Kashf ash-Shubuhat fit-Tawhid, PART-2

Insha’Allah we’ll continue tonight with an explanation of the book “Kashf ash-Shubuhat.”

Last time we just began with the first paragraph and we didn’t finish talking about it. The last thing we talked about was the issue of the Prophets and the Messengers and we discussed a little bit about is there a difference or not and if there is a difference, what is the difference. That’s where we left off, and we also said that there’s a misconception about the Prophets, whether Allah sent them with a message or if he just revealed revelation to them. We said that the evidence from the Qur’an and the Sunnah indicates that they were sent as well, so this idea that people have that a Messenger was someone who was sent and a Prophet was someone who wasn’t sent or wasn’t commanded to go out and call to this message, this is a mistake and the evidence on the Qur’an is when Allah said,

“Indeed, We have revealed to you, (O Muhammad), as We revealed to Noah and the prophets after him… And (We sent) messengers about whom We have related (their stories) to you before and messengers about whom We have not related to you.” [4:163-164]

So, Allah mentioned that they were both sent and when Allah said,

“People were one nation, then Allah sent the Prophets as bringers of glad-tidings and warners.” [2:213]

So, we see from this verse, as well as the hadith that I mentioned last time about the Prophet (saws) when he mentioned the five things that he was given that no other Prophet was given, that, “The Prophets used to be sent to just his people as for me, I was sent to all of people.” So, we see from this that the Prophets were sent and were commanded to go out and convey the message.

The next point that I want to mention about what the author says when he talked about the Prophets other than the Prophet Muhammad (saws), he said (عليه السلام), he would say about them (عليه السلام). So this is what many of the scholars do, they say, if they’re talking about the Prophet Muhammad (saws), they’ll say (صلى الله عليه وسلم), and if they’re talking about another Prophet, Adam or Nuh or Ibrahim or Isa, or any of the other Prophets, they’ll just say (عليه السلام) or (على آله الصلاة والسلام), so this is what some scholars say that when you’re talking about another Prophet, you just say this and when you’re talking about the Prophet Muhammad (صلى الله عليه وسلم), you say the full phrase. This is based upon a number of Ayat in the Qur’an. For example, when Allah said,

“And peace upon the Messengers” [37:181]

Tawagheet have hundred plus Nullifiers of Islam !!!

FOR EDUCATIONAL PURPOSES ONLY !

Tawagheet have hundred plus Nullifiers of Islam in their man-made laws!

The noble Hāfidh, Shaykh al-‘Allāmah Sulaymān Ibn Nāsir al-‘Alwān (فك الله أسره) said:

❝If the one who follows the Torah and Injil, while it’s the abrogated ruling of Allāh, without following the Qur’ān, would be a mushrik by Ijmā’ (i.e. stems from famous Imām Ibn Hazm quote), then imagine the case with someone who follows man-made laws, the garbage of the west, and the opinions of men, while putting the book of Allāh and Sunnah of Rasūlullāh (صلى الله عليه وسلم) aside.

Even though what’s present in the current day laws with their other major symbols which include numerous nullifiers (of Islām), wherein if you gather the nullifiers found within the current day man-made laws, IT WOULD EXCEED 100 NULLIFIERS!

The issue is not about 1 NULLIFIER, the worst nullifier which is really famous amongst us right now within the man-made laws is “At-Taswiya”, making the Muslims equal to the kuffār, this is from the major symbol of man-made laws.

In the sense that there’s no difference between a Muslim and kāfir. They say the land is for everyone, this is an agreed upon nullifier.

Also among the nullifiers that are found within the man-made laws is that they set up legislative gatherings, to make matters halāl and harām. “The legislative gathering declared such and such lawful”, “The legislative gathering declared such and such unlawful”, and this is from the agreed upon nullifiers.

Prison, Torture, Death… Paradise!

With the current global trends of imprisonment, torture, exile and sentences of death being imposed upon the scholars who refuse to sway on issues of Islām and moral justice; it would serve as an appropriate time to re-align ourselves with some of the messages and promises found within the Qur’ān. We can likewise revisit and study History as a source of practical evidence of the promised outcomes of such situations.

The Qur’ān provides a trajectory of outcomes based upon the courses traversed; and history provides evidence and a formula of results achieved when particular components and ingredients come together.

Allāh says:
And there came a man rushing from the farthest part of the city. He said, “O my people, follow the messengers. Follow those who do not claim any reward from you, and who are on the right path. What excuse do I have if I do not worship the One who has created me and to whom you will be returned? Shall I adopt those gods besides Him whose intercession, if Rahman (the All-Merciful) intends to do harm to me, cannot help me in the least, nor can they come to my rescue? In that case, I will be in open error indeed. Undoubtedly I have believed in your Lord; so listen to me.” (Thereafter when his people killed him,) it was said to him, “Enter the Paradise”. He said, “Would that my people knew how my Lord has forgiven me and placed me among the honoured ones!” [36:20-27]

Allāh presents us here with a scenario not too unfamiliar from our current context. A man simply proclaiming his belief in Allāh and calling his fellow townsmen to belief is put to the sword.

Insulting Imaam Muhammad Ibn ‘Abdil-Wahhab ?!?

Some oppressive people have began insulting Imām Muhammad Ibn ‘Abdil-Wahhāb by quoting his statement out of context;

“Most of al-Iqnā’ and al-Muntahā (i.e. two major hanbalī books among the later scholars) oppose the madhab of Ahmad and his words, those who know this would know.”

Let’s examine this quote by observing its context and see what Imām Muhammad really means.

One of the contemporary shuyūkh who teach Hanbalī Fiqh, Sālih Ibn ‘Abdillāh al-‘Usaymī al-Hanbalī (may Allāh guide him) mentions in his commentary upon “Ad-Durar as-Saniyyah” (lesson 1, minute 110):

❝His statement (i.e. Imām Muhammad Ibn ‘Abdil-Wahhāb); “Most of al-Iqnā’ and al-Muntahā oppose the madhab of Ahmad and his words”. He intended Ahmad’s personal madhab, since the madhab which is attributed to the Imām is divided into two types:

1 — A personal specific madhab, and it is his own words.

2 — A general madhab, and it is what his companions and followers are upon, even if it opposes the words of the Imām.

Hence, it’s not correct to say that every text from Imām Ahmad is considered the madhab of the Hanābilah.

And it’s not correct to say that everything from the madhab of the Hanābilah is the text of Ahmad.

Moreover, his statement, that the majority of al-Iqnā’ and al-Muntahā opposes the madhab of Ahmad is from the aspect of Imām Ahmad has numerous narrations from him, and what’s mentioned in those two books is restricted to a single view from him.

So this is the aspect of it opposing (his madhab), not because the majority of these books oppose the text of Ahmad, this is far-fetched.

However, what’s intended by it opposing (his madhab) is due to what’s narrated from him of numerous narrations which is within the capacity of his followers (among the scholars) in exerting efforts to determine his view from it.❞

Acting upon the Quraan...

It was narrated on the authority of Abu Sa‘eed Al-Khudri that he said: In the year of Tabook, the Messenger of Allah (saws) addressed the people, while supporting his back against a date-palm, saying: "Should I not tell you about the best of people and the worst of people? The best of people is a man who strives in the cause of Allah on the back of his horse, on the back of his camel, or on his feet till death comes to him. Among the worst of people is a wicked man who reads the Book of Allah and is inattentive to it." [Ahmad, An-Nasa’i and Al-Hakim who renders it authentic]

The best of people are those who fight in the cause of Allah and who continue to do so till death approaches them; whereas the worst of people is the wicked man who reads the Quraan and acts upon nothing thereof. The wicked person is he who commits sins, be he a Muslim or a non-Muslim. It includes, in our time, the orientalists and their disciples who follow their method from among the Muslims and evil scholars, as will be shown later in the three Ahadith to come. According to a scholar, one may recite the Quraan and curse himself unknowingly.

He may read: "Unquestionably, the curse of Allah is upon the wrongdoers." [11:18] and he is one of the wrongdoers. He also may recite: "Let us … supplicate earnestly (together) and invoke the curse of Allah upon the liars (among us)." [3:61] and he is one of those liars.

According to Abu Sulayman Ad-Darani the angels of Hell come to the holders of the Quraan who disobey Allah Almighty before they come to the idolaters.

One of the predecessors said: “One may start reciting a Quraanic Surah , thereupon the angels keep invoking Allah’s blessing upon him till he ends it; and one may start reciting a Quraanic soorah, thereupon the angels keep invoking Allah’s curse upon him till he ends it.” When asked how this takes place he said: “If he makes lawful what is lawful in it and makes unlawful what is unlawful in it, they will invoke Allah’s blessing upon him, otherwise they will invoke Allah’s curse upon him.”

It is narrated on the authority of Jundub that he said: “We, the Companions of the Messenger of Allah (saws) were given faith before the Quraan; and after us, there will be a people who will be given the Quraan before faith: they will establish it in letter and neglect its limits and rights, saying: ‘We recite the Quraan: who could recite better than us? We know (the Quraan): Who has knowledge better than us?’” That will be their share. According to another narration, “Those will be the worst of people.” [Ibn Majah]

O' Muslimah, you are Ummah's hope!

Before the advent of Islam, the state in which women lived was disgraceful; as they led arduous and miserable lives. Women’s rights were unheard of and their duties far exceeded their capacity. A woman's life was spent in distress and agony from the moment of birth until the moment of her death; if she escaped being buried alive as a young girl, she would live in humiliation and contempt for the rest of her life.

In the pre-Islamic era, people used to bury young girls alive, and if she survived somehow, she was considered of no consequence, as if she had no right to live. So, what kind of life could women at that time expect?

Islam came to save women from a humiliating and disgraceful existence. It guided women to all that honors her and provides her with the respect that is due to her - whether as a beloved young girl, an honored sister, an affectionate wife or a compassionate and respected mother.

Islam greatly honors women, raises their status and elevates them to the position of which they are worthy, as they are the progenitors of men and the educators of future generations.

Due to the importance of the woman’s role in educating future generations and her direct influence in instilling in them the correct Islamic creed, righteous conduct and morals and teaching them various acts of worship, the enemies of Islam exert great efforts to Westernize her and focus on beguiling her through the deceptive glamorous calls that have ensnared the sons and daughters of our Ummah. Such calls include the so-called movement for "women’s freedom", "women’s rights", and calling for "equality between men and women".

Muslim women should be made aware of and warned against the conspiracies that are being secretly perpetrated against them in order to drag them into the impure swamps of immorality, by continuously tempting them in every possible way to abandon the teachings of their religion that came to safeguard their honor and ensure their happiness in this world and in the Hereafter.

Kashf ash-Shubuhat fit-Tawhid, PART-1

Insha’Allah, we’re going to begin where we left of with the lessons on Aqidah, insha’Allah we’re going to start a new text called “Kashf ash-Shubuhat fit-Tawhid” or the “Clarification of the doubts of the misconceptions regarding Tawhid”. In Arabi, it’s about 25 or 30 pages depending on the version you get and translated into English, it’s about 65 pages. 

So just to start of talking about this book, it was written by Muhammad ibn Abdul-Wahhab and just a bit of background on who he was and why there’s so much written by him on issues of Tawhid and Shirk. He lived in a place called Najd which is in the Arabian Peninsula and it’s the area in Saudi Arabia which is towards the middle of the peninsula. The da’wah of these Imams began in Najd, it began in a place called Huraymala which is beside Ar-Riyadh currently, and the Shaykh Muhammad ibn Abdul-Wahhab, his father was a Islamic judge in that area. The reason why this da’wah began was because in that time, Shirk became quite widespread, people would go to graves and make du’a to the people in the graves and they would sacrifice animals for the people in the graves, and they would make oaths to them and they would seek blessings from trees and stones. 

Essentially, reverting back to what the religion in the Arabian peninsula was before the sending of the Prophet (saws), except that they were doing the same things, saying the same things, believing the same things, except that they claimed to be Muslim, so that was the only difference. So a book was written called “Kitab at-Tawhid”, in which the Shaykh put together a number of chapters discussing many issues on Tawhid, so showing the obligation of Tawhid, what Tawhid is, what Shirk is, what actions are only deserving by Allah etc, clarifying this from the Qur’an and the Sunnah and understanding of the Sahabah, trying to call people back to the correct religion and to teach them that which the Prophet (swas) was sent with. 

At that point, there began a backlash against this da’wah, so this calling back to the pure Islam, people didn’t like the idea of being told “you can’t bury people in the masajid”, “you can’t build masajid around graves”, “you can’t light up lamps at your graves seeking blessings”, “you can’t slaughter for other than Allah”. People became so used to this issue, there became a backlash to this. Some people actually began to understand this to be the correct meaning of Islam so obviously they fought back. They would begin to send out letters warning against this da’wah and trying to bring evidences from the Qur’an and the Sunnah to prove that their actions were correct and to prove that this da’wah to Tawhid is actually incorrect and that it’s not supported by the Qur’an and the Sunnah and so on.

Argument: "Prophet Yusuf also worked in a disbelieving government!"

Since the Muslims lost their political power in just about every country on earth, many of us have been looking for a way to restore this power and assert our influence. Some of us think that the way in this time to get influence is the way of politics. That Muslims should set up a political party and participate in the elections? When I point out to brothers and sisters that these kinds of ways are un-Islamic, and not the ways for a Muslim to reach our goals, I often hear the answer that has struck many of them: "But the Prophet Yusuf (as) was also in the service of the disbelieving king of Egypt?"

In this short piece will show clearly that this often-heard answer is based on a misunderstanding and an incorrect comparison and interpretation (Ta'wiel); This is the Arabic word described by Abdul-Jabbar as "an error understanding and a wrong comparison and interpretation."

1. The first answer to this is that a Ta’wiel can not be correct when it goes against clear regulations from the Quraan or the Sunnah. Thus it is a known and clear rule in the Quraan that it is Haraam for a Muslim to rule with laws other than the Law of Allah, or to cooperate with it. This is something about which no two Scholars of Islam differ from one another. How can one then make Ta’wiel that a Muslim should take part in a parliament of the Kuffaar who rule with laws other than Allah ?! This Ta’wiel is therefore Baatil (falsehood / incorrect)!

Takfeer in the Unclear Matters...

Very Important point about Takfīr in the Unclear Matters, Shaykh 'Alī al-Khudayr says both views in this issue are Correct:

❝Al-Majd (رحمه الله) said: "And what's correct is that every Bid'ah in which we made Takfīr upon the caller to it, then we make Tafsīq [i.e. Call a Fāsiq] the blind follower regarding it, such as whoever says that the Qur'ān is created, or that Allāh's knowledge is created, or that His Names are created, or that He won't be seen in the Hereafter, or He insults the Sahābah out of devoutness, or that Ēmān is solely belief in the heart and what's similar to that, so whoever knows about any of these Innovations, and calls to it and debates on behalf of it, then he is judged with Kufr, [Imām] Ahmad has mentioned this in several places" [End Quote].

And Shaykh Abā Butayn (رحمه الله) has mentioned the difference of opinion between these two views in "al-Durar" and "al-Intisār", and what's correct is joining between the two depending upon the different times, and Ibn Taymiyyah (رحمه الله) in the beginning of his Treatise "al-Tis'īniyyah", when he discussed with some Scholars from the people of desires and innovation during his time, and their arrogance became displayable to him, he (i.e. Ibn Taymiyyah) said to them while raising his voice, he said: "O Zanādiqah (heretics), and O Kuffār (disbelievers), and O Murtaddīn (apostates)", refer to Kashf al-Shubhatayn page 32.

And in the refutation against al-Bakrī, he (i.e. Ibn Taymiyyah) said to some of their Scholars and Judges: "According to me, you are ignorant and do not disbelieve" [End Quote] or something similar to that.

Double standards of the Mashayikh !!!

I’d like to share a brief example on double standards by the Mashayikh of counter-terrorism and agents of the Tawagheet concerning the topic of Takfeer. 

One of their greatest objectives is to dismiss speaking about Takfeer all-together, hence they even labelled it as “Fitnah of Takfeer” or “Dangers of Takfeer” or “Takfeer is a disease”, insulting this noble label of the Shari’ah without having any Salaf in doing so. 

Ask them to find 1 example of the Salaf unrestrictedly saying “The fitnah of Takfeer”, instead you find the Salaf saying “The fitnah of the khawarij in going to extremes in Takfeer.” 

So from the labels, you can tell that their chests hate hearing the word Takfeer, hence instead of saying “warning against extremism in Takfeer”, they say “The disease of Takfeer.” 

Anyways, that’s just a side point, so let’s address the main concern. To begin, the Mashayikh of counter-terrorism have nothing to support themselves in warning against Takfeer except for the famous Ibn Taymiyyah quote, “Before making Takfeer, Tafsiq and Tabdi’, conditions must be met and preventatives must be removed.”

No excuse in Tawhid & Major Shirk!

Shaykh al-‘Allāmah Hassān Hussayn Abū Salmān as-Sōmālī (حفظه الله) was asked:
Q1. You mentioned in some of your tapes and articles that there’s no excuse in matters of Tawhīd and major Shirk except by Ikrāh, so I wanted to ask is this agreed upon among the Imāms or is it a differed upon matter?

And what is your opinion concerning Ibn al-‘Arabī’s statement wherein he said, “With regard to the ignorant and those who make mistakes among this ummah, even if they do acts that constitute disbelief and shirk, the kind of deeds that result in the doer being deemed a mushrik or a disbeliever, they are to be excused for their ignorance and mistakes until proof is established against them, of the type of proof that whoever rejects it becomes a disbeliever and it is clearly explained to the degree that a man of his calibre would not be confused after such an explanation.” [End Quote. This was narrated from him by al-Qāsimī in “Mahāsin at-Ta’wīl” (3/161)].

ANS. Shaykh al-‘Allāmah Hassān Hussayn Abū Salmān as-Sōmālī (حفظه الله) answered by saying:
The response to this is from two angles:

The first angle — Affirming the Ijmā’ that there’s no excuse of ignorance or misinterpretation in major shirk, so I say and success comes from Allāh:

The accepted mawāni’ (preventatives of takfīr) include that which is agreed upon in matters of takfīr, such as the absence of intellect, Ikrāh, and the absence of intention.

And it includes what’s differed upon, such as ignorance, misinterpretation, not reaching maturity, with expanded details on each of these points (i.e. where these things are considered preventatives). 
 

I'lm (Knowledge) & Khashyah (True Fear of Allah)...

Fear is the sensation that results from the anticipation of an expected harm; it is also felt when a person loses, or expects to lose something he cherishes. It is the exact opposite of security and can be applied to worldly matters as well as those of the Hereafter. Fear is a state of disturbance of the heart from an evil or harm that may befall a person, or, it can be the sensation it feels when missing out on something that is beloved to it.

Imam Ibn Qudamah said: “Fear is no more than the pain and burning that one finds in his heart due to an expected harm; it is like the example of one who committed a crime and was subsequently caught; such a person will fear being sentenced to death, and the pain which his heart will suffer is dependent on how certain he is that he will (or will not) be sentenced, depending on the severity of his crime … sometimes one fears the ruler due to the power of the latter. Thus, when one realizes the power of Allah and knows that if Allah wished to destroy all His creation it would not affect Him, nor could anyone stop Him from doing so, and therefore, one would fear Allah to the extent of the sins that he has committed. This is the fear of warning.”

There is a certain type of fear that is experienced only by the knowledgeable, and it is called Khashyah in Arabic, as Allah says:
“…Only those among His servants fear Allah who have knowledge…” [35:28]

This is fear that is based on knowledge. Ordinary believers experience a general fear of Allah whilst Khashyah is only experienced by the devout believers and the scholars from among them; the more knowledge one has regarding Allah, the more he will fear Him. When one fears a person who may or may not apprehend him then this is an ordinary fear, whereas if he is absolutely sure that this person can seize him and inflict harm upon him, then it is Khashyah.

Fear, with its various different meanings, is mentioned in many places in the Quraan, and its causes are varied:

Dispute & Arguments bring Enmity !

In sessions, forums and dialogue, it is easy to observe people engaged in arguments, debate and disputes that may arouse discord and hostility. This is an evil and incurable characteristic that occupies many people.

Dispute is Part of Man's Nature!

The Quraan clearly states that man is naturally argumentative, despite the evidence, arguments, proofs, clear signs and varied examples that he sees. Allah says: "And We have certainly diversified in this Quraan for the people from every (kind of) example; but man has ever been, most of anything, (prone to) dispute." [18:54]

Two Types of Dispute:

Disputes are either disliked or laudable. They can be commendable when they are intended to show the truth, to direct others or to call them to it. This is what Allah ordered the Prophet (saws) to adopt. Allah says:
"Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is Most Knowing of who has strayed from His way, and He is most knowing of who is (rightly) guided." [16:125]

"And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, “We believe in that which has been revealed to us and revealed to you. And our God and your God is One; and we are Muslims (in submission) to Him.”" [29:46]

‘Abdullah Ibn ‘Abbas debated with the Khawarij at the time of ‘Ali Ibn Abi Talib in compliance with the latter's order. Ibn ‘Abbas and his father, informed and educated them beyond the excuse of ignorance and then renounced them. Consequently, many of them renounced their religious innovations. That was an example of a praiseworthy argument that helps to show the truth with corroborative evidence.