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Call to Tawhîd / LETTER TO THE PEOPLE OF MAGHRE...

Last post by Subul’us Salâm - Yesterday at 20:52

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رِسَالَةٌ إِلَى أَهْلِ الْمَغْرِبِ فِي بَيَانِ التَّوْحِيدِ وَالشِّرْكِ

A Letter to the People of Maghreb Concerning the Clarification of Tawhîd and Shirk¹

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh

May Allâh sanctify his soul and illuminate his grave, the Shaykh has a letter to the people of Maghreb. Its text is as follows:

In the name of Allâh, the Most Gracious, the Most Merciful,

All praise is due to Allâh. We praise Him, seek His help, seek His forgiveness, and repent to Him. We seek refuge in Allâh from the evil within ourselves and our evil deeds. Whoever Allâh guides, there is no one who can lead 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 messenger.

Whoever obeys Allâh and His Messenger is guided, and whoever disobeys Allâh and His Messenger is misguided, he will only harm himself and he cannot harm Allâh in anyway. May Allâh send abundant peace and blessings upon Muhammad, his family, and his companions.

To proceed:

Allâhu Taâlâ said,

"Say: This is my way; I invite to Allâh with insight, I and those who follow me. And exalted is Allâh; and I am not of those who associate others with Him." (Yûsuf, 12/108)

And Allâhu Taâlâ said,

"Say: If you love Allâh then follow me, Allâh will love you and forgive you of your sins." (Âl-i Imrân, 3/31)

And Allâhu Taâlâ said,

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

And Allâhu Taâlâ said,

"This day I have perfected for you your religion and completed My favor upon you and have approved for you Islâm as religion." (al-Mâ'idah, 5/3)

Allâh Subhânahu informed that He perfected His religion and completed it on the tongue of His Messenger Sallallâhu Alayhi wa Sallam.

We were commanded to abide by what was revealed to us from our Lord, and to abandon innovation, separation, and disagreement; thus, Allâhu Taâlâ said,

"Follow, (o mankind), what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember." (al-A'râf, 7/3)

And Allâhu Taâlâ said,

"And, (moreover), this is My path, which is straight, so follow it; and do not follow (other) ways, for you will be separated from His way. This has He instructed you that you may become righteous." (al-An'âm, 6/153)

The Messenger Sallallâhu Alayhi wa Sallam informed that his nation will follow the path of the previous generations span by span and cubit by cubit.²

It is established in the two Sahîhs and in other books that Rasûlullâh Sallallâhu Alayhi wa Sallam said,

"Surely, you will follow the ways of those nations who were before you in an exact identical manner, so much so that even if they entered a lizard's hole, you would enter it! They said: O Rasulullâh! Do you mean the Jews and the Christians?" He said, "Who else could it be?"³

In another Hadîth Rasûlullâh Sallallâhu Alayhi wa Sallam informed that his nation will split into seventy-three sects and that all of them are in the Hellfire except for one sect. They said, "Who are they O Rasûlullâh?" He Sallallâhu Alayhi wa Sallam said, "Those who follow what I and my Companions are upon today."⁴

When this is recognized, the calamities consisting of the newly innovated matters which have become wide-spread will be known. The paramount of the calamities is associating partners to Allâh, turning to the dead, and requesting help from them against enemies, fulfilling the needs, and resolving hardships, which none other than the Lord of the worlds and heavens is capable of doing. Seeking nearness to them through vowing and slaughtering offerings, seeking aid from them to eliminate distress and to bring benefits, and directing other types of worship which cannot be directed to anyone other than Allâh is akin to this.

Directing anything from the types of worship to other than Allâh is the same as directing all types of worship to other than Allâh. This is because among those unto whom partners are associated, Allâh Subhânahu is the most unneedy of partners being associated to Him. Allâh does not accept deeds unless they are done with sincerity. As Allâhu Taâlâ said,

"So worship Allâh making your submission exclusive for Him. Surely, for Allâh is the pure religion. And those who take saints besides Him (say): We only worship them that they may bring us near to Allâh! Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh does not guide he who is a disbelieving liar." (az-Zumar, 39/2-3)

Allâh Subhânahu informed that He is only pleased with the religion that is sincerely for His Face. He informed that the polytheists supplicate to the angels, prophets, and righteous so that they may bring them nearer to Allâh and become intercessors for them in His presence. In addition, He informed that He will not guide the disbelieving liars. Allâh belied their claim and their Kufr and said,

"Truly, Allâh does not guide he who is a disbelieving liar." (az-Zumar, 39/3)

And Allâhu Taâlâ said,

"And they worship other than Allâh that which neither harms them nor benefits them, and they say: These are our intercessors with Allâh! Say: Do you inform Allâh of something He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him." (Yûnus, 10/18)

Allâh thus informed that whoever takes intermediaries between himself and Allâh requesting intercession from them, has worshipped them and associated them as partners unto Allâh. This is because intercession in its entirety belongs exclusively to Allâh. As Allâhu Taâlâ said,

"Say: To Allâh belongs (the right to allow) intercession entirely." (az-Zumar, 39/44)

No one can intercede in His presence without His permit. As Allâhu Taâlâ said,

"Who is it that can intercede with Him except by His permission?" (al-Baqarah, 2/255)

Allâhu Taâlâ also said,

"That Day, no intercession will benefit except (that of) one to whom ar-Rahmân (the Most Gracious) has given permission and has accepted his word." (Tâ-Hâ, 20/109)

Allâh Subhânahu is not pleased with anything other than Tawhîd. As Allâhu Taâlâ said,

"And they cannot intercede except for him with whom He is pleased." (al-Anbiyâ, 21/28)

Allâhu Taâlâ also said,

"Say: Call upon those whom you claim (to be your gods) beside Allâh. They do not possess (anything) even to the measure of a particle, neither in the heavens nor in the earth. They have no contribution at all in either of the two, nor is any of them a helper for Allâh. And intercession does not benefit with Him except for one whom He permits." (Saba, 34/22-23)

Intercession is true however; it cannot be requested from anyone other than Allâhu Taâlâ in this world. As Allâhu Taâlâ said,

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

Allâhu Taâlâ also said,

"And do not invoke besides Allâh that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers." (Yûnus, 10/106)

When the Messenger Sallallâhu Alayhi wa Sallam is the master of the intercessors and the owner of al-Maqâm'ul Mahmûd (magnanimous position), and while Âdam Alayh'is Salâm and others under him in rank are under his banner, and even Rasûlullâh cannot intercede without the permit of Allâh, and he will not intercede in the beginning rather "he will come and fall in prostration, then he will praise Allâh in a manner that Allâh will teach him and he will be told: (O Muhammad!) Raise your head. Say, and you will be heard; ask, and your request will be granted; intercede, and your intercession will be granted! Then he will be assigned a degree and thereupon they will be entered into Jannah."⁵ (If this is the state of our Prophet), what would be the condition of the other prophets and saints?

None of the scholars of the Muslims disagreed on what we mentioned. Rather, the righteous predecessors consisting of the companions, the Tâbi'ûn, the four Imâms, and others who followed their path and proceeded along the lines of their Manhaj have made consensus regarding this.

When it comes to what has occurred of requesting intercession from the prophets and saints after they have died, revering their graves by building domes and lighting lamps, performing the prayer near their graves, making their graves places of festivities, appointing custodians and offering vows to their graves; all of these are from the newly innovated matters which the Nabî Sallallâhu Alayhi wa Sallam informed that they would occur and cautioned from. As it is narrated in the Hadîth that he Sallallâhu Alayhi wa Sallam stated,

"The Hour will not be established until a tribe from my Ummah joins the polytheists and until groups from my Ummah worship idols."⁶

Rasûlullâh Sallallâhu Alayhi wa Sallam is the one who safeguarded Tawhîd in the best matter and blocked all paths leading to Shirk and prohibited the plastering of the graves and constructing/building upon it. As this is established in Sahîh Muslim in the Hadîth of Jâbir Radiyallâhu Anh.

It is also established in Sahîh Muslim that Rasûlullâh Sallallâhu Alayhi wa Sallam delegated Alî bin Abî Tâlib Radiyallâhu Anh and commanded him that he should not leave a high grave without leveling it and a sculptured image without obliterating it.⁷

For this reason, several scholars said it is obligatory to demolish the domes that were built upon the graves, since they were constructed upon disobeying the Rasûl Sallallâhu Alayhi wa Sallam.

Therefore, this per se necessitated disagreement between us and the people. This issue came to the point where they declared Takfîr upon us, fought us, and claimed our blood permissible to shed and our wealth permissible to take. This continued until Allâh helped us over them and gave us victory over them.

This is what we call people to and what we fight them for after we establish the Hujjah (evidence) to them from the Book of Allâh, the Sunnah of His Rasûl, and the Ijmâ of the righteous Salaf from amongst the Imâms, following the statement by Allâh Subhânahu wa Taâlâ,

"And fight them until there is no more Fitnah (polytheism) and until all of the religion will be for Allâh Alone." (al-Anfâl, 8/39)

Whoever does not accept the call with the Hujjah and clarification, we fight against them by sword and spear. As Allâhu Taâlâ said,

"We have already sent Our messengers with clear evidences and sent down with them the scripture and the balance that the people may maintain (their affairs) in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allâh may make evident those who support Him and His messengers unseen. Indeed, Allâh is Powerful and Exalted in Might." (Al-Hadîd, 57/25)

We call the people to establish the daily prayers with congregation in a prescribed fashion, give the Zakâh, fast during the month of Ramadhân, and pilgrimage to the Sacred House of Allâh. We also enjoin what is right and forbid from evil. As Allâhu Taâlâ said,

"(And they are) those who, if We give them authority in the land, establish prayer and give Zakâh and enjoin what is right and forbid what is wrong. And to Allâh belongs the outcome of (all) matters." (al-Hajj, 22/41)

Therefore, this is what we believe in and what we obey Allâh with. So, whoever acts upon this is our Muslim brother. Whatever is in his favor is in ours, and whatever is against him, is against us.

We also believe that the Ummah who adhere to the Sunnah of Muhammad Sallallâhu Alayhi wa Sallam will not gather upon misguidance and there will never cease to exist a group from his Ummah upon the truth, aided, that is not harmed by those who forsake them nor those who oppose them, until the command of Allâh comes while they are upon this.

May Allâh send peace upon Muhammad.

^1- Ar-Rasâ'il'ush Shakhsiyyah, 17th letter, p. 110-115; ad-Durar'us Saniyyah, 1/83-88.

^2- Al-Bukhârî, Hadîth no. 7319.

^3- Al-Bukhârî, Hadîth no. 3456; Muslim, Hadîth no. 2669.

^4- At-Tirmidhî, Hadîth no. 2641.

^5- Al-Bukhârî, Hadîth no. 4476; Muslim, Hadîth no. 193.

^6- With similar wording in at-Tirmidhî, Hadîth no. 2219; Abû Dâwûd, Hadîth no. 4252; Ahmad, Hadîth no. 22395.

^7- Muslim, Hadîth no. 969.

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#2

E-Books / PDF SINCERITY IN RELIGION & F...

Last post by Subul’us Salâm - 16.05.2024, 01:34

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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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#3

Aqîdat’us Salaf’is Sâlihîn / Re: AT-TUHFAT’UL MADANIYYAH FI...

Last post by Subul’us Salâm - 13.05.2024, 23:29

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Mentioning the View of the Imâm, Hâfidh, Author of at-Targhîb wa't Tarhîb, Abu'l Qâsim Ismâ'îl bin Muhammad Ibn'il Fadhl at-Taymî al-Asbahânî

He said in his book al-Hujjah, "The scholars of the Sunnah have said: Verily, Allâh Azza wa Jalla is above His Arsh separate from His creation. The Mu'tazilah said: He is in every place with His essence."²⁸²

He said, "It was narrated on the authority of Ibnu Abbâs that he said in explanation of Allâhu Taâlâ's following statement,

‌﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)

He said: "He is above the Arsh, and His knowledge is everywhere."²⁸³

Then, he narrated the reports.

He said, "They claimed that the meaning of the verse,

‌﴿‌الرَّحْمَنُ ‌عَلَى ‌الْعَرْشِ ‌اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

Is that He has taken possession of it and that there is no specialty pertaining to the Arsh for Allâh, above other places. This claim abolishes the specialty of the Arsh and its nobility.

Ahl'us Sunnah said: After creating the heavens and the earth as narrated in the textual proofs, He made Istiwâ above the Arsh. This does not mean that He came in contact with it.²⁸⁴ On the contrary, He has made Istiwâ above the Arsh without delving into its howness, as He has informed about Himself."²⁸⁵

He said, "They also claimed that it is impermissible to point upwards with the heads and fingers to Allâh, as this necessitates limitation. The Muslims have made consensus regarding Allâh is the Highest and the Qur'ân has stated this. However, they claimed that Allâh is high in the sense of overcoming, but not high in essence.

According to the Muslims, Allâh possesses the highness of overcoming and highness in all other aspects of highness. This is because highness is a praised attribute. Thus, it is established that Allâhu Taâlâ is high in terms of His essence, high in terms of His attributes, and high in terms of His prevailing and overcoming.

They opposed the other religions by prohibiting pointing upwards to Allâhu Taâlâ. This is because the Muslim masses made consensus regarding pointing upwards to Allâh in supplications and beseeching. All of them agreeing upon this is evidence.

Allâh mentioned that Pharaoh said,

‌﴿يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ ۞ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى﴾

"O Hâmân! Construct for me a tower that I might reach the ways -the ways into the heavens- so that I may look at the deity of Mûsa." (Ghâfir, 40/36-37)

Pharaoh comprehended that Mûsâ affirms a deity above the heavens, so much so that He wanted to look at Him via a tower and He blamed Mûsâ with lying in this matter.

On the other hand, the Jahmiyyah do not know that Allâh is above the heavens with His essence. They are weaker than Pharaoh in comprehension, but rather, they are more deviated than him.

It is authentically narrated from the Nabî Sallallâhu Alayhi wa Sallam that he ruled the concubine with faith when she said, "Verily, Allâh is in the heavens!" As for the Jahmî, he rules such person with Kufr!"

The statements by Abu'l Qâsim Rahimahullâh end here.²⁸⁶

He passed away in the year 535 H.


^282- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/112.

^283- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/113-114.

^284- Refer to the 271^st footnote.

^285- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/116.

^286- With similar wording in al-Asbahânî, al-Hujjah fî Bayân'il Mahajjah, 2/116-118

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#4

Call to Tawhîd / A LETTER TO THE RULER OF YEMEN...

Last post by Mudâfa’at’ut Tawhîd - 12.05.2024, 01:13

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رِسَالَةٌ إِلَى ‌الْبَكْبَلِيِّ صَاحِبِ الْيَمَنِ

A Letter to the Ruler of Yemen al-Bakbalî¹

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh
and Abd'ul Azîz bin Muhammad bin Sa'ûd Rahimahullâh

Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb sent a letter to the ruler of Yemen.

In the name of Allâh, the Most Gracious, the Most Merciful,

All praise is due to Allâh, the One who revealed the truth in His Book, made His Book an admonition for the possessors of intellect, and guides His slaves -whom He bestows upon- to the truth, to attain the answers.

May Allâh send peace, salutations, and blessings upon Muhammad -His prophet, messenger, and the best being amongst those whom He created-, upon his family, followers, and all of his companions -as long as the stars rise and set and as long as raindrops pour down from the clouds.

From Abd'ul Azîz bin Muhammad bin Sa'ûd and Muhammad bin Abd'il Wahhâb,

To the brother in the way of Allâh, Ahmad bin Muhammad al-Adîlî al-Bakbalî, may Allâh save him from every evil, cause him to perform the everlasting good deeds, save him from every calamity, multiply his good deeds, and forgive his bad deeds.

Salâmun Alaykum wa Rahmatullâhi wa Barakâtuhu.

To proceed:

Your letter reached us. Your questions therein, that which reached us from afar concerning your state, and your questions concerning what we are upon and what we call people to rejoiced our hearts. So we wanted to rid your doubts with detailed answers and to explain the preferred opinion with its evidence. We beseech Allâh Subhânahu wa Taâlâ to make us and you pursue the best methodology and path.

As for the religion we are upon, then it is the religion of Islâm regarding which Allâh said,

"Whoever seeks a faith other than Islâm, it will never be accepted from him, and he, in the Hereafter, will be among the losers." (Âl-i Imrân, 3/85)

When it comes to what we call people to; we call them to Tawhîd (monotheism), regarding which Allâh addressed His Nabî Sallallâhu Alayhi wa Sallam by saying,

"Say: This is my way; I invite to Allâh with insight, I and those who follow me. And exalted is Allâh; and I am not of those who associate others with Him." (Yûsuf, 12/108)

And the statement of Allâhu Taâlâ,

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

When it comes to what we prohibit people from; we prohibit them from Shirk (polytheism) regarding which Allâh said,

"Indeed, he who associates others with Allâh -Allâh has forbidden him Paradise, and his refuge is the Fire." (al-Mâ'idah, 5/72)

And the statement of Allâhu Taâlâ to His Nabî Sallallâhu Alayhi wa Sallam in a harsh manner even though he Sallallâhu Alayhi wa Sallam and his brothers (the other prophets) are free from Shirk,

"And it was already revealed to you and to those before you that if you should associate (anything) with Allâh, your deeds would surely become worthless, and you would surely be among the losers. Rather, worship (only) Allâh and be among the grateful." (az-Zumar, 39/65-66)

And there are many other verses (regarding the prohibition of Shirk). We also fight against the people for this reason, as Allâhu Taâlâ said,

"And fight them until there is no more Fitnah," meaning Shirk "and until all of the religion will be for Allâh Alone." (al-Anfâl, 8/39)

And the statement of Allâhu Taâlâ,

"Then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give Zakâh, let them (go) on their way." (at-Tawbah, 9/5)

And the statement by Rasûlullâh Sallallâhu Alayhi wa Sallam,

"I have been ordered to fight against the people until they testify that there is no -true- deity -worthy of worship- except Allâh and that Muhammad is the Messenger of Allâh, offer the prayers, and give the Zakâh. So when they perform this, they save their lives and property from me; except for the rights of Islâm, and then their reckoning will be done by Allâh Azza wa Jalla."²

And the statement by Allâhu Taâlâ,

"So know that there is no -true- deity -worthy of worship- except Allâh." (Muhammad, 47/19)

Allâh Subhânahu has named it "the most trustworthy handhold that never breaks," and "the word of piety," while the Tawâghît named it "the word of wrongdoing." According to them, whoever says La Ilaha Illallâh, he saves his property and life, even if he demolishes the five pillars of Islâm and rejects the six foundations of Îmân!

The reality of our creed is that Îmân is approving with the heart, affirming with the tongue, and performance with the limbs. However, the hypocrites are in the lowest depths of the Fire, even though they say La Ilaha Illallâh, even though they establish the Salâh, pay the Zakâh, and even though they fast, go to pilgrimage, and wage Jihâd. Nonetheless, they are under the family of Pharaoh in the lowest depths of the Fire.

Likewise, is what Allâh Subhânahu mentioned of Bal'âm and Allâh resembling him to a dog even though he had knowledge with him apart from knowing the Greatest name of Allâh.

"A scholar who does not act upon his knowledge... Shall be punished before the idol worshipers."³

When it comes to the things you have mentioned with regards to the reality of Ijtihâd, we are imitators of the Book, the Sunnah, the righteous Salaf of the Ummah, and the reliable opinions of the Four Imâms who are Abû Hanîfah an-Nu'mân bin Thâbit, Mâlik bin Anas, Muhammad bin Idrîs (ash-Shâfi'î), and Ahmad bin Hanbal Rahimahumullâhu Taâlâ.

When it comes to your question regarding the reality of Îmân, then it is affirmation, it increases with good deeds, and decreases with their opposite. Allâhu Taâlâ said,

"...and so those who have believed will increase in faith..." (al-Muddaththir, 74/31)

Allâhu Taâlâ said,

"As for those who believed, it has increased them in faith, while they are rejoicing." (at-Tawbah, 9/124)

Allâhu Taâlâ also said,

"The believers are only those who, when Allâh is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith." (al-Anfâl, 8/2)

There are many similar verses of the Qur'ân. Ash-Shaybânî Rahimahullâh said,

"Our Îmân is: statement, action, and intention... It increases with piety and decrease with evil."⁴

Rasûlullâh Sallallâhu Alayhi wa Sallam also said,

"Îmân has over seventy branches, the highest of which is the statement La Ilaha Illallâh and the lowest of which is the removal of what is harmful from the path."⁵

Rasûlullâh Sallallâhu Alayhi wa Sallam said,

"And if he is not able, then he should change it with his heart. That is the weakest of Îmân."⁶

And the statement of Allâhu Taâlâ,

"And (also) whoever intends (a deed) therein of deviation (in religion) by wrongdoing - We will make him taste of a painful punishment. And (remember) when We pointed out for Ibrâhîm the place of the House (of Allâh) saying: Do not associate anything with Me as My partner, and purify My House for those who circumambulate around it, and those who standing up in worship and those who bow down and prostrate." (al-Hajj, 22/25-26)

The Tawâghît whom Allâh said regarding,

"They (the Jews and Christians) took their rabbis and their monks to be their lords besides Allâh..." (at-Tawbah, 9/31)

They said, "The wrongdoers of Makkah fill al-Jannah (Paradise)!" However, as good deeds are multiplied therein, bad deeds are also multiplied. But, the matter reversed, so much so that the affair became such that those women of the Hutaym Tribe and the Egyptian women who are known to be adulteresses come in delegations on the great day of Hajj, and it is well known that noblemen openly commit adultery with them. It is also well known that those who perform homosexuality, the polytheists, the Râfidhah, and the enemies of Allâh and His Rasûl from every group are safe in Makkah. Likewise, those who supplicate to Abû Tâlib are safe therein. As for those who unify Allâh and glorify Him, it is prohibited for them to enter Makkah, and if they were to take refuge in the Ka'bah, they would not be granted asylum. Whereas, (the Dome of) Abû Tâlib and the women from the Hutaym Tribe grant asylum to those who seek refuge in them.

"Glory be to You O Allâh! This is a great lie." (an-Nûr, 24/16)

"And they were not (fit to be) its guardians. Its (true) guardians are not but the righteous, but most of them do not know." (al-Anfâl, 8/34)

We have not come with anything which contradicts the narrations and is rejected by the intellect. However, they talk the talk but don't walk the walk, whereas we talk and we walk.

"It is severely hateful in the sight of Allâh that you say what you do not do." (as-Saff, 61/3)

We fight against the idol worshippers as Rasûlullâh Sallallâhu Alayhi wa Sallam fought against them. We also fight against those who abandon the Salâh and those who withhold the Zakâh, just as the truthful of this nation Abû Bakr as-Siddîq Radiyallâhu Anh fought against them.

However, the affair is only as Waraqah bin Nawfal said, "No one has ever brought something akin to what you brought except that he was treated with hostility, was persecuted, and was driven away!"

That which is little and suffices is better than that which is great and makes one heedless.

Wa's Salâmu Alaykum wa Rahmatullâhi wa Barakâtuhu.

^1- Ar-Rasâ'il'ush Shakhsiyyah, 14^th letter, p. 94-98; ad-Durar'us Saniyyah, 1/94-99.

^2- Al-Bukhârî, Hadîth no. 25; Muslim, Hadîth no. 21-22.

^3- This verse of poetry belongs to the Shâfi'î scholar Ibnu Raslân (844 H). (Ibnu Raslân, az-Zubd, p. 4)

^4- Ash-Shaybâniyyah found in Majmû'ul Mutûn'il Kabîr, p. 37.

^5- Muslim, Hadîth no. 35.

^6- Muslim, Hadîth no. 49.

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#5

1445H / 1 DHU’L QA’DAH 1445 H

Last post by Mudâfa’at’ut Tawhîd - 09.05.2024, 04:05

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بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
١ ذُو الْقَعْدَةِ ١٤٤٥

1 DHU'L QA'DAH 1445 H
09/05/2024

Tonight, on the 29^th of the month of Shawwâl (08/05/2024), the Hilâl (crescent) of the month of Dhu'l Qa'dah 1445 H was observed and has been sighted by a group of Muwahhidûn around the globe.

«اللَّهُ أَكْبَرُ، اللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِالأَمْنِ وَالإِيمَانِ، ‌وَالسَّلَامَةِ ‌وَالإِسْلَامِ، وَالتَّوْفِيقِ لِمَا يُحِبُّ رَبُّنَا وَيَرْضَى، رَبُّنَا وَرَبُّكَ اللَّهُ.»

"Allâh is the Most Great!.. O Allâh, bring us the Hilâl (crescent moon) with security and Îmân (faith) with peace and in Islâm and in harmony with what our Lord loves and what pleases Him. (O Hilâl) our Lord and your Lord is Allâh!.." (at-Tirmidhî, Hadîth no. 3451; ad-Dârimî, Sunan, Hadîth no. 1729-1730)

Therefore, the 1^st of Dhu'l Qa'dah 1445 H will fall on 09/05/2024. And Allâh knows best.

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#6

E-Books / PDF THE THREE FOUNDATIONS | S...

Last post by Subul’us Salâm - 08.05.2024, 19:12

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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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#7

Aqîdat’us Salaf’is Sâlihîn / Re: AT-TUHFAT’UL MADANIYYAH FI...

Last post by Subul’us Salâm - 08.05.2024, 13:05

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Mentioning the View of the Imâm of the East Abu'l Ma'âlî Abd'ul Malik bin Abdillâh al-Juwaynî ash-Shafi'î

In his book ar-Risâlat'un Nidhâmiyyah, he said,

"The scholars differed in the paths they followed concerning these apparent textual proofs.

Some of them adopted the view of interpretating them and followed this path concerning the verses of the Book and what is authentic in the Sunan.

The Imâms of the Salaf, followed the path of abstaining from interpretations and taking these apparent textual proofs in the way that they came, and entrusting their meanings to the Rabb Azza wa Jalla.²⁷⁷

The creed we are pleased as our religion²⁷⁸ and obey Allâh through is following the Salaf of the Ummah and the concrete evidence in this regard. The consensus of the Ummah is also a Hujjah that should be pursued.

If it were appropriate or inevitable to forcefully interpret these apparent textual proofs, then the Salaf would be more concerned with this, far above their concernment with the subsidiary rulings of the Sharî'ah. Since the age of the Sahâbah and the Tâbi'ûn elapsed upon abstaining from interpretations, then this is the path that should be followed. Thus, the verse of Istiwâ, the verse of Allâh's coming, and the following statement by Allâh follows this example,

‌﴿لِمَا خَلَقْتُ بِيَدَيَّ﴾

"To one whom I have created with both My hands." (Sâd, 38/75)"²⁷⁹

Imâm Abu'l Fath Muhammad bin Alî said: We entered upon Imâm Abu'l Ma'âlî al-Juwaynî to visit him during his illness that resulted in his death. He told us, "I make you witnesses that I have renounced every opinion that I had espoused in opposition to what the righteous Salaf said, and that I am dying upon that which the old women²⁸⁰ of Nishapur die upon."²⁸¹

Imâm'ul Haramayn passed away in the year 478 H at the age of 60.

He was among the oceans of knowledge concerning the sciences of Usûl and Furû, and he glistened with intellect.


^277- Even though the Madhhab of the Salaf is entrusting the howness of the attributes to Allâh, they nonetheless accepted the attributes while construing them in accordance with their apparent meanings. The claim that the Madhhab of the Salaf is entrusting the meanings of the attributes to Allâh is incorrect, as this opinion necessitates the existence of many meaningless phrases in the Qur'ân and the Sunnah and that the meaning of such phrases was even unknown to the prophets, thus, the prophets were unaware of the verses they conveyed. Shaykh'ul Islâm Ibnu Taymiyyah Rahimahullâh, said regarding those who believe in Tafwîdh, who entrust the meanings of the attributes to Allâh,

"As for the statement of their elders, "The meanings of these problematic allegorical textual proofs are known only to Allâh. The meaning that Allâh intended by them necessitates averting them from their apparent meaning." According to the view of these people, the prophets and messengers do not know the meanings of the textual proofs Allâh revealed to them, nor do the angels nor the first and foremost (the Muhâjirûn and Ansâr) know the meanings of these. Thus, the meaning of all of that which Allâh described Himself with in the Qur'ân or most of that which Allâh described Himself with is unknown to the prophets. Rather, the prophets speak words which they do not understand its meaning.

According to one sect, likewise are the textual proofs that confirm the Qadar (divine decree). According to another sect, likewise are the textual proofs that confirm commands, prohibitions, promises, and threats. According to one other sect, likewise are the textual proofs that confirm the resurrection.

It is known that these views are censuring the Qur'ân and the prophets. This is because Allâh revealed the Qur'ân, and informed that He made it a guidance and clarification for people. He commanded the Messenger to convey the clear message and to clarify to people what was revealed to them. Allâh commanded people to contemplate the Qur'ân and to comprehend it.

In spite of this, no one knows the meaning of the most honorable thing found in the Qur'ân, which is what the Rabb informed of His attributes, that He is the creator of everything and He knows everything, that He commanded and prohibited, promised and threatened, or what He informed regarding the Day of Judgement; thus, these are not comprehended nor contemplated. Again, in such a state, the Messenger will not have clarified to people what was revealed to them, nor has he conveyed the clear message.

In this case, every heretic and innovator would say, "The matter of fact is that the truth is what I know through my opinion and intellect. Nothing exists in the textual proofs that nullifies this, as these textual proofs are problematic, allegorical, and no one knows their meaning. It is impermissible to use something as evidence while its meaning is unknown to everyone."

Thus, this statement remains an obstacle to the path of guidance and clarity from the perspective of the prophets, while also opening the door for those who oppose them and say, "Guidance and clarity is not in the path of the prophets, but it is in our path! This is because we know what we say and we clarify it with rational evidence. Whereas the prophets did not know what they were saying, let alone clarifying their intentions!"

Thus, it is clarified that the view of the people of Tafwîdh who claim to follow the Sunnah and the Salaf is among the worst views of the people of innovation and heresy." (Ibnu Taymiyyah, Dar'u Ta'ârud'il Aqli wa'n Naql, 1/204-205)

^278- In the other copy, the phrase, "view" is found in place of "religion."

^279- With similar wording in al-Juwaynî, al-Aqîdat'un Nidhâmiyyah, thq. Muhammad az-Zabîdî, p. 165-168.

^280- Imâm adh-Dhahabî Rahimahullâh said in explanation to this phrase,

"This is the meaning of the statement by some Imâms, "Upon you is to follow the religion of the old women." Meaning, the old women are believers in Allâh upon the Fitrah of Islâm while not knowing what the science of Kalâm (philosophy) is." (adh-Dhahabî, al-Uluww, p. 258, no. 580).

^281- With similar wording in adh-Dhahabî, al-Uluww, p. 258, no. 580.

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#8

E-Books / PDF BENEFICIAL WORDS REGARDING...

Last post by Subul’us Salâm - 05.05.2024, 02:01

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بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ

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#9

Sects and Refutations / Re: BENEFICIAL WORDS REGARDING...

Last post by Subul’us Salâm - 23.04.2024, 08:33

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Closing Words from The Translators

In the name of Allâh, the Most Gracious, the Most Merciful.

All praise is due to Allâh, the Lord of the worlds. May peace and blessings be upon our prophet Muhammad, his family, and companions.

Foreword: We have completed the translation of the book al-Kalimât'un Nâfi'ah fi'l Mukaffirât'il Waqi'ah, that is, "Beneficial Words Regarding Things that Necessitate Kufr in Our Era", written by Shaykh Abdullâh Rahimahullâh, the son of Muhammad bin Abd'il Wahhâb Rahimahullâh, which was introduced into the English language for the first time, which we started to translate by asking for help and success from Allâh.

In accordance with His divine wisdom and justice, Allâhu Taâlâ created people upon the Fitrah (innate nature), and He made Himself known to them through His signs. However, He did not force them to believe and gave the son of Âdam the freewill to choose between eternal bliss and eternal misery. The first generations who lived in accordance with the Fitrah and believed in the oneness of Allâh have come and gone, then some people went into extremes with regards to righteous individuals and attributed divine qualities to them. May Allâh's peace and blessings be upon him, the prophet Nûh was appointed by Allâh, and he began to invite people to Allâh and the unity of Allâh. Some people surrendered to Allâh in monotheism, submitted to Him in obedience, and showed hostility to those who rebelled against Allâh, while others did the opposite and chose their own end, which was a bad fate. Thus, they faced death by drowning, unable to board the ship of salvation in this world, and eternal torment in the Hereafter due to turning away from Allâh's Hujjah (evidence).

After the divine decree took place and Allâh appointed the believers heirs of the earth, deviations reoccurred as time passed, and each community began to struggle for its own truth, dividing into two classes, the believers and disbelievers. Throughout history, this struggle between the truth and falsehood continued.

In a period of Fatrah when the religions of the prophets were distorted, the earth was covered by the darkness of Shirk, and the light of guidance was gradually fading, Allâh bestowed us a great favor by sending His last prophet, Muhammad Sallallâhu Alayhi wa Sallam. Thanks to this bestowal of Allâh, humanity recognized the truth and falsehood, and some subjected to the truth while others delved into falsehood.

In later periods, ignorance became widespread among nations who ascribed themselves to Islâm. Due to the prevalence of ignorance and the scarcity of knowledge, from time to time, Shirk began to be seen among these people. Scholars of every era struggled against this Shirk and made efforts to save people from this situation; some even wrote treatises against Shirk. However, as we approach the Day of Judgement, each era becomes more evil than the last, and each community becomes worse than the last. Over time, some people, who ascribe themselves to knowledge, deemed Shirk beautiful, invited people to Shirk, and even penned books for the sake of Shirk.

Thus, those who ascribe themselves to knowledge divided into two: A group said that the actions of those who committed Shirk were invalid and declared Takfîr upon them while stating that they were polytheists, on the other hand, another group argued that the actions of those who committed Shirk were invalid, however, they could not declare Takfîr upon them either due to inclining to those who committed Shirk, excusing them, or rejection by society if they were to oppose them and being isolated and abandoned by society, thereby; calling these people "Ignorant and sinful Muslim brothers who commit Shirk." Not content with this, they said that declaring Takfîr upon those who do not act with Tawhîd and Islâm is heresy and extremism, and claimed that this belonged to the ideology they call "Heretical, Khârijî Wahhabism."

In the end of times, when the traces of the message have been erased from the face of the earth and the call of the prophets has been forgotten, the prevailing belief among people who ascribe to Islâm is either believing ascribing partners to Allâh is upright, or believing that ascribing partners to Allâh is horrendous and that Islâm is upright, but declaring Takfîr upon those who do not act upon Tawhîd and Islâm is heresy and extremism.

Shaykh Abdullâh has prepared this treatise, the translation of which we have presented, in a manner that clarifies some deeds and statements that necessitate a Muslim to enter Kufr and exclude him from the fold of the religion, and also in clarification that a person pronouncing the two testimonies, ascribing himself to Islâm, and acting with some of the Shar'î rulings of the religion does not prevent Takfîr being declared upon him, him being killed, nor him joining the apostates.

The reason behind the Shaykh authoring this book is that some of those who ascribed themselves to knowledge and jurisprudence in his era erred in this issue, claimed that Takfîr cannot be declared upon those who pronounce the two testimonies of faith and say I am a Muslim even if they commit Kufr or Shirk, and opposed those who issued verdicts entailing declaring Takfîr upon such people.

In this treatise, the Shaykh Rahimahullâh proved the invalidity of this opinion and that this opinion is rooted in ignorance, betraying knowledge, and fanaticism and that it is not rooted in the Qur'ân, Sunnah, and the speech of the scholars. Regarding the Takfîr of such people, he also brought forth in evidence the statements of the Mujtahid scholars consisting of the followers of the four Imâms who are the Imâms of the people of Sunnah and religion.

He also included narrations from the scholars of the four Madhhabs about major Shirk and their declarations of Takfîr upon those who ascribed to Islâm in their era and committed acts and statements that required Kufr, and followed a style similar to the chapters regarding the ruling of the Murtad/words that necessitate Kufr found in the books of jurisprudence. He has also provided many different examples of scholars declaring Takfîr upon people who have different creeds or commit deeds that independent from each other nullify Islâm. He cited from scholars such as al-Haytamî, an-Nawawî, Sinân'ud Dîn al-Amâsî, Abû Shâmah, at-Tartûshî, Ibnu Aqîl, Ibnu Taymiyyah, Ibn'ul Qayyim, al-Qudûrî, al-Hajjâwî, and al-Buhûtî Rahimahumullâh.

The author also quoted scholars who belonged to sects and creeds that opposed him even though their views did not necessitate Kufr, especially those who were considered credible in the eyes of the latter followers of the Madhhabs. Thus, he has proven to everyone that the idea of Takfîr is not actually a Salafî-Wahhabî idea, on the contrary even the Ash'arî/Mâturîdî scholars and even those scholars who belong to Sûfî orders declared Takfîr upon those who commit words or deeds of Kufr, thus, the idea of Takfîr is in essence the core of the religion of Islâm. After giving the narrations, he included some explanations and encouraged the reader to contemplate with justice.

May Allâh have mercy upon the author and allow us and you, the readers, to benefit from it. All praise is due to Allâh, who through His grace, completes the righteous deeds. May peace and blessings be upon our Prophet Muhammad, his family, and companions. Âmîn.

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#10

Aqîdat’us Salaf’is Sâlihîn / Re: AT-TUHFAT’UL MADANIYYAH FI...

Last post by Subul’us Salâm - 23.04.2024, 05:02

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Mentioning the View of the [Imâm] Hâfidh Abû Bakr al-Khatîb, Rahimahullâhu Taâlâ

He said, "As for speech regarding the attributes, the Madhhab of the Salaf is affirming and giving them the ruling of their apparent meanings, and negating delving into their Kayfiyyah (howness) and making Tashbîh with them. Speech regarding the attributes is subsidiary to speech regarding the essence. Regarding the attributes, we follow the path and example of the essence. Since affirming the Lord of the worlds is well-known, and affirming Him is merely affirming His existence and it is not the affirmation of limiting Him nor describing Him, then likewise, affirming His attributes is merely affirming their existence and it is not the affirmation of limiting Him nor describing Him.

Thus, when we say a hand, hearing, and seeing, then this is merely affirming attributes which Allâh affirmed for Himself. We do not say that the meaning of hand is Qudrah (strength), nor do we say that the meaning of hearing and seeing is knowledge. Likewise, we do not say that these are limbs and instruments for the acts in question. We do not resemble them to the hands, hearings, and sights that are limbs and we say: It is obligatory to affirm these only because the Tawqîf (Qur'ân and Sunnah) has came with them. It is also obligatory to negate resembling these due to the statement of Allâhu Taâlâ,

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)

And Allâhu Taâlâ's statement,

‌﴿وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ﴾

"And there is none comparable unto Him." (al-Ikhlâs 112/4)"

Quotation from al-Khatîb ends here.²⁷³

Hâfidh adh-Dhahabî said, "What is intended by the apparent of these attributes is that the words in the Book and the Sunnah have no inner meaning other than what they are used for. As Mâlik and others said, "Istiwâ is known."

Likewise, is what is to be said about hearing, sight, [knowledge,] speech, will, face, and similar attributes: These are known, therefore, there is no need for explanations and interpretations, however, the howness of all these is unknown to us."²⁷⁴

Adh-Dhahabî said, "The latter scholars who are characterized by philosophical speculation have espoused a view that was later introduced and I don't know of anyone who has adopted this view before them. They said: These attributes are accepted as they come and are not interpretated while believing that the apparent meaning of these attributes is unintended.

It is derived from this view that two things are meant by the apparent meaning:

The first: They do not have any interpretation other than the indication of the address. As the Salaf said, Istiwâ is well-known. Likewise, Sufyân and others said: Reading them is its explanation. Meaning, they are linguistically clear, well known, and evident. For these, the straits of forceful interpretations and distorting is not sought. This is the Madhhab of the Salaf and alongside this, the Salaf agreed that these attributes do not resemble the attributes of human beings in any way. This is because al-Bârî has no similar in His essence and His attributes.

The second: The apparent meaning of these attributes is the attribute that forms in imagination, just as the attributes of man is formed in the mind. However, this is not intended with the apparent. This is because even though Allâh has many attributes, He is single, Samad, and He is unique, since all of His attributes are true, however, they have no similar or equivalent. Who is it that can see Him and describe Him to us?

By Allâh, we are helpless, exhausted, bewildered, and flabbergasted regarding the definition of the soul that is within us. How do we rise every night when our souls are taken by its al-Bârî (in sleep)? How does He release them? How do they move after death? How is the life of the martyr who is provided sustenance in the presence of His Lord after his death?

How is the current life of the prophets? How did the Nabî Sallallâhu Alayhi wa Sallam witness his brother Mûsâ Alayh'is Salâm praying in his grave? Then how did he see him in the sixth heaven and conversed with him and advised him to appeal to the Lord of the worlds and ask Him to lighten the burden of His nation? How did Mûsâ debate his father Âdam, and how did Âdam overcome him with presenting as evidence the preordained decree and that it is useless to condemn after repenting and its acceptance?

Likewise, we are incapable of describing how we will be in Paradise and describing al-Hûr al-În.

What if we moved from there to the angels and their essence, their qualities, it being possible for some of them to swallow the world like a morsel and alongside this, their glamor, beauty, and the purity of their luminous intrinsic, essential nature; how would our condition be?

Allâh is higher and greater. The greatest example belongs to Him alone. To Him belongs absolute perfection. There is absolutely nothing like Him.

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)²⁷⁵

End quote from adh-Dhahabî.²⁷⁶

Al-Khatîb passed away in the year 463 H. After him, there was no one like him in Baghdâd in knowledge of this field.


^273- With similar wording in adh-Dhahabî, al-Uluww, p. 253-254.

^274- With similar wording in adh-Dhahabî, al-Uluww, p. 254.

^275- In the other copy, the following verse is found in place of the above-mentioned verse,

‌﴿آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ﴾

"We believe in Allâh, and bear witness that we are Muslims." (Âl-i Imrân, 3/52)

^276- With similar wording in adh-Dhahabî, al-Uluww, p. 251.