Why did Imām Ibn Taymiyyah say idol and fire worshippers “entered
into Islām”, isn’t that clear kufr?! This is also another interesting
topic which has rarely been spoken about.
My dear brothers and
sisters, knowing the terminology of the scholars is extremely important,
otherwise we would be attributing false statements to them, and infact
possibly even following them in these incorrect statements which may
lead us to Kufr! So we must protect ourselves at all times.
Previously, I mentioned that Ibn Taymiyyah used the terminology of “Kufr” and “Kāfir” to refer to someone who opposes the truth after the Hujjah has been established upon him, and the scholars have explained his terminology on this issue, that this is not referring to “The label of Kufr”, but rather “The rulings of Kufr” which relate to the dunyā and Ākhirah.
Likewise, it’s also important to highlight Ibn Taymiyyah’s terminology when it comes to the word “Islām”, and that entering into Islām has two meanings according to the noble Imām, which is actually derived from the Qur’ān, sayings of the Salaf, including Imām ash-Shāfi’ī.
Imām ash-Shāfi’ī mentions in his “Tafsīr” (3/1281) upon the 14th Āyah of Sūrat al-Hujurāt:
“Allāh has informed us about a group among the bedouins:
“The bedouins said, we have attained Īmān, but say (O Muhammad) that you haven’t attained Īmān, but say that you’ve entered into Islām (for Īmān has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful).” [49:14]
So He notified us that Īmān hasn’t entered their hearts, and that they simply displayed it, and their blood was protected due to it.
Mujāhid said about the verse, “We entered into Islām”.
He said, “We entered into Islām out of fear of killing and slavery”.
Then he said, “Thereafter, Allāh enabled His messenger to see a group of people who display their Islām while hiding something else, but He (i.e. Allāh) did not permit him to judge upon them (i.e. Munāfiqeen) by anything other than the judgement of Islām, and He did not permit him to judge upon them in the dunyā in opposition to what they displayed, so He told his Prophet (saws):
“The bedouins said, we have attained Īmān, but say (O Muhammad) that you haven’t attained Īmān, but say that you’ve entered into Islām.” (till the end of the Āyah).”
He also said, “We entered into Islām”, meaning; “We entered into Islām via speaking Īmān out of fear of being killed, enslaved, then He informed us that He will reward them if they obey Allāh and His Messenger.”
Meaning; If they start obeying His messenger (saws).
Muqātil Ibn Sulaymān said, “So it was revealed concerning them, “The bedouins said we attained Īmān”, i.e. we believed. So say to them O Muhammad, you have not attained Īmān nor believed, however say that you entered into Islām.
Meaning; Say that we affirmed via our tongue and entered into Islām in order to protect our property, and when Īmān enters within you, i.e. when belief enters into your hearts.” [End Quote].
Sh. Abū ‘Ubayd Marwān ‘Alī al-Jazā’irī mentions in his book, “The dazzling response in refuting the bid’ah of blank general takfīr, and to accept the apparent Islām.” (pages 5-6):
“I say; So Allāh has named affirming via the tongue, i.e. uttering the shahādah, as “Islām”, which is indicative that it’s considered “Islām” by name alone.
It’s simply considered a paradise for themselves and their property (in this dunyā) as is the case with the Islām of the munāfiqīn (hypocrites).
As for the pure true form of Islām which relates to salvation on the day of judgement, then it has additional matters which must be met in order for a Muslim to be considered a clear and apparent Islām.” [End Quote].
After knowing this (that entering into Islām doesn’t mean becoming true Muslims), we can now understand Imām Ibn Taymiyyah’s quote where he said the idol worshippers entered into Islām, as he wrote in “ar-Radd 'ala al-Akhnā’ī” (page 95):
“Verily, many people amongst the Tatār and others entered into Islām, while they have idols made from felted wool and they seek nearness to it and exalt it, and they do not know that this is Harām in the religion of Islām, and they seek nearness to the fire as well, while they do not know that this is Harām, so many forms of Shirk might be unclear to some of those who've entered into Islām, and they do not know it's Shirk, so this person is misguided and the action in which he performed Shirk by it is Bātil (invalid), however he doesn't deserve punishment until the Hujjah is established upon him.”
The noble Imām of ‘Aqīdah, Shaykh al-‘Allāmah ‘Alī al-Khudayr comments upon the words of Shaykh al-Islām Ibn Taymiyyah (رحمه الله) by mentioning in “Sharh Kitāb al-Haqā’iq Fi-Tawhīd” (chapter 7):
“(Imām Ibn Taymiyyah said) — ❝Verily, many people amongst the Tatār and others entered into Islām.❞
This statement is regarding the Tatār who recently entered into Islām, and the Hujjah hasn't been established upon them.
So they ❝entered into Islām❞, he did not say "Muslimīn", must pay attention, because he repeated it twice, he said, ❝Verily, many people amongst the Tatār and others entered into Islām.❞:
And ❝entering❞ here means that they said "Lā ilāha ilā Allāh", so it doesn't mean that they became Muslims and their entering is a correct entry, because he said, ❝they have idols made from felted wool.❞:
So he called them "Mutaqarribeen" (seeking nearness - to those idols), they seek nearness to it & exalt it, and they are Mushrikīn without a doubt, and Islām & Shirk are two opposites which cannot be joined together.
And they cannot be Muslims while they seek nearness and exalt (these idols besides Allāh), however they did not know that this is Harām in the religion of Islām, and they seek nearness to the fire as well, while they do not know that this is Harām.
And many forms of Shirk could be hidden from some of those who enter Islām.
So this person is misguided before acquiring knowledge, and the action which he has committed Shirk in is Bātil (invalid), however he isn't punished until the Hujjah is established upon him.
So these Tatār who entered Islām, in the sense of the "Ism" (i.e. Label) they are not Muslims, and they are misguided and they worship other than Allāh, however the "Hadīth al-'Ahd" (i.e. one who recently enters into Islām) isn't punished if he commits Shirk, until the Hujjah is established upon him.” [End Quote]
Previously, I mentioned that Ibn Taymiyyah used the terminology of “Kufr” and “Kāfir” to refer to someone who opposes the truth after the Hujjah has been established upon him, and the scholars have explained his terminology on this issue, that this is not referring to “The label of Kufr”, but rather “The rulings of Kufr” which relate to the dunyā and Ākhirah.
Likewise, it’s also important to highlight Ibn Taymiyyah’s terminology when it comes to the word “Islām”, and that entering into Islām has two meanings according to the noble Imām, which is actually derived from the Qur’ān, sayings of the Salaf, including Imām ash-Shāfi’ī.
Imām ash-Shāfi’ī mentions in his “Tafsīr” (3/1281) upon the 14th Āyah of Sūrat al-Hujurāt:
“Allāh has informed us about a group among the bedouins:
“The bedouins said, we have attained Īmān, but say (O Muhammad) that you haven’t attained Īmān, but say that you’ve entered into Islām (for Īmān has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful).” [49:14]
So He notified us that Īmān hasn’t entered their hearts, and that they simply displayed it, and their blood was protected due to it.
Mujāhid said about the verse, “We entered into Islām”.
He said, “We entered into Islām out of fear of killing and slavery”.
Then he said, “Thereafter, Allāh enabled His messenger to see a group of people who display their Islām while hiding something else, but He (i.e. Allāh) did not permit him to judge upon them (i.e. Munāfiqeen) by anything other than the judgement of Islām, and He did not permit him to judge upon them in the dunyā in opposition to what they displayed, so He told his Prophet (saws):
“The bedouins said, we have attained Īmān, but say (O Muhammad) that you haven’t attained Īmān, but say that you’ve entered into Islām.” (till the end of the Āyah).”
He also said, “We entered into Islām”, meaning; “We entered into Islām via speaking Īmān out of fear of being killed, enslaved, then He informed us that He will reward them if they obey Allāh and His Messenger.”
Meaning; If they start obeying His messenger (saws).
Muqātil Ibn Sulaymān said, “So it was revealed concerning them, “The bedouins said we attained Īmān”, i.e. we believed. So say to them O Muhammad, you have not attained Īmān nor believed, however say that you entered into Islām.
Meaning; Say that we affirmed via our tongue and entered into Islām in order to protect our property, and when Īmān enters within you, i.e. when belief enters into your hearts.” [End Quote].
Sh. Abū ‘Ubayd Marwān ‘Alī al-Jazā’irī mentions in his book, “The dazzling response in refuting the bid’ah of blank general takfīr, and to accept the apparent Islām.” (pages 5-6):
“I say; So Allāh has named affirming via the tongue, i.e. uttering the shahādah, as “Islām”, which is indicative that it’s considered “Islām” by name alone.
It’s simply considered a paradise for themselves and their property (in this dunyā) as is the case with the Islām of the munāfiqīn (hypocrites).
As for the pure true form of Islām which relates to salvation on the day of judgement, then it has additional matters which must be met in order for a Muslim to be considered a clear and apparent Islām.” [End Quote].
After knowing this (that entering into Islām doesn’t mean becoming true Muslims), we can now understand Imām Ibn Taymiyyah’s quote where he said the idol worshippers entered into Islām, as he wrote in “ar-Radd 'ala al-Akhnā’ī” (page 95):
“Verily, many people amongst the Tatār and others entered into Islām, while they have idols made from felted wool and they seek nearness to it and exalt it, and they do not know that this is Harām in the religion of Islām, and they seek nearness to the fire as well, while they do not know that this is Harām, so many forms of Shirk might be unclear to some of those who've entered into Islām, and they do not know it's Shirk, so this person is misguided and the action in which he performed Shirk by it is Bātil (invalid), however he doesn't deserve punishment until the Hujjah is established upon him.”
The noble Imām of ‘Aqīdah, Shaykh al-‘Allāmah ‘Alī al-Khudayr comments upon the words of Shaykh al-Islām Ibn Taymiyyah (رحمه الله) by mentioning in “Sharh Kitāb al-Haqā’iq Fi-Tawhīd” (chapter 7):
“(Imām Ibn Taymiyyah said) — ❝Verily, many people amongst the Tatār and others entered into Islām.❞
This statement is regarding the Tatār who recently entered into Islām, and the Hujjah hasn't been established upon them.
So they ❝entered into Islām❞, he did not say "Muslimīn", must pay attention, because he repeated it twice, he said, ❝Verily, many people amongst the Tatār and others entered into Islām.❞:
And ❝entering❞ here means that they said "Lā ilāha ilā Allāh", so it doesn't mean that they became Muslims and their entering is a correct entry, because he said, ❝they have idols made from felted wool.❞:
So he called them "Mutaqarribeen" (seeking nearness - to those idols), they seek nearness to it & exalt it, and they are Mushrikīn without a doubt, and Islām & Shirk are two opposites which cannot be joined together.
And they cannot be Muslims while they seek nearness and exalt (these idols besides Allāh), however they did not know that this is Harām in the religion of Islām, and they seek nearness to the fire as well, while they do not know that this is Harām.
And many forms of Shirk could be hidden from some of those who enter Islām.
So this person is misguided before acquiring knowledge, and the action which he has committed Shirk in is Bātil (invalid), however he isn't punished until the Hujjah is established upon him.
So these Tatār who entered Islām, in the sense of the "Ism" (i.e. Label) they are not Muslims, and they are misguided and they worship other than Allāh, however the "Hadīth al-'Ahd" (i.e. one who recently enters into Islām) isn't punished if he commits Shirk, until the Hujjah is established upon him.” [End Quote]
This also shows the importance of studying
these important topics from the righteous scholars of the ummah who
haven’t deviated and watered down this great aspect of the Dīn.
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