding it.

This is also because the Jahm claims he affirms both [Rubbiyyah and Ulhiyyah. Translator], whereas his denial of the Sift nullifies his claim of both. (Ibnu Battah al-Ukbar, al-Ibnatul Kubr, 6/173)
 
 7. In the original script, this and the following two headings regarding the types of Tawhd are actually sentences such as The first foundation is Tawhdur Rubbiyyah However, we found it beneficial to present them in a heading structure in order to simplify it for the reader.
 
 8. In the English language, Tawhdur Rubbiyyah can be translated as the Oneness of Allhu Tal in Divine Lordship, i.e. affirming Allhu Tal as the sole Lord.

Rabb is a word that comes from the root letters
ر - ب - ب (in the Arabic language). It denotes the meanings lord, master, educator, sovereign, administrator etc.

According to this, Tawhdur Rubbiyyah means affirming Allhu Tal as the creator and administrator of the universe, the sole disposer over all creation.

This is in opposition to some Ghult Sf (extremist mystics) and their likes, which attribute the authority of disposing to the Awliy (pl. Wal; saints), claim these Awliy come to the help of those in request, and answer the call of those who call upon them. Surely, all of these are beliefs that encompass taking those other than Allh as Rabb.
 
 9. The affirmation of the Mushrikn regarding Tawhdur Rubbiyyah is generally their acceptance of Allhu Tal as the sole creator, provider, and administrator of the affairs of the universe. Hence, this is the indication of the yt (pl. yah; sign, verse from the Qurn) mentioned by the Shaykh Rahimahullh in evidence. Again, in another yah, Allhu Tal stated,

﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللّٰهِ إِلاَّ وَهُمْ مُشْرِكُونَ.﴾ [يوسف: 106]
And most of them believe not in Allh without associating (other as partners) with Him! (Ysuf 12/106)

According to what Ibnu Jarr at-Tabar narrated with its Isnd, Ikrimah Rahimahullh said in explanation to the point at issue,


تَسْأَلُهُمْ مَنْ خَلَقَهُمْ وَمَنْ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَيَقُولُونَ: اللّٰهُ، فَذٰلِكَ إِيمَانُهُمْ بِاللّٰهِ، وَهُمْ يَعْبُدُونَ غَيْرَهُ.
You ask them, Who created them, and who created the heavens and the earth, they say Allh. This is their mn (belief) in Allh while they worship other than Him.

Then he stated the following,


يَعْلَمُونَ أَنَّهُ رَبُّهُمْ، وَأَنَّهُ خَلَقَهُمْ، وَهُمْ مُشْرِكُونَ بِهِ.
They know that He is their Rabb and that He is the one who created them while they associate partners to Him.

Ibnu Jarr quoted similar narrations from Ibnu Abbs, Mujhid, and others. (at-Tabar, Tafsrut Tabar, Ahmad Shkir print, 16/286+.)

With this, it is established that the Mushrikn accept Rubbiyyah in the sense of Allh being the Creator and that they do affirm this. However, they associate partners with Allh in Ibdah. Otherwise, it is not at issue that anyone from among the Mushrikn accepts Tawhdur Rubbiyyah in the absolute sense. Hence, if they had truly unified Allhu Tal in His Rubbiyyah, this would have necessitated them to unify Allh in His Ulhiyyah and making Du to a being other than Allh, requesting aid and Shafah (intercession) from a being other than Allh would have never been relevant for them. All of these are actions of Shirk in the Rubbiyyah of Allh because benefiting and causing harm are characteristics of Rubbiyyah.

Therefore, it is not possible for any Mushrik to truly affirm Tawhdur Rubbiyyah. All types of Tawhd (Rubbiyyah, Ulhiyyah, and al-Asm was Sift) are pertinent to one another and necessitate one another. Scholars have made this allotment so that Tawhd is understood accurately, otherwise, all types of Tawhd denote to the same truth.

The Shaykh Rahimahullh stated that the Mushrikn accept Tawhdur Rubbiyyah in order to clarify that if one is associating partners to Allh in worship just like the Mushrikn of today do, merely unifying Allh in His creating and providing; it does not enter him into the fold of Islm. Wallhu Alam!
 
 10. Tawhdul Ulhiyyah can be translated as Oneness of the Divine nature, to single-out Allh alone for worship in the English language. The meaning of Ilah is Mabd; i.e. the worshipped one. According to this, as Tawhdul Ulhiyyah means recognizing Allhu Tal as the One and Only Deity worthy of worship, it also signifies not associating any partners to Him in Ibdah. Explanations regarding the term Ilah by Shaykh Muhammad Rahimahullh will be given in the pages to come. Imm al-Qurtub Rahimahullh stated the following regarding Ibdah i.e., servitude,

The Asl (base) of Ibdah is at-Tadhallul (submissiveness) and al-Khud (subservience). The functions of the Sharah (Islamic law) which abide the Mukallafn (pl. Mukallaf; legally responsible) are called Ibdah. This is because those who are Mukallaf observe and carry them out submissively and in servitude to Allhu Tal. (Quoted by Shaykh Abdur Rahmn bin Hasan, Fathul Majd, 14)

Indeed, this meaning is found in the description given to the types of Ibdah by the Shaykh Rahimahullh.

Fundamentally, each action that comprises lowering oneself, submissiveness, absolute obedience, unconditional love etc. in the position of perfection before a deity is Ibdah. The Ibdah mentioned here are the most prevalent types.
 
 11. The full text of the yah mentioned by the Shaykh is as follows,

﴿لَهُ دَعْوَةُ الْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لاَ يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلاَّ كَبَاسِطِ كَفَّيْهِ إِلَى الْمَاءِ لِيَبْلُغَ فَاهُ وَمَا هُوَ بِبَالِغِهِ وَمَا دُعَاءُ الْكَافِرِينَ إِلاَّ فِي ضَلاَلٍ.﴾ [الرعد: 14]
For Him (alone) is the supplication of truth. And those whom they invoke can never respond to them in any way. Their case is like the one who stretches forth his two hands towards water that it may reach his mouth, but it reaches it not. And the invocation of the disbelievers are only in vain. (ar-Rad 13/14)
 
 12. The intent here is to unify Allhu Tal in His essence, divine names and attributes. Meaning, not to section the Dht (Essence) of Allh by attributing a spouse, child etc. to Him, isolating al-Asm was Sift (the divine names and attributes) only to Him without associating any partner to Him, and to accept and confirm al-Asm was Sift of Allhu Tal without resembling Him to His creation, with no Tawl (figurative interpretation) nor Tahrf (distortion).
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #7 on: 23.09.2019, 04:22:46 AM »
وَاعْلَمْ أَنَّ ضِدَّ التَّوْحِيدِ الشِّرْكُ وَهُوَ ثَلاَثَةُ أَنْوَاعٍ:

1- شِرْكٌ أَكْبَرُ،

2- وَشِرْكٌ أَصْغَرُ،

3- وَشِرْكٌ خَفِيُّ.

SHIRK (POLYTHEISM) AND ITS TYPES

Know that the opposite of Tawhd is Shirk (polytheism; the worship of others along with Allh)[1] and Shirk is of three types:

1.   Ash-Shirkul Akbar (Major Polytheism),

2.   Ash-Shirkul Asghar (Minor Polytheism),

3.   Ash-Shirkul Khaf (Inconspicuous/Hidden Polytheism).



وَالدَّلِيلُ عَلَى الشِّرْكِ الْأَكْبَرِ قَوْلُهُ تَعَالَى:

﴿إِنَّ اللّٰهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذٰلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا.﴾ [النساء: 116]

وَقَوْلُهُ تَعَالَى:

﴿وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللّٰهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللّٰهِ فَقَدْ حَرَّمَ اللّٰهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ.﴾ [المائدة: 72]

وَهُوَ: أَرْبَعَةُ أَنْوَاعٍ.

اَلنَّوْعُ الْأَوَّلُ: شِرْكُ الدَّعْوَةِ
، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:


1.   Ash-Shirkul Akbar (Major Polytheism)[2]

The evidence for ash-Shirkul Akbar is the statement of Allhu Tal,

Indeed, Allh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allh has certainly gone far astray. (an-Nis 4/116)

And the statement of Allhu Tal,

The Mash (Messiah) has said, O Children of Isrl (Israel), worship Allh, my Lord and your Lord. Indeed, he who associates others with Allh -Allh has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. (al-Midah 5/72)

Ash-Shirkul Akbar is of four types[3]:

a.   Shirkud Du (Polytheism in Supplication/Prayer)

The first type is Shirkud Du (invocation, supplication, or prayer to other deities besides Allh), and the evidence for this is the statement of Allhu Tal,



﴿فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللّٰهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ ۞ لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا فَسَوْفَ يَعْلَمُونَ.﴾ [العنكبوت: 65-66]

اَلنَّوْعُ الثَّانِي: شِرْكُ النِّيَّةِ، وَهِيَ: الْإِرَادَةُ وَالْقَصْدُ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لاَ يُبْخَسُونَ. أُولٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلاَّ النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ.﴾ [هود: 15-16]

اَلنَّوْعُ الثَّالِثُ: شِرْكُ الطَّاعَةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿اِتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللّٰهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلاَّ لِيَعْبُدُوا إِلٰهًا وَاحِدًا لَا إِلٰهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ.﴾ [التوبة: 31]

وَتَفْسِيرُهَا الَّذِي لاَ إِشْكَالَ فِيهِ، هُوَ طَاعَةُ الْعُلَمَاءِ وَالْعُبَّادِ فِي مَعْصِيَةِ اللهِ سُبْحَانَهُ، لاَ دُعَاؤُهُمْ إيَّاهُمْ، كَمَا فَسَّرَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، لِعَدِيِّ بْنِ حَاتِمٍ لَمَّا سَأَلَهُ، فَقَالَ: لَسْنَا نَعْبُدُهُمْ. فَذَكَرَ لَهُ أَنَّ عِبَادَتَهُمْ طَاعَتُهُمْ فِي الْمَعْصِيَةِ.


So when they embark on a ship, they invoke Allh, having their faith purely in Him. But when He saves them (and brings them) to the land, in no time they associate others with Him. Thus becoming ungrateful for what We gave them. Let them have some enjoyment, then they will soon come to know. (al-Ankabt 29/65-66)

b.   Shirkun Niyyah (Polytheism in Intention)[4]

The second type is Shirkun Niyyah. Niyyah (Intention) is, Irdah (purpose) and Qasd (determination), the evidence for this (Shirkun Niyyah) is the statement of Allhu Tal,

Whoever desires the life of this world and its adornments -We fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is nothing in the Hereafter but Fire and vain are the deeds they did therein and of no effect is that which they used to do. (Hd 11/15-16)

c.   Shirkut Tah (Polytheism in Rendering Obedience to any Authority against the Order of Allh)

The third type is Shirkut Tah, and the evidence for this is the statement of Allhu Tal,

They (the Jews and Christians) took their rabbis and their monks to be their lords besides Allh, and (they also took as their Lord) al-Mash (Messiah), son of Maryam (Mary), while they (Jews and Christians) were commanded to worship none but One Ilah, La Ilaha Illa Huwa (there is no -true- deity -worthy of worship- except He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him). (at-Tawbah 9/31)

The Tafsr (exegesis) of this yah that has no obscurity is their obedience to the Ulam (pl. lim; scholars) and Ubbd (pl. bid; monks) in Masiyah (sin) to Allh Subhnahu; it is not them supplicating to the Ulam and Ubbd. Just like when Adiyy bin Htim Radiyallhu Anh asked, We do not worship them (i.e. Rabbis and Monks). Raslullh Sallallhu Alayhi wa Sallam informed him in explanation that such worship is by obeying them in the matters of Masiyah (sin) to Allh.[5]


اَلنَّوْعُ الرَّابِعُ: شِرْكُ الْمَحَبَّةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللّٰهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللّٰهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّٰهِ جَمِيعًا وَأَنَّ اللّٰهَ شَدِيدُ الْعَذَابِ.﴾ [البقرة: 165] إِلَى قَوْلِهِ:

﴿وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ.﴾ [البقرة: 167]

وَالنَّوْعُ الثَّانِي: شِرْكٌ أَصْغَرُ، وَهُوَ الرِّيَاءُ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحًا وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا.﴾ [الكهف: 110]


d.   Shirkul Mahabbah (Polytheism in Love)

The fourth type is Shirkul Mahabbah (showing the love which is due to Allh Alone to others), and the evidence for this is the statement of Allhu Tal,

And of mankind are some who take (for worship) others besides Allah as Andd (pl. Nidd; rivals, equals, partners to Allh), they love them as they love Allh. But those who believe, love Allh more (than anything else). If only those who do wrong could see, when they will see the torment that all power belongs to Allh and that Allh is Severe in punishment. (al-Baqarah 2/165)

Until His Tals statement,

... and they will never get out of the Fire.[6] (al-Baqarah 2/167)

2.   Ash-Shirkul Asghar (Minor Polytheism)[7]

The second type is ash-Shirkul Asghar, which is ar-Riy (showing off), and the evidence for this is the statement of Allhu Tal,

So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (al-Kahf 18/110)



وَالنَّوْعُ الثَّالِثُ: شِرْكٌ خَفِيٌّ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

اَلشِّرْكُ فِي هَذِهِ الْأُمَّةِ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الصَّفَاةِ السَّوْدَاءِ فِي ظُلْمَةِ اللَّيْلِ

وَكَفَّارَتُهُ قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ:

اَللّٰهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ شَيْئًا وَأَنَا أَعْلَمُ وَأَسْتَغْفِرُكَ مِنَ الذَّنْبِ الَّذِي لاَ أَعْلَمُ. (اَلْبُخَارِيُّ: اَلْأَدَبُ الْمُفْرَدِ، 716.)


3. Ash-Shirkul Khaf (Inconspicuous/Hidden Polytheism)[8]

The third type is ash-Shirkul Khaf (Inconspicuous/Hidden Shirk), and the evidence for this is the statement of Raslullh Sallallhu Alayhi wa Sallam,

Shirk in my Ummah (nation) is much more hidden than the pace of an ant crawling upon a black stone in the darkness of the night.

The Kaffrah (expiation) for it (inconspicuous Shirk) is the statement of Raslullh Sallallhu Alayhi wa Sallam,

O Allh, I seek protection in You from ascribing partners to You knowingly and I seek forgiveness from You for those things which I do not know.[9]

ANNOTATIONS:
 1. Linguistically, Shirk means associating partners. In the simplest form of explanation, in Islm, it means giving to another that which belongs to Allhu Tal. Since Shirk is the opposite of Tawhd, associating partners to Allhu Tal in His Rubbiyyah, His Ulhiyyah, and His Asm was Sift in opposition to the fundamentals of Tawhd constitutes the foundation of Shirk.
 
 2. Ash-Shirkul Akbar causes one to exit the Dn of Islm and become Kfir. The description of Shirk given above in annotation 1 pertains to ash-Shirkul Akbar.
 
 3. The types of ash-Shirkul Akbar mentioned under this heading are merely the most common types, otherwise, Shirk is not limited to these only.
 
 4. Shirkun Niyyah is the individuals request of the Duny (world) through righteous deeds that are supposed to be aimed at the khirah (hereafter). Ar-Riy, meaning worshipping to show off is also in the scope of this. Just like the Munfiq, when an individual performs righteous deeds for the sake of Duny with no anticipation of the khirah, this is in the form of ash-Shirkul Akbar. However, when a Muslim combines ar-Riy with some of his actions while believing in Allhu Tal and the Last Day, then it is called ash-Shirkul Asghar.
 
 5. At-Tirmidh, Hadth no: 3095; at-Tabar, Tafsr, 14/209-211, no: 16631-16634.

Raslullh Sallallhu Alayhi wa Sallam was reciting the following yah,


﴿اِتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ.﴾ [التوبة: 31]
They (the Jews and Christians) took their rabbis and their monks to be their lords besides Allh (at-Tawbah 9/31)

When Adiyy bin Htim Radiyallhu Anh asked Raslullh stating, We (Jews and Christians) do not worship them (i.e. the rabbis and the monks). Raslullh Sallallhu Alayhi wa Sallam informed him,


أَلَيْسَ يُحَرِّمُونَ مَا أَحَلَّ اللهُ فَتُحَرِّمُونَهُ، وَيُحِلُّونَ مَا حَرَّمَ اللهُ فَتُحِلُّونَهُ؟ قَالَ: قُلْتُ: بَلَى. قَالَ: فَتِلْكَ عِبَادَتُهُمْ.
Dont you make Harm (impermissible) what Allh made Hall (permissible) when they (i.e. the rabbis and monks) made it Harm, and dont you make Hall what Allh made Harm when they made it Hall? Adiyy Radiyallhu Anh said: I said, Yes indeed! the Nab Sallallhu Alayhi wa Sallam said, This is their worship.

The wording belongs to at-Tabar. In ad-Durrul Mansr 4/174, as-Suyt mentions the names of Ibnu Sad, Abd bin Humayd, Ibnul Mundhir, Ibnu Ab Htim, at-Tabarn, Abush Shaykh, Ibnu Mardawayh, and al-Bayhaq among the scholars who narrated this narration.

As seen, the intent by obedience in Masiyah (sin) is acceptance of this ruling when they made the Harm (impermissible) Hall (permissible) and the Hall Harm. Otherwise, an individual who acts upon Masiyah having complied with another who commanded Masiyah due to this will not become Kfir, but a sinner.

 
 6. The full translation of the yah mentioned by the Shaykh Rahimahullh is as follows,

﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللّٰهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللّٰهِ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلّٰهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّٰهِ جَمِيعًا وَأَنَّ اللّٰهَ شَدِيدُ الْعَذَابِ ۞ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ ۞ وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا كَذٰلِكَ يُرِيهِمُ اللّٰهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ.﴾ [البقرة: 165-167]
And of mankind are some who take (for worship) others besides Allah as Andd (pl. Nidd; rivals, equals, partners to Allh), they love them as they love Allh. But those who believe, love Allh more (than anything else). If only those who do wrong could see, when they will see the torment that all power belongs to Allh and that Allh is Severe in punishment. When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say, If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned us! Thus, Allh will show them their deeds as regrets for them. And they will never get out of the Fire. (al-Baqarah 2/165-167)
 
 7. Ash-Shirkul Asghar is a type of Shirk that does not take one out from the fold of Islm. In reality, actions of ash-Shirkul Asghar do not contain giving what is peculiar to Allhu Tal to another from the creation. However, in appearance, it gives the misapprehension of associating partnership between Allhu Tal and the creation. For instance the statement, If Allh and you will (such and such will happen). Although it is not the intention of those who utter such statement to associate partners to Allh, because the wording attributes requesting from Allhu Tal and the slave, it is connotative of Shirk.

Similarly, although the one who shows off in his worship does not intend to worship other than Allhu Tal through Tadhm, servitude etc. since he is looking for the pleasure of other than Allhu Tal, in appearance he outwardly causes it to seem as if he is associating partners with Allhu Tal in Ibdah. For this reason, in the Nass (textual proofs), actions as such are called ash-Shirkul Asghar i.e. minor polytheism.

The author Rahimahullhs definition of ash-Shirkul Asghar as ar-Riy is not to confine, rather it is to exemplify, meaning ar-Riy and that which is similar to it. Since in the Nass, such as those quoted above, many actions that do not exit one from the fold of Islam are named as Shirk. Wallhu Alam.

Also with this, the intention of the author Rahimahullh could also be to follow the Hadth by sufficing with that which is mentioned in it.

It has been narrated from Mahmd bin Labd Radiyallhu Anh that Raslullh Sallallhu Alayhi wa Sallam said,


إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ قَالُوا: وَمَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللهِ؟ قَالَ: الرِّيَاءُ.
The thing I fear most for you is ash-Shirkul Asghar (minor polytheism). They (i.e., the Sahbah) said, What is ash-Shirkul Asghar O Raslullh? He Sallallhu Alayhi wa Sallam said, ar-Riy (showing off). (Ahmad, Musnad, 39/39)
 
 8. Ash-Shirkul Khaf is another name given to ash-Shirkul Asghar (Minor Shirk), which does not take one out from the fold of Islm. Thus, this is the implication of the Hadth regarding seeking forgiveness from ash-Shirkul Khaf. There is no forgiveness for ash-Shirkul Akbar (Major Shirk) unless one repents from it. Thus, Allhu Tal stated,

﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ.﴾ [النساء: 84]
Indeed, Allh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills. (an-Nis 4/48)

Ash-Shirkul Khaf is a name generally given to the types of Shirk not easy to determine, which people fall in without noticing, such as ar-Riy (showing off). In his Sunan, Ibnu Mjah narrated the following:


عَنْ أَبِي سَعِيدٍ، قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ نَتَذَاكَرُ الْمَسِيحَ الدَّجَّالَ، فَقَالَ: أَلاَ أُخْبِرُكُمْ بِمَا هُوَ أَخْوَفُ عَلَيْكُمْ عِنْدِي مِنَ الْمَسِيحِ الدَّجَّالِ؟ قَالَ: قُلْنَا: بَلَى، فَقَالَ: اَلشِّرْكُ الْخَفِيُّ، أَنْ يَقُومَ الرَّجُلُ يُصَلِّي، فَيُزَيِّنُ صَلاَتَهُ، لِمَا يَرَى مِنْ نَظَرِ رَجُلٍ.
It was narrated that Ab Sad Radiyallhu Anh said, Raslullh Sallallhu Alayhi wa Sallam came out to us when we were discussing al-Mashud Dajjl (the False Messiah) and said, Shall I not inform you of that which I fear more for you than al-Mashud Dajjl? We said, Of course! He Sallallhu Alayhi wa Sallam said, It is ash-Shirkul Khaf (Inconspicuous/Hidden Shirk); for a man to stand to pray and beautify his Salh (daily prayer) due to seeing a man looking at him. (Ibnu Mjah, Hadth 4204)
 
 9. As he does with most Ahdth (pl. Hadth), the author Rahimahullh has narrated this Hadth by content and not verbatim. This particular Hadth has many narrations and witnesses. As quoted in al-Adabul Mufrad by al-Bukhr, the narration by Ab Bakr Radiyallhu Anh reads as follows,

حَدَّثَنَا عَبَّاسٌ النَّرْسِيُّ، قَالَ: حَدَّثَنَا عَبْدُ الْوَاحِدِ، قَالَ: حَدَّثَنَا لَيْثٌ، قَالَ: أَخْبَرَنِي رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ، قَالَ: سَمِعْتُ مَعْقِلَ بْنَ يَسَارٍ، يَقُولُ: اِنْطَلَقْتُ مَعَ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللهُ عَنْهُ، إِلَى النَّبِيِّ فَقَالَ: يَا أَبَا بَكْرٍ، لَلشِّرْكُ فِيكُمْ أَخْفَى مِنْ دَبِيبِ النَّمْلِ، فَقَالَ أَبُو بَكْرٍ: وَهَلِ الشِّرْكُ إِلاَّ مَنْ جَعَلَ مَعَ اللهِ إِلَهًا آخَرَ؟ فَقَالَ النَّبِيُّ: وَالَّذِي نَفْسِي بِيَدِهِ، لَلشِّرْكُ أَخْفَى مِنْ دَبِيبِ النَّمْلِ، أَلاَ أَدُلُّكَ عَلَى شَيْءٍ إِذَا قُلْتَهُ ذَهَبَ عَنْكَ قَلِيلُهُ وَكَثِيرُهُ؟ قَالَ: قُلِ: اللّٰهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا لاَ أَعْلَمُ.
After narrating the Isnd, Maqil bin Yasr Radiyallhu Anh stated,

We went to the Nab Sallallhu Alayhi wa Sallam with Ab Bakr as-Siddq Radiyallhu Anh. The Nab Sallallhu Alayhi wa Sallam said, O Ab Bakr! Amongst you, Shirk is more hidden than the crawling of an ant. Upon hearing this, Ab Bakr Radiyallhu Anh said, Is Shirk something other than taking another deity with Allh? The Nab Sallallhu Alayhi wa Sallam said, By the One whose Hand my soul is in! Verily, Shirk is more hidden then the crawling of an ant. Should I not show you such a Du (supplication) that if you recite it, you will be free from minor and major Shirk. He Sallallhu Alayhi wa Sallam said, Say:

O Allh, I seek protection in You from ascribing partners to You knowingly, and I seek forgiveness from You for those things which I do not know.
(al-Bukhr, al-Adabul Mufrad, Hadth no: 716)
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

Izhr'ud Dn

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Re: A COMPILATION OF PAMPHLETS ON TAWHD
« Reply #8 on: 19.11.2019, 12:05:17 AM »
وَالْكُفْرُ: كُفْرَانٌ؛

كُفْرٌ يُخْرِجُ مِنَ الْمِلَّةِ، وَهُوَ: خَمْسَةُ أَنْوَاعٍ.

اَلنَّوْعُ الْأَوَّلُ كُفْرُ التَّكْذِيبِ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّٰهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ.﴾ [العنكبوت: 68]

اَلنَّوْعُ الثَّانِي: كُفْرُ الْإِسْتِكْبَارِ وَالْإِبَاءِ مَعَ التَّصْدِيقِ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ:

﴿وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ.﴾ [البقرة: 34]

KUFR (DISBELIEF) AND ITS TYPES[1]

Kufr is of two types:

1.   Al-Kufrul Akbar (Major Disbelief)

Kufr (disbelief), which excludes one completely from the Millah (i.e., the nation of Islm), is of five types[2]:

a.   Kufrut Takdhb (Disbelief by Denial & Rejection)

The first type is Kufrut Takdhb (Disbelief by Denial and Rejection), and its evidence is the statement of Allhu Tal,

And who is more unjust than he who invents a lie against Allh or denies the truth when it comes to him? Is there not a dwelling in Hell for the Kfirn (disbelievers)? (al-Ankabt 29/68)

b.   Kufrul Istikbri wal Ibi maat Tasdq (Disbelief by Pride & Rejection with Affirmation)

The second type is Kufrul Istikbri wal Ibi maat Tasdq (Disbelief by Pride and Rejection with Affirmation), and its evidence is the statement of Allhu Tal,

And (remember) when We said to the angels, Prostrate yourselves before dam. And they prostrated except ibls (satan), he refused and was proud and was one of the disbelievers (disobedient to Allh). (al-Baqarah 2/34)


اَلنَّوْعُ الثَّالِثُ: كُفْرُ الشَّكِّ وَهُوَ: كُفْرُ الظَّنِّ،

وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِنَفْسِهِ قَالَ مَا أَظُنُّ أَنْ تَبِيدَ هَذِهِ أَبَدًا. وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا. قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلاً.﴾ [الكهف: 35-37]

اَلنَّوْعُ الرَّابِعُ: كُفْرُ الْإِعْرَاضِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ.﴾ [الأحقاف: 3]

اَلنَّوْعُ الْخَامِسُ: كُفْرُ النِّفَاقِ، اَلدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿ذٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لاَ يَفْقَهُونَ.﴾ [المنافقون: 3]

c.   Kufrush Shakk (Disbelief by Doubt)

The third type is Kufrush Shakk (Disbelief by Doubt) and it is Kufrudh Dhan (Disbelief by Lacking Conviction), and its evidence is the statement of Allhu Tal,

And he entered his garden while he was unjust to himself. He said, I do not think that this will ever perish. And I do not think the Hour will occur. And even if I should be brought back to my Rabb, I will surely find better than this as a return. His companion said to him while he was conversing with him, Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you (as) a man? (al-Kahf 18/35-37)

d.   Kufrul Irdh (Disbelief by Turning away from the Truth)

The fourth type is Kufrul Irdh (Disbelief by Turning away from the Truth) and its evidence is the statement of Allhu Tal,

But those who disbelieve turn away from what they were warned of. (al-Ahqf 46/3)

e.   Kufrun Nifq (Disbelief by Hypocrisy)

The fifth type is Kufrun Nifq (Disbelief by Hypocrisy), and its evidence is the statement of Allhu Tal,

That is because they believed, then disbelieved, therefore their hearts were sealed, so they understand not. (al-Munfiqn 63/3)


وَكُفْرٌ أَصْغَرُ لاَ يُخْرِجُ مِنَ الْمِلِّةِ، وَهُوَ: كُفْرُ النِّعْمَةِ، وَالدَّلِيلُ عَلَيْهِ قَوْلُهُ تَعَالَى:

﴿وَضَرَبَ اللّٰهُ مَثَلاً قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللّٰهِ فَأَذَاقَهَا اللّٰهُ.﴾ اَلْآيَة [النحل: 112] وَقَوْلُهُ:

﴿إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ.﴾ [إبراهيم: 34]

2.   Al-Kufrul Asghar (Minor Disbelief)[3]

Al-Kufrul Asghar (Minor Disbelief) does not exclude one from the Millah (i.e., nation of Islm), and it is Kufrun Nimah (Disbelief Manifesting itself in Ungratefulness for Allh's Blessings or Favors). Its evidence is the statement of Allhu Tal,

And Allah puts forward the example of a town, that dwelt secure and well content; its provision coming to it in abundance from every place; but it (its people) denied the Favours of Allh (with ungratefulness). So Allh made it taste [the extreme of hunger (famine) and fear, because of that which they used to do].[4] (an-Nahl 16/112)

And His statement,

Verily! Man is indeed Dhalm (an extreme wrong-doer), Kaffr (an extreme ingrate disbeliever). (Ibrhm 14/34)[5][/size]

ANNOTATIONS:
 1. Rghib al-Isfahn describes the term Kufr in the following manner:

Linguistically, Kufr means to cover/conceal something. Because the night covers the people, it is described as Kfir. The farmers are also called Kfir since they cover/conceal the earth with seeds. () Kufrun Nimah or Kufrnun Nimah means covering/concealing blessings/favors through lack of appreciation. () Allhu Tal stated the following,


﴿وَاشْكُرُوا لِي وَلاَ تَكْفُرُونِ.﴾ [البقرة: 152]
and be grateful to Me (for My countless favours/blessings on you) and never be ungrateful to Me (al-Baqarah 2/152)

The concise quotation from Rghib al-Isfahn ends here. (Rghib al-Isfahn, Al-Mufradt, article
ك - ف - ر)

In his Tafsr regarding the 6th yah of Sratul Baqarah, Imm al-Qurtub explains Kufr to be the opposite of mn. (al-Qurtub, Tafsr, 1/183)

Regarding this in Lisn'ul Arab in summary, mentioned is the following,

Kufr; is the opposite of mn. It is said,

We have mn (belief) in Allh and we have rejected the Tght.

Then Kfir means the one who does not have mn (belief), the one who rejects. The word Takfr is derived from the same root and it means to attribute one to Kufr.
(For more information, refer to: Ibnu Mandhr, Lisnul Arab, 5/144+ Dru Sdir, Beirut, 1414H/1994)

In this case, in the view of the Sharah, the one who does not have an acceptable mn is a Kfir.

Since Kufr is the opposite of mn, it is important to put emphasis on the term mn.

Again, in the same work by Ibnu Mandhr, he mentions the definition the Lugt scholar (Grammarian/Language) az-Zajjj gives to mn is as follows,

mn is to manifest al-Khudh (submission) and al-Qabl (acceptance to the Sharah and that which the Nab Sallallhu Alayhi wa Sallam brought, and having Itiqd (belief) in this and confirming it with the heart. (see Lisnul Arab, 13/23)

Since Kufr is the opposite of mn, according to this description, Kufr is not submitting to the Sharah and rejecting anything from the Sharah.

Because mn is confirmation with the heart, affirmation with speech, and acting with the limbs, Kufr, which is the opposite of mn, can sometimes be with the heart and this is called Itiqd Kufr; it can sometimes be with speech and this is called Qawl Kufr; and sometimes it can be with actions and this is called Amal Kufr.

In short, Kufr is not confined to rejection by the heart, rather it is in the scope of every belief, speech, and action that is unimaginable to emanate from a Mumin (believer).

Herewith, the foundation base of mn and Kufr is the heart. The source of Kufr speech and actions which occur in ones actions is the unbelief of the heart and its opposite, meaning emanating Kufr speech and action while having mn in ones heart is an impossible thing that can never be imagined unless in a situation of Ikrh (coercion).
 
 2. The above-mentioned description of Kufr is the description of Kufrul Akbar (Major Disbelief). The types mentioned are not to confine Kufr to five, but to point out the most prevalently committed major types. Besides, in their books, the scholars have mentioned other types of Kufr such as Kufrul Jahlah (Disbelief of Ignorance).
 
 3. Linguistically, the term Kufr is to cover, conceal, hide, being ungrateful etc. For this reason, in a number of Nass (textual proof), actions which do not take one out of the fold of Islm have been named Kufr, either in regard to this meaning or in the meaning of the branches of Kufr.

These actions -which are attributed as al-Kufrul Asghar (Minor Disbelief)- do not contradict the bases of mn, and sometimes can emanate from the Mumin. As in the following Hadth narrated by Muslim:


سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْرٌ.
Defaming a Muslim is Fusq (evildoing), and fighting him is Kufr. (Muslim, Hadth no: 64)
 
 4. The author Rahimahullh did not quote the section in parenthesis. We found it suitable to add it so that it may help the reader to understand the yah better.
 
 5. In translation, the full text of the yah reads as follows,

﴿وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا نِعْمَتَ اللهِ لاَ تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ.﴾ [إبراهيم: 34]
And He gave you of all that you asked for, and if you count the Blessings of Allh, you will never be able to count them. Verily! Man is indeed Dhalm (an extreme wrong-doer), Kaffr (an extreme ingrate disbeliever). (Ibrhm 14/34)
Shaykh'ul Islm Ibnu Taymiyyah (Rahimahullh) stated,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim." (Shaykh'ul Islm Ibnu Taymiyyah, Majm'ul Fatw, 13/235)

 

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