Wednesday, July 3, 2024

Imaam Abdul Wahhab’s letter after conquest of Makkah


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Ash-Shaykh ‘Abdullaah ibn ash-Shaykh Muhammad ibn ‘Abd al-Wahhaab (rahimahUllah) said:
In the Name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, the Lord of all that exists, and may blessings and peace be upon our trustworthy Prophet Muhammad, and upon his family and his Sahaabah and the Taabi’een. To proceed:
We, the assembly of the ghazw (military expedition) of the muwahhideen, when Allah blessed us – and to Him is due all praise – with entering Makkah al-Musharrafah at midday on yawm as-sabt (Saturday), the eighth day of the month of Muharram al-Haraam in the year 1218 after the Hijrah, after the chiefs of Makkah, its ‘ulamaa’ and all of its general public had sought the covenant of security from the ameer of the ghazw, Sa’ood; after they had previously agreed with the leaders of the hajeej and the ameer of Makkah to fight him or to make a stand in the Haram, to prevent him from the House; so when the troops of the muwahhideen marched against them, Allah cast fear into their hearts, so they scattered in disarray, each one of them considering retreat their best option;

And the ameer at that time offered the covenant of security to everyone in al-Haram ash-Shareef, and we entered, our slogan being the talbiyah, in safety, our heads shaved and trimmed, not in fear of anyone of the creation, rather of the Master of the Day of Judgement;

And from the time that the troops entered the Haram, in their great numbers, self-controlled, well-mannered, without cutting down any tree, nor chasing any game animals, nor shedding any blood except for the blood of the hady, or whatever animals Allah had made lawful according to the legislated manner;


And when our ‘Umrah was completed, we gathered the people on the morning of yawm al-ahad (Sunday), and the ameer proposed to the ‘ulamaa’ that which we seek from the people and for which we fight them, which is: the purity of tawheed for Allah alone. And he informed them that there is no disagreement between us regarding anything except for two matters:
The first of them being the purity of tawheed for Allah, and the understanding of the types of ‘ibaadah, and that du’aa’ is one of them, and clarification of the meaning of the shirk due to which our Prophet Muhammad (saws) fought the people, and his call continued for a long period of time after the Prophethood to that tawheed and to the abandoning of attributing partners with Allah, all of that before the other four pillars of al-Islaam were made obligatory.

And the second matter is al-amru bil-ma’roof wan-nahyu ‘anil-munkar (commanding the good and forbidding the evil), of which nothing remains among them except its name, its effects and meaning having been erased.
So they agreed with us regarding the goodness of that which we are upon, in general and in detail, and they gave the bay’ah to the ameer upon the Book and the Sunnah, and it was accepted from them and they were all pardoned. So he did not put the slightest pressure on a single one of them, and he continued to treat them all with the utmost kindness, especially the ‘ulamaa’.

So we explained to them in that meeting, before they departed from us, the evidences for what we are upon, and we sought from them sincere advice, reminder, and explanation of the Truth.

And we informed them that the ameer clearly stated in their meeting that we would accept anything for which they brought a clear evidence from the Book, or the Sunnah, or an athar from as-Salaf as-Saalih, such as al-Khulafaa’ ar-Raashideen whom we are commanded to follow by his saying (saws): “You must follow my Sunnah, and the Sunnah of the rightly-guided Khulafaa’ after me.” Or from the four mujtahid imaams and those who received knowledge from them, until the end of the third generation, in accordance with his saying (saws): “The best of you are my generation, then those who follow them, then those who follow them.”

And we informed them that we are with the Truth, wherever it goes, and followers of the clear evidence, and we do not care if that means opposing what those before us were upon, and they did not reject any of that.

Regarding seeking needs from the dead, and the structures built over the graves:
So we put before them the matter of seeking one’s needs from the dead, and asked if they still had any misunderstanding regarding it? So one of them mentioned one of two misunderstandings, and we refuted them with the undisputable evidences from the Book and the Sunnah until they accepted, and there was none left among them who had any doubt or misgiving regarding that for which we fought the people, that it is the clear Truth without any doubt.

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