03 Volume No.3 - Millah Ibrahim & Compilation of Principles Aruguments Therein & 6 Pillars of Iman by Ibn Taymiyyah - AuthenticTauheed Publications

MILLAT IBRƖHƮM
(THE RELIGION OF IBRƖHƮM)
I
MILLAT IBRƖHƮM
[Translator’s Forward]..............................................................................................1
[Introduction by Juhayman Al-‘Utaybū] ...............................................................4
[Declaration of Disavowal] .....................................................................................9
[Introduction]...........................................................................................................10
Chapter: [Concerning the Clarification of the Millat Ibrœhūm] .....................33
Chapter: [The Difficulty in Adhering to the Millah of Ibrœhūm and a

Warning Against Following the Crooked Paths]..............................................84
Chapter: [The Responsibilities in Adhering to the Millah of Ibrœhūm] ......91
Chapter: [From the Methods of the Transgressing Rulers (Tughœt) in

Dissolving the Millah of Ibrœhūm and Eliminating it Within the Selves of
the Callers (Duɇœt)]................................................................................................152
Appendix: ...............................................................................................................169
Refuting the Doubts Related to the Event of Hœtib ibn Abū Baltaɇah........169
Translator’s Forward to the Appendix..............................................................170
[The Text of the Event of Hœtib:] .......................................................................173
[Refuting the Doubts Regarding this Hadūth:] ...............................................174
[Doubt 1: The Label of Faith (Ūmœn) in the address:].....................................175
[Doubt 2: Outward Actions vs. Actions of the Heart]....................................178
[Doubt 3: The Meaning of, “Hœtib has told the truth.”]................................181
[Doubt 4: What was Hœtib telling the truth about?].......................................184
II
MILLAT IBRƖHƮM
[Doubt 5: What Excused the Declaration of Hœtib’s Disbelief (Takfūr)?] ..186
[Doubt 6: Why Did the Misinterpretation (Ta’wūl) of Hœtib Prevent the

Declaration of his Disbelief (Takfūr)?] .............................................................189
[Doubt 7: If Hœtib Did Commit Disbelief (Kufr), Then Why Wasn’t He

Approached to Perform Repentance (Tawbah)?]............................................192
[Doubt 8: Even if Hœtib Was Excused from the Disbelief (Kufr), Why
Wasn’t He Punished for Committing That Act?]............................................193
[Summary] ..............................................................................................................197
[Issue: The One Who Shows Islœm While Spying on the Muslims for the
Disbelievers (Kuffœr)] ..........................................................................................199
A Notice Concerning a Huge Mistake ..............................................................201
III
MILLAT IBRƖHƮM
[Translator’s Forward]
ǶÊ ȈÊƷċǂǳơ ǺÊ Ǹă Ʒą ċǂǳơ ǾÊ ōǴǳơ ǶÊ ǈ

ą ƥÊ
In the name of Allœh, the Beneficent, the Merciful
Verily, all praise is due to Allœh and may the Peace and Blessings of Allœh be
upon His Last Messenger, Muhammad and his family and his companions
until the Day of Judgment.
We present to the English reader, Millat Ibrœhūm, 1 by the noble Shaykh,

This particular treatise has been an influential and significant book with
many of the contemporary Islœmic groups intent upon forming an Islœmic state
. Herein, the author draws several parallels between the form of idolatry in
the time of the Messenger of
Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, and that which the apostate regimes have instituted from
fabricated laws and methodologies of falsehood in the lands of the Muslims,
which are the main obstacles to the formation of such a state.
In doing so, he touches upon the very basis of Tawhūd and the obligation of
the slave not only to hold these false deities with contempt inwardly – be they
idols made of stone, or trees, or stars or the man-made legislations – but
outwardly as well. And while most Muslims are familiar with the concept of
having enmity towards the polytheists (Mushrikūn) and their false deities,
within their hearts, there seems to be a pervasive lack of awareness regarding
the outward enmity and what is required to be demonstrated in terms of
aggression and hostility and warfare. And so, as the author points out,
although most Muslims are aware of certain aspects of the events of Ibrœhūm’s
life, may the blessings of Allœh be upon him, the various points of his Millah,
in terms of his enmity towards the people of Shirk and Kufr and his taking
1 Trans. Note: The title of the original Arabic book, in full, is Millat Ibrœhūm Wa Daɇwat Al-
Anbiyœ’ Wal-Mursalūn Wa Asœlūb At-Tughœt Fū Tamyūɇihœ Wa Sarf Ad-Duɇœti ɇAnhœ, which
translates as “The Religion of Ibrœhūm and the Calling of the Prophets and Messengers and
the Methods of the Transgressing Rulers in Dissolving it and Turing the Callers Away from
it.” For the sake of brevity, we will refer to this work simply as Millat Ibrœhūm.
1
MILLAT IBRƖHƮM
them and that which they worshipped as enemies, both inwardly and
outwardly, remain unclear to most. Therefore, the reader is encouraged to
pay close attention, throughout the book, to the Shaykh’s points because,
although there are many excellent books available in English regarding
Tawhūd, this particular aspect has not been covered in the detail that it
deserves for the English reader.
As the author mentions in his introduction, this edition of Millat Ibrœhūm was
a follow-up to its initial publication. And subsequently, the Shaykh has
addressed some of the comments that had been made about the original book
and then included his refutation upon these comments within the
introduction to this second edition. This is a very valuable segment as it
provides a revealing glance into the mindsets of those who have objected to
this subject matter being put forth by the Shaykh, may Allœh preserve him.
So the reader is advised to pay close attention to the points, which the
opposition has raised in relation to this book, as well as to the accompanying
refutation upon these points. And in this way, the reader will attain a more
comprehensive view of the nature of the dispute between those who call for
Millah of Ibrœhūm in its true form, and those who attempt to restrict its
application in our time by means of diluting it and creating ambiguities and
doubts concerning it. And to Allœh are the grievances.
As for the translation, we have attempted to be as precise as possible to the

way in which the Shaykh has phrased many of his sentences and paragraphs.
However, there were instances wherein we rearranged the order of the words
to reflect the continuity and fluidity of English sentence structures. For
example, sentences such as: “And sufficient for us, in that, is the guidance of
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ in Makkah and how he would make the gods of
Quraysh (appear) foolish…”, which is the literal word-for-word translation of
the Arabic text, have undergone a rearrangement of words, yet retaining the
same meaning: “And the guidance of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, in Makkah, is
sufficient for us in the way he would make the gods of Quraysh (appear)
foolish…”, in order to serve the fluidity of the sentence.
2
MILLAT IBRƖHƮM
There are also several passages of poetry, which have been translated and
arranged in English according to the Arabic method poetic prose. However,
although there was a great effort in reproducing the meaning of each couplet,
often the impact and style of the Arabic text was lost as was the rhythm and
rhyme.
One other change was the addition our own translator footnotes, which
we’ve denoted with “Trans. Note:” in order to differentiate ours from those
of the author. These notes were added in order to further clarify some of the
points of the Shaykh or to assist with lengthy explanations of translated words
of phrases etc. Because the Shaykh writes at such an academic level, it is
assumed that the reader is familiar with many of the texts and evidences for
the points, which he touches upon. So in those cases where the Shaykh has
alluded to a Hadūth or a principle of Islœmic Jurisprudence (Fiqh), we have
added various comments and references, which expand upon these points
with the intent of further explaining them. At times, these footnotes may
seem distracting; however, we hope that they will assist the reader with some
of the more ambiguous passages of the book. And finally, we’ve taken all of
the references that were used by the Shaykh within and text of the book itself,
and dropped them down into footnotes so that the reader could locate them
by scanning the bottom of each page.
Finally, we would like to thank all those who had assisted, in the translation
of this treatise. Indeed there were tireless efforts on some of their parts, which
they patiently offered as well as time and energy in the completion of this
project. Again, I ask Allœh to reward them and protect them for their effort
and sincerity for the sake of Allœh, the Most High.
And may Allœh, the Most High, give victory to His soldiers and callers who
implement fully, and live their lives according to, the Millah of Ibrœhūm. And
all praise is due to Allœh.
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3
MILLAT IBRƖHƮM
Introduction by Juhayman Al-‘Utaybū 2
All praise belongs to Allœh: “The Forgiver of sin, the Acceptor of repentance,
the Severe in punishment, the Bestower (of favours), none has the right to
be worshipped but He, to Him is the final return. None disputes in the
Œyœt (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allœh
but those who disbelieve. So let not their ability of going about here and
there through the land (for their purposes) deceive you [O Muhammad,
their ultimate end will be the Fire of Hell]! The people of Nƈh and the
confederates after them denied (their Messengers) before these, and every
(disbelieving) nation plotted against their Messenger to seize him, and
disputed by means of falsehood to refute therewith the truth. So I seized
them (with punishment), and how (terrible) was My punishment!” 3
And I testify that there is none worthy of being worshipped, except Allœh
Alone, without any partner; and I testify that Muhammad is His Messenger
and Slave – the one who said:
“I have left you with two things after which you shall never go astray, as long as you
adhere to them: the Book of Allah and my Sunnah. And they shall never part until
they attend my Basin of Al-Kawthar.” 4
Ammœ Ba’d:
Thus, we intended to clarify our Manhaj with regards to holding onto these
two fundamentals which necessitates the one who holds onto them, that he
will never be misguided; and to clarify our proof upon that from the two, and
showing the deficiency of most of those who claim to hold steadfast to these
two (fundamentals). And we will suffice by mentioning some of their groups,
who appear to us to be amongst the closest of the groups who adhere to the
2 Taken and slightly edited from the words of Juhaymœn al-‘Utaybū – may Allœh accept him
as a martyr when he was killed in 1979- from the introduction of his book, “Raf’ Al-Iltibœs ‘An
Millati Man Ja’alahullœh Imœman Lin-Nœs”. We have placed it here due to its relevance in this
topic.
3 Ghœfir: 3-5
4 Narrated by Al-Hœkim with an authentic chain.
4
MILLAT IBRƖHƮM
Book and Sunnah; We ask Allœh to make them from amongst those who listen
to the Word and follow the best thereof, and that their status (high position)
amongst the people does not deter them (from sincerely following the Truth);
and that they stand firm, as ‘Abdullœh Ibn Salœm stood firm, when he
accepted the Truth which the Messenger of Allœh came with (salutations be
upon him), even though he knew that his people would distort all his good
deeds into evil deeds, and that he would loose all his status which he held
amongst them. As was narrated by Al-Bukhœrū mentioning the incident of his
entering into Islœm, until he had said:
O Messenger of Allœh! The Jews are a slanderous people- and indeed, if they
know that I have become Muslim, then they will slander me.”
So the Jews came, and the Prophet (peace be upon him) asked them, “What
type of a person is ‘Abdullœh Ibn Salœm amongst you?”
They replied, “He is the best of us, and the son of the best of us! He is our
noble, the son of our noble!”
He said, “What would you think if he became Muslim?”
So they replied, “May Allœh give him refuge from such a thing!”
So ‘Abdullœh came out, and said, “I bear witness that there is none worthy of
being worshipped, except Allœh; and I bear witness that Muhammad is the
Messenger of Allœh.”
So they said, “He is the wretched one, the son of the wretched one!” And they
insulted him.
So he said, “O Messenger of Allœh! This is what I had feared.”
And (we ask Allœh) to save them from the entrances of Shaytœn, from which
he enters upon some of the scholars and callers, and deceives them due to the
large number of followers. And indeed, we have seen them holding on to a
part of Islœm which is seventy-something branches; so sometimes, for
5
MILLAT IBRƖHƮM
example, he takes twenty branches only, and he adheres to them, and is harsh
against those who contradict him in them- and from that, he gets some
supporters, and some enemies; But in reality, he has lost the true
fundamental (of Lœ Ilœha Illœ Allœh), and he deceives his own self, and deceives
others, while he and others think that they have fulfilled Islœm.
Yet, the Messenger of Allœh (salutations and peace be upon him) said,
“Indeed, none can fulfill the obligations of the Dūn of Allœh, except he who surrounds
it from all sides.” 5
And the reason for which we have distanced ourselves from the Jamœ’œt
(groups), is because they think that disassociating from the mushrikūn and
showing hostility to them, and speaking openly about the Truth, contains
hardship and difficulty, and will prevent the spreading of the Da’wah, and
will cause people to run away from it.
So there is amongst them those who are negligent regarding this

fundamental, and there are those who have completely forsaken it; But we
say that it is other than what they make it seem to be- Because Allœh has lifted
hardship away from us, and has commanded us with this fundamental, and
if there was hardship in it, then He would not have commanded us with it!
And listen to His (Most High)’s Statement:
ƇĄ ƔËƍŔĄũĆŗŏË ĆƇƄŁ ƔËŗŌÉ řĿ ƆİƈË Ş

È ũĄ ţ
Ą ĆƉƈË Ɖ
Ë ƔĐŧƅŔ ƓËž ĆƇƄŁ ĆƔƆĿŷ
Ą ¿
É ŸĄ Š
Ą ŕĄƈƏĄ ĆƇƄŁ ŕĄŗśĿ ĆŠŔ ƏĄ ƍą ƋË ŧË ŕĄƎŠ
Ë ƀ
İţĄ ƌË ƆİƅŔ ƓËž ŔƏąŧƍË ŕĄŠƏĄ
ū
Ë ŕİƊƅŔ ƑĿƆŷ
Ą ŉĄ ŔĄŧƎĄ Ů
Ł ŔƏŁƊƏŁƄśĿ ƏĄ ĆƇƄŁ ĆƔƆĿŷ
Ą ŔĻŧƔËƎŮ
Ŀ ¿
Ê ƏąŬũČ ƅŔ Ɖ
Ą ƏŁƄƔĄ ƅË ŔĿŨƍĄ ƓËžƏĄ ¿
Ê ĆŗƁĿ ĆƉƈË Ɖ
Ą ƔËƈƆËĆŬƈą ŇƅŔ Ƈą ƄŁ ŕČƈŬ
Ą ƏĄ ƍą
ũą ƔËŰƊİ ƅŔ ƇĄ ĆŸƊË ƏĄ ƑĿƅĆƏƈĄ ŇƅŔ ƇĄ ĆŸƊË žĿ ĆƇƄŁ ƛĆƏƈĄ ƏĄ ƍą ƌË ƆİƅŕËŗ ŔƏąƈŰ
Ë śĿ ĆŷŔĄƏ ŘĿ ŕĿƄŪČ ƅŔ ŔƏŁśŊĄƏ ŘĿ ƜČŰƅŔ ŔƏąƈƔËƁōÉžĿ
“And strive hard (i.e. wage Jihœd) in the Path of Allœh as you ought to
strive. He has chosen you, and has not laid upon you in religion any
hardship, it is the religion of your father Ibrœhūm. It is He (Allah) Who has
named you Muslims both before and in this (the Qur’œn), that the
5 Narrated by Al-Hœkim, Abƈ Nu’aym, Al-Bayhaqū in “Ad-Dalœ’il”, and the incident in which
this Hadūth is a part of, was declared “Hasan” by Al-Hœfith Ibn Hajar in “Al-Fat’h” (7/22).
Trans. Note: Also see “Kanz Al-‘Ummœl” (3/84).
6
MILLAT IBRƖHƮM
Messenger (Muhammad) may be a witness over you and you be witnesses

over mankind! So perform As-Salœt, give Az-Zakœt and hold steadfast to
Allœh. He is your Mawlœ (Patron, Lord, etc.), what an Excellent Mawlœ
(Patron, Lord, etc.) and what an Excellent Helper!” 6
So if Allœh has ordered us with Jihœd, and has clarified that there is no
hardship in it, and that that is the Millah of Ibrœhūm- then know that this
fundamental – Waging Jihœd With the Life, and Following the Religion of
Ibrœhūm – it is this that differentiates the truthful one from the pretending
claimant. And listen to what Allœh mentioned regarding the truthful ones:
ƓËž ĆƇ» ƎË Ŭ
Ë ſŁ ŇƊŌÉƏĄ ĆƇ» ƎË ƅËŔĄƏĆƈōÉŗË ŔƏąŧ» ƍĄ ŕĄŠƏĄ ŔƏ»Ê ŗŕĿśĆũƔĄ ĆƇƅĿ ƇČ ŝŁ ƌË » ƅËƏąŬũĄ ƏĄ ƌË ƆİƅŕËŗ ŔƏŁƊƈĄ Ŋ Ɖ
Ą ƔËŨƅİŔ Ɖ
Ą ƏŁƊƈË ÍŎƈą ŇƅŔ ŕĄƈƊİŏË
Ɖ
Ą ƏŁƁŧË ŕČŰƅŔ Ƈą ƍą ƃ
Ą œË ƅĿƏÊŌ ƌË » ƆİƅŔ ¿
Ë ƔËŗŬ
Ą
“Only those are the believers who have believed in Allah and His
Messenger, and afterward doubt not but strive with their wealth and their
lives for the Cause of Allah. Those! They are the truthful.” 7
And said regarding the pretending claimants:
ƓËž Ɖ
Ą ƔËŨƅİŔ Ś
Ŀ ĆƔŌÉũĄ ¿
Ê ŕĿśƂË ŇƅŔ ŕĄƎƔËž ũĄ ƄË ŨŁ ƏĄ řĽ ƈĄ ƄĿ Ćţƈą ŘĽ ũĄ ƏąŬ ŇŚƅĿŪË ŇƊŌÊ ŔĿŨËŐžĿ ŘĽ ũĄ ƏąŬ ŇŚƅĿŪĐ ƊŁ ƛĆƏƅĿ ŔƏŁƊƈĄ Ŋ Ɖ
Ą ƔËŨƅİŔ ¿
Ê ƏŁƂƔĄ ƏĄ
ŔĿŨŐËžĿ Ž
Ľ ƏąũĆŸƈĄ ¿
Ç ĆƏƁĿ ƏĄ řĽ ŷ
Ą ŕĿų ĆƇƎą ƅĿ ƑĿƅĆƏōÉžĿ Ś
Ë ĆƏƈĄ ŇƅŔ Ɖ
Ą ƈË ƌË ĆƔƆĿŷ
Ą Ɠ
ĐŮ
Ë ŇżƈĄ ŇƅŔ ĄũŴ
Ŀ ƊĿ ƃ
Ą ĆƔƅĿŏË Ɖ
Ą ƏąũŴ
Ł ŇƊƔĄ ű
Ĉ ũĄ ƈĄ ĆƇƎË ŗË ƏŁƆƁŁ
ĆƇƎą ƅĿ ĻŔũĆƔŦ
Ŀ Ɖ
Ą ŕĿƄƅĿ ĄƌƆİƅŔ ŔƏŁƁĄŧĄŰ ĆƏƆĿžĿ ũą ĆƈōÉŇƅŔ ƇĄ ŪĄ ŷ
Ą
“Those who believe say: "If only a Sƈrah (chapter) was sent down (for us)?
But when a decisive Sƈrah (explaining and ordering things) is sent down,
and fighting (Qitœl) is mentioned (i.e. ordained) therein, you will see those
in whose hearts is a disease (of hypocrisy) looking at you with a look of
one fainting to death. But it was better for them (hypocrites, to listen to
6 Al-Hajj: 78
7 Al-Hujurœt: 15
7
MILLAT IBRƖHƮM
Allœh and to obey Him). Obedience (to Allœh) and good words (were better
for them). And when the matter (preparation for Jihœd) is resolved on, then
if they had been true to Allœh, it would have been better for them.” 8
And now we will clarify to you the Millah of Ibrœhūm – peace be upon him –
so that you can be upon clarity, and so that it will be apparent to you that it is
the differentiation between the Truth and Falsehood – contrary to what some
of them say, that Islœm is a “modernistic” religion, so that they can mix the
East with the West, and so that they can imitate them, and live amongst them.
8 Muhammad: 21-22
8
MILLAT IBRƖHƮM
[Declaration of Disavowal]
To the transgressing rulers (Tawœghūt) of every time and place… to the

transgressing rulers (Tawœghūt); the governors and the leaders and the Caesars
and the Kisrahs (Persian Emperors) and the Pharaohs and the Kings… to
their servants and their misguiding scholars (ɇUlamœ)… to their supporters
and their armies and their police and their intelligence agencies… and their
guardians… to all of them collectively, we say: “Verily, we are free from you
and whatever you worship besides Allœh.” [Al-Mumtahinah, 4] Free from
your retched laws, methodologies, constitutions and values... free from your
repugnant governments, courts, distinguishing characteristics and media…
“We have rejected you, and there has become apparent between us and
you, enmity and hatred forever, until you believe in Allœh Alone.” [Al-
Mumtahinah, 4]
I will perform Jihœd against And I will make fighting them

Your enemies as long as you my occupation
keep me (in existence),
And I will expose them at the And I will slice their strength
heads of the assemblies, with my tongue.
Perish in your rage, for my Of the secrets you withhold,

Lord is well knowing, and the evil of your souls
For Allœh will support His And His Messenger along with
Religion and His Book, the knowledge and authority.
And the truth is a pillar, which Even if the Thaqalœn (man and
no one can destroy Jinn) united (to do so).
(Ibn Al-Qayyim)
9
MILLAT IBRƖHƮM
[Introduction]
All praise is due to Allœh, the Guardian of the Pious and the One who brings
humiliation to the enemies of the religion.
And may the most perfect blessings and fullest peace be upon our Prophet;
our example, the one who said, “…verily, Allœh has taken me as His Khalūl
(i.e. friend) just as He took Ibrœhūm.” 9
And to proceed: This is my book Millat Ibrœhūm, which I offer to the noble
readers in its new form after it had been distributed and published and
copied multiple times by the young men who distributed it in different
regions of the world, prior to my preparing it for publication. And that was
because I had given the manuscript, in my handwriting, to some of our
Algerian brothers in Pakistan. And at that time, it was a chapter from a book I
was compiling called Asœlūb at-Tughœt Fil-Kayd Lid-Daɇwah Wad-Du’œt, during
a period in which I had been traveling between countries, leaving it
unfinished. So those brothers published the chapter with their modest
resources and this was the first time it emerged and was the cause for its
distribution.
Then, when Allœh, the Most High, covered (the matter) with His favor and
generosity, I quickly prepared it for publication, especially due to the lengthy
period in which I was under arrest and imprisoned due to the wrath of the
enemies of Allœh, regarding this book. So every time they would arrest a
brother, the first thing they would ask, was about this book; had he read it
and did he know its author?
And some of them would even say to those who responded in the
affirmative, “Then this is sufficient (to prove that) your ideology is Jihœd-
oriented and you have weapons because we have not arrested any armed
group except that we found this book in their possession.”
9From a Hadūth narrated by Muslim, narrated by Jundub ibn ɇAbdullœh, Marfƈɇan (i.e. raised
up in the chain to the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ).
10
MILLAT IBRƖHƮM
So all praise is due to Allœh, the One who made it a thorn in the throats and a
pain in their chests and an ulcer in their livers (i.e. guts). And I ask Allœh to
shelter us and for Him to round up the Tœghƈt 10 with hook-shaped thorns
(Saɇdœn). 11
This, plus I have been waiting since the initial publication of this book, and its
subsequent publication, up until the time in which I write these sentences, for
advice or notices to reach me (regarding the book). And I waited anxiously to
hear the points and criticisms from several of those whose tongues have been
stretched concerning this call (Daɇwah) and this book. And they have accused
us and lied upon us (by claiming that we said) something, which did not
come from us in even one day from the passed days, to the point where one
of them even gave a sermon (Khutbah) on Friday, in one of the Mosques of
Kuwait, in which he claimed that I said that I am the only one in this era who
is upon the Millah of Ibrœhūm. And he claimed that we declare the disbelief
(Takfūr) of all of the people this way (i.e. by saying this) and he described us as
the contemporary Khawœrij 12 and other than that from the lies that they are
not deceived with except due to their blind following (Taqlūd) of the sightless.
10 Trans. Note: The word ‘Tœghƈt’ is used here to describe the transgressing rulers who rule
by other than the Sharūɇah of Allœh. And a more comprehensive definition would be anything
that is worshipped besides Allœh. A deeper, fuller definition is ahead in another footnote.
11 As-Saɇdœn: A known thorn, which some of the Hadūths have mentioned. The hooks of Hell
are upon its description.

12 Trans. Note: The Khawœrij: The astray sect, who rebelled against the Muslims and declared
the disbelief (Takfūr) of those who committed sins. Al-Hœfith, Ibn Hajar said, “As for the
Khawœrij, they are the plural of ‘Kharajah’; in other words, a group. And they are an
innovating people who were named that, due to their leaving the religion and their rebellion
against the best of the Muslims.” [Fath Al-Bœrū, Vol.12/296] Ibn Hazm, may Allœh be merciful
to him, said, “And a group from the companions of Al-Hœrith Al-Ibœdū (i.e. from the original
‘Ibœdū’ sect of the Khawœrij) said, ‘Verily, he who commits fornication (Zinœ) or theft or
slander; then the penalty (Hadd) is to be implemented upon him. Then the seeking of
repentance (i.e. his returning to Islœm) is to be implemented upon him, due to what he
committed. Then if he repents (i.e. returns to Islœm), he is left alone; but if he refuses to
repent, he is killed upon apostasy (Riddah).” [Al-Fisal Fū Al-Milal Wal-Ahwœ Wan-Nihal, Vol.
3/124, published by Maktabat Dœr Al-Kutub Al-ɇIlmiyyah, Beirut, 1st Edition, 1416 H.]
11
MILLAT IBRƖHƮM
As for the seekers of truth, whose eyes have been brightened by the light of
the revelation, then they are aware of our (true) condition with them, just as
the poet said:
And if Allœh wishes to spread a Which is needed, He makes an

good thing envious tongue available for it.
But despite the lengthy period in which this book had been distributed and
despite all of the argumentation and jealousy and the abundance of
disgraceful accusers, throughout this entire time, I have not been reached by
a single refutation or rebuttal or serious point or notice regarding this book.
Rather, all of what has reached me was general chirps from some of those
who oppose (us), which were transmitted verbally from their Shaykhs. This is
its summary:
¾ They said, “Allœh described Ibrœhūm as being a glorifier (of Allœh) and
forbearing, because he used to argue on behalf of the disbelievers (Kuffœr)
of the people of Lƈt and this is contradictory to showing enmity and
disavowal towards them, which you (i.e. Abƈ Muhammad) mentioned
was from the basics of this Millah.”
¾ And they said – and how odd is it, what they say, “We have been
commanded to follow the path of Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and his
Millah. But as for the Millah of Ibrœhūm, it is from the legislation (Sharaɇ) of
those who came before us and the legislation (Sharaɇ) of those who came
before us, is not legislation for us.”
¾ And they say, “The verse from Al-Mumtahinah, in which the Millah of
Ibrœhūm is mentioned, was from the Madūnah-period (Madaniyyah) so it
was revealed during a stage when the Muslims had a state.” And they
testified (what amounts to declaring) that this great Millah will only be
apparent and followed in the existance of that state.
12
MILLAT IBRƖHƮM
¾ And they said, “The Hadūth regarding the breaking of the idols in Makkah
is a weak Hadūth,” and they rushed to that, seeking to reject the most
important thing that came in the book, by weakening that single Hadūth.
And perhaps the intelligent reader would prefer us not to bring ourselves
down (to that level of discussion or) to address (their theoretical objections)
and the likes of these statements, whose reality is just as the poet said:
Ambiguities, which crumble like With truth they all are

glass in succession; shattered.
But I can see nothing to prevent us from confronting these (statements) due to
fear that they may affect some people or some of the beguiled ones may
accept them, especially when nothing else (i.e. of any significance) has
reached me. So I say in brief:
x Firstly: As far as His, the Most High’s, statement about Ibrœhūm:
ćƤȈÊǼČǷ ćǽơċȁƗƊ ćǶȈÊǴƸ

ă ǳƊ Ƕă ȈÊǿơăǂƥąƛÊ ōǹƛÊ Ǖ
Ç Ȃƌǳ ǵÊ Ȃą ǫƊ ȆÊǧ ƢăǼǳƌƽÊ ƢăƴĄȇ ȃăǂǌ
ą ƦĄǳƒơ ĄǾƫąƔƢăƳȁă Ąǝȁą ċǂǳơ Ƕă ȈÊǿơăǂąƥƛÊ Ǻą ǟă Ƥ
ă ǿă ƿƊ ƢċǸǴƊ ǧƊ
Then when the fear had gone away from (the mind of) Ibrœhūm, and the
glad tidings had reached him, he began to plead with Us (Our Messengers)
for the people of Lƈt. Verily, Ibrœhūm was, without doubt, forbearing, used
to invoke Allœh with humility, and was repentant (to Allœh all the time,
again and again). 13
So in this (verse), there is no such point of evidence that the arguers can use
for this falsehood, as the people of Tafsūr have narrated that the arguing of
Ibrœhūm, for the people of Lƈt, was only for Lƈt and not for them (i.e. the
disbelievers), as they mentioned that when he heard the saying of the angels:
ś
ă ǸÊ ǳÊƢƊǛ ơȂĄǻƢƊǯ ƢăȀǴƊ ǿą ƗƊ ōǹƛÊ ƨÊ ȇăǂą ǬƊ ǳƒơ ǽÊ ǀÊ ǿă ǲÊ ǿą ƗƊ ȂƌǰǴÊ Ȁą ǷĄ ƢċǻƛÊ ơȂƌǳƢƊǫ
13 Hƈd, 74-75.
13
MILLAT IBRƖHƮM
They said: “Verily, we are going to destroy the people of this [Lƈt’s]
town…” 14
He said, “Do you see if there were fifty Muslims from them, would you
destroy them?”
They said, “No.”
He said, “Then forty?”
He said, “Then twenty?”
Then he said, “Then ten; then five?”
He said, “Then one?”
ĄǾǴƊ ǿą ƗƊȁă ĄǾċǼȈăďƴǼăĄǼǳƊ ƢăȀȈÊǧ ǺăǸƥÊ ĄǶǴƊ ǟą ƗƊ ĄǺƸ

ą ǻă ơȂƌǳƢƊǫ ƢƆǗȂƌǳ ƢăȀȈÊǧ ōǹƛÊ ǱƊ ƢƊǫ
He (Ibrœhūm) said: “But there is Lƈt in it.” They said: “We know better who
is there, we will verily save him [Lƈt] and his family…” 15 – the verse. And
this is what the people of Tafsūr mentioned, which the verses of the Book
indicate. 16
14 Al-ɇAnkabƈt, 31.
16 Trans. Note: Narrated by At-Tabarū in his Tafsūr Vol. 15/403 from Saɇūd ibn Jubayr and also
by Ibn Kathūr Vol. 2/594; publication of Dœr Al-Fayhœ’, Damascus and, Dœr As-Salœm,
Riyœdh, 2nd Edition, 1418 H.]
14
MILLAT IBRƖHƮM
So the most deserving types of interpretation (Tafsūr) is the interpretation

(Tafsūr) of the Qur’œn by the Qur’œn (itself). 17 So the verse in Sƈrat Hƈd; the
former one, is explained by the verse in Al-ɇAnkabƈt, which was mentioned.
So it is a clarification and an explanation for it.
He, the Most High, said:
ƢƆǗȂƌǳ ƢăȀȈǧÊ ōǹƛÊ ǱƊ ƢƊǫ ś

ă ǸÊ ǳÊƢƊǛ ơȂĄǻƢƊǯ ƢăȀǴƊ ǿą ƗƊ ōǹƛÊ ƨÊ ȇăǂą ǬƊ ǳƒơ ǽÊ ǀÊ ǿă ǲÊ ǿą ƗƊ ȂƌǰǴÊ Ȁą ǷĄ ƢċǻƛÊ ơȂƌǳƢƊǫ ȃăǂǌ
ą ƦĄǳƒƢÊƥ Ƕă ȈÊǿơăǂƥąƛÊ ƢăǼǴƌ ǇĄ ǁĄ Ʃ
ą ƔƢăƳ ƢċǸǳƊȁă
Ǻă ȇÊǂƥÊƢăǤǳƒơ Ǻă ǷÊ ƪ
ą ǻăƢƊǯ ĄǾƫăƗƊǂă Ƿą ơ ƢōǳƛÊ ĄǾǴƊ ǿą ƗƊȁă ĄǾċǼȈăďƴǼăĄǼƊǳ ƢăȀȈÊǧ ǺăǸƥÊ ĄǶǴƊ ǟą ƗƊ ĄǺƸ
ą ǻă ơȂƌǳƢƊǫ
And when Our Messengers came to Ibrœhūm with the glad tidings they
said: “Verily, we are going to destroy the people of this [Lƈt's] town truly,
its people have been Thœlimƈn (wrongdoers).” Ibrœhūm said: “But there is
Lƈt in it.” They said: “We know better who is there, we will verily save him
[Lƈt] and his family, except his wife, she will be of those who remain
behind.” 18
Then suppose that the arguing (of Ibrœhūm) was (in fact) for the people of Lƈt
themselves, then doesn’t the knowledge concerning the reality of the Daɇwah
of the Prophets and the fact that they were the most merciful people to their
people, necessitate understanding this arguing upon the zeal and enthusiasm
of their being guided before they were destroyed?
Doesn’t the sound reasoning dictate holding this unrestricted arguing and its
understanding, upon the light of the statement of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ,
who, when Allœh sent the angel of the mountains to him so that he could
order him with whatever he wished, with respect to his people, when they
17 Trans. Note: Al-Hœfith, Ibn Kathūr said in the introduction to his Tafsūr, “If someone asks
about the best methods of Tafsūr, we reply that the best method is to interpret the Qur’œn with
the Qur’œn (itself). [Tafsūr Ibn Kathūr, Vol. 1/19; publication of Dœr Al-Fayhœ’, Damascus and,
Dœr As-Salœm, Riyœdh, 2nd Edition, 1418 AH.] And Shaykh Al-Islœm, Ibn Taymiyyah said, in
his treatise Usool At-Tafsūr, “Then if a questioner asks, ‘Then what is the best method of
interpretation (Tafsūr),” then the answer is that the best method for that is for the Qur’œn to be
interpreted by the Qur’œn (itself).” [Majmƈɇ Al-Fatœwa, Vol. 7/195; publication of Maktabat Al-
ɇUbaykœn, Riyœdh, 1st Edition, 1418 AH.]
18 Al-ɇAnkabƈt, 31-32.
15
MILLAT IBRƖHƮM
rejected his Daɇwah? To which, he ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ replied, “Rather, I hope that
Allœh might bring out from them (lit. ‘from their backs’), people who worship
Allœh alone and not associating anything with Him.” And this Hadūth has
been narrated by the two Shaykhs. 19
Doesn’t the (proper) etiquette towards the Prophets, and positive

assumptions regarding them, dictate this understanding? And (doesn’t it
also) dictate negating such faulty understandings from them, which clash the
verses of the Book against one another, and blur the (message of the) Daɇwah
of the Prophets and find fault with them? This is because (to do otherwise),
would characterize them as those who (attempt to) sew patches over the
falsehood; those who argue for the ones who deceive themselves.
And they (i.e. the Prophets) were the ones who were not sent in the first
place, except to show their open enmity and disavowal towards the
polytheism (Shirk) and its people.
But when they (i.e. the opposition) could not find, in the clear evidences,
anything to support their falsehood, they inclined towards what their inner
selves desired from the texts, which could seem to take that (supposed)
meaning and their assumed indications. And they interpreted them with their
faulty understandings in an effort to puncture the throats of the fully clear,
unambiguous, certain texts, such as His, the Most High’s, statement in Sƈrat
Al-Mumtahinah, with complete clarity:
ǾÊ ōǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȁĄƾƦĄǠą ƫă ƢċǸǷÊ ȁă Ƕą ƌǰǼÊǷ ƔơăǂƥĄ ƢċǻƛÊ Ƕą ȀÊ ǷÊ Ȃą ǬƊ ǳÊ ơȂƌǳƢƊǫ ƿƒ ƛÊ ĄǾǠă Ƿă Ǻă ȇÊǀōǳơăȁ Ƕă ȈÊǿơăǂƥąƛÊ ȆÊǧ ƈƨǼăǈ
ă Ʒă ƈƧȂă Ǉą Ɨƌ Ƕą ǰƌ ǳƊ ƪ
ą ǻăƢƊǯ ƾą ǫƊ
Indeed there has been an excellent example for you in Ibrœhūm and those
with him, when they said to their people: “Verily, we are free from you and
whatever you worship besides Allœh…” 20 – the verse.
19 Trans. Note: Al-Bukhœrū and Muslim.

20 Al-Mumtahinah, 4.
16
MILLAT IBRƖHƮM
And consider how Allœh, the Most High, began it (i.e. this verse), by saying
that it is an excellent example for us and then He followed that with what
affirmed it, as He said:
Ǿă ōǴǳơ ȂĄƳǂą ȇă ǹƊ ƢƊǯ ǺăǸǳÊ ƈƨǼăǈ

ă Ʒă ƈƧȂă Ǉą Ɨƌ Ƕą ȀÊ ȈÊǧ Ƕą ƌǰǳƊ ǹƊ ƢƊǯ ƾą ǬƊ ǳƊ
Certainly, there has been in them an excellent example for you to follow,
for those who look forward to (the Meeting with) Allœh…” 21
So look how they turn away from the clear, unambiguous, certain texts and
instead go to the verse in Sƈrat Hƈd, which has passed, in which Allœh says in
its end (anyway):
Ǒ
ą ǂÊ ǟą ƗƊ ĄǶȈÊǿơăǂƥąƛÊ Ƣăȇ
“O Ibrœhūm! Forsake this.” 22
So understand the condition of such people and how the Shaytœn played with
them (i.e. their understanding) and praise your God (Ilœh) for His guidance to
a clear truth.
And make for your heart two From the fear of Ar-Rahmœn
eyes, both of them. they both weep.
If your Lord willed, you would As the heart is between the

have been like them. fingers of Ar-Rahmœn.
x Secondly, as for their saying that the Millah of Ibrœhūm is from the
legislation of those who came before us, and that the legislation of those
who were before us is not legislation for us, then this is from the most
peculiar of strange things. So where will they go with Allœh, the Most
High’s clear, open statement:
22 Trans. Note: Hƈd, 76.
17
MILLAT IBRƖHƮM
ǾÊ ōǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȁĄƾƦĄǠą ƫă ƢċǸǷÊ ȁă Ƕą ƌǰǼÊǷ ƔơăǂƥĄ ƢċǻƛÊ Ƕą ȀÊ ǷÊ Ȃą ǬƊ ǳÊ ơȂƌǳƢƊǫ ƿƒ ƛÊ ĄǾǠă Ƿă Ǻă ȇÊǀōǳơăȁ Ƕă ȈÊǿơăǂƥąƛÊ ȆÊǧ ƈƨǼăǈ
ă Ʒă ƈƧȂă Ǉą ƌƗ Ƕą ƌǰǳƊ ąƪǻăƢƊǯ ƾą ǫƊ
Ąǽƾă Ʒą ȁă ǾÊ ōǴǳƢÊƥ ơȂĄǼǷÊ ƚą Ąƫ ȄċƬƷă ơĆƾƥăƗƊ ƔƢăǔǤą Ʀăǳƒơăȁ Ƨƌ ȁă ơăƾǠă ǳƒơ ĄǶƌǰǼăȈą ƥăȁă ƢăǼǼăȈą ƥă ơăƾƥăȁă Ƕą ƌǰƥÊ Ƣăǻǂą ǨƊ ǯƊ
whatever you worship besides Allœh, we have rejected you, and it has
become openly seen between us and you, hostility and hatred for ever,
until you believe in Allœh Alone.” 23
…until His, the Most High’s, statement:
ĄƾȈÊǸƸ
ă ǳƒơ ČȆǼÊǤă ǳƒơ Ȃă Ąǿ Ǿă ōǴǳơ ōǹƜÊǧƊ ōǱȂă Ƭăȇă ǺăǷȁă ǂă ƻÊ Ɩƒǳơ ǵă Ȃą Ȉăƒǳơăȁ Ǿă ōǴǳơ ȂĄƳǂą ȇă ǹƊ ƢƊǯ ǺăǸǳÊ ƈƨǼăǈ
for those who look forward to (the Meeting with) Allœh (for the reward
from Him) and the Last Day. And whosoever turn away, then verily, Allœh
is Rich (Free of all wants), Worthy of all Praise. 24
And where will they go with His, the Most High’s, statement:
ĄǾǈ
ă Ǩƒ ǻă Ǿă ǨÊ Ǉă ǺăǷ ōȏƛÊ Ƕă ȈÊǿơăǂƥąƛÊ ƨÊ ōǴďǷ Ǻăǟ ĄƤǣƊ ǂą ȇă ǺăǷȁă
And who turns away from the religion of Ibrœhūm except him who befools
himself? 25
And with His, the Powerful, the Majestic’s, statement:
ś
ă ǯÊ ǂÊ ǌ
ą ĄǸǳƒơ Ǻă ǷÊ ǹƊ ƢƊǯ ƢăǷȁă ƢƆǨȈÊǼƷă Ƕă ȈÊǿơăǂƥąƛÊ ƨƊ ōǴǷÊ Ǟą ƦÊċƫơ ǹÊ ƊƗ Ǯ
ă Ȉą ǳƊƛÊ ƢăǼȈą Ʒă ȁą ƗƊ ċǶƯƌ
Then, We have inspired you: “Follow the religion of Ibrœhūm Hanifa
(Islœmic Monotheism - to worship none but Allœh) and he was not of the
Mushrikūn.” 26
25 Al-Baqarah, 130.
26 An-Nahl, 123.
18
MILLAT IBRƖHƮM
And how many authentic Hadūths, in the Sunnah, advise the Prophet ǾȈǴǟ ƅơ ȄǴǏ
27
ǶǴǇ ȁ to follow Al-Hanifiyyah, As-Samhah; the Millah of our father, Ibrœhūm. So
the texts are abundant and they clearly show that the path of the Prophet ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ ƅơ and the basis of his Daɇwah were open enmity and disavowal
towards the disbelievers (Kuffœr) and their deities and their false legislations.
And this was the essence of the path of Ibrœhūm, ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ, and his Millah.
And in the agreed upon Hadūth, 28 “The Prophets are all the children of ɇAlœt.”
In other words, their founding principle is the same even if what extends
from them may differ. 29 And the utmost point that we repeat throughout this
book is that this was merely the basic principle of Tawhūd and what it
necessitates from the disavowal towards the polytheism (Shirk) and the
condemnation of its supporters. And it is known that in this topic, there can
neither be any abrogation nor can it be said that it is the legislation (Sharaɇ) of
those who came before us, as the law (Sharūɇah) of the Prophets – all of them –
in the basic principle of the Tawhūd and the enmity towards the Shirk and its
people, is one.
27 Trans. Note: Al-Hanifiyyah: The clear truth. As-Samhah: The tolerant leniency. In this
context, the phrase may take the meaning of “The Truth Tempered with Tolerance” (Al-
Hanifiyyah, As-Samhah). For example: “The most beloved of the religions to Allœh, the Most
High, is Al-Hanifiyyah, As-Samhah.” Shaykh Al-Albœnū, may Allœh be merciful to him,
classified as Hasan in Sahūh Al-Jœmiɇ, #160 and “The best Islœm is Al-Hanifiyyah, As-Samhah,”
also classified as Hasan in Sahūh Al-Jœmiɇ , #1,090
28 Trans. Note: “Agreed upon”, refers to narrations reported from al-Bukhœrū and Muslim.
29 Trans. Note: In explaining this Hadūth of Sahūh Muslim, Imœm an-Nawawū said, “The
scholars (ɇUlamœ) said, ‘The children of ɇAlœt…” – and adds some words concerning its proper
annunciation, until he said – “…they are the siblings from one father, but from different
mothers. As for the siblings of two fathers, then they are called the children of Al-Aɇayœn. The
majority of the scholars (ɇUlamœ) said that the meaning of this Hadūth is that the foundation of
their faith (Ūmœn) is one, while their legislations differ, because they are in agreement in the
foundations of Tawhūd. But as for the branches of the legislation, then there were differences
between them.”
19
MILLAT IBRƖHƮM
Ʃ
ă ȂƌǣƢōǘǳơ ơƒȂĄƦǼÊƬăƳą ơăȁ Ǿă ƐǴǳơ ơƒȁĄƾƦĄǟą ơ ǹÊ ƗƊ ȏƆ ȂĄǇċǁ ƨÇ ċǷƌƗ ŏǲǯƌ ȆÊǧ ƢăǼưƒ Ǡă ƥă ƾą ǬƊ ǳƊȁă
And verily, We have sent among every Ummah (community, nation) a
Messenger (proclaiming): “Worship Allœh (Alone), and avoid (or keep
away from) Tœghƈt.” 30
And He, Glory to Him, said:
ǹÊ ȁĄƾƦĄǟą ƢƊǧ ƢăǻƗƊ ƢōǳƛÊ Ǿă ǳƊƛÊ ƢƊǳ ĄǾċǻƗƊ ǾÊ Ȉą ǳƊƛÊ ȆÊƷȂĄǻ ƢōǳƛÊ ǱÇ ȂĄǇċǁ ǺÊǷ Ǯ
ă ǴÊ Ʀą ǫƊ ǺÊǷ ƢăǼǴƒ Ǉă ǁą ƗƊ ƢăǷȁă
And We did not send any Messenger before you but We inspired him
(saying): Lœ ilœha illa Ana [none has the right to be worshipped but I
(Allœh)], so worship Me. 31
And He, the Powerful, the Majestic, said:
Ƕă ȈÊǿơăǂƥąƛÊ ǾÊ ƥÊ ƢăǼȈą ċǏȁă ƢăǷȁă Ǯ

ă Ȉą ǳƊƛÊ ƢăǼȈą Ʒă ȁą ƗƊ ȅÊǀōǳơăȁ ƢĆƷȂĄǻ ǾÊ ƥÊ ȄċǏȁă ƢăǷ ǺÊ ȇďƾǳơ Ǻă ďǷ ǶƌǰǳƊ ǝ
ă ǂă ǋă
He (Allœh) has ordained for you the same religion (Islœm) which He
ordained for Nƈh, and that which We have inspired in you, and that which
We ordained for Ibrœhūm… 32
x Thirdly, as for their statement regarding the verse of Al-Mumtahinah being

from the Madūnah-period, which came down when the Muslims had a
state:
So we respond by saying that Allœh has completed for us the religion and
fulfilled His favor upon us. So today, whoever wishes to differentiate
between that which Allœh revealed with the argument that this is from the
Madūnah-period and that is from the Makkah-period, then he must bring a
clear proof from the (Islœmic) legislation (Sharaɇ) for what he wants (to
suggest), otherwise he is from the liars. He, the Most High, said:
ś
ă ǫÊ ƽÊ ƢăǏ Ƕą ƬĄǼƌǯ ǹÊƛ Ƕą ǰƌ ǻăƢăǿǂą Ąƥ ơƒȂĄƫƢăǿ ǲƒ ƌǫ
30 An-Nahl, 36.
31 Al-Anbiyœ’, 25.
32 Ash-Shƈrah, 13.
20
MILLAT IBRƖHƮM
Say, “Produce your proof if you are truthful.” 33
And opening this door without any restriction from the (Islœmic) legislation
(Sharaɇ) or an evidence to indicate this, is in reality, the opening of a door of
great evil upon the religion of Allœh. And it holds the invalidation of several
of the evidences of the Sharūɇah. And if their speaker had merely said, “Verily,
the demonstrating of this great Millah and openly declaring it, is based upon
one’s ability (to do so),” then we would not have had to confront him.
However, their wish was to extinguish it with the argument that it (i.e. this
verse) was from the Madūnah-period when the Muslims had a state. But
Ibrœhūm, and those who were with him, declared it and made it known, while
they were weak people and they had no state. Yet despite that, Allœh clarified
for us that they were a good example for whoever puts their hope in Allœh
and the Last Day. And it is known that the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ followed
their path. So from the most important matters of his Daɇwah throughout his
life – whether it was during the Makkah-period or the Madūnah-period from
it – was making the Tawhūd known and the open enmity and disavowal
towards the Shirk and their making deities to be equal (with Allœh). And (this
includes) that which relates to it and necessitates from it, from the most
secure tie of faith (Ūmœn) and his historical accounts, may the blessings of
Allœh and His peace be upon him. And this bears witness to that (i.e. what
has been established) and we have mentioned for you, some examples of that
in this book.
Then suppose, for the sake of argument, that what they said about the verse
in Al-Mumtahinah, regarding it being (dependant) upon it’s being from the
Madūnah-period and that this were correct. So then is the Sƈrah of the open
enmity and disavowal towards the Shirk, this way as well?
ǹƊ ȁĄƾƦĄǠą ƫă ƢăǷ ĄƾĄƦǟą ƗƊ ƢƊǳ ǹƊ ȁĄǂǧÊ ƢƊǰǳƒơ ƢăȀČȇƗƊ Ƣăȇ ǲƒ ƌǫ

Say: “O Al-Kœfirƈn (disbelievers in Allœh)! I worship not that which you
worship…”
33 Trans. Note: Al-Baqarah, 111.
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MILLAT IBRƖHƮM
ǺÊ ȇÊƽ Ȇă ǳÊȁă Ƕą ǰƌ ǼĄȇÊƽ Ƕą ƌǰǳƊ

“To you be your religion, and to me my religion.” 34
And is His - the Most High’s - statement:
ċƤƫăȁă Ƥ
Ç Ȁă ǳƊ ȆÊƥƗƊ ơăƾȇă ƪ
ą ċƦƫă
Perish the two hands of Abƈ Lahab, and perish he! 35
…until the end of the verses, also like that? And (consider) His, the Most
High’s, statement:
ƔƢăǸǇą ƗƊ ƢōǳƛÊ Ȇă ǿÊ ǹƒ ƛÊ ȃăǄȈÊǓ ƈƨǸă ǈ

ą ǫÊ ơƆƿƛÊ Ǯ
ă Ǵƒ ƫÊ ȄƊưǻƌƘǳƒơ ĄǾǳƊȁă ĄǂǯƊ ōǀǳơ ĄǶƌǰǳƊƗƊ ȃăǂƻą Ƙƌǳƒơ ƨƊ ưƊǳÊƢōưǳơ ƧƊ ƢǼăǷă ȁă ȃċǄǠĄ ǳƒơăȁ Ʃ
ă ƢōǴǳơ ĄǶĄƬȇąƗƊǂă ǧƊ ƗƊ
ǺďǷ ǶĄǿƔƢăƳ ƾą ǬƊ ǳƊȁă ĄǆƌǨǻƊƘǳƒơ ȃăȂȀą ƫă ƢăǷȁă ċǺōǜǳơ ƢōǳƛÊ ǹƊ ȂĄǠƦÊċƬȇă ǹÊƛ ǹÇ ƢƊǘǴƒ ĄǇ ǺÊǷ ƢăȀƥÊ ǾĄ ōǴǳơ ǱƊ Ǆă ǻƊƗ ƢċǷ ǶƌǯĄƙƢăƥƕăȁ Ƕą ĄƬǻƊƗ ƢăǿȂĄǸƬĄȈą ċǸǇă
ȃăƾȀĄ ǳƒơ ǶĄ ȀÊ ďƥċǁ
Have you then considered Al-Lœt, and Al-ɇUzza and Manœt, the other
third? Is it for you the males and for Him the females? That indeed is a
division most unfair! They are but names, which you have named, you and
your fathers, for which Allœh has sent down no authority. They follow but
a guess and that which they themselves desire, whereas there has surely
come to them the Guidance from their Lord! 36 – the verses.
And what is similar to that is His, the Most High’s, statement:
ƢăȀȈÊǧ ǲŋ ƌǯȁă ƢăǿȁĄƽǁă ȁă ƢċǷ ƨƆ Ȁă ǳÊƕ ƔƢƊǳĄƚǿă ǹƊ ƢƊǯ Ȃą ǳƊ ǹƊ ȁĄƽǁÊ ơăȁ ƢăȀǳƊ Ƕą ƬĄǻƊƗ Ƕă ċǼȀă Ƴă ĄƤǐ
ă Ʒă ǾÊ ōǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȁĄƾƦĄǠą ƫă ƢăǷȁă Ƕą ƌǰċǻƛÊ
ǹƊ ȁĄƾǳÊƢăƻ
Certainly! You (disbelievers) and that which you are worshipping now
besides Allœh, are (but) fuel for Hell! (Surely), you will enter it. Had these
34 Al-Kœfirƈn, 1-6.
35 Al-Masad, 1.
36 An-Najm, 19-23.
22
MILLAT IBRƖHƮM
(idols, etc.) been œliha (gods), they would not have entered there (Hell), and
all of them will abide therein. 37
And the likes of these from the verses of the Book, which are from the
Makkah-period, and they are many.
And we have mentioned in this book, the statement of Allœh, describing his
Prophet:
Ƕą ƌǰƬăȀă ǳÊƕ Ąǂƌǯǀƒ ȇă ȅÊǀōǳơ ơƊǀǿă ƗƊ ơĆȁǄĄ ǿĄ ƢōǳƛÊ Ǯ

ă ǻăȁƌǀƼ
Ê ċƬȇă ǹÊƛ ơȁĄǂǨƊ ǯƊ Ǻă ȇÊǀōǳơ ǭă ƕăǁ ơƊƿƛÊȁă
And when those who disbelieve see you, they take you not except for
mockery (saying): “Is this the one who talks (badly) about your gods?” 38
So His statement: “…talks (badly) about your gods…” – in other words, frees
himself from them and from their worshippers and disbelieves in them and
declares it (i.e. their worship) to be foolish. So was all this, only to be done in
Madūnah? How, while these verses from the Makkah-period? And the
examples are numerous.
x Fourthly, some of them claim that the Hadūth, about the Prophet ȁ ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ breaking the idols in Makkah, is weak and they assume by this, that
they have destroyed the most important thing that came in the book from
the points about this great Millah.
So we say firstly, the Hadūth is confirmed with a Hasan chain and it was
narrated in Musnad Al-Imœm Ahmad. 39
ɇAbdullœh said, “My father narrated to me, ‘Asbœt ibn Muhammad narrated
to us, ‘Naɇūm ibn Hakūm Al-Madœ’inū narrated to us, from Abū Mariyam, from
ɇAlū, may Allœh be pleased with him, who said: ‘The Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
and I went out until we came to the Kaɇbah. So the Messenger of Allœh ƅơ ȄǴǏ
37 Al-Anbiyœ’, 98-99.
39 Musnad Al-Imœm Ahmad, Vol. 1/84.
23
MILLAT IBRƖHƮM
ǶǴǇ ȁ ǾȈǴǟ said to me, ‘Sit,’ and he climbed upon my shoulders. So I began to lift
him up, but he perceived a weakness from me. So he got down and the
Prophet of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ sat for me and said, ‘Climb upon my
shoulders.’ He (i.e. ɇAlū) said, ‘So I climbed upon his shoulders.’ He (i.e. ɇAlū)
said, ‘So he stood up with me.’ He (i.e. ɇAlū) said, ‘So it seemed to me that if I
wished, I could have reached the horizon of the sky, until I climbed upon the
house (i.e. Kaɇbah) upon which, were copper or brass statues. So I would
engage it on its right and its left and in front and behind it, until I was in
control of it. The Messenger of Allœh said to me, ‘Now throw it!’ So I threw it
and it shattered like a broken bottle. Then I got down and the Messenger of
Allœh and I left, racing until we would hide amongst the houses, due to the
fear that someone from the people would discover us.”
I say: Asbœt ibn Muhammad is trustworthy and he has only been declared
weak concerning (narrating from) Ath-Thawrū. And in this case, he did not
narrate from him.
And Naɇūm ibn Hakūm Al-Madœ’inū was declared trustworthy by Yahyah ibn
Maɇūn and Al-Ajalū. 40
And ɇAbdullœh ibn Ahmad ibn Hanbal also said “Nasr ibn ɇAlū narrated to
me, ‘Abdullœh ibn Dœwƈd narrated to us, from Naɇūm ibn Hakūm, from ɇAlū,
may Allœh be pleased with him, who said: ‘There were idols on top of the
Kaɇbah, so I began to lift the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ atop of it, but I was unable.
So he lifted me, and I began to cut them. And if I wished, I could have
reached the sky.”41
And Al-Haythamū 42 mentioned the Hadūth in Mujmiɇ az-Zawœ’id, “Chapter:

His ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s Breaking of the Idols,” and he said after that, ‘…narrated
by Ahmad and his son, and Abƈ Yaɇla and Al-Bazzœr. He (i.e. Al-Bazzœr)
40 As it is in Tœrūkh Baghdœd, Vol. 13/303.

41 Al-Musnad, Vol. 1/151.
42 Trans. Note: It is more correct to say Al-Haytamū here, in accordance with Haytam, in
Egypt where the author came from, and Allœh knows best.
24
MILLAT IBRƖHƮM
added further, after his (ɇAlū’s) words: ‘…so we took shelter amongst the
houses. And no more were ever added to it (i.e. the Kaɇbah) thereafter.’ –
meaning anything from those statues. He said, ‘…and the men of all of them
(i.e. the various narrations) are trustworthy.” 43
And Al-Khattūb Al-Baghdœdū said “Abƈ Naɇūm Al-Hœfith narrated to us from

dictation, ‘Abƈ Bakr Ahmad ibn Yƈsuf ibn Khallœd narrated to us,
‘Muhammad ibn Yƈnus narrated to us, ‘ɇAbdullœh ibn Dœwƈd Al-Khuraybū
narrated to us, from Naɇūm ibn Hakūm Al-Madœ’inū, who said, ‘Narrated to
me, Abƈ Mariyam from ‘Alū ibn Abū Tœlib, who said: ‘The Messenger of Allœh
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ went out with me to the idols. So he said, ‘Sit,’ so I sat beside the
Kaɇbah. Then the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ climbed upon my
shoulders and then he said, ‘Rise up with me to (reach) the idol.’ So I stood
up but when he noticed my weakness beneath him, he said, ‘Sit,’ so I sat and
let him down from atop me. Then the Messenger of Allœh sat for me and said
to me, ‘O ‘Alū, climb atop my shoulders,’ so I climbed on top of his shoulders.
So then the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ stood up with me and when he
stood up, it seemed to me that if I wished, I could have reached the sky. And I
climbed on top of the Kaɇbah and the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
stepped aside. So I tipped over their largest idol; the idol of Quraysh, which
was made of copper and was fastened to the surface (of the Kaɇbah) with iron
pegs. So the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, said to me ‘Wrestle it (free).’ So
I wrestled it and did not stop wrestling it (free). And the Messenger of Allœh
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was saying, ‘Keep going, keep going, keep going.’ And I did not
stop pushing it until I wrestled it free. So he said, ‘Strike it!’ So I struck it and
I broke it and then I came down.” 44
I say: Abƈ Mariyam is Qays Ath-Thaqafū Al-Madœ’inū, who narrates from ɇAlū
and from him, Naɇūm ibn Hakūm. Ibn Hibban mentioned him in Ath-Thiqœt
and An-Nasœ’ū deemed him trustworthy, but it is as Al-Hœfith, Ibn Hajar said,
“It is a mistake (that some claim) that Abœ Mariyam Al-Hanafū is called Qays.
And what is correct, is that the one who is called Qays is (in fact) Abƈ
43 Mujmiɇ Az-Zawœ’id, Vol. 6/23.

44 Tœrūkh Baghdœd, Vol. 13/302-303.
25
MILLAT IBRƖHƮM
Mariyam Ath-Thaqafū (not Al-Hanafū)…” until he said, “…except that the

manuscript that I came across from the book At-Tamyūz, by An-Nasœ’ū; the
only one therein is Abƈ Mariyam Qays ath-Thaqafū. Yes, he mentioned him in
At-Tamyūz, but as far as Abƈ Mariyam Al-Hanafū, An-Nasœ’ū did not mention
him because he only mentioned those whom he knew about.”
And those who spoke (negatively) about this Hadūth, confused these two men
(i.e. Ath-Thaqafū vs. Al-Hanafū), so be aware of this. And also, Al-Hœfith, Ath-
Thahabū deemed him trustworthy 45 and Ibn Abū Hœtim mentioned him in Al-
Jarh Wat-Taɇdūl and Al-Bukhœrū in At-Tœrūkh Al-Kabūr, and no criticism was
mentioned concerning him, nor praise. So he is other than Al-Hanafū and also,
other than Al-Kƈfū. 46
And the Hadūth was authenticated by the ɇAllœmah, Ahmad Shœkir, as he said:
“Its chain is Sahūh. Naɇūm ibn Hakūm was deemed trustworthy by Ibn Maɇūn
and others and Al-Bukhœrū spoke about him in At-Tœrūkh Al-Kabūr (4/2/99) yet
he did not mention any criticism of him. Abƈ Mariyam; he is Ath-Thaqafū Al-
Madœ’inū and he is trustworthy and Al-Bukhœrū spoke about him as well
(4/1/151) yet he did not mention any criticism about him.” He said, “And
from what is clear is that this event was before the Hijrah (i.e. emigration to
Al-Madūnah).” 47
I say: And despite this, we have stated in this book, after we mentioned this
Hadūth, “…yet despite that, we say that if we were to concede, for the sake of
argument, that the smashing of the idols in Makkah were not authentic from
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, during the period of weakness, then he, may the
blessings of Allœh and His peace be upon him, was a follower of the Millah of
Ibrœhūm with the utmost of following, strictly abiding by it, as he did not, for
a single moment, cozy-up to the disbelievers (Kuffœr), nor did he remain silent
upon their falsehood or their gods. Rather, his entire focus and efforts in
those (first) thirteen years – furthermore, even during other than these
(years), was:
45 Al-Kœshif , Vol. 3/376.

46 Review Mūzœn al-Iɇtidœl, Vol. 4/573.
47 [Look to] the footnotes of Ahmad Shœkir’s verification of Al-Musnad, Vol. 2/58.
26
MILLAT IBRƖHƮM
Ʃ
ă ȂƌǣƢōǘǳơ ơƒȂĄƦǼÊƬăƳą ơăȁ Ǿă ƐǴǳơ ơƒȁĄƾƦĄǟą ơ
“Worship Allœh, and avoid the Tœghƈt.” 48
‘So the fact that he sat amongst them for thirteen years, does not mean that he
praised or commended them or took some kind of oath upon respecting
them…” until we said, “…Rather, he used to declare his open enmity and
disavowal towards the polytheists (Mushrikūn) and their deeds and show his
disbelief in their gods, despite his weakness and the weakness of his
companions. And we have explained this for you in what has passed. And if
you consider the Makkah-period of the Qur’œn, much of this will become
clear to you…”
So the matter, therefore, is not – as those people have assumed – that it is only
based upon this one Hadūth, which might be judged upon with weakness.
Rather, it has great (supporting) witnesses (i.e. evidences) and clear proofs
and confirmed principles and firmly established rules, from the evidences of
the (Islœmic) legislation (Sharaɇ). No one could possibly deny this except an
arrogant denier.
So the truth is a pillar, which no Even if you were to bring

one can rise to break. together both worlds.
And perhaps with this amount (of evidence), there is sufficient (proof) for
those who wish to be guided.
And before I conclude this introduction, I would like to add one matter to it,
as in prison I debated with some individuals from a well-known Irjœ’-oriented
49 political party, concerning the topic of faith (Al-Ūmœn), and what relates to
it.
48An-Nahl, 36
49Trans. Note: Irjœ’-oriented (lit. Irjœ’ū) from the concept of Irjœ’, which is the astray ideology
of the Murji’ah sect. There are varying degrūs of misguided groups within this sect, which are
essentially sub-groups of the Murji’ah. However, most of their erroneous concepts are
founded upon a principle, which seeks to separate actions from faith (Ūmœn). And from them
27
MILLAT IBRƖHƮM
And among them was a leader from their leaders and from what he used as
evidence patching over (i.e. protecting) the soldiers of the Shirk and the
(fabricated man-made system of) law, was the event of Hœtib ibn Abū Baltaɇah
and the incident of Abū Lubœbah Al-Ansœrū. And he claimed that Hœtib spied
on behalf of the disbelievers (Kuffœr) and made allegiance (Wilœyah) with them
and that Abœ Lubœbah betrayed Allœh and the Messenger, yet despite that,
the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ did not issue the declaration of disbelief
(Takfūr) to them. 50 And from there, he made the analogy (Qiyœs) upon the
battling of the soldiers of the Shirk and the (soldiers of the fabricated, man-
made) law, against the Sharūɇah, and their enmity towards its people, based
upon the actions of these two great companions. And he concluded with that,
that the aides of the Tawœghūt (pl. of Tœghƈt) and their soldiers; those who
dwindle their lives in safeguarding the Shirk and the (man-made) law and the
preservation of the thrones of the Tawœghūt, while waging war against the
Sharūɇah and its people, that it was not allowed to declare their disbelief
(Takfūr) because their crimes do not equal the action of Hœtib or the action of
Abƈ Lubœbah! Rather, he went beyond that to the point where he became
extremely enraged when we reported that he did not declare the disbelief
(Takfūr) of the soldiers of the Shirk and the (man-made) law and that instead,
he says that they are merely wrongdoers and wicked people. So he lost
were those who held that faith (Ūmœn) neither increased nor decreased and that it was a
constant entity, which was either present of absent. The point of the author here is that many
of the contemporary groups have intentionally or unintentionally incorporated some of their
views about the relationship of actions with faith (Ūmœn), which necessitates an effect on the
rules of declaring disbelief (Takfūr), based upon actions. Therefore you will hear statements
from them, such as, “A person is not labeled as a disbeliever (Kœfir), due to such-and-such
action because this action does not indicate what is in his heart,” even if that action was from
the most obvious forms of Major Disbelief (Kufr Akbar) such as swearing at Allœh or His
Messneger, or legislating man-made laws and forcing these laws upon the people in
replacement of the laws of Allœh, or making fun of the religion or other than that. And the
reader is urged to read the book of the author, the Shaykh, Abu Muhammad Al-Maqdisū,
Murji’at Al-ɇAsr, which outlines the trend of some of the contemporary groups in adopting
some principles of the Murji’ah.
50 And I have written a refutation upon this saying of theirs in a treatise from the treatises of
the prison, which I entitled, Ash-Shihœb Ath-Thœqib Fū Ar-Radd ɇAla Man Iftara ɇAla As-Sahœbū
Hœtib.
28
MILLAT IBRƖHƮM
control, due to that, and accused us of changing his words, because it is, as he
said, that he said that he did not describe them as wrongdoers or wicked
people, in an unrestricted way. Rather, he said that he merely said this by
way of defending against their declaration of disbelief (Takfūr), “Some of them
may be wrongdoers or wicked people.” 51 In other words, according to their
individual conditions and not based upon the nature of their actions and their
support of the Tawœghūt and their waging war against the Sharūɇah and its
people.
So I said to them, “It is strange that you take such offense to describing the
army of the Tawœghūt and the soldiers of the Shirk and making equals (i.e.
with Allœh), with wrongdoing and wickedness and openly declaring their
defects, yet you do not take offense to the saying about Hœtib: ‘He made
allegiance (Wilœyah) with the disbelievers (Kuffœr) and spied on their behalf.’
And about Abƈ Lubœbah: ‘He betrayed Allœh and the Messenger!” So this
became the division between us and them.
And when some of the Islœmists in the prison attempted to joing between and
reconcile us, some discussions took place between them (i.e. these Islœmists)
and ourselves. So we discovered that they too were upon what the former
ones were upon from this (earlier) statement (i.e. about Hœtib and Abƈ
Lubœbah etc.). So I said to them, “Frankly, I am not very keen for your
companionship because you do not (even) take offence to these words against
some of the companions of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and the description of
them as treacherous, whereas you take offence to the description of the
enemies of Allœh, and the army of the Tawœghūt, with wrongdoing and
wickedness. And for this reason, we are not, by Allœh, very keen regarding
your companionship. Rather, we merely humor you and we avoid
preoccupying ourselves with you, because we are in prison, and we are
amongst the enemies of Allœh, the Most High.” 52 And at that point, their
51 Trans. Note: The point of the Shaykh here is that this man wouldn’t even generally describe
the soldiers of the Shirk and the man-made legislations, who wage war against the people of
the Sharūɇah and the Tawhūd, as wrong-doers and wicked people.
52 Bearing in mind that when they were in the prison, they were always very pleasant
towards the enemies of Allœh, who waged war against the Daɇwah to the Tawhūd.
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MILLAT IBRƖHƮM
representative became angry and revealed what was hidden in his heart and
said, “You are nothing more than a man who calls to the Millah of Ibrœhūm
and the one calls to Millah of Ibrœhūm is a man who is politically bewildered;
he calls to that which reconciles between the Jews and the Christians – those
who are the descendants of Ibrœhūm!” And relating this event did not appear
here except for this (reason), which is the place of its testimony. (i.e. to be an
example of the pervasive ignorance about the Millah of Ibrœhūm.)
So I do not know what can be said about this.
And with what could I refute with the people who desire the establishment of
the Khilœfah, while they cannot even differentiate between the expression,
“The children of Ibrœhūm”, which the Tawœghūt use nowadays to appease the
Jews and enter into peace conferences with them; an expression which is
intended to annihilate the ties of faith (Ūmœn) and dissolve the very
foundation of the religion and shake the basis of “Allegiance and Disavowal”
(Al-Walœ’ Wal-Barœ’). And Allœh, the Most High, has refuted them, as He said:
ś
ă ǯÊ ǂÊ ǌ
ą ĄǸǳƒơ Ǻă ǷÊ ǹƊ ƢƊǯ ƢăǷȁă ƢĆǸǴÊ ǈ
ą ČǷ ƢƆǨȈÊǼƷă ǹƊ ƢƊǯ ǺÊǰǳƊȁă ƢčȈǻÊơăǂǐ
ą ǻă ȏƊ ȁă ƢčȇƽÊ ȂĄȀȇă ĄǶȈÊǿơăǂƥąƛÊ ǹƊ ƢƊǯ ƢăǷ
Ibrœhim was neither a Jew nor a Christian, but he was a true Muslim
Hanifa (Islœmic Monotheism - to worship none but Allœh Alone) and he
was not of Al-Mushrikūn. 53
So they do not even differentiate between this saying and between Millat
Ibrœhūm, which divided between fathers and sons, as it is the criterion between
the allies of Ar-Rahmœn and the allies of Ash-Shaytœn, and about which, Allœh,
the Most High, said in the Qur’œn:
Furthermore, they would even pray behind these soldiers of Shirk and the law, while not
being compelled. So while we would establish the Friday prayer and the congregational
prayer on our own, and several of the prisoners would join us; but as for them, they would
pray behind the people of Shirk and (those who) make deities equal (to Allœh) and they
would rush to them and say, “Salœm,” with kindness and some would even kiss them and
congratulate them during the events and the ‘Řds. Furthermore, we saw from them, some
who attribute themselves to the Islœmic Da’wah, who would even greet them on their Tœghƈtū,
disbelieving promotional events.
53 Œl-ɇImrœn, 67.
30
MILLAT IBRƖHƮM
ĄǾǈ
And who turns away from the religion of Ibrœhūm (i.e. Islœmic
Monotheism) except him who befools himself? 54
And we have explained this for you in this book, so contemplate it and do not
turn to the turmoil of those who oppose it.
And likewise, brother in Tawhūd, it is quite sad that the entire time in which
this book has been published, I have not been reached by anything from those
who oppose us, and those who argue with us, and those who hurl
accusations at us and our Daɇwah, except the likes of these abuses, which
should not have necessitated us lowering ourselves to their level in order to
refute them. (And we would not have bothered), except for our awareness of
the condition of the people in our time and the obliteration of the banners and
milestones of this great Millah between them, and (our knowledge) that
amongst them are those who listen to the people of sickness, whom Allœh, the
Most High, described in the beginning of Sƈrat Œl-ɇImrœn. 55
So I ask Him, the Most High, to give victory to His religion and to subdue His
enemies.
54 Al-Baqarah, 130.
55 Trans. Note: Referring to the statement of Allœh, the Most High:
Ǿă ƥăƢăǌƫă ƢăǷ ǹƊ ȂĄǠƦÊċƬȈăǧƊ ƈǢȇąǃă Ƕą ȀÊ ƥÊȂƌǴƌǫ Ŀ Ǻă ȇÊǀōǳơ ƢċǷƘƊǧƊ ćƩƢăȀƥÊƢăǌƬăĄǷ Ąǂƻă ƌƗȁă ƣ
Ê ƢăƬǰÊ ǳƒơ ČǵƗƌ ċǺǿĄ ćƩƢǸă ǰƊ Ƹ
ą ČǷ ćƩƢăȇƕ ĄǾǼą ǷÊ ƣ
ă ƢăƬǰÊ ǳƒơ Ǯ
ă Ȉą ǴƊ ǟă ǱƊ Ǆă ǻƊƗ ȅ
ă ǀÊ ōǳơ Ȃă Ąǿ
ơƒȂƌǳȁą Ɨƌ ōȏƛÊ ǂĄ ōǯōǀȇă ƢăǷȁă ƢăǼďƥǁă ƾÊ ǼÊǟ Ǻą ďǷ ǲŋ ƌǯ ǾÊ ƥÊ ƢċǼǷă ƕ ǹƊ ȂƌǳȂƌǬȇă ǶÊ Ǵƒ ǠÊ ǳƒơ ȆÊǧ ǹƊ ȂĄƼǇÊ ơċǂǳơăȁ ĄǾƐǴǳơ ōȏƛÊ ĄǾǴƊ ȇÊȁƘƒ ƫă ĄǶǴƊ Ǡą ȇă ƢăǷȁă ǾÊ ǴÊ ȇÊȁƘƒ ƫă ƔƢăǤƬÊƥąơăȁ ƨÊ ǼăƬą ǨÊ ǳƒơ ƔƢăǤƬÊƥąơ ĄǾǼą ǷÊ
ƣ
Ê ƢăƦǳƒȋơ
It is He Who has sent down to you the Book (this Qur'œn). In it are Verses that are entirely
clear, they are the foundations of the Book and others not entirely clear. So as for those in
whose hearts there is a deviation (from the truth) they follow that which is not entirely
clear thereof, seeking Al-Fitnah and seeking for its hidden meanings, but none knows its
hidden meanings save Allâh. And those who are firmly grounded in knowledge say: “We
believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none
receive admonition except men of understanding. [Œl-ɇImrœn, 7]
31
MILLAT IBRƖHƮM
And also to use us, for as long as we live, in support of this Millah and to
make us from its army and its soldiers and to accept from us and to seal us
(i.e. our deaths) with martyrdom in His path. Verily, He is Most Bountiful,
Most Generous. And may Allœh send blessings upon His Prophet,
Muhammad and His family and all his companions all together.
32
MILLAT IBRƖHƮM

In the name of Allœh, Who is sufficient for me and the best for one to rely
upon.
[Chapter: Concerning the Clarification of the Millat Ibrœhūm]
He, the Most High, said about Millat Ibrœhūm:
ĄǾǈ
And who turns away from the religion of Ibrœhūm (i.e. Islœmic
Monotheism) except him who befools himself? 56
And He also said, addressing His Prophet, Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ:
ś
ă ǯÊ ǂÊ ǌ
ą ĄǸǳƒơ Ǻă ǷÊ ǹƊ ƢƊǯ ƢăǷȁă ƢƆǨȈÊǼƷă Ƕă ȈÊǿơăǂƥąƛÊ ƨƊ ōǴǷÊ Ǟą ƦÊċƫơ ǹÊ ƗƊ Ǯ
ă Ȉą ǳƊƛÊ ƢăǼȈą Ʒă ȁą ƗƊ ċǶƌƯ
Then, We have inspired you: “Follow the religion of Ibrœhūm Hanifa
(Islœmic Monotheism - to worship none but Allœh) and he was not of the
Mushrikƈn. 57
With this pureness and with this clarity, Allœh, the Most High, demonstrated
for us the methodology and the path. So the correct path and the proper
methodology is Millat Ibrœhūm. There is no obscurity in that nor is there any
misunderstanding. And whoever turns away from this path, by using the
argument of “the benefits of the Daɇwah”, or by (saying) that taking it (i.e. this
path) causes tribulations and woes upon the Muslims, or other than these
from the empty claims – which the Shaytœn puts inside those with weak faith
(Ūmœn) – then he is (both) foolish and deceived as he assumes himself to be
more knowledgeable in the manners of Daɇwah than Ibrœhūm, upon whom be
blessings and peace, whom Allœh lent his approval to, as He said:
ƌǲƦą ǫƊ ǺÊǷ Ąǽƾă ǋą Ąǁ Ƕă ȈÊǿơăǂƥąƛÊ ƢăǼȈą ƫăƕ ƾą ǬƊ ǳƊȁă
56 Al-Baqarah, 130.
57 An-Nahl, 123.
33
MILLAT IBRƖHƮM
And indeed We bestowed aforetime on Ibrœhūm his (portion of) guidance…

58
And He said:
ś
ăƸÊ ǳÊƢċǐǳơ Ǻă ǸÊ ǳƊ ƧÊ ǂă ƻÊ ȉơ ȆÊǧ ĄǾċǻƛÊȁă ƢăȈǻąČƾǳơ ȆÊǧ ǽĄ ƢăǼȈą ǨƊ ǘƊ Ǐ
ą ơ ÊƾǬƊ ǳƊȁă
Truly, We chose him in this world and verily, in the Hereafter he will be
among the righteous. 59
And He approved his Daɇwah for us and ordered the seal of all the Prophets
and Messengers [i.e. Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ] to follow it and He made
foolishness to be a description for everyone who turns away from his path
and his methodology. And the Millah of Ibrœhūm is:
x Sincerity of worship to Allœh, alone, with everything that the phrase “The
Worship” (Al-ɇIbœdah) encompasses in meanings. 60
59 Al-Baqarah, 130.
60 And the slave is unable to confront the Shirk and its people nor will he posses the power to
maintain his disavowal (Barœ’ah) towards them while showing open enmity towards their
falsehood, except by worshipping Allœh according to His just rights of worship. And Allœh,
the Powerful, the Majestic, ordered his Prophet, Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to recite the
Qur’œn and to perform the night prayer while he was in Makkah. And He taught him that it
would be a security, which would assist him to carry the heavy cloaks of the Daɇwah. And
this (i.e. order to pray the night prayer) came prior to His saying:
ƢƆǴȈÊǬƯƊ ƢƆǳȂą ǫƊ Ǯ
ă Ȉą ǴƊ ǟă ȆÊǬǴƒ ĄǼǇă ƢċǻƛÊ
Verily, We shall send down to you a weighty Word (i.e. obligations, legal laws, etc.). [Al-
Muzzammil, 5]
As He said:
ƢƆǴȈÊƫǂą ƫă ǹƊ ƕąǂǬƌ ǳƒơ ǲÊ ďƫǁă ȁă ǾÊ Ȉą ǴƊ ǟă ƽą ǃÊ ȁą ƗƊ ƢƆǴȈÊǴǫƊ ĄǾǼą ǷÊ ǎ

ą ƌǬǻơ ȁÊ ƗƊ ĄǾǨƊ ǐ
ą ǻÊ ƢƆǴȈÊǴǫƊ ƢōǳƛÊ ǲƊ Ȉą ōǴǳơ ǶÊ ƌǫ ǲƌ ďǷċǄǸĄ ǳƒơ ƢăȀČȇƗƊ Ƣăȇ
O you wrapped in garments! Stand (to pray) all night, except a little. Half of it, or a little
less than that, or a little more; and recite the Qur'ân (aloud) in a slow, (pleasant tone and)
style. [Al-Muzzammil, 1-4]
34
MILLAT IBRƖHƮM
x And the disavowal (Barœ’ah) from the Shirk and its people
The Imœm, the Shaykh, Muhammad ibn ɇAbdul-Wahhœb, may Allœh, the Most
High, be merciful to him, said, “The basis (Asl) of the religion of Islœm and its
basis (Qœɇidah) lie in two matters:
‘The First: The command to worship Allœh alone with no partners associated
with Him and the encouragement upon this with the allegiance based upon it
and the declaration of disbelief (Takfūr) of whoever leaves it.
‘The Second: The warning against Shirk in the worship of Allœh and being
stern in that and having enmity based upon that and the declaration of
disbelief (Takfūr) of whoever commits it.”
So he, may the blessings of Allœh and peace be upon him, stood up (for prayer) and his
companions would stand up with him – to the point where their feet would split – until He,
Glorified be He, revealed a reduction at the end of these verses [i.e. al-Muzzammil, 20].
And this standing and reciting the verses of Allœh, the Powerful, the Majestic, while
contemplating His words, is the greatest security and assistance for the caller (Dœɇū), which
secures him and assists him upon the hardships of the Daɇwah and its difficulties. And those
who assume that they are able to carry the great Daɇwah, with its heavy cloaks, while not
making the worship to be sincere for Allœh, the Powerful, the Majestic, and without making
lengthy remembrance (Thikr) and His Glorification (Tasbūh), then they are mistaken and
completely wrong. And even if they do make some progress, they will not be able to remain
upon this correct, straight path, without any support. And verily, the best support is the
piety (Taqwa).
And Allœh, the Powerful, the Majestic, described the companions of this Daɇwah and those
whom He ordered His Prophet, may the blessings of Allœh and His peace be upon him, to
keep himself patiently with – those who call upon their Lord, morning and evening, seeking
His Face, and that they sleep for a short part of the night while their sides desert their beds,
while supplicating to their Lord, due to fear and hope, while fearing a grim day from their
Lord. And other than that, from those descriptions about which, no one is qualified for this
Daɇwah, and carrying its cloak except the one who fits their descriptions. And may Allœh, the
Most High, cause us and you to be from them. So be upon awareness!
35
MILLAT IBRƖHƮM
And this was the Tawhūd that the Messengers called to, may the blessings of
Allœh and His peace be upon all of them. And it is the meaning of (the
phrase) Lœ ilœha ilAllœh; sincerity and Tawhūd and singling out Allœh, the
Powerful, the Majestic, in worship and allegiance (based upon) His religion
and His allies. And (on the other hand), disbelief and disavowal (Barœ’ah)
from everything that is worshipped besides Him with the enmity towards
His enemies.
So it is Tawhūd in belief and in actions; both at the same time, as Sƈrat Al-Ikhlœs
is evidence for the beliefs from it, and Sƈrat Al-Kœfirƈn is evidence for the
actions. And the Prophet, may the blessings of Allœh and His peace be upon
him, used to recite these two Sƈrahs often and continuously in the Sunnah
(prayer, before) Fajr and others, due to their great importance. 61
61 Trans. Note: The ɇAllœmah, Ibn Al-Qayyim, may Allœh be merciful to him said, “As for the
sixth matter; it is that this Sƈrah (i.e. Al-Kœfirƈn) deals totally with negation. And this refers
specifically to this Sƈrah as it is a Sƈrah of disavowal (Barœ’ah) from the Shirk, just as it has
come in its description, that it is ‘The Sƈrah of Disavowal (Barœ’ah) from the Shirk’. So its
greatest goal is this sought after disavowal (Barœ’ah) between the monotheists (Muwahhidūn)
and the polytheists (Mushrikūn). And due to this, it came with the negation from both sides
(i.e. negating that either group worships what the other worships), by affirming this
disavowal (Barœ’ah). This, while it deals with the clear affirmation, as His statement: I
worship not that which you worship… [Al-Kœfirƈn, 2] is a complete disavowal just as: Nor
will you worship that which I worship… [Al-Kœfirƈn, 3] is an affirmation that he worships a
deity, which they are free from, in worshiping Him. So this necessitates both a negation and
an affirmation. And it complies with the saying of the Imœm of those who are Hanūf [i.e. free
from all Shirk (Ibrœhūm ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ)]: Verily, I am free from what you worship except Him
who did create me… [Az-Zukhraf, 26-27] And this complies with the statement of the group
of monotheists (i.e. the people of the cave): And when you withdraw from them, and that
which they worship, except Allâh… [Al-Kahf, 16] So this actualized the reality of ‘Lœ ilœha
ilAllœh’ the Most High. And due to this, the Prophet used to combine this (Sƈrah) along with
the Sƈrah, Qulhu Allœhu Ahad (i.e. Al-Ikhlœs) in the Sunnah before Fajr and the Sunnah after
Maghrib, as these two Sƈrahs are the two Sƈrahs of devoted sincerity.” – until he said – “So he
used to begin the day with them (i.e. these Sƈrahs) in the Sunnah before Fajr, and complete
with them, in the Sunnah after Maghrib.” [Badœɇi Al-Fawœ’id, Vol. 1/145-146]
36
MILLAT IBRƖHƮM
A Point of Notice Which Must be Mentioned:
And some of those who assume, may assume that this Millah of Ibrœhūm
could be implemented in our time (merely) by studying the Tawhūd and
knowing its three categories and knowing its types by way of theoretical
knowledge alone, while remaining silent concerning the people of falsehood
and not declaring and openly demonstrating the disavowal from their
falsehood.
So to the likes of these (people), we say: If the Millah of Ibrœhūm were like this,
then his people would not have thrown him into the fire, because of it. 62
Rather, if he would have cozied-up to them and remained silent about some
of their falsehood while not making their gods (appear) foolish, and not
openly declaring enmity towards them, while remaining content with the
theoretical Tawhūd; studying it along with his followers – a studying, which
would not have materialized into actions, by showing the allegiance (Walœ’)
and disavowal (Barœ’) and love and hatred and enmity and abandonment
(based upon that), for Allœh’s sake; if he had done all that, then perhaps they
might have opened all the doors (i.e. opportunities) for him. Furthermore,
they might have even built schools and colleges for him just as it is in our
time, wherein this theoretical Tawhūd can be studied. And perhaps they
would have put huge signboards upon them and named them “School or
College of the Tawhūd”, or “The Faculty of Daɇwah and Principles of the
Religion”, and the likes of that, as all of this does not threaten them, nor does
it even affect them as long as it does not encroach into their current state of
affairs or their fortification. And even if these schools and faculties graduated
thousands of theses and masters’ degrees and doctorates about sincerity and
Tawhūd and Daɇwah, they would not object to that. Rather, they would bless it
and award those people with impressive diplomas and degrees and titles as
62 Trans. Note: Referring to what Allœh stated in Sƈrat Al-Anbiyœ’ when the polytheists
(Mushrikūn) found their idols shattered and planned to throw Ibrœhūm ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ into the
fire, saying:
ś
ă ǴÊ ǟÊ ƢƊǧ Ƕą ƬĄǼƌǯ ǹÊƛ Ƕą ƌǰƬăȀă ǳÊƕ ơȁĄǂĄǐǻơăȁ ǽĄ ȂƌǫďǂƷă ơȂƌǳƢƊǫ
They said: “Burn him and help your âliha (gods), if you will be doing.” [Al-Anbiyœ’, 68].
37
MILLAT IBRƖHƮM
long as it did not affect their falsehood and their circumstances and their
current reality, just as long as it remains upon that distorted condition.
x The Shaykh, ‘Abdul-Latūf ibn ‘Abdur-Rahmœn said, “It could not be

comprehended that anyone would know the Tawhūd and act upon it and
(yet he) would not have enmity against the polytheists (Mushrikūn). And
whoever does not have enmity towards them, then it is not (to be) said
that he knows the Tawhūd or acts upon it.” 63
And likewise, if the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ had remained silent at
the outset of the issue, with respect to ridiculing the intelligence of Quraysh
(appear) foolish and confronting their gods and shaming them, and if he –
and far removed from that is he – had concealed the verses in which, what
they worshipped was made (to appear) foolish, such as (the false gods) Al-Lœt
and Al-ɇUzzah and the third one, Manœt, as well as the verses that confronted
(the arch-enemies of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ), Abƈ Lahab and Al-Walūd and
other then these two, as well as the verses of disavowal (Barœ’ah) from them
and from their religion and that which they worshipped – and how many are
there, such as Sƈrat Al-Kœfirƈn, and others; if he had done that – and far
removed from that is he – then they may have sat with him and honored him
and drew near to him. And they would not have placed the placenta of a
camel upon him, while he was prostrating, 64 and he might not have been
63 Ad-Durar As-Saniyyah, Volume of Jihœd, page 167.

64 Trans. Note: As it was narrated by Al-Bukhœrū and Muslim from Ibn Mas’ƈd, may Allœh be
pleased with him, who said: “While the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was praying in the
House (i.e. the Kaɇbah), Abu Jahl and his companions were sitting there and a camel had been
slaughtered the day before. So Abu Jahl said, ‘Which of you will go and retrieve the placenta
of the camel belonging to the of the sons of so-and-so, and take it and then place them on the
shoulders of Muhammad when he prostrates.’ So the worst of the people went out and took
it so that when the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ prostrated, he placed it upon his shoulders.” He
said, “Then they began to laugh and each of them would lean on the other one. And I was
standing there watching. And if I had any means of protection, then I would have removed it
from the back of the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. And the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was
prostrating and he did not raise his head until a person went and informed Fœtimah. So she
came – while she was a young girl – then she threw it off of him. Then she turned to them
and cursed them. Then when the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ completed his prayer, he raised his
38
MILLAT IBRƖHƮM
reached by the harm that reached him, from those things that are well
covered and discussed in what has been affirmed in the biographical
accounts (Sūrah). And he would not have been in need of the journey (Hijrah)
and the exhaustion (related to that) and fatigue and toil. And (in this way) he
and his companions would have remained in their homes in their homelands,
feeling secure. But the matter of allegiance based upon the religion of Allœh
and its people, along with enmity towards falsehood and its people, became
obligatory upon the Muslims at the dawn of their Da’wah, even before the
obligation of the prayer (Salœt) and the alms-giving (Zakœt) and the fasting
(Sawm) and the pilgrimage (Hajj). And due to this and this alone, the torture
and the harm and the hardships took place.
x The Shaykh, Hamad ibn ‘Atūq, said in his treatise, “So anyone with a
sound mind, must contemplate, and anyone who is honest with himself
must seek the reason for which Quraysh expelled the Messenger of Allœh
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and his companions from Makkah, while it was from the
most noble of precincts. Because verily, it is well known that they did not
expel them (i.e. the Muslims) except after they clearly declared that which
humiliated their religion and the misguidance of their forefathers.
Therefore, they wished that he (i.e. the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ) would cease
doing so and they threatened him and his followers with expulsion. And
when his companions would complain to him about the severity of harm
from the polytheists (Mushrikūn) towards them, he would order patience
upon them and to take those who came before them and were (also)
harmed, to be examples. And he did not say to them, ‘Abandon the
humiliation of the polytheists (Mushrikūn) and stop ridiculing their
voice and supplicated against them. And when he supplicated, he would supplicate thrū
times. And when he asked, he would ask three times. Then he said, ‘O Allœh, destroy
Quraysh,” three times. Then when they heard his voice, they ceased their laughter and they
feared his supplication. Then he said, ‘O Allœh, destroy Abū Jahl ibn Hishœm, and ɇUtbah ibn
Rabūɇah, and Shaybah ibn Rabūɇah, and Al-Walūd ibn ɇUqbah and Umayyah ibn Khalaf and
ɇUqbah ibn Abū Muɇūt.” (The narrator said), “And he mentioned seven whom I did not
remember.” (Ibn Masɇƈd said), “So by He Who sent Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ with the truth,
I saw those who were named killed on the Day of Badr. Then they were dragged to the well
of Badr.” – And this was the phrasing of Muslim.
39
MILLAT IBRƖHƮM
intelligence and making them (appear) foolish.’ Rather, he chose to leave

with his companions and to separate themselves from their land, even
though it was the most noble precinct on the face of the Earth: Indeed in
the Messenger of Allœh you have a good example to follow for him who
hopes in (the Meeting with) Allœh and the Last Day and remembers
Allœh much. [Al-Ahzœb, 21] 65
And likewise, the Tawœghūt in every time and place will never show pleasure
with Islœm, nor will they cease their hostilities (towards it) nor establish
conferences for it and spread it in books and magazines or build colleges and
universities for it, unless it is a blinded, crippled form of religion, with both
wings clipped and cut off, far removed from their current situation. And
(they neither have) the allegiance of the believers and the disavowal (Barœ’ah)
from the enemies of the religion and the showing of enmity towards them
and that which they worship and their false methodologies.
And verily, we witness this clearly in the state called “As-Sa’udiyyah” (i.e.
Saudi Arabia), because it deceives the people by its encouragement of Tawhūd
and the books of Tawhūd and with its permitting – rather, its encouraging the
scholars in waging war against the (worship of) graves and Sufism and the
Shirk of amulets and the (spells of) infatuation (i.e. from sorcery) and the trees
and stones and other than that, from what it does not fear and is not
threatened by. Nor does it have any affect upon its foreign or domestic
policies.
And as long as this marginalized, incomplete Tawhūd, stays far removed from
the Sultœns and their disbelieving thrones, then they will continue to fund
and assist and encourage this (i.e. schools and books etc.). If this weren’t the
case, then where are the writings of Juhaymœn 66 and the likes of him, may
65Ad-Durar As-Saniyyah, Volume of Jihœd, page 199.

66Trans. Note: The matter of Juhaymœn Al-ɇUtaybū, may Allœh be merciful to him, and the
eventual siege of his followers in the Sacred Mosque in Makkah in 1979, have more-or-less
overshadowed his writings. There is no sufficient space available here to go through these
events, but perhaps the reader can refer to the book “Zilzœl Juhaymœn Fū Makkah”, by Fahd Al-
Qahtœnū [publication of Munathamat Ath-Thawrah Al-Islœmiyyah Fil-Jazūrat Al-‘Arabiyyah,
London, 1982 CE.] As for his writings, then as the author, the Shaykh, Abu Muhammad Al-
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MILLAT IBRƖHƮM
Allœh, the Most High, be merciful to him, which were full of and enriched
with Tawhūd? Why doesn’t the government fund these and encourage them
(to be read), despite the fact that he did not even declare the disbelief (Takfūr)
of them, in those writings? Or could it be that it is a Tawhūd, which opposes
the compromise with the Tughœt 67 and their desires and that he spoke about
politics and discussed Allegiance and Disavowal (Al-Walœ’ Wal-Barœ’ ) and the
Oath of Allegiance (Bayɇah) and Leadership (Imœrah)? 68
The Shaykh, the ɇAllœmah, Hamad ibn ‘Atūq, may Allœh be merciful to him,
said in his book, Sabūl An-Najœtū Wal-Fikœk Min Muwalœt Al-Murtadūn Wa Ahl
Al-Ishrœk, “Many people may assume that as long one is able to utter the two
testimonies of faith (Shahœdatayn) and pray the five prayers while not being
turned away from the Mosque, that he has openly declared his religion, even
if with that he is amongst the polytheists (Mushrikūn) or in the lands of the
apostates (Murtadūn), but they are mistaken in that, with the vilest of errors.
And know that the disbelief (Kufr) has types and categories according to the
Maqdisū, may Allœh preserve him, points out, they have almost been eradicated from the face
of the Earth, dispite their being quite eloquent in terms of their call to Tawhūd and the
Allegiance and the Disavowal (Al-Walœ’ Wal-Barœ’) etc. For example, look to his treatise
entitled Rafɇ Al-Iltūbœs ɇAn Millati Man Jaɇalahu Allœhu Imœman Lin-Nœs (“Raising the
Misconceptions Away from the Millah of the one Whom Allœh Made an Imœm for the
People”), as it addresses the Millah of Ibrœhūm and some of the misconceptions concerning it,
as well as the encouragement to remain steadfast upon the harms when calling for the
Tawhūd.
67 Trans. Note: “Tughœt” (plural of Tœghƈt) is based on the word “Tughyœn”, which means
transgression. Shaykh Al-Islœm, Ibn Taymiyyah said, “The meaning of Tœghƈt comes from the
one who performs Tughyœn and this means going outside the established borders (i.e.
excūding his limits) and it is Thulm (wrongdoing) and rebellion. So the one who is worshiped
instead of Allœh and he doesn’t hate it, then he is a Tœghƈt. And for this reason the Prophet
called the idols Tawœghūt in the authentic Hadūth in which he said, ‘Tawœghūt will follow the
people who worship the Tawœghūt.’ The person who is obeyed in disobedience of Allœh or the
person who is obeyed in following other than the guidance of the religion of truth; in either
case, if what he orders mankind is in opposition to Allœh’s orders, then he is a Tœghƈt. For
this reason, we call the people who rule by other than what Allœh revealed a Tœghƈt. And
Pharaoh and the people of ɇŒd, were Tughœt. [Majmƈɇ Al-Fatœwa, Vol. 28/200.]
68 And review his words in Mukhtasar Risœlat Al-Amr Bil-Maɇrƈf Wan-Nahū ɇAn Al-Munkar,
from page 108-110 from within the seven letters, as I have found him enlightening in this
regard, may Allœh, the Most High, be merciful to him.
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MILLAT IBRƖHƮM
various causes of disbelief (Mukaffirœt). And every assembly (Tœ’ifah) from the
assemblies of disbelief (Kufr) is famous for (at least) one type of it. And the
Muslim has not openly declared his religion until he opposes every assembly
(Tœ’ifah) in whatever (disbelief) it is famous for, while clearly declaring his
enmity towards it and his disavowal (Barœ’ah) from it.”
And he also said, “And openly declaring the religion is the declaration of
their disbelief (Takfūr) and the degradation of their religion while insulting it
along with the disavowal (Barœ’ah) from them and the preservation of oneself
from loving them or from seeking refuge with them, and instead, to abandon
them. And performing the prayers; on their own, is not an open declaration
of one’s religion.” 69
And the Shaykh, Sulaymœn ibn Sahmœn, said (in poetry)70:
Openly declaring this religion is clearly With disbelief (Kufr) as they are a body of
(labeling) them the disbelievers
With enmity to be shown along with O you of the intellects, have you no sense
apparent hatred. of rationality?
This, and the heart is not sufficient to And the love from it, is not the criterion.
have hatred
But the criterion is that you bring it Out loud while clarifying it to them and
while in the open.
And the Shaykh, Ishœq ibn ɇAbdur-Rahmœn said, “And the claim of he who’s
perception has been blinded by Allœh, such that he claims that the open
showing of one’s religion comes by their not preventing him from
worshipping or studying, is a false claim. So his claim is rejected by the
intellect and by the (Islœmic) legislation (Shara’) and whoever is in the
countries of the Christians and the Zoroastrians (Majƈs) or in India, should

70 Dūwœn ɇUqƈd Al-Jawœhir Al-Mundadah Al-Hisœn, page 76-77.
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MILLAT IBRƖHƮM
feel contempt for that false ruling because the prayer (As-Salœt) and the call
for it (Athœn) and the studying (of Islœm) is also present in their countries.” 71
And may Allœh be merciful to the one who said:
And they assume that the And the performing of the

religion is “Labbayk” (i.e. prayer while remaining silent
“Here I am”) in the desert upon the congregation
And making peace and mixing But the religion is not except for
with those who seclude the love and hatred and the
themselves from religion. allegiance.
And likewise the disavowal from

every tempter and sinful.
x And Abƈl-Wafœ’ ibn ɇUqayl, may Allœh, the Most High, be merciful to
him, said, “If you wish to know the status of Islœm amongst the people of a
particular time, then do not look to the crowding at the doors of the
Mosques, nor to their echoing with, “Labbayk”. 72 Rather, look to their
enmity towards the enemies of the Sharūɇah. So seek refuge, (again) seek
refuge in the shield of the religion and the remaining steadfast to the great
rope of Allœh and the allegiance to His believing supporters and beware,
(again) beware His opposing enemies, as the best thing by which to draw
nearer to Allœh, the Most High, is the severe fury towards those who
oppose Allœh and His Messenger and waging Jihœd against them by the
hand and the tongue and the heart, according to one’s ability.” 73
Second Point of Notice:
And from what is opposite to the disavowal from the Shirk and its people,
there is also the allegiance to the religion of Allœh and to His supporters and

72 Trans. Note: “Laybbayk” – (Here I am!) To declare “Labbayk, O Allœh, Labbayk,” – one of the
Sunnahs to be followed during the Pilgrimage (Hajj).
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MILLAT IBRƖHƮM
their assistance and their strengthening and sincere conduct towards them
and showing it and making it apparent so that the hearts will unite and the
ranks will join. And no matter how stern we are towards our monotheist
(Muwahhid) brothers, who have strayed from the correct path, and no matter
how sternly we may be in advising them, and the refutation of their paths,
which oppose the path of the Prophets, the Muslim with another Muslim, is
just as Shaykh Al-Islœm (Ibn Taymiyyah) said: Like the two hands, one washes
the other, and it is possible that the removal of dirt would, at times, requires
scrubbing. But its objective is to be praised, because the intent is the
preservation of the wellbeing of both hands and their cleanliness. And we do
not seek, at any instance during these occasions, to allow the complete
disavowal (Barœ’ah) of them, because the Muslim’s right of his brother is the
right of allegiance, which is not cut off (completely) except due to apostasy
and the leaving of the realm of Islœm. And Allœh, glorified is He, made this a
great right as He said:
ćŚƦÊǯƊ ćƽƢăǈǧƊ ȁă Ǒ
Ê ǁą ȋÈ ơ ȆÊǧ ƈƨǼăƬą ǧÊ Ǻƌǰƫă ĄǽȂƌǴǠă Ǩƒ ƫă ōȏƛÊ
If you do not do so (i.e. become allies), there will be Fitnah and oppression
on earth, and a great mischief and corruption. 74
And the astray Muslim is only disavowed (Barœ’ah) from his falsehood or his
innovation or his astrayness, while the basis of the allegiance remains. Have
you not seen that the rulings of fighting the rebels (Bughœt) and the likes of
them differs, for example, from the rulings of fighting the apostates? 75 And
we do not cool the eyes of the Tughœt (i.e. please them) and make them happy
74 Al-Anfœl, 73.
75 Trans. Note: As it is known that the ruling on the apostates is that they have lost all their
Islœmic rights and they are to be killed and they receive none of the treatment of the people of
Islœm. Unlike the rebellious Muslims; the Bughœt who are still afforded a level of leniency and
ease, even while they are fought, because they are still considered Muslims and as such, they
are given their rights. Below the chapter, “Chapter of Fighting the Bughœt”, Ibn Qudœmah Al-
Maqdisū, may Allœh be merciful to him said, “And the one from them who retreats is not to
be pursued and the one from them who is wounded is not finished off and their wealth is not
taken as war booty (Ghanūmah) and their offspring are not taken captive as slaves. And
whoever from them is killed, then he is to be washed and shrouded and prayed upon.” [Al-
ɇUddah Sharh Al-ɇUmdah, page 642; publication of Dœr Al-Kitœb Al-ɇArabū, 6th edition, 1421 H.]
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MILLAT IBRƖHƮM
with the opposite of that ever (i.e. we will never be completely disavowed
from a Muslim), as many of those who are attributed to Islœm have done, from
those who have lost the criterion of Allegiance and Disavowal (Al-Walœ’ Wal-
Barœ’) in these times. So they went to extremes in thier disavowal (Barœ’) and
their warning against those who opposed them from the monotheists
(Muwahhidūn). Furthermore, (they have even warned people away) from
much of the truth that is with those people. And perhaps even within the
pages of the stench-filled newspapers, which take Islœm and the Muslims as
enemies – let alone deceiving the foolish people and the rulers – about them
and their Daɇwah, to the point where many of those callers (Duɇœt) have
participated, along with the rulers, in eliminating them and their Daɇwah, by
attributing false accusations to them or patching (i.e. protecting) the verdicts
(Fatœwa) of the Tawœghūt, in order to put an end to them. For instance, “Let’s
say about them ‘Bughœt’ or ‘Khawœrij’, or “They are more dangerous to Islœm
than the Jews or Christians,” and other than that. And I know many who
become pleased when those from the Muslims who oppose them, fall into the
hands of the Tughœt, and they say (sarcastically) “Isn’t that terrible?” or even
“It is good what they are doing to them,” or other than that, from the words
that may send one of them to the Hellfire for seventy years, 76 without him
even knowing why and he wouldn’t have even given if a (single) thought.
And know that from the most specific characteristics, and from the most
important of significant issues of the Millah of Ibrœhūm, from what we see the
most of the callers (Duɇœt), in our time, falling short in, with great
shortcomings – rather, most of them have abandoned and let them die out,
are:
¾ Showing the disavowal (Barœ’ah) from the polytheists (Mushrikūn) and

their false deities.
76Trans. Note: Referring to the Hadūth narrated by At-Tirmithū and Ibn Mœjah and others
with alternate phrasing, from Abū Hurayrah, that the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said,
“Verily, a man may utter a word, which he does not find objectionable, yet due to that, he
will fall for seventy years in the Fire.” At-Tirmithū said, “This Hadūth is ‘Hasan Gharūb’ via this
route.” Shaykh Al-Albœnū, may Allœh be merciful to him, classified it Sahūh in Sahūh Ibn Mœjah,
#3,206 and Sahūh Al-Jœmiɇ, #1,618 and “Hasan Sahūh” in Sahūh At-Tirmithū, #1,884 and Sahūh At-
Targhūb, #2,875 & #2,876.
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¾ Openly declaring disbelief in them and their gods and their

methodologies and their laws and their legislations of Shirk.
¾ Openly demonstrating the enmity and hatred towards them and their
ranks and conditions of disbelief (Kufr), until they return to Allœh and
leave all of that while having disavowal (Barœ’ah) from it, and disbelieving
in it.
ǾÊ ōǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȁĄƾƦĄǠą ƫă ƢċǸǷÊ ȁă Ƕą ǰƌ ǼÊǷ ƔơăǂĄƥ ƢċǻƛÊ Ƕą ȀÊ ǷÊ Ȃą ǬƊ ǳÊ ơȂƌǳƢƊǫ ƿƒ ƛÊ ĄǾǠă Ƿă Ǻă ȇÊǀōǳơăȁ Ƕă ȈÊǿơăǂƥąƛÊ ȆÊǧ ƈƨǼăǈ
ă Ʒă ƈƧȂă Ǉą ƌƗ Ƕą ƌǰǳƊ ƪ
Ąǽƾă Ʒą ȁă ǾÊ ōǴǳƢÊƥ ơȂĄǼǷÊ ƚą Ąƫ ȄċƬƷă ơĆƾƥăƗƊ ƔƢăǔǤą Ʀăǳƒơăȁ Ƨƌ ȁă ơăƾǠă ǳƒơ ĄǶƌǰǼăȈą ƥăȁă ƢăǼǼăȈą ƥă ơăƾƥăȁă Ƕą ƌǰƥÊ Ƣăǻǂą ǨƊ ǯƊ
whatever you worship besides Allœh, we have rejected you, and there has
become apparent between us and you, enmity and hatred forever, until you
believe in Allœh Alone.” 77
x The ɇAllœmah, Ibn Al-Qayyim said, “When Allœh, he Most High, forbade
the believers from having allegiance with the disbelievers (Kuffœr), this
necessitated their taking them as enemies with disavowal (Barœ’ah) from
them, while openly declaring enmity towards them in every situation.” 78
x And the Shaykh, Hamad ibn ɇAtūq, may Allœh, the Most High, be merciful
to him, said, “So His saying: ‘…and there has become apparent…’ In
other words, it has become clear and apparent. And consider the
preceding of ‘…enmity…’ with ‘…hatred…’ because the first is more
important than the second. This is because; the person may hate the
polytheists (Mushrikūn), while not taking them as enemies. So (if this were
the case, then) he would not have come with the obligation that was upon
him, until he attains both the enmity and the hatred. And it is a must, as
78 From Badœɇi Al-Fawœ’id, Vol. 3/69.
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MILLAT IBRƖHƮM
well, that the enmity and hatred are both open and apparent and clear.
And know that even if the hatred is tied to the heart, then it does not
benefit him until its effects are shown and its signs become clear. And that
would never be until it is accompanied with the enmity and the
abandonment (of them). Then at that point, the enmity and hatred will
become apparent.” 79
x And the Shaykh, Ishœq ibn ɇAbdur-Rahmœn said, “And hating them with
the heart is not sufficient but it is a must to form both the enmity and the
hatred…” – and then he mentioned the aforementioned verse from Al-
Mumtahinah and said – “So look at this clarification, as there is no (better)
clarification beyond it, as He said: ‘…and there has become apparent
between us and you…’ In other words, it has become clear that this is
making the religion to be outwardly apparent, so it is a must to show the
enmity clearly and to declare their disbelief (Takfūr) openly along with the
physical separation (from them). And the meaning of the enmity is that
you are in a shore and the he who opposes (Islœm) is in another shore, just
like the origin of the disavowal (Barœ’ah) is the cutting off (from them)
with the heart and then the tongue and then the body. And the heart of
the believer can never be totally depleted from enmity towards the
disbeliever (Kœfir); however, the struggle may come in openly showing
this enmity.” 80
x And the Shaykh, the ɇAllœmah, ɇAbdur-Rahmœn ibn Hasan, ibn Ash-Shaykh,
Muhammad ibn ɇAbdul-Wahhœb, the author of the book Fath Al-Majūd,
said, concerning the aforementioned verse from Al-Mumtahinah, “So
whoever contemplates these verses, then he will know the Tawhūd, which
Allœh sent His Messengers with and revealed His books with. And He
will know the reality of those who oppose what the Messengers (came
with) and their followers, from those who are ignorant and deceived and
lost. Our Shaykh, the Imœm, may Allœh be merciful to him…” – referring to
his grandfather, Muhammad ibn ɇAbdul-Wahhœb – “…said, in the course
of the Daɇwah of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to Quraysh upon Tawhūd, and
79 From Sabūl An-Najœt Wal-Fikœk

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MILLAT IBRƖHƮM
what took place from them, when he mentioned that their gods neither
brought benefit, nor do they bring any harm, that they took that as
swearing (at them), ‘Then if you know this, then you will know that a
person will never have correct Islœm, even if he makes Allœh one and
leaves the Shirk, except with the enmity towards the polytheists
(Mushrikūn) 81 and the clear demonstration of enmity towards them, with
hatred. As He, the Most High, said: You will not find any people who
believe in Allœh and the Last Day, making friendship with those who
oppose Allœh and His Messenger. [Al-Mujœdilah, 22] – The verse. Then, if
you grasp this with a firm understanding, you will know that many of
those who claim the religion do not (truly) know it. Otherwise, what held
the Muslims to be patient upon that torture and imprisonment and
journeying (Hijrah) to Abyssinia (Al-Habashah), despite the fact that he [i.e.
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ)] was the most merciful of the people, and if he
had found for them any (possible) concession [Rukhsah (i.e. a reduction in
the strictness of this obligation)] then he would have surely granted it to
them. And Allœh has revealed upon him: Of mankind are some who say:
“We believe in Allœh,” but if they are made to suffer for the sake of
Allœh, they consider the trial of mankind as Allœh's punishment. [Al-
ɇAnkabƈt, 10] So if this verse concerns those who complied with their
tongues, then what about those who do so with even more than that?’ He
meant, those who comply with the saying along with the action, without
any harm, such that he allies himself with them and assists them and
defends them and those who complied with them and objects to those
who oppose them, as is our current reality.” 82
So I say to them (i.e. Muhammad ibn ɇAbdul-Wahhœb and his grandson,

ɇAbdur-Rahmœn ibn Hasan, may Allœh be merciful with them): “It is as if you
are speaking about our time.”
x And the Shaykh, Muhammad ibn ɇAbdul-Latūf said, “Know, may Allœh
allow ourselves and you to attain that which He loves and is pleased with,
that Islœm is not correct with the slave, nor is the religion, except when it
81 See the upcoming footnote (for a greater explanation of this point).

48
MILLAT IBRƖHƮM
includes the enmity towards the enemies of Allœh and His Messenger 83
and the allegiance of the supporters of Allœh and His Messenger. He, the
Most High, said: O you who believe! Take not for Awliyœ' (supporters
and helpers) your fathers and your brothers if they prefer disbelief to
Belief. [At-Tawbah, 23].” 84
And this is the religion of all the Messengers and this was their Daɇwah and
their path as it has been indicated by the overall verses of the Qur’œn and the
narrations from the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. And likewise is His, the Most
High’s, statement of this verse from Al-Mumtahinah:
ĄǾǠă Ƿă Ǻă ȇÊǀōǳơăȁ
…and those with him…
In other words, the Messengers who were upon his religion and his Millah.
More than one of the interpreters (Mufassirūn) has stated this.
x And the Shaykh, Muhammad in ɇAbdul-Latūf ibn ɇAbdur-Rahmœn said,

“And this is openly showing the religion, unlike the ignorant ones assume
(it to be) when the disbelievers (Kuffœr) distance (themselves) and leave
him to perform prayer and recite the Qur’œn and to occupy himself with
83 If what is meant is the basis (Asl) of enmity then these words are to be taken absolutely. But
if what is meant is the general enmity; its showing and its precise details and the making it
known, then these words are (to be taken to) refer to the (level of) correctness of the Islœm and
not the removal of its entire foundation. And the Shaykh, ɇAbdul-Latūf, has in his book Misbœh
Ath-Thalœm, an explanation about this issue, so whoever wishes to, should review it. And
therein is his statement, “So the one who understands, from the words of the Shaykh, a
declaration of disbelief (Takfūr) of whoever does not openly show his enmity, then his
understanding is false and his opinion is astray…” And the explanation of these words will
be presented within these pages, and we have only narrated their statements within this
chapter in order to clarify the importance of this basis (Asl); the fundamental concepts of
which have been snatched away from most of the callers (Duɇœt) in this time. Then we added
these clarifications – despite the words themselves being clear (in-and-of-themselves) – to
close the path upon those who attempt to hunt in murky water, by means of searching for
general (statements) and things, which might assist them in accusing us of holding the beliefs
(ɇAqūdah) of the Khawœrij.
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MILLAT IBRƖHƮM
what he wishes from the extra deeds (Nawœfil) and that this (somehow)
would be him openly showing his religion. This is a grave error, because
whoever openly declared his enmity towards the polytheists (Mushrikūn)
and the disavowal from them, they would never leave him amongst them
(lit. between their backs). Rather, they would either kill him or they would
expel him if they found a way to do so. As Allœh, the Most High,
mentioned, concerning the disbelievers (Kuffœr): And those who
disbelieved, said to their Messengers: “Surely, we shall drive you out of
our land, or you shall return to our religion.” [Ibrœhūm, 13] – the verse.
And He informed us about the people of Shuɇayb by saying: “We shall
certainly drive you out, O Shuɇayb, and those who have believed with
you from our town, or else you (all) shall return to our religion.” [Al-
Aɇrœf, 88] – the verse. And He mentioned about the people of the cave, that
they said: “For if they come to know of you, they will stone you or turn
you back to their religion, and in that case you will never be
successful.” [Al-Kahf, 20] And did the enmity between the Messengers
and their people ever become severe except after openly declaring and
cursing their religion and the speaking in such a way as to ridicule their
intelligence while insulting their gods?” 85
x And the Shaykh, Sulaymœn ibn Sahmœn also said, concerning the verse in
Al-Mumtahinah, “So this is the Millah of Ibrœhūm about which, Allœh said:
And who turns away from the religion of Ibrœhūm except him who
befools himself? [Al-Baqarah, 130] Therefore, it is upon the Muslim to take
the enemies of Allœh as enemies and to openly show enmity towards them
and to distance himself from them by vast distances. And he must never
form allegiances with them or interact with them or intermingle with
them.” 86
And Allœh, the Most High, informed us concerning Ibrœhūm, ǵȐǈǳơ ǾȈǴǟ,
elsewhere by saying:

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MILLAT IBRƖHƮM
ś
ă ǸÊ ǳƊƢăǠǳƒơ ċƣǁă ƢōǳƛÊ Ȇŏǳ ĎȁĄƾǟă Ƕą ĄȀċǻƜÊǧƊ ǹƊ ȂĄǷƾă ǫƒ ƘƊǳƒơ ĄǶƌǯĄƙƢăƥƕăȁ Ƕą ƬĄǻƊƗ ǹƊ ȁĄƾƦĄǠą ƫă Ƕą ƬĄǼƌǯ ƢċǷ ǶĄƬȇąƗƊǂă ǧƊ ƗƊ ǱƊ ƢƊǫ
He said: “Do you observe that which you have been worshipping, you and
your ancient fathers? Verily, they are enemies to me, save the Lord of the
‘Alœmūn.” 87
And in a third instance, He, glory be to Him, said:
ǺÊ ȇÊƾȀą ȈăǇă ĄǾċǻƜÊǧƊ ȆÊǻǂă ǘƊ ǧƊ ȅÊǀōǳơ ƢōǳƛÊ ǹƊ ȁĄƾƦĄǠą ƫă ƢċǸďǷ Ɣơăǂƥă ȆÊǼċǻƛÊ ǾÊ ǷÊ Ȃą ǫƊ ȁă ǾÊ ȈÊƥƘƊǳÊ ĄǶȈÊǿơăǂƥąƛÊ ǱƊ ƢƊǫ ƿƒ ƛÊȁă
And (remember) when Ibrœhūm said to his father and his people: “Verily, I
am free from of what you worship, except Him, Who did create me, and
verily, He will guide me.” 88
x And the Shaykh, the ɇAllœmah, ɇAbdur-Rahman ibn Hasan ibn Ash-Shaykh,
Muhammad ibn ɇAbdul-Wahhœb, said, “And Allœh, the Most High, has
obligated the disavowal (Barœ’ah) from the Shirk and the polytheists
(Mushrikūn) and the disbelief in them and in taking them as enemies while
hating them and waging Jihœd against them: But those who did wrong
changed the word from that which had been told to them for another.
[Al-Baqarah, 59] So they allied themselves with them and assisted and
aided them and asked for their support against the believers and hated
them and cursed at them, based upon that. And all of these matters nullify
the Islœm such as what the Book and the Sunnah have indicated in
(various) places.”
¾ And here is a doubt, which many of the hasty have put forth: And it is
their claim that the Millah of Ibrœhūm is only one of the last stages from the
(progressive) stages of the Daɇwah, which must be preceded by the
conveyance, with wisdom and arguments of the best (form). And (they
say) that the caller (Dœɇū) must not seek refuge in this Millah of Ibrœhūm,
from the disavowal (Barœ’ah) from the enemies of Allœh and their deities
and the disbelief in them and openly showing this enmity and hatred
towards them, except after (firstly) extending all of the forms of leniency
87 Ash-Shuɇarah, 75-77.
88 Az-Zukhraf, 27.
51
MILLAT IBRƖHƮM
(to them) with wisdom. So we say, and with Allœh is the success: This
misunderstanding only arose due to not fully understanding the Millah of
Ibrœhūm, by those people (i.e. those who say this) and due to their mixing
between the (original) Daɇwah to the disbelievers (Kuffœr) to begin with,
and its course with the stubborn (people) from them. And also, (their
confusion regarding) the difference between all of that and between the
stance of the Muslim towards their false deities and methodologies and
legislations of the disbelievers (Kuffœr), themselves. So the Millah of
Ibrœhūm; from the point of it being sincerity in the worship of Allœh, alone,
and disbelief in every deity besides Him; it can never be correct for it to be
delayed or postponed. Rather, nothing must ever come, except that it (i.e.
the Daɇwah) begins with this. That is because this (negation of their deities
etc.), in and of itself, is exactly what the phrase, “Lœ ilœha ilAllœh”,
encompasses from the negation and affirmation. And that is the very basis
of the religion and the “pole of the hand mill” (i.e. objective) in the Daɇwah
of the Prophets and Messengers. And just so that every misunderstanding
will be removed from you, here are two matters:
x The First: And it is the disavowal (Barœ’ah) from the Tawœghūt and the
gods, which are worshipped other than Allœh, the Powerful, the Majestic,
along with the disbelief in them. So these are never to be delayed or
postponed. Rather, these should be openly shown and declared from the
outset of the path.
x The Second: The disavowal (Barœ’ah) from the people of the polytheists
(Mushrikūn) themselves if they continue upon their falsehood. And here,
for you, is an explanation and a clarification:
The First Matter: And that is the disbelief in the Tawœghūt, which are
worshipped besides Allœh, the Powerful, the Mighty, whether these Tawœghūt
are idols made from stone, or the sun, or the moon or a grave or a tree or
legislations and laws from the invention of man. So the Millah of Ibrœhūm and
the Daɇwah of the Prophets and Messengers necessitates openly showing the
disbelief in all of these deities and openly showing enmity and hatred
towards them and making their status (appear) foolish, along with the
lowering their value and making their shameful things along with their
52
MILLAT IBRƖHƮM
status to be apparent along with their defects and their shortcomings, from
the outset of the path. The condition of the Prophets was this way when they
began the Daɇwah to their people by their declaring:
Ʃ
ă ȂƌǣƢōǘǳơ ơƒȂĄƦǼÊƬăƳą ơăȁ Ǿă ƐǴǳơ ơƒȁĄƾƦĄǟą ơ
“Worship Allœh (Alone), and avoid (or keep away from) Tœghƈt.” 89
And based upon this, is Allœh, the Most High’s, statement about the Hanūf,
Ibrœhūm, ǵȐǈǳơ ǾȈǴǟ:
ś
ă ǸÊ ǳƊƢăǠǳƒơ ċƣǁă ƢōǳƛÊ Ȇŏǳ ĎȁĄƾǟă Ƕą ĄȀċǻƜÊǧƊ ǹƊ ȂĄǷƾă ǫƒ ƘƊǳƒơ ĄǶƌǯĄƙƢăƥƕăȁ Ƕą ƬĄǻƊƗ ǹƊ ȁĄƾƦĄǠą ƫă Ƕą ƬĄǼƌǯ ƢċǷ ǶĄƬȇąƗƊǂă ǧƊ ƗƊ ǱƊ ƢƊǫ
ɇAlamūn.” 90
And His statement in Al-Anɇœm:
ǹƊ ȂƌǯǂÊ ǌ
ą ƫĄ ƢċǸďǷ ÆƔȅÊǂƥă ȆďǻƛÊ ǵÊ Ȃą ǫƊ Ƣăȇ ǱƊ ƢƊǫ ƪ
ą ǴƊ ǧƊ ƗƊ ƢċǸǴƊ ǧƊ ĄǂƦăǯƒ ƗƊ ƕƊǀº ǿă Ȇďƥǁă ơƊǀº ǿă ǱƊ ƢƊǫ ƨƆ ǣƊ ǃÊ Ƣăƥ ǆ
ă Ǹą ċǌǳơ ȃƊƗǁă ƢċǸǴƊ ǧƊ
When he saw the sun rising up, he said: “This is my lord. This is greater.”
But when it set, he said: “O my people! I am indeed free from all that you
join as partners.” 91
And His statement:
ǺÊ ȇÊƾȀą ȈăǇă ǾĄ ċǻƜÊǧƊ ȆÊǻǂă ǘƊ ǧƊ ȅÊǀōǳơ ƢōǳƛÊ ǹƊ ȁĄƾƦĄǠą ƫă ƢċǸďǷ Ɣơăǂƥă ȆÊǼċǻƛÊ ǾÊ ǷÊ Ȃą ǫƊ ȁă ǾÊ ȈÊƥƘƊǳÊ ĄǶȈÊǿơăǂƥąƛÊ ǱƊ ƢƊǫ ƿƒ ƛÊȁă
And (remember) when Ibrœhūm said to his father and his people: “Verily, I
am free from what you worship, except Him Who did create me, and verily,
He will guide me.” 92
And like this, is His statement, glory be to Him, about the people of Ibrœhūm:
89 An-Nahl, 36.
90 Ash-Shu’arah, 75-77.
91 Al-Anɇœm, 78.
92 Az-Zukhraf, 26-27.
53
MILLAT IBRƖHƮM
ĄǶȈÊǿơăǂƥąƛÊ ĄǾǳƊ ƌǱƢƊǬȇĄ Ƕą ĄǿĄǂƌǯǀƒ ȇă ȄĆƬǧƊ ƢăǼǠą ǸÊ Ǉă ơȂƌǳƢƊǫ

They said: “We heard a young man talking (against) them (i.e. our idols)
who is called Ibrœhūm.” 93
The interpreters (Al-Mufassirƈn) have said, “…talking (against) them…” – in

other words, he was insulting them and making fun of them and lowering
their status. 94 And the Book and the Sunnah are full of evidence for that. And
the guidance of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, in Makkah, is sufficient for us in
the way he would make the gods of Quraysh (appear) foolish while openly
showing the disavowal (Barœ’ah) from them and the disbelief in them, to the
point that they nicknamed him: “The Denouncer”.
And if you want to confirm that and to be certain of it, then refer to and
contemplate the Makkah-period Qur’œn, which would not be revealed to the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ except a few verses, until with it came the striking of
the hearts of the East and the West and the North and the South. And the
tongues of the people would pass them (i.e. these verses) along in the markets
and the gatherings and the public forums. And these verses would address
the Arabs, in the comprehendible Arabic language, with total clarity, which
would make their gods (appear) foolish; their chiefs being Al-Lœt and Al-
ɇUzzah and the third one, Manœt, which were the greatest of the people’s gods
at that time. And they would openly declare the disavowal from them and
the implausibility of their compromise or their even being satisfied with
them. And the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ would never conceal any of that. Verily,
he was but a warner.
So those who put themselves forth for the Daɇwah, in this time, are in need of
contemplating this matter well and measuring themselves with it often,
because the Daɇwah that strives to give victory to the religion of Allœh, but
then throws its most fundamental basis behind his back; then it is not
Al-Anbiyœ’, 60.
93
94Trans. Note: Look to Taysūr Al-Karūm Ar-Rahmœn Fū Tafsūri Kalœm Al-Mannœn, by ɇAbdur-
Rahmœn ibn Nœsir As-Saɇdū, page 475; publication of Mu’assasat Ar-Risœlah , Beirut, 1420 H.
54
MILLAT IBRƖHƮM
possible that it is upon the methodology of the Prophets and the Messengers.
And here we are, living at this time, when the Shirk of taking the judgments
to the constitutions and the fabricated laws, has become widespread amongst
us (lit. between our backs). So these calls are a necessity and therefore it is a
must to follow its Prophet in the adherence to Millat Ibrœhūm by making the
value of these constitutions and those laws (appear) foolish, while
mentioning their negative (attributes) to the people, while openly declaring
disbelief in them and openly showing and declaring enmity towards them,
and calling the people to that, with the clarification of the government’s
mockery of the general people, while they deceive them. Otherwise, when
will the truth become apparent and how will the people know their religion,
with true knowledge, and differentiate the truth from the falsehood as well as
the enemy from the ally? And perhaps the vast majority would use as an
excuse, the benefit (Maslahah) of the Daɇwah and the (resulting) trials (Fitnah).
But which trial (Fitnah) is greater than the concealment of the Tawhūd and the
deception of the people regarding their religion? And which benefit
(Maslahah) is greater than establishing the Millah of Ibrœhūm, while openly
showing the allegiance to the religion of Allœh as well as the enmity to the
Tawœghūt, who are worshipped, and devoted to besides Allœh? And if the
Muslims are not tested because of this, and if the (sacrificial) slaughtering is
not put forth in His path, then for what would the tests be? So disbelieving in
all of the Tawœghūt is obligatory upon every Muslim by (the virtue of) half of
the testimony (Shahœdah) of Islœm. And openly declaring that, while showing
it and making it apparent, is also a great obligation, and it is a must, which all
Muslim groups, or sub-groups from each group, must do so that it would
become known and the (awareness) would spread. And also, so that it would
become the distinguishing characteristic and description of these (various)
Daɇwahs. Such was the condition of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ; not only in the
time wherein he became established, but also in the times of weakness as
well, because it is well known that he used to be pointed to, by all the fingers,
and (people) would warn others about him and describe him as having
enmity towards their gods, and other things as well. And we find it odd;
what is this Daɇwah, about which the callers weep for its benefit (Maslahah)?
And which religion is it that they wish to establish and make apparent, while
most of them consistently speak with the praising of the fabricated law
55
MILLAT IBRƖHƮM
(system) – and O what an evil – and some of them (even) praise it and bear
witness to its fairness? And many of them (even) undertake an oath of
honoring it and complying with its stipulations and its restrictions; reversing
the (entire) issue (i.e. Daɇwah to Tawhūd) and its very course. So instead of
openly showing and declaring the enmity towards it (i.e. the law system), and
disbelief in it, they openly show the allegiance to it and their pleasure with it.
So is it the likes of those who would spread the Tawhūd and establish the
religion?! And to Allœh is the grievance.
And openly demonstrating this issue and openly showing it, does not have
any tie with the declaration of disbelief (Takfūr) of the ruler or his persistence
upon the ruling with other than the Sharūɇah of the Most Merciful, because it is
tied-in with the constitution or the legislation or the law, which is established,
honored, implemented, exalted and ruled amongst the people. 95
The Second Matter: And it is the disavowal (Barœ’ah) from the polytheists
(Mushrikūn) and the disbelief in them and openly showing enmity and hatred
towards them, personally.
x The ɇAllœmah, Ibn Al-Qayyim, may Allœh be merciful to him, said, “And
no one who associated this major Shirk (Ash-Shirk Al-Akbar) is saved,
except he who makes his Tawhūd exclusively for Allœh’s (sake) and takes
the polytheists (Mushrikūn) as enemies for Allœh’s (sake) and draws nearer
(to Allœh) by his hatred towards them for Allœh’s (sake).” 96 And it is
attributed to Shaykh Al-Islœm (Ibn Taymiyyah). And this issue – in other
words, the disavowal (Barœ’ah) from the polytheists (Mushrikūn) – is even
more critical than the former – I am referring to the disavowal (Barœ’ah)
from the deities.
95 Trans. Note: The point of the Shaykh here is that this first level of disavowal (Barœ’ah) only
relates to showing the enmity towards the false deities and not to the people who worship
them. Therefore, the declaration of disbelief (Takfūr) does not enter within this level of
disavowal because that concerns the disavowal (Barœ’ah) of the individual, which is an
extension from the disavowal of what is worshipped.
96 Ighœthat Al-Lahfœn.
56
MILLAT IBRƖHƮM
x The Shaykh, Hamad ibn ‘Atūq, may Allœh, the Most High, be merciful to
him, said, at His, the Most High’s saying: “Verily, we are free from you
and whatever you worship besides Allœh.” [Al-Mumtahinah, 4] “And
here is an excellent point, which is that Allœh, the Most High, preceded
the disavowal (Barœ’ah) from the polytheists (Mushrikūn), who worship
other than Allœh, ahead of the disavowal (Barœ’ah) from the idols, which
are worshipped besides Allœh, because the first is more important than
the second. This is because if he has disavowal (Barœ’ah) from the idols but
does not have disavowal (Barœ’ah) from those who worship them, then he
would not have come with what was obligatory upon him. However, if he
has disavowal (Barœ’ah) from the polytheists (Mushrikūn) then this
necessitates that he has disavowal from their deities (as well). And
likewise, is His statement: “And I shall turn away from you and from
those whom you invoke besides Allœh.” [Mariyam, 48] – The verse. So He
preceded turning away from them ahead of turning away from what they
worship besides Allœh. And likewise, is His statement: So when he had
turned away from them and from those whom they worshipped besides
Allœh… [Mariyam, 49] And His statement: “And when you withdraw
from them and that which they worship, besides Allœh…” [Al-Kahf, 16]
So this point is upon you, as it opens a door for you to have enmity
towards the enemies of Allœh. So how many people have not fallen into
Shirk, yet they do not have enmity towards its people? So he could not be
a Muslim with that, as he has left religion of all the Messengers.” 97
x And the Shaykh, ɇAbdul-Latūf ibn ɇAbdur-Rahmœn said within one of his
treatises, “And the person may be saved from the Shirk and loves the
Tawhūd, but he would still have a defect from the point of not having
disavowal (Barœ’ah) from the people of Shirk and leaving the allegiance of
the people of Tawhūd and supporting them. So he would be a follower of
97 [From] Sabūl An-Najœt Wal-Fikœk. The intent of the Shaykh (i.e. Hamad ibn ‘Atūq) here – and
Allœh is the most knowledgeable – is that this person neither has enmity towards them, nor
does he (even) hate them generally or specifically in his heart, rather he offers to trade that
for inclination and love. So this one; there is no doubt that his faith (Ūmœn) has been nullified
and that he has left the religion of all the Messengers. He, the Most High, said: You will not
find any people who believe in Allâh and the Last Day, making friendship with those
who oppose Allâh and His Messenger… [Al-Mujœdilah, 22].
57
MILLAT IBRƖHƮM
his desires and (he would) have entered into a branch of Shirk, which
destroys his religion and that which he has built. And (he would be) an
abandoner of the principals and branches of Tawhūd, without which, the
faith (Ūmœn) that He is pleased with, is incorrect. So he would neither love,
nor would he hate, for (the sake of) Allœh. And he would neither have
enmity, nor would he have allegiance (based) upon the greatness of the
One who originated him and developed him. And all of this is taken from
the testimony (Shahœdah) of ‘Lœ ilœha ilAllœh.” 98
x And he also said in another of his treatises, from the same book, 99 “And
the best thing to draw one nearer to Allœh is the aggression towards His
enemies, the polytheists (Mushrikūn), while hating them and having
enmity towards them and waging Jihœd against them. And with this, the
slave is saved from having allegiance with them as opposed to the
believers. And if he does not do so, then he has formed his allegiance with
them, based upon what he failed to fulfill from that and abandoned from
that. So beware, (again) beware, that which destroys Islœm and uproots it.”
x And Sulaymœn ibn Sahmœn said (in poetry form):
So whoever does not take the Allies (himself with them) and
Mushrikūn as enemies and neither hates them nor avoids
neither (them)
Then he is not upon the And he is not upon the straight

methodology (Minhœj) of the course.
Sunnah of Ahmad
x And the saying of the Shaykh, Muhammad ibn ɇAbdul-Wahhœb, may

Allœh be merciful with him, “It is a must for the Muslim to openly declare
that he is from this believing assembly (Tœ’ifah) so that he will strengthen
it and so that it will be fortified by him and in order to frighten the
Tawœghūt; those who do not attain the apex of enmity (towards the

99 [Ibid] Page 842.
58
MILLAT IBRƖHƮM
believer) until it is clearly declared to them that he is from this assembly

(Tœ’ifah), which wages war against them.” 100
x And both the Shaykh, Husayn and the Shaykh, ɇAbdullœh, the two sons of
the Shaykh, Muhammad ibn ɇAbdul-Wahhœb, were asked about a man
who enters this religion and loves it and loves its people but does not take
the polytheists (Mushrikūn) as enemies or he takes them as enemies but
does not declare their disbelief (Takfūr). So from that which they answered
with, was, “Whoever says, ‘I do not take the polytheists (Mushrikūn) as my
enemies,’ or he takes them as enemies but does not declare their disbelief
(Takfūr), then he is not a Muslim and he is from those, about whom Allœh
said: …saying, “We believe in some but reject others,” and wish to
adopt a way in between. They are in truth disbelievers. And We have
prepared for the disbelievers a humiliating torment. [An-Nisœ’, 150-151]
101
x Sulaymœn ibn Sahmœn said (in poetry form):
So take those who take the And ally yourself with those who
religion of Muhammad as ally themselves with it, from every
their enemy, as your enemies. guided person.
And love whoever is a And hate the people of

believer, because of Allœh’s disobedience because of Allœh’s
love. hate.
And the religion (does not And likewise, the disavowal from
exist) except for the love and every tempter and transgressor.
the hate and allegiance
And he also said (again, in poetry form):
From Majmƈɇat At-Tawhūd.

100
From Ad-Durar As-Saniyyah, (regarding the explanation of why this person is not a
101
Muslim) look to the earlier footnote (wherein this matter was clarified).
59
MILLAT IBRƖHƮM
Indeed, if you were truthful to Then you would have taken

Allœh in what you claimed those who – beware – disbelieve
in Allœh, as enemies.
And you would have had And you would neither have
allegiance to the people of criticized them, nor given
truth, both secretly and openly victory to Kufr.
So not everyone who says what Except with the conditions that
you have said is a Muslim were mentioned, then
The abandonment of the With that, the authentic

disbelievers (Kuffœr) in any approving texts have been
region presented to us.
And their open declaration of While making them astray in

disbelief (Takfūr) and making what which they perform and
their opinions (appear) foolish demonstrate
While openly showing the While you are calling them to

Tawhūd amongst them (lit. that both openly and secretly;
between their backs).
So this is the pure monotheistic And the Millah of Ibrœhūm, if

(Hanūf) religion and the you can perceive it.
guidance
And naturally, we do not say that openly showing this disavowal (Barœ’ah)
and enmity is all-inclusive, even to those with inclined hearts (to Islœm), or to
those who show that they are accepting of certain matters while they do not
show any enmity towards the religion of Allœh, even though the obligation is
(for this hatred) to be present in the heart against every polytheist (Mushrik),
until he purifies himself from his Shirk. But the present discussion is
concerning the open demonstration and the open declaration and the
announcing and the presentation. So these ones, and even the arrogant ones,
60
MILLAT IBRƖHƮM
and the oppressors (Thœlimūn), are all called to the obedience of Allœh with
wisdom and kind admonition in the beginning. Then if they respond
(positively) then they are our brothers. We love them according to their level
of obedience (to Allœh) and for them is what is for us (i.e. rights and
responsibilities) and upon them is what is upon us (i.e. the obligations and
rewards). But if they refuse, despite the clarity of the persuasive argument
(Al-Hujjah), and become arrogant and continue in that which they are upon
from the falsehood and the Shirk, and they stand among the ranks, which
regard the religion of Allœh in enmity, then there is no making things
pleasant with them nor is there any cozying-up to them. Rather, it is
obligatory to openly show and demonstrate the disavowal (Barœ’ah) from
them at that time.
And we must differentiate here, between being zealous for the guidance of
the polytheists (Mushrikūn) and the disbelievers (Kuffœr) and securing
supporters of the religion (Dūn) while being lenient in the conveying with
wisdom and the good admonitions and (on the other hand) between the
matter of the love and hatred and the allegiance and abhorrence (Muɇœdœt) for
the religion of Allœh, because many of the people mix between them. So they
become confused by many of the texts, such as: “O Allœh, guide my people
because verily, they do not know,” and the likes of that.
And Ibrœhūm had disavowal (Barœ’ah) from the closest of the people to him
(i.e. his father) when it became clear to him that he would persist upon his
Shirk and his disbelief (Kufr). He, the Most High, said:
ćǶȈÊǴƷă ćǽơċȁȋ Ƕă ȈÊǿơăǂƥąƛÊ ōǹƛÊ ĄǾǼą ǷÊ ƗƊċǂƦăƫă ǾÊ ƐǴǳÊ ĎȁƾĄ ǟă ĄǾċǻƗƊ ĄǾǳƊ Ǻă ċȈƦăƫă ƢċǸǴƊ ǧƊ ĄǽƢċȇƛÊ Ƣăǿƾă ǟă ȁă ƧÇ ƾă ǟÊ Ȃą ċǷ
But when it became clear to him [Ibrœhūm] that he (his father) is an enemy
to Allœh, he dissociated himself from him. 102
That was after he called him with wisdom and good admonition as you find
him addressing him with the words:
102 At-Tawbah, 114.
61
MILLAT IBRƖHƮM
ǶÊ Ǵƒ ǠÊ ǳƒơ Ǻă ǷÊ ȆÊǻƔƢăƳ ƾą ǫƊ ȆďǻƛÊ ƪ

Ê ƥăƗƊ Ƣăȇ
“O my father! Verily! There has come to me of knowledge…” 103
ǺăǸƷą ċǂǳơ Ǻă ďǷ ćƣơƊǀǟă Ǯ

ă ċǈǸă ȇă ǹƊƗ ĄǥƢăƻƗƊ ȆďǻƛÊ ƪ
Ê ƥăƗƊ Ƣăȇ
“O my father! Verily! I fear lest a torment from the Most Beneficent (Allœh)
overtake you…” 104
And likewise, was Mƈsa towards Pharaoh after Allœh sent him to him. And
he said:
ȄăǌƼ
ą ȇă ȁą ƗƊ ĄǂōǯǀƊ Ƭăȇă ǾĄ ōǴǠă ōǳ ƢĆǼďȈōǳ ƢƆǳȂą ǫƊ ĄǾǳƊ ƢƊǳȂƌǬǧƊ
“And speak to him mildly, perhaps he may accept admonition or fear
Allœh.” 105
So he started with him with lenient words, responding to the command of

Allœh, so he said:
ȄăǌƼ
ą ƬăǧƊ Ǯ
ă ďƥǁă ȄƊǳƛÊ Ǯ
ă ȇăƾÊ ǿą ƗƊȁă ȄōǯǄă ƫă ǹƊƗ ȄƊǳƛÊ Ǯ
ă ōǳ ǲăǿ ǲƒ ƌǬǧƊ
“Would you purify yourself (from the sin of disbelief by becoming a
believer) and that I guide you to your Lord, so you should fear Him?” 106
And he presented to him the proofs (Œyœt) and the clarifications and then
when Pharaoh openly showed his inner disbelief (Takthūb), and stubbornness
and his persistence upon falsehood, Mƈsa said to him, as He, the Most High,
informed us:
ơĆǁȂĄƦưƒ Ƿă ƌǹȂăǟǂą ǧÊ Ƣăȇ Ǯ

ă ČǼƌǛƘƊǳƊ ȆďǻƛÊȁă ǂă ƟÊƖăǐƥă Ǒ
Ê ǁą ȋÈ ơăȁ Ʃ
Ê ơăȁƢăǸċǈǳơ Čƣǁă ōȏƛÊ ƔȏĄƚº ǿă ǱƊ Ǆă ǻƊƗ ƢăǷ ƪ
ă Ǹą ǴÊ ǟă ƾą ǬƊ ǳƊ
“Verily, you know that these signs have been sent down by none but the
Lord of the heavens and the earth as clear (evidences i.e. proofs of Allœh's
103 Mariyam, 43.

104 Mariyam, 45.
105 Tœ-Hœ, 44.
106 Trans. Note: An-Naziɇat, 18-19.
62
MILLAT IBRƖHƮM
Oneness and His Omnipotence, etc.). And I think you are, indeed, O
Fir'awn (Pharaoh) doomed to destruction (away from all good)!” 107
Rather, he would supplicate against them, saying:
Ƕą ȀÊ ǳÊơăȂǷą ƗƊ ȄƊǴǟă ǆ
ą ǸÊ Ǘƒ ơ ƢăǼċƥǁă Ǯ
ă ǴÊ ȈÊƦǇă Ǻăǟ ơƒȂŎǴǔ
Ê ȈĄǳÊ ƢăǼċƥǁă ƢăȈǻąČƾǳơ ƧÊ ƢăȈƸ
ă ǳƒơ ȆÊǧ ȏƆ ơăȂǷą ƗƊȁă ƨƆ ǼăȇÊǃ ǽĄ ȌăǷȁă ǹƊ Ȃą ǟă ǂą ǧÊ ƪ
ă Ȉą ƫăƕ Ǯ
ă ċǻƛÊ ƢăǼċƥǁă
Ƕă ȈÊǳȋÈ ơ ƣ
ă ơƊǀǠă ǳƒơ ơƒĄȁǂă ȇă ȄċƬƷă ơƒȂĄǼǷÊ ƚą ȇĄ Ȑ
Ɗ ǧƊ Ƕą ȀÊ ƥÊȂƌǴƌǫ ȄƊǴǟă ƽą ƾĄ ǋą ơăȁ
“Our Lord! You have indeed bestowed on Fir'awn (Pharaoh) and his chiefs
splendor and wealth in the life of this world, our Lord! That they may lead
men astray from Your Path. Our Lord! Destroy their wealth, and harden
their hearts, so that they will not believe until they see the painful
torment.” 108
So those who continue to utter the texts of gentleness and leniency and ease,
in absolute terms, while they (even) hold them (i.e. the texts) upon that which
they were not meant to be held upon, and put them in other than their places;
they must pause at this issue for a lengthy period and contemplate this and
understand this with a good understanding, if they are sincere.
And it should be well-known to them, after that, that whoever has been
addressed in different ways and most of them were by means of gentleness
and leniency whether it came from the path of letters and books, or directly
and in (face-to-face) meetings, by many of the callers (Duɇœt). And it has been
made clear to them that ruling with other than what Allœh revealed is
disbelief (Kufr) and he has been made aware that it is not permissible to rule
according to other than the Sharūɇah of Allœh. Yet despite that, he persists and
becomes arrogant, even if in several events, he is (seen) laughing in the faces
of the poor with his empty, lying promises and his frail, false arguments. And
the tongue of his (true) condition judges his words to be lies. And that is by
his approval and remaining silent upon the increase of the disbelief (Kufr)
and the mischief in the countries, and in the slaves, day after day. And (also
by) his restricting the callers (Duɇœt) and the believers, and by his constricting
107 Al-Isrœ’, 102.

108 Yƈnus, 88.
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MILLAT IBRƖHƮM
those who perform the good, and his surveillance of them by means of the
departments of his intelligence staff and his police. Yet at the same time he
opens up (his country) to every combatant (Muhœrib) towards the religion of
Allœh, and makes available for the enemies of Allœh, the means of mischief
and corruption, even to the extent of offering them the paths of (the
country’s) mainstream media for their mischief (Fasœd) and their atheism,
while putting forth laws and charters, which punish whoever criticizes his
modern, fabricated, Yœsiq 109 of Shirk or openly declaring the disbelief (Takfūr)
and the disavowal (Barœ’ah) from him, or insulting him or clarifying his
falsehood to the people. And (also) his continuing in the preservation of
himself as ruler, who judges between the slaves in (matters of) blood and
wealth and private parts (i.e. marriage etc.), despite the fact that he is full of
open disbelief (Kufr) along with his failure to submit to the legislation of
Allœh while ruling according to it, while he knows the obligation to do so and
after being requested with that by those who do good. So the likes of this one;
it is not allowed to cozy-up to him or to refrain from being hostile towards
him or making him (appear) good or honoring him with titles or to greet him
during celebrations and events, or to openly show allegiance to him or to his
government. Rather, nothing should be said to him except like what Ibrœhūm,
and those who were with him, said to their people: “Verily, we are free from
you and from your constitutions and your laws of Shirk and your government
of Kufr. We have rejected you, and it has become openly seen between us and
109Trans. Note: Referring to Al-Yœsiq of the Tartars, which was a book used by them as a
constitution for judgments and legislations. Al-Hœfith, Ibn Kathūr, may Allœh be merciful to
him, said, “And likewise, what the Tartars rule in, according to the kingdom-oriented politics
that have been taken from their king, Genghis Khan, who fabricated for them ‘Al-Yœsiq’,
which is a phrase that refers to a book assembled from rulings he took from several
legislations from those of the Jews and the Christians and the Islamic religion (Millah) and
other han them. And in it are also several rulings, which he took from his own views and
desires. So it became a followed legislation amongst his descendants (lit. sons), which they
put ahead of the ruling (Hukm) of Allœh and the Sunnah of His Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. So
whoever does that, then he is a disbeliever (Kœfir) whose fighting is obligatory (Wœjib) until
he returns to the ruling (Hukm) of Allœh and His Messenger such that he does not rule by
other than it neither a little nor a lot.” – [Tafsūr Ibn Kathūr, Vol. 2/93-94; publication of Dœr Al-
Fayhœ’, Damascus and Dœr As-Salœm, Riyœdh, 2nd Edition, 1418 H.]
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MILLAT IBRƖHƮM
you, hostility and hatred forever, until you return to Allœh and submit and
follow His law alone.”
And included in this also, is the warning of entering into their allegiance and
from entering into their obedience and feeling relieved or protected by them
and going into their transports and increasing their ranks by being employed
in that which assists them upon their falsehood and affirms their
governments and preserves or implements their false laws, such as the army
and the police and the intelligence services and other than that.
And the stance of the predecessors (Salaf) with the leaders of their time –
those about whom it would not be correct in any circumstances to compare
them with this Tœghƈt and the likes of him – were firm, clear, pure stances.
And where is the stance of many of the people of the Daɇwah in our time
compared to them? Despite their fame and the applause of their followers for
them, despite the fact that those predecessors (Salaf) did not graduate from
the “Faculties of Political Sciences and Rights” and they did not used to read
the stench-filled newspapers or magazines, with the argument of knowing
the plots of the enemies, but despite that, they used to flee from the Sultœns
and their gates. And the Sultœns would seek them out and attempt to
persuade them with wealth and other things. However, those who attribute
themselves to them (i.e. the Salaf), from those whom Shaytœn has played with
their religion, seek for their worldly life (Dunyœ) to be good by the destruction
of their religion. So they come and seek the entrances of the Sultœn and the
Sultœn humiliates them and turns away from them while the predecessors
(Salaf), may the pleasure of Allœh be upon them, used to prevent the entering
upon the leaders of tyranny; even those who wanted to order them with the
good and forbid them with the evil, due to fear that they might fall into
tribulation (Fitnah) because of them. (Therefore, they feared) that they might
cozy-up to them or make them appear good, due to their generosity or that
they might remain silent upon some of their falsehood or approve of it. And
they used to see that being far removed from them and being secluded from
them was the best disavowal (Barœ’ah) and objection upon their
circumstances.
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MILLAT IBRƖHƮM
And listen to Sufyœn Ath-Thawrū, as he wrote to ɇUbœd ibn ɇUbœd. So he said,

in his letter: “Safeguard yourself from the leaders as to avoid coming close to
them or mixing with them in anything. And safeguard yourself from it being
suggested to you that you should intercede (with them) in order to assist
someone who has been wronged or to prevent a wrongdoing, because that is
from the deception of Iblūs. And verily, only the wicked reciters [Qurœ’ (i.e.
scholars)] took this as a ladder.” 110
So look at Sufyœn, may Allœh, the Most High, be merciful to him, while he is
calling what the callers (Duɇœt) of today describe as the benefits of the Daɇwah,
as “…the deception of Iblūs.” And he did not say to his companion, as many
of the callers (Duɇœt) of this time do, who waste their lives in seeking the
benefits of the Daɇwah and supporting the religion through its enemies and
those who wage war against it, “No, O my brother! Affirm your presence and
draw near to them in hopes that you might receive a position or a chair in the
council of ministers or the council of the nation. And hopefully, you can
lessen the oppression (Thulm) or benefit your brothers. And do not leave that
position because of the disobedient ones or the wicked people, in order to
take full advantage of it. And…and…” Rather, he described that as being a
ladder of this worldly life (Dunyœ) with the wicked recitors. And if that was in
his time, so then, what about in our time? We ask Allœh to be kept from that
and we seek refuge in Allœh from the evil of the people of our time and the
evil of their deceptions. And may Allœh be merciful to the one who said:
People whom you see appointed In it, there is misery and every
to a council; disbelief (Kufr) nearby.
What’s worse, in it is the law of Without any text that came in

the Christian’s ruling the Qur’œn.
Woe unto you from a group The love of disputation and the
who consumed bribery of the Sultœn.
110 From Siyar Aɇlœm An-Nubalœ’, Vol. 13/586; and Jœmiɇ Bayœn Al-‘Ilmi wa Fadlūh, Vol. 1/179.
66
MILLAT IBRƖHƮM
x And here is Shaykh Al-Islœm, Muhammad ibn ɇAbdul-Wahhœb, often

repeating what which came from Sufyœn Ath-Thawrū from his statement:
“Whoever sits with a person of innovation (Bidɇah), then he is not free
from one of three things:
Either he will be a tribulation (Fitnah) for other than him, by his sitting
with him – and it has been narrated in the Hadūth, ‘Whoever begins a
good tradition in Islœm, then he has its reward and the reward of those
who act upon it after him without that decreasing anything from their
reward. And whoever begins an evil tradition in Islœm, then he has its
burden and the burden of those who act upon it after him without that
decreasing anything from their burden.’ 111
In his heart would fall something from the making good (Istihsœn) so it
will cause him to stumble. So Allœh will enter him into the Fire, due to
that.
He will say, ‘By Allœh, I do not care what you say and verily, I am sure
of myself.’ So whoever feels safe from Allœh regarding his religion,
even the blink of an eye, then Allœh will remove it from him.” 112
So if these are their sayings concerning sitting with the people of innovation
(Bidɇah) – even if their innovation is not what causes disbelief (Mukaffirah) – as
it is known from their various statements in various places, so how about
sitting with the apostates from the worshippers of the laws and others
besides them, from the polytheists (Mushrikūn)? And contemplate his
statement in the third (point): “…verily, I am sure of myself.” And how many
of the callers (Duɇœt) of our time have fallen, due to this (over confidence) and
the likes of it? So be aware, (again) be aware.
And in any case, Allœh, the Most High, has declared all of these crooked
paths, about which their people dream that there is victory for the religion
behind them, as false. So He, the Mighty, the Most High, clarified that there is
neither victory to be anticipated, nor any benefit for the religion whatsoever
111 Narrated by Muslim.

112 From Ad-Durar A-Saniyyah and elsewhere.
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MILLAT IBRƖHƮM
in becoming close to the wrongdoers. As He, glory be to Him, said in Sƈrat

Hƈd, which caused the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to age 113 :
ǹƊ ȁĄǂǐ
ă ǼĄƫ ȏƊ ċǶƌƯ ƔƢăȈǳÊȁą ƗƊ Ǻą ǷÊ ǾÊ ƐǴǳơ ǹÊ ȁĄƽ ǺďǷ ǶƌǰǳƊ ƢăǷȁă ĄǁƢċǼǳơ ĄǶƌǰċǈǸă ƬăǧƊ ơƒȂĄǸǴƊ ǛƊ Ǻă ȇÊǀōǳơ ȄƊǳƛÊ ơƒȂĄǼǯƊ ǂą ƫă ȏƊ ȁă
And incline not toward those who do wrong, lest the Fire should touch
you, and you have no protectors other than Allœh, nor would you then be
helped. 114
So after this, there can be no cozying-up to crooked paths, nor victory for the
religion of Allœh, nor any benefit, even if those who are tricked become
fooled. O Allœh, unless being touched by the fire is a benefit for the Daɇwah, to
them. So awaken from your sleep and do not be tricked by every caller and
crier.
x And the interpreters (Mufassirūn) have stated about His, the Most High’s,
saying: “And incline not toward…’ “The going towards is the slightest of
leaning towards.”
x And Abƈ ɇŒliyah said, “Do not incline towards them by love or even
lenient words.”
x And Sufyœn Ath-Thawrū said, “Whoever acquires for them even an ink
stand or sharpens for them a pencil or hands them a (piece) of paper; then
he is entered into that (threat from the above verse).”
113 Trans. Note: The event of Sƈrat Hƈd causing the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to age, is
related in the Hadūth narrated by At-Tirmithū from Ibn ɇAbbœs, may Allœh be pleased with
him, that Abu Bakr said to the Messenger of Allœh, “O Messenger of Allœh, verily your hair
has turned grey!” To which the Prophet
replied,
“The Sƈrahs Hƈd, Al-Wœqiɇah,
Al-Mursalœt, ‘Amma Yatasœloon [An-Nabœ’], Ithash-Shamsu Kuwwirat [At-Takwir] have turned
my hair grey.” Shaykh Al-Albœnū, may Allœh be merciful to him said, “It is Sahūh upon he
conditions of Al-Bukhœrū,” in Silsilat al-Ahadūth As-Sahūhah, #995 and Sahūh in Sahūh Sunan At-
Tirmithū, #2627. And in another narration, “Soorah Hƈd and its sisters…” which Shaykh Al-
Albœnū classified as Sahūh in Sahūh Al-Jœmiɇ, #3,720.
114 Hƈd, 113.
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MILLAT IBRƖHƮM
x The Shaykh, Hamad ibn ‘Atūq, said, “So He, glory be to Him, warned with
a threat to those who incline to His enemies, of being touched by the fire,
even if it is with lenient words.”
x And the Shaykh, ‘Abdul-Latūf ibn ɇAbdur-Rahmœn – and he was from the
Imœms of the Salafū Daɇwah of Najd – also said, after mentioning some of
the aforementioned statements of the interpreters (Mufassirūn) in the
meaning of “inclination” (he said): “And that is because the sin of Shirk is
the greatest sin that Allœh has ever been disobeyed in, (according to) its
various levels. So how about if something that is worse than it, such as
mocking the verses of Allœh and removing His laws and His commands
and labeling that which contradicts it as ‘justice’, is added to that? And
Allœh knows, as well as the Messenger and the believers, that this is the
disbelief (Kufr) and the ignorance and the misguidance. And whoever has
the smallest amount of self-respect or even a small trace of life in his heart,
then he would develop a sense of protectiveness (Ghūrah) for Allœh and
His Messenger and His Book and His religion and make his objections
firm and his disavowal (Barœ’ah) towards each and every one of their
gatherings. And this is from the Jihœd, without which, the Jihœd against the
enemy cannot take place. So take the opportunities to openly demonstrate
the religion of Allœh and reminding (people) about it while degrading
those who oppose it and having disavowal (Barœ’ah) from it (i.e. Shirk) and
its people. And contemplate the means, which lead to this greatest of
harms, and contemplate the texts of the Legislator (i.e. Allœh) in cutting
off the means and causes (to it). And most of the people – even if someone
has disavowal (Barœ’ah) from it (i.e. Shirk) and its people – he might be
from the soldiers of those who have formed allegiance to them and are
friendly with them and rising to their defense. And Allœh is the One,
Whom we seek help from.” 115 How great was he? It is as if he was
speaking about our time.
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MILLAT IBRƖHƮM
x And the Shaykh, Muhammad ibn ɇAbdul-Wahhab said, “So Allœh, Allœh,
O my brothers, 116 hold onto the basis of your religion and its origin and
its infrastructure and its head, the testimony (Shahœdah) that there is
nothing worthy of worship except Allœh. And know its meaning and love
it and love its people and make them your brothers, even if they are far
from you in lineage. And disbelieve in the Tawœghūt and take them as your
enemies and hate them and hate those who love them, or those who argue
for them, or those who do not declare their disbelief (Takfūr) or says, ‘I
have nothing to do with thim,’ or those who say, ‘Allœh has not held me
responsible regarding them,’ because this one (i.e. whoever says this) has
lied upon Allœh and lied a clear sin. (This is) because Allœh has made
every Muslim responsible to hate the disbelievers (Kuffœr) and made it
compulsory (Fardh) upon him to take of them as enemies, as well as
taking them as enemies and declaring their disbelief (Takfūr), and having
disavowal (Barœ’ah) from them, even if they are their fathers or their sons
or their brothers. So Allœh, Allœh, hold onto that in hopes that you will
meet your Lord while not associating anything with Him.” 117
x Take Notice:
And know, after that, that there is no contradiction between acting upon the
Millah of Ibrœhūm and taking the precautions in secrecy and concealing the
hostilities used to give victory to the religion. And the sum of our words does
not reject this great precaution, which the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ used to take.
And the evidence upon that from his biographical accounts (Sūrah) is more
than can be counted. However, what is to be said is: “This secrecy is to be put
in its proper place and this is the secrecy of (operational military) planning
and preparation. As for the Millah of Ibrœhūm and the disbelief in the Tawœghūt
and their methodologies and their false deities, then all of this does not enter
into the secrecy.” Rather, this is from the openness of the Daɇwah so it must be
openly declared from the outset of the path, as we have clarified earlier. And
116 Trans. Note: “So Allœh, Allœh, O my brothers…” An expression to emphasize the
importance of the admonition to follow, by invoking Allœh’s name in order to call one’s
attention to its magnitude.
117 From Majmƈɇat At-Tawhūd.
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MILLAT IBRƖHƮM
upon that, the saying of the Prophet Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ is held: “There
will not cease to be a group from my nation (Ummah) openly upon the truth.”
– The Hadūth. 118 As for concealing it and hiding it, due to cozying-up to the
Tawœghūt and entering into their ranks and being promoted in their positions;
then it is not of our Prophet, Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, rather is is from the
guidance and secrecy of the people of the Earthly institutions, about whom it
is obligatory (Wœjib) to say to them also:

“To you be your religion, and to me my religion.” 119
And the summary of this matter is: Secrecy in the (Operational Military)
Preparation and Planning; Openness in the Daɇwah and the Conveyance.
x And we only mention this because many of the people – whether they are
from the unstable people or from those who did not understand the
Daɇwah of the Prophets with a correct understanding – they say, due to
their ignorance, “This path that you call to exposes us and openly shows
our planning and makes the end of our Daɇwah and its fruits come
quickly.”
So it is said to them firstly, “These claimed fruits will not ripen and their
goodness will not become apparent until the seedling is upon the
methodology of the Prophethood. And the (current) state of those
contemporary Daɇwahs is the greatest evidence and supporting witness for
that, beyond the aforementioned Sharūɇah-based evidences from the Millah of
Ibrœhūm and the Daɇwah of the Prophets and Messengers, may the blessings of
Allœh and His peace be upon them all. Because what we suffer from today is
the ignorance of the sons of the Muslims and the concealment of the truth
from them, along with the added falsehood and the uncertainty of the stance
concerning allegiance and disavowal (Al-Walœ’ wal-Barœ’). Furthermore, this
resulted from the silence and the concealing of this truth by the scholars
118 Narrated by Muslim and others.

119 Al-Kœfirƈn, 6.
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MILLAT IBRƖHƮM
(ɇUlamœ) and the callers (Duɇœt). And had they openly declared and
demonstrated it, and were tested because of it – as was the condition of the
Prophets – then it would have become apparent and clear to all of the people.
And the people of the truth would have distinguished themselves from the
people of falsehood. And Allœh’s Message would have been conveyed and
the deception, which is upon the people, would have been removed,
especially concerning the vital and hazardous matters of our time. And just
as it is said, “If the scholar (ɇŒlim) speaks out of Tuqyah 120 yet the ignorant
one (is permitted to) speak with his ignorance, then when will the truth
become apparent?” And if the religion of Allœh and His Tawhūd, in actions
and in beliefs, is not shown to the people, then what fruits do those callers
(Duɇœt) wait for and hope for?
Is it the “Islœmic State”? Verily, the showing of the true Tawhūd of Allœh to the
people, and their removal from the darkness of the Shirk into the light of the
Tawhūd, is the greatest goal and most important intention, even if the Daɇwahs
are severely tormented and the callers (Duɇœt) are tested.
And will the religion of Allœh ever be open except while (needing) defense
and with the trials?
ĄǑǁą ȋÈ ơ Ʃ
Ê ƾă ǈ
ă ǨƊ ōǳ ǒ
Ç Ǡą ƦăƥÊ Ƕą ĄȀǔ
ă Ǡą ƥă ǅ
ă ƢċǼǳơ ǾÊ ƐǴǳơ ĄǞǧƒ ƽă ȏƊ Ȃą ǳƊȁă
And if Allœh did not check one set of people by means of another, the earth
would indeed be full of mischief. 121
So with that, the rising up of the religion of Allœh and the removal of the
people and safeguarding them from the Shirk, in its varying forms, will take
place. And this is the goal for which the trials are endured upon, and
doorstep (upon which) the sacrifices are slaughtered. And the Islœmic State is
120 Trans. Note: Tuqyah refers to the practice of acting or speaking in a way as to trick or fool
the observer into understanding something different regarding his external condition than
what really exists internally. Al-Hœfith, Ibn Hajar, may Allœh be merciful to him, said, “The
Tuqyah is to be careful from demonstrating what lies inside oneself from beliefs and other
things to anyone else.” [Fath Al-Bœrū, Vol. 12/314].
121 Al-Baqarah, 251.
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MILLAT IBRƖHƮM
nothing more than a means from the (various) means of attaining this
greatest of goals. And in the ‘Event of the People of the Trenches’, there is a
lesson for those with intellect, as that truthful boy caller (Dœɇū) neither
established a state nor any authority, however what he did was openly show
the Tawhūd of Allœh in the greatest of open displays. 122 And he gave victory
to the religion with a supportive victory, while attaining the Martyrdom
(Shahœdah). And what value is there in life beyond that (i.e. showing the
Tawhūd and attaining Martyrdom) and of what consequence are the killing
122Trans. Note: The ‘Event of the People of the Trenches’ is often also called the ‘Story of the
Boy and the King’, which is referred to in Sƈrat Al-Burƈj, about which, Muslim narrated from
Hammœd ibn Salamah: “…then the boy was brought…’ meaning to the King, “…and it was
said to him, ‘Turn back from your religion.’ But he refused so he (i.e. the King) presented him
to some of his companions and said to them, ‘Go to mountain so-and-so with him and climb
the mountain and when you reach its peak and he turns back from his religion, (let him live)
otherwise, throw him off. So they accompanied him and climbed the mountain with him and
he said, ‘O Allœh, protect me by whatever you will.’ So the mountain trembled and they fell
off and he came walking to the King. So the King said to him, ‘What did your companions
do?’ He said, ‘Allœh protected me from them.’ So he (i.e. the King) gave him to a group of his
companions and said to them, ‘Accompany him and carry in boat and travel to the middle of
the sea. Then if he turns back from his religion, (let him live) otherwise, throw him in. So he
said, ‘O Allœh, protect me by whatever you will.’ So the ship capsized and they drowned and
he came walking to the King. So the King said to him, ‘Allœh protected me from them.’ Then
he (i.e. the boy) said to him, ‘You will not be able to kill me until you do what I order you to
do.’ He said, ‘And what is that?’ He said, ‘You must join all the people on an upland plain
and crucify me to a trū trunk. Then take an arrow from my quiver and place the arrow in
center of the bow and then say, ‘In the Name of Allœh, the Lord of the boy,’ and then shoot
me. And verily, if you do that, you will kill me. So he joined all the people on an upland plain
and crucified him to a tree trunk and then he took an arrow from his quiver. The he placed it
in the bow and said, ‘In the Name of Allœh, the Lord of the boy,’ and then he shot him and
the arrow pierced his temporal region of his skull. So the boy put his hand over the spot
where the arrow pierced and then he died. So the people said, ‘We have believed in the Lord
of the boy! We have believed in the Lord of the boy! We have believed in the Lord of the
boy!’ So the king was approached and it was said to him, ‘You know what you were afraid
of? I swear by Allœh that that which you were afraid of has befallen you. The people have
believed.’ So he ordered for trenches to be dug out of the mouths of hills. Then fires were lit
(in them) and he said, ‘Whoever does not return from their religion (i.e. Islœm), I will throw
him in it or he will be commanded, ‘Jump in it!’ So they did that (i.e. jumped in) until a
woman came and she had with her a boy and she was afraid to enter it. So the boy said to
her, ‘O mother, be patient because verily, you are upon the truth!”
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MILLAT IBRƖHƮM
and the burning and the torture, if the caller wins with this greatest of
victories, regardless of whether or not there is a state? And even if the
believers are burned and trenches are dug for them, then verily, they are
victors because (in doing so) the word of Allœh has become supreme and the
highest. And in addition to that, the Martyrdom (Shahœdah) becomes their
path and the Paradise becomes their abode, so hold that as a virtue… (Again)
hold that as a virtue.
x And with this, you come to realize that the saying of those ignorant ones,
“This path ends the Daɇwah and makes the end of its fruits come faster,” is
ignorance and spreading lies, because this Daɇwah is the religion of Allœh,
which Allœh, the Mighty, the Majestic, has promised to make dominant
above all other religions, even if the polytheists (Mushrikƈn) hate that.
And that will surely take place without doubt. And the victory of the
religion of Allœh and its rising is not tied in to the personalities of those
unstable ones, such that it would depart if they depart, or be destroyed if
they are destroyed or if they turn away. He, the Most High, said:
Ƕą ƌǰǳƊƢƊưǷą ƗƊ ơȂĄǻȂƌǰȇă ƢƊǳ ċǶƯƌ Ƕą ǯƌ ǂă Ȉą ǣƊ ƢĆǷȂą ǫƊ Ǳƒ ƾÊ Ʀą Ƭăǈ

ą ȇă ơąȂōǳȂă Ƭăƫă ǹÊƛȁă
And if you turn away (from Islœm and the obedience of Allœh), He will
exchange you for some other people, and they will not be your likes. 123
And He said:
ȄǴƊ ǟă ƧÇ ċǄǟÊ ƗƊ ś
ă ǼÊǷÊ ƚą ĄǸǳƒơ ȄƊǴǟă ƨÇ ōǳƿÊ ƗƊ ĄǾǻăȂČƦƸ
Ê ȇĄȁă Ƕą ĄȀČƦƸ
Ê Ąȇ ǵÇ Ȃą ǬƊ ƥÊ ĄǾƐǴǳơ ȆÊƫƘƒ ȇă ǥ
ă Ȃą ǈ
ă ǧƊ ǾÊ ǼÊȇÊƽ Ǻăǟ Ƕą ǰƌ ǼÊǷ ċƾƫăǂą ȇă ǺăǷ ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ƢăȀČȇƗƊ Ƣăȇ
ćǶȈÊǴǟă ćǞǇÊ ơăȁ ĄǾƐǴǳơăȁ ƔƢăǌȇă ǺăǷ ǾÊ ȈÊƫƚą ȇĄ ǾÊ ƐǴǳơ ƌǲǔ
ą ǧƊ Ǯ
ă ǳÊƿƊ ǶÇ ƟÊȉ ƨƊ Ƿă Ȃą ǳƊ ǹƊ ȂƌǧƢăƼȇă ȏƊ ȁă ǾÊ ƐǴǳơ ǲÊ ȈÊƦǇă ȆÊǧ ǹƊ ȁĄƾǿÊ ƢăƴĄȇ Ǻă ȇÊǂǧÊ ƢƊǰǳƒơ
O you who believe! Whoever from among you turns back from his religion
(Islœm), Allœh will bring a people whom He will love and they will love
Him; humble towards the believers, stern towards the disbelievers,
fighting in the Way of Allœh, and never afraid of the blame of the blamers.
That is the Grace of Allœh, which He bestows on whom He wills. And
Allœh is All-Sufficient for His creatures' needs, All-Knower. 124
123 Muhammad, 38.

124 Al-Mœ’idah, 54.
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MILLAT IBRƖHƮM
And He, Glory be to Him, said:
ĄƾȈÊǸƸ
ă ǳƒơ ČȆǼÊǤă ǳƒơ Ȃă Ąǿ Ǿă ōǴǳơ ōǹƜÊǧƊ ōǱȂă Ƭăȇă ǺăǷȁă
And whosoever turns away, then Allœh is Rich (Free of all wants), Worthy
of all praise. 125
And these were the Daɇwahs of the Messengers and the Prophets and their
followers, which are the best supportive witness throughout the passages of
time, and they were the people who underwent the most severe trials and
tests. Yet those trials did not affect the light of their Daɇwahs, rather it did not
increase them except in exposure (to the people) and fame and penetrating
the hearts of the people amongst their ranks. And it remains here, until this
time, and it has not ceased to be a light, which guides those who are upon the
path of Daɇwah to Allœh. And this is the truth about which there is no dispute.
x Then despite all of that, another issue must be understood at this point.
And it is that this making known by openly showing the enmity and
disavowal (Barœ’ah) from the stubborn disbelievers (Kuffœr) and openly
showing disbelief in their deities and their various types of falsehood, in
each era, even if it is the (very) basis of the circumstances of the Muslim
caller, which is the description of the Prophets and the straight, clear path
of their Daɇwah and that these Daɇwahs will never succeed, and its
intentions and its status will never be correct, nor will the religion of
Allœh be apparent, nor will the people know the truth except by adhering
to it and following it. Despite that, it is to be said that if an assembly from
the people of truth were to openly make it known, then it (i.e. the
obligation) would fall off of the rest, and the weak ones from them even
more so. And that this would be making it known. As far as it, in-and-of-
itself; it is obligatory (Wœjib) upon each and every Muslim, in any era and
in every place, because – as it has passed – it is from Lœ ilœha ilAllœh,
without which, the Islœm of an individual cannot be correct. But as far as
discarding and throwing away the making it known absolutely, with the
125 Al-Hadeed, 24.
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MILLAT IBRƖHƮM
responsibilities of the Daɇwahs, despite the fact that it is a basic

fundamental from the Daɇwahs of the Prophets, then this is a strange,
innovated matter, which is not from the religion of Islœm whatsoever.
Rather, this entered those callers (Duɇœt), who invite with other than the
guidance of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ because of their blind following
(Taqlūd) and their mimicking of their Earthly parties and their paths,
which take the path of the Tuqyah, in every condition and without being
concerned with cozying-up to (the rulers) nor are they uncomfortable
with Hypocrisy (Nifœq).
x And this exception of ours did not emerge due to desire or intellectual
strategies. Rather, (we raise this point) due to the many Sharūɇah-based
texts. And the one who contemplates the biographical accounts (Sūrah) of
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, in his time of weakness, will have that clarified
to him. And look – by way of example and not for the purpose of
limitation – to the story of the Islœm of ɇAmr ibn ɇAbasah As-Sulamū within
Sahūh Muslim. And the point of testimony (i.e. evidence) from it is his
saying: “I said, ‘Verily, I am your follower.” He said, “Verily, you will not
be able to do so, on this day of yours. Have you not seen my condition
and the condition of the people? Instead, return to your home and then if
you hear that I have become dominant, then come to (i.e. join) me.” – The
Hadūth. An-Nawawū said, “Its meaning is: ‘I said to him: ‘I am your
follower upon openly showing Islœm here and my taking up residence
with you.’ So he said, ‘You are unable to do so, due to the weakness of the
force (Shawkah) of the Muslims. And we fear the harm of the disbelievers
of Quraysh against you. But you have attained your reward so remain
upon your Islœm and return to your people and continue upon your Islœm,
in your area, until you know that I have emerged, and then come to
me…” So this is one whom the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ gave permission to
not openly and apparently show his religion, because the religion of Allœh
and the Daɇwah of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ had become famous, known
and apparent in that time. And that is indicated by his saying within the
same Hadūth, “Have you not seen my condition and the condition of the
people?”
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MILLAT IBRƖHƮM
And also the story of the Islœm of Abū Thœr in Al-Bukhœrū; and the place of
testimony (i.e. evidence) from that is his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ saying to him, “O Abœ
Thœr, conceal this issue and return to your city. Then, if you hear about us
emerging, come forward.” – The Hadūth. Yet despite that, Abƈ Thœr made
known, between the backs of the disbelievers (i.e. among them), his following
of the guidance of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and his path in that. And despite
their beating him until he almost died, as it is related in the Hadūth, and
despite his repeatedly making it (i.e. his Islœm) known, the Prophet ȁ ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ did not object to his action and he did not let him down, nor did he say, as
the callers (Duɇœt) in our time say, “With your action you will expose the
Daɇwah and spread a tribulation (Fitnah) and you will harm the benefit of the
Daɇwah,” or “You have set the Daɇwah back one hundred years…” And how
could it be for him to utter such a thing, while he was the leader of all the
people and the best example for them, upon this path, until the Day of
Resurrection? So the concealment of some of the weak people in following
the Daɇwah is one thing, and the apparentness and openly declaring the
religion is yet another thing. And the Daɇwah of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was
apparent, known and famous and everyone knows that its basis (Asl) and its
axis is the disbelief in the Tawœghūt of that time with the Tawhūd in all forms of
worship to Allœh, the Mighty, the Majestic, to the point where it was warned
about (by its enemies) and war was waged against it by many different
means. And did his weak followers need to hide or to emigrate and suffer
what they received from harm and exhaustion except due to the clarity of the
Daɇwah and the fame of its basis? And if they had even a small amount of the
cozying-up (to the opposition) as the people in our time have, then none of
that would have happened to them whatsoever.
x And with your understanding of this point, another important benefit

becomes clear to you, which is the permissibility of deceiving the
disbelievers and some of the Muslims hiding amongst their ranks, during
the confrontations and the fighting, as long as the religion (Dūn) is
apparent and the basis (Asl) of the Daɇwah is famous. So in these
conditions it is correct to use as testimony (i.e. evidence), the event of the
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MILLAT IBRƖHƮM
killing of Kaɇb ibn Al-Ashraf and the likes of it. 126 However, as for many
of the callers (Duɇœt) wasting their lives in the armies of the Tawœghūt,
being allied (to them) and cozying-up to (them), they live and die while at
their service and at the service of their vile institutions with the argument
of (preserving) the Daɇwah and giving victory to the religion (Dūn). So they
deceive the people in their religion and they bury the Tawhūd. So these
paths are in the West while the Daɇwah of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and
his guidance are in the furthest of the East.
It has become Easterly and you And what a difference between

have become Westerly an Easterly and a Westerly.
So the Millah of Ibrœhūm, therefore, is the correct path of the Daɇwah by which
there is the leaving of the loved ones and the cutting of the necks. As for other
than it, from the paths and the twisted methodologies and the astray, crooked
routes, by which those who traverse them wish to establish the religion of
Allœh without losing their centers and their positions and while avoiding
angering the people of the authority (Sultœn) or losing the castles and the
women and the pleasure of one’s family and houses and homelands, then
they are not from the Millah of Ibrœhūm whatsoever, even if the people of
these Daɇwahs claim that they are upon the methodologies of the predecessors
(Salaf) and upon the Daɇwah of the Prophets and Messengers. So by Allœh, we
126 Trans. Note: The killing of Kaɇb ibn Al-Ashraf was narrated by Al-Bukhœrū and Muslim,
with different phrasings of each narration, from Jœbir ibn ‘Abdullœh, who said, “The
Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “Who would kill Kaɇb ibn Al-Ashraf as he has harmed
Allœh and His Messenger?’ Muhammad ibn Maslamah (got up and) said, ‘I will kill him.’ So,
Muhammad ibn Maslamah went to Kaɇb and said, ‘I want a loan of one or two Wasqs (i.e.
measurement of quantity) of food grains.’ Kaɇb said, ‘Mortgage your women to me.’
Muhammad ibn Maslamah said, ‘How can we mortgage our women, and you are the most
handsome among the Arabs?’ He said, ‘Then mortgage your sons to me.’ Muhammad said,
‘How can we mortgage our sons, as the people will abuse them for being mortgaged for one
or two Wasqs of food grains? It is shameful for us. Rather, we will mortgage our arms to you.’
So, Muhammad ibn Maslamah promised him that he would come to him next time. They
(Muhammad ibn Maslamah and his companions) came to him as promised and killed him.
Then they went to the Prophet and told him about it.” [ – From one of the phrasings of Al-
Bukhœrū].
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MILLAT IBRƖHƮM
have seen them, we have seen them, (i.e. again and again) and how they
smile in the faces of the hypocrites (Munœfiqūn) and the oppressors (Thœlimūn);
even the disbelievers (Kuffœr) who oppose Allœh and His Messenger, not
making Daɇwah to them while hoping for their guidance. Rather, they sit with
them in order to cozy-up to them and approve their falsehood and offer them
their applause while standing up to honor them with reverence. And they
address them by their titles such as “His Majesty” (Sœhib Al-Jalœlah) and “His
Greatness, the King” (Al-Malik Al-Muɇatham) and “The Guardian of the
Presidency” (Ar-Ra’ūs Al-Mu’ammin) and “His Highness” (Sœhib As-Sumƈ’),
and even “Imœm of the Muslims” (Imœm Al-Muslimūn) and “Chief of the
Believers” (Amūr Al-Mu’minūn), despite the fact that they are (the very
manifestation) of war against Islœm (itself) and the Muslims. 127
127 An Important Benefit, Which Exposes the Government Scholars:
Know, may Allœh excuse you and ourselves from the deception of the deceivers, that what
many of the ignorant do; even if they are labeled as “The Mashayikh (Shaykhs)” while
covering themselves with the Salafiyyah from the labeling many of the Tughœt of our time
with the title of “Amūr Al-Mu’minūn” or “Imœm Al-Muslimūn”, verily they take the path of the
Khawœrij and the Muɇtazilah in not considering the condition of Qurashiyyah (belonging to the
tribe of Quraysh) in the Imœm. Review for that Sahūh Al-Bukhœrū: The Book of Judgments –
Chapter: The Leaders are from Quraysh” and other than that from the books of the Sunnah
and Jurisprudence (Fiqh) and the rulings of Sultaniyyah (Sultœnship), as it is a known issue,
which you should not encounter any difficulties in reviewing. And Al-Hœfith, Ibn Hajar
narrated in Al-Fat’h from Al-Qœdhū ‘Iyœd, his statement: “The condition of the Imœm being a
Qurashū is the school of though (Mathhab) of all of the scholars (ɇUlamœ) and they have
included it in the matters of consensus (Ijmœɇ) and nothing is narrated from any of the
predecessors (Salaf) in contradiction to that. And likewise, all of those who came after them
in all of the townships.’ He said, ‘And there is no consideration for the saying of the Khawœrij
and those who complied with them from the Muɇtazilah.” (Vol. 31/91)
x Then I noticed that the Shaykh, ‘Abdullœh Abœ Bitūn, who was from the scholars of the
Daɇwah of Najd, making a refutation upon some of those who oppose and object to the
labeling of the Shaykh, Muhammad ibn ɇAbdul-Wahhœb and ɇAbdul-ɇAzūz ibn Saɇƈd
with the title of “Al-Imœm” while neither of them were Qurashūs. He said, “And
Muhammad ibn ɇAbdul-Wahhœb, may Allœh be merciful to him, did not claim the
leadership (Imœmah) of the Ummah. Rather, he was only a scholar who called for the
guidance and fought upon it. And he was not labeled in his lifetime with ‘Al-Imœm’ nor
was ɇAbdul-ɇAzūz ibn Muhammad ibn Saɇud. Neither of them were labeled with ‘Al-
Imœm’. Rather, it only occurred from those who took authority after their death.” [Look to
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MILLAT IBRƖHƮM
Yes, by Allœh, we have seen them. He would leave and return selling his
religion for less than the wing of a mosquito. He is called a believer and he
studies the Tawhūd and maybe he even teaches it. Then he takes an oath to
honor the constitution with its laws of disbelief and he bears witness to the
virtue of the fabricated laws and he increases the ranks of the oppressors
(Thœlimūn) and must greet them with a cheerful face and a pleasant tongue,
despite the fact that they pass over the verses of Allœh in the evening and the
daytime, which forbid them from inclining towards the oppressors (Thœlimūn)
or obeying them and being pleased with some of their falsehood, as they read
these verses, such as His, the Most High’s, statement:
ĄǁƢċǼǳơ ĄǶƌǰċǈǸă ƬăǧƊ ơƒȂĄǸǴƊ ǛƊ Ǻă ȇÊǀōǳơ ȄƊǳƛÊ ơƒȂĄǼǯƊ ǂą ƫă ȏƊ ȁă

And incline not toward those who do wrong, lest the Fire should touch
you… 128
And His, the Mighty, the Majestic’s statement:
Ad-Durar As-Saniyyah, Volume of Jihœd, page 240] So look to this devout Imœm and how
he freed himself from that and objected to that, despite the fact that those mentioned
were from the callers (Du’œt) of the guidance. And (consider) the stubbornness of the
government Shaykhs in this time, who persist upon calling their Tawœghūt “Al-Imœm”, or
“Amūr Al-Mu’minūn”. So their tidings are that they are upon the path of the Khawœrij; the
very same description, which they constantly accuse the students of knowledge with and
the callers (Duɇœt) of truth with, who oppose their Tawœghūt.
And they accused them out of Are more deserving of, to repel from
transgression with what the accusers himself the criminal deed.
He accuses the innocent with the And for that, they confuse the
crime that he committed as a lie. ignorant ones.
And all of this concerns the condition of the Qurashiyyah so how about adding to that, the
absence of justice and knowledge and wisdom and other than that from the conditions of
leadership (Imœmah)? And how about if the Islœm and the faith (Ūmœn) are absent? How (then),
how?
128 Hƈd, 113.
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MILLAT IBRƖHƮM
ȆÊǧ ơƒȂĄǓȂĄƼȇă ȄċƬƷă Ƕą ĄȀǠă Ƿă ơƒȁĄƾǠĄ Ǭƒ ƫă Ȑ

Ɗ ǧƊ ƢăȀƥÊ ƌƗǄă Ȁą Ƭăǈ
ą Ąȇȁă ƢăȀƥÊ ĄǂǨƊ ǰƊ Ąȇ ǾÊ ƐǴǳơ Ʃ
Ê Ƣăȇƕ Ƕą ĄƬǠą ǸÊ Ǉă ơƊƿƛÊ ǹƒ ƗƊ ƣ
Ê ƢăƬǰÊ ǳƒơ ȆÊǧ Ƕą ƌǰȈą ǴƊ ăǟ ǱƊ ċǄǻă ƾą ǫƊ ȁă
Ƕą ȀĄ Ǵƌ ưƒ ďǷ ơƆƿƛÊ Ƕą ǰƌ ċǻƛÊ ǽÊ ǂÊ Ȉą ǣƊ Ʈ
Ç ȇÊƾƷă
And it has already been revealed to you in the Book (this Qur'œn) that
when you hear the Verses of Allœh being denied and mocked at, then sit
not with them, until they engage in a talk other than that; (but if you stayed
with them) certainly in that case you would be like them. 129 – the verse.
x And the Shaykh, Sulaymœn ibn ɇAbdullœh, ibn Ash-Shaykh, Muhammad

ibn ɇAbdul-Wahhœb, said concerning the meaning of His, the Blessed, the
Most High’s statement: …certainly in that case you would be like them.
“The verse is upon its outward meaning, which is that if a man who hears
the verses of Allœh being disbelieved in and being mocked, and yet he sits
with the mocking disbelievers without any compulsion or any objection
and without standing up from them, until they begin a different
discussion, then he is a disbeliever (Kœfir) like them, even if he did not
commit their action.” 130
And His, the Powerful, the Majestic’s statement:
ǽÊ ǂÊ Ȉą ǣƊ Ʈ
Ç ȇÊƾƷă ȆÊǧ ơƒȂĄǓȂĄƼȇă ȄċƬƷă Ƕą ȀĄ Ǽą ǟă Ǒ
ą ǂÊ ǟą ƘƊǧƊ ƢăǼƫÊƢăȇƕ ȆÊǧ ǹƊ ȂĄǓȂĄƼȇă Ǻă ȇÊǀōǳơ ƪ
ă ȇąƗƊǁă ơƊƿƛÊȁă
And when you see those who engage in a false conversation about Our
Verses (of the Qur'œn) by mocking at them, stay away from them till they
turn to another topic. 131
x Al-Hasan Al-Basrū said, “It is not allowed for him to sit with them
whether they idly chat or do not idly chat, due to His, the Most High’s,
statement: And if Shaytœn causes you to forget, then after the
remembrance sit not you in the company of those people who are the
Thœlimƈn. 132 And likewise, is His, the Most High’s, statement: And had
We not made you stand firm, you would nearly have inclined to them a
129 An-Nisœ’, 140.

131 Al-Anɇœm, 68.
132 Al-Anɇœm, 68.
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MILLAT IBRƖHƮM
little. In that case, We would have made you taste a double portion (of
punishment) in this life and a double portion (of punishment) after
death. And then you would have found none to help you against Us. 133
x And the Shaykh, Sulaymœn ibn ɇAbdullœh said, “So if this address was to
the most noble of the creation (i.e. the Messenger of Allœh), may the
blessings of Allœh and His peace be upon him, then how about for other
than him? 134
And they read His, the Most High’s, statement describing the believers:
ǹƊ ȂĄǓǂÊ Ǡą ǷĄ ȂÊ Ǥą ōǴǳơ ǺÊ ǟă Ƕą Ąǿ Ǻă ȇÊǀōǳơăȁ

And those who turn away from Al-Laghw (dirty, false, evil vain talk,
falsehood, and all that Allœh has forbidden). 135
And His statement:
ƢĆǷơăǂǯÊ ơȁČǂǷă ȂÊ Ǥą ōǴǳƢÊƥ ơȁČǂǷă ơƊƿƛÊȁă ǁă ȁČǄǳơ ǹƊ ȁĄƾȀă ǌ

ą ȇă ƢƊǳ Ǻă ȇÊǀōǳơăȁ
And those who do not witness falsehood, and if they pass by some evil
play or evil talk, they pass by it with dignity. 136
Yet they claim that they are upon the methodology of the predecessors (Salaf),
while the predecessors (Salaf) used to flee from the doors of the Sultœns and
their positions, during the time of the lords of the Sharūɇah (i.e. those who
ruled according to it) and the guidance, as opposed to the times of tyranny
and darkness (i.e. nowadays). And by Allœh, the swords were neither put to
their throats nor were they hung by their feet or were they forced upon that.
Rather, they chose to do so while they were granted for that, huge amounts of
money and the diplomatic immunities. So we seek refuge in Allœh from the
personal desires and the removal of foresight. And we wish that they would
at least openly say, “We have done this due to enthusiasm for this worldly-
133 Al-Isrœ’, 74.

135 Al-Mu’minƈn, 3.
136 Al-Furqœn, 72.
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MILLAT IBRƖHƮM
life (Dunyœ).” But instead, they say, “The benefit of the Daɇwah and the
support of the religion (Dūn).” So at whom do you laugh, O you poor people?
Is it at us, the weak? If so, then neither we nor the likes of us hold any harm
or benefit for you. Or is it upon “The Mighty” (Al-Jabbœr) of the Heavens and
the Earths (i.e. Allœh), the One, which no hidden thing can be hidden from,
while He knows your secrets and your private conversations.
And we have heard them accuse those who oppose them or object to them
regarding that, that they are shallow in ideology and have little experience
and that they have neither wisdom in the Daɇwah, nor patience in the
harvesting of the fruit nor the vision regarding the current realities and the
universal practices. And (they claim) that they lack political knowledge and
while being shortsighted. And they did not realize – those poor people – that
they were not (merely) accusing, with that, a small group of individuals.
Rather, they are accusing, with that, all of the Messengers and the Millah of
Ibrœhūm, which from its most important issues is openly showing the
disavowal (Barœ’ah) to the enemies of Allœh and the disbelief in them and
their crooked paths, while making the enmity and hatred apparent towards
their methodologies of disbelief. And they did not realize that their words
imply that Ibrœhūm and those who were with him had neither wisdom in the
Daɇwah nor understanding of their current realities and that they were hasty
and extremists, despite the fact that Allœh, the Powerful, the Majestic,
approved of them and commanded us to take them as examples, as He said:
ĄǾǠă Ƿă Ǻă ȇÊǀōǳơăȁ Ƕă ȈÊǿơăǂƥąƛÊ ȆÊǧ ƈƨǼăǈ

ă Ʒă ƈƧȂă Ǉą ƌƗ Ƕą ǰƌ ǳƊ ƪ
with him… 137
Ȑ
Ɔ ȈÊǴƻă Ƕă ȈÊǿơăǂƥąƛÊ ǾĄ ƐǴǳơ ǀƊ Ƽ
ă ċƫơăȁ ƢƆǨȈÊǼƷă Ƕă ȈÊǿơăǂƥą ƛÊ ƨƊ ōǴǷÊ Ǟă Ʀăċƫơȁ ćǺǈ
ÊƸ
ą ĄǷ Ȃă Ąǿȁă ƅ ĄǾȀă Ƴą ȁă Ƕă ǴƊ Ǉą ƗƊ Ǻą ċǸďǷ ƢĆǼȇÊƽ ĄǺǈ
ă Ʒą ƗƊ Ǻą Ƿă ȁă
And who can be better in religion than one who submits his face (himself)
to Allœh and he is a Muhsin (a good-doer). And follows the religion of
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MILLAT IBRƖHƮM
Ibrœhūm Hanifa (to worship none but Allœh Alone). And Allœh did take
Ibrœhūm as a Khalūl (an intimate friend). 138
And He, Glory be to Him, removed Ibrœhūm far from foolishness as He

described him with guidance, when He said:
ś
ă ǸÊ ǳÊƢăǟ ǾÊƥ ƢċǼǯƌ ȁă ƌǲƦą ǫƊ ǺÊǷ Ąǽƾă ǋą Ąǁ Ƕă ȈÊǿơăǂƥąƛÊ ƢăǼȈą ƫăƕ ƾą ǬƊ ǳƊăȁ
And indeed We bestowed aforetime on Ibrœhūm his (portion of) guidance,
and We were Well-Acquainted with him. 139
Then He mentioned his Daɇwah, furthermore, He, Glory be to Him, clarified –

as we mentioned earlier – that the Millah of Ibrœhūm; no one turns away from
it except the foolish one. 140 And how could the foolish one have wisdom in
Daɇwah and clear sightedness and a correct methodology and a claim of
(being upon) a straight path?
Chapter: [The Difficulty in Adhering to the Millah of Ibrœhūm

and a Warning Against Following the Crooked Paths]
And know, may Allœh keep you and us firm upon His straight path, that this
disavowal (Barœ’ah) and enmity (ɇAdœwah), which the Millah of Ibrœhūm
necessitates its openly declaring and its showing to the people of disbelief
(Kufr) and their deities, makes one responsible for much, (again) much.
So the assumer should not assume that this path is laid out with fragrant
flowers or that it is surrounded with tranquility and gentleness. Rather, it is,
by Allœh, surrounded with hateful things and trials. But its seal (i.e.
destination) is a musk-scented soul and (the fragrance of) sweet basil with a
Lord who is not displeased. And we do not wish for the trials for ourselves,
nor for the Muslims, but the trials are from the Sunnah of Allœh, the Powerful,
the Majestic, along this path, by which He differentiates between the vile and
the good, as it is the path, which the people of desires and the authority
138 An-Nisœ’, 125.

140 Trans. Note: Al-Anbiyœ’, 52 – 70 & Œl-ɇImrœn, 67.
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MILLAT IBRƖHƮM
(Sultœn) can not be pleased with due to its direct clash against their current
positions. And it is a clear disavowal (Barœ’ah) towards their deities and their
manifestations of Shirk. But other than this path, you will mostly find its
people living luxuriously and inclining towards this worldly-life (Dunyœ).
And you will not see traces of these trials upon them because a person is only
tested according to the level of his religion. So the most severely tested people
are the Prophets, then nearest (in level) and then the nearest (in level). 141 And
the followers of the Millah of Ibrœhūm are the most severely tested people
because they follow the methodology of the Prophets in the Daɇwah unto
Allœh. As Waraqah ibn Nawfal 142 said to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, “No man
has ever come with the likes of what you came with except that he was taken
as an enemy.” 143 So if you see, in our time, those who claim to call to the likes
of what the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ used to call to and upon the likes of his
path, and he claims to be upon his methodology, yet he is not taken as an
enemy by the people of falsehood and the authority (Sultœn), and instead he is
calm and relaxed between their backs (i.e. amongst them), then examine his
condition. He is either astray from the path; he has not come with the likes of
what the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ came with and he took crooked paths, or he is
a liar in his claim and he clothes himself in what he is not fit to clothe himself
with. This could either be due to followed desires and from seeking the
pleasure of every opinionated person’s whims, or due to the worldly-life
(Dunyœ), which he hopes to attain (a position in), such as being a spy or an
eye (i.e. watcher) for the people of the authority (Sultœn) against the people of
141 Trans. Note: Referring to the Hadūth narrated by At-Tirmithū, in which the Messenger of
Allœh

was
asked which of the people are the most severely tested. He said, “The
Prophets, then nearest (in level) and then the nearest (in level). The man will be tested
according to his religion. So if there is firmness in his religion, his tests will be harsher. And if
there is weakness in his religion, his tests will be in accordance to the amount (i.e. strength)
of his religion. So the tests will not leave the slave until it leaves him walking on the Earth
without any mistakes (i.e. sins) upon him.” Shaykh Al-Albœnū, may Allœh be merciful to him,
classified it Hasan Sahūh in Sahūh Sunan At-Tirmithū, #1,956 and Sahūh with a different phrasing
in Sahūh At-Targhūb, #3,402 as well as Sahūh Al-Jœmiɇ, #992 and #993. And in Silsilat Al-Ahadūth
As-Sahūhah, he said, “Its chain is good.” #143.
142 Trans. Note: Waraqah ibn Nawfal was the cousin of Khadūjah bint Khuwaylid, the first
wife of the Messenger of Allœh.

143 Narrated by Al-Bukhœrū.
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MILLAT IBRƖHƮM
the religion. And that which Waraqah said to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, was
approved of in the personalities of the companions (Sahœbah), when they gave
their pledge of allegiance (Bay’ah) to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ as Asɇad ibn
Zarœrah said when he rose up and reminded them saying, “Be cautious, O
people of Yathrib (i.e. Madūnah). Verily, his expulsion this day is a separation
from all the Arabs or (it will mean) the killing of the best of you and that the
swords shall strike you. So either you are a people who will be patient upon
that; (and if so) take it and your reward will be with Allœh. Or else you are a
people who fear for yourselves, in which case you should leave him. So be
clear about that as it will be more excusable for you with Allœh!” 144
So contemplate this well because we are in great need of that, nowadays

wherein everyone who leaps ahead and crawls, has covered himself in the
garments of the Daɇwah and as callers (Duɇœt). So look upon yourselves and
measure it (i.e. your ability to bear this burden) and present this path to it (i.e.
the self) and hold it accountable for its defects therein. So you will either be
from a people who are patient upon that; and therefore you must take it with
its right and ask Allœh to keep you firm upon what results from trials. Or
alternatively, you cannot see this ability within yourself to stand up and
openly show this Millah. So remove from yourself the clothing of the callers
(Du’œt) and lock your house upon yourself with your personal affairs. So
leave yourself from matters of the general masses or isolate yourself in a
valley from the valleys with a provision (Ghanūmah) of yours. Because it is, by
Allœh, just like Asɇad ibn Zarœrah said, which is that it is more excusable for
you, with Allœh. Yes, that is more excusable for you with Allœh than you
laughing at yourselves and at the people, while you do not have the strength
to stand up upon the Millah of Ibrœhūm. Otherwise, you will go out in the
Daɇwah upon crooked paths and you take other than the guidance of the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ as guidance, such as beatifying and cozying-up to the
Tawœghūt, while hiding and concealing your enmity towards them and to their
falsehood. So by Allœh, then (again) by Allœh, verily the one who isolates
himself in a valley from the valleys with a provision (Ghanūmah) of his, is
144 Narrated by Al-Imœm Ahmad and Al-Bayhaqū.
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MILLAT IBRƖHƮM
superior and he is upon a more guided path than yourself in that case. And
the truth was told by he who said:
Silence is better than the words Whose insides are filthy, but
of a flatterer cozying up to those have pleasant words.
He knew the reality but he Pleases and impresses every

inclined towards that which arrogant transgressor.
O people, do not be surprised by With the words, in these days of

those who enrich (beautify) ours
While they ascended the pulpits And they proceeded to all the
and wrote in the blackened other social gatherings.
newspapers
By Allœh, they did not declare Certainly not, nor did they
the reality and the guidance. expose the destructions.
How could the reality be To be connected to the people of

pointed out with a wish oppression and desires.
Or a seeker of power in an era of

Prestige for he who is famous to
be someone of desires.
So my advice, O people, is that In our time, with the abundance
you not desire of desires.
Live for the religion of Allœh, That is surrounded by

not for a civilization confusion and doubts.
And we have seen many of them mocking the ones who have noticed their
crooked paths and their astrayness and who subsequently turned away from
them and their calls, which are upon other than the Prophetic methodology.
We have seen them mocking them due to their isolation while they accuse
them of sitting back and inclining towards this worldly-life (Dunyœ) and with
their defects related in the Daɇwah to Allœh. Then if this is the case, then what
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MILLAT IBRƖHƮM
defects in Daɇwah do those (other) people have? Is it (i.e. the defects) in

Daɇwah with which you seek refuge in the army and the police and the
national councils and the parliaments of Shirk and other than that, from the
employment, which increases the numbers of the oppressors (Thœlimūn)? Or is
it that one whereby you enter the gatherings of indecency (Fœhishah) in the co-
ed universities and the colleges and the corrupted schools and other than
them, by using the argument of the benefits of the Daɇwah, wherein you do
not even show your true religion when you call therein, by means of other
than the guidance of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ? Or could it be that they (i.e.
those who you blame for forsaking your Daɇwah once they discovered your
crookedness) are guilty of the same defects, in the true Daɇwah, which both
groups were deficient in; that being the Millah of Ibrœhūm? Or do you use as
evidence, the statement of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, “The believer who mixes
with the people while being patient upon their harm is superior to the
believer who does not mix with the people and is not patient upon their
harm?” 145 Then our response to this is that this Hadūth is in the East and you
are from it in the West, because this mixing must be upon the guidance of the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and not following your opinions and your desires and
your innovated methods of Daɇwah. So if it were like that, in other words,
upon his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ guidance, the harm and the reward would both be
attained. Otherwise, then what rewards do those who call with, other than
the guidance of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, wait for? 146 And whoever says
this, has thrown away a great condition, from the conditions, for the
145 Narrated by Imœm Ahmad and At-Tirmithū and others [Trans. Note: Shaykh Al-Albœnū,
may Allœh be merciful to him, classified it as Sahūh in Sahūh Al-Jœmiɇ, #6,651 as well as with
slight differences in narration in Sahūh Al-Adab, #300 and Sahūh Sunan Ibn Mœjah ”, #3,257.
And in Silsilat Al-Ahadūth As-Sahūhah, he said, “Its chain is upon the condition of the two
Shaykhs (i.e. Al-Bukhœrū and Muslim) #939.]
146 Trans. Note: Another logical point that shows the incompatibility of the description of this
Hadūth with those who incline towards the oppressors (Thœlimūn), is the description of harm.
It might be easy to mix with the people, but if no harm results form this, due to the ease of
compromise from the caller (Dœɇū) with the desires of those whom he claims to call, then how
could he attribute himself to the description of the aforementioned Hadūth?
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MILLAT IBRƖHƮM
acceptance of deeds, which is “The Following.” 147 And what harm is to be

faced by those who do not openly show their enmity towards the people of
transgression (Fisq) and the wickedness and the disobedience, while he does
not even openly declare his disavowal (Barœ’ah) from their manifestations of
Shirk and their crooked paths? Furthermore, he even sits amongst them
approving of their falsehood, while smiling in their faces while their faces (i.e.
those who sit with them) do not so much as change color (i.e. frown) or even
becoming angry for Allœh’s sake for even the blink of any eye, while they
violate the sanctities of Allœh, with the argument of the leniency and the
wisdom (in the Daɇwah) and the good admonition and to avoid causing the
people to flee from the religion. And they use ‘the benefit of the Daɇwah’,
while destroying the religion knot-by-knot (i.e. piece-by-piece) with the axes
of their innovated leniency and wisdom.
And the Shaykh, ɇAbdul-Latūf ibn ɇAbdur-Rahmœn, said in one of his essays,
while speaking about openly making the religion known while commanding
the good and forbidding the evil, “And leaving that due to cozying-up and
good treatment and the likes of this, which some of the ignorant do, is a
greater harm and more sinful than to leave it (i.e. commanding the good and
forbidding the evil) out of ignorance. This is because this group (i.e. those
who cozy-up) saw that achieving the livelihood could not occur without that.
So they opposed the Messengers and those who came after them and they left
out from their path and their methodology (Manhaj), because they perceived
that the wise thing to do would be to please the people according to their
various statuses. And so they treated them peacefully and they sought to
attain their love and benevolence. And this, despite the fact that there is no
147Trans. Note: The agreed upon conditions for any deed to be accepted is that it firstly must
be dedicated solely for the pleasure of Allœh, alone. And the second condition is that the deed
must be in accordance to the Sunnah of His Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ; hence “The Following”.
In his interpretation (Tafsūr) of the verse: So whoever hopes for the mūting with his Lord, let
him work righteousness and associate none as a partner with his Lord… [Al-Kahf, 110] Al-
Hœfith, Ibn Kathūr said, “This is what is meant by seeking the pleasure of Allœh alone with no
associate or partner. These are the two basic features of acceptable deed: their intent is for the
sake of Allœh alone, and they are done in accordance with the Sunnah of the Messenger of
Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ.” [Tafsūr Ibn Kathūr, Vol. 3/147; publication of Dœr Al-Fayhœ’, Damascus
and Dœr As-Salœm, Riyœdh, 2nd Edition, 1418 H.]
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MILLAT IBRƖHƮM
(valid) path to it, is a prioritization of the portion of the self and the (personal)
pleasantries. And it is making peace with the people and abandoning the
enmity for Allœh’s sake, and enduring the harm for its (i.e. the Dawɇahs) sake.
And this, in reality, is the destruction in the Hereafter. So he has not tasted
the taste of faith (Ūmœn); he who has not formed allegiance to Allœh and to
enmity for His sake. And the intelligence – all of the intelligence – is what
leads to the pleasure of Allœh and His Messenger. And this can only occur
with the spiting of the enemies of Allœh and prioritizing His pleasure, while
becoming furious when His sanctities are violated. And the anger comes from
the liveliness of the heart and its protective instincts (Ghūrah) and its
glorification (of Allœh). But if there is no life or protective instincts (Ghūrah) or
glorification (of Allœh) or anger and disgust (for Allœh’s sake), and if it does
not differentiate between the vile and the good, in terms of his interactions
and his allegiances and his enmities, then what goodness would remain in
the heart of such a person?” 148
And you see some of them laughing at their followers of young men while
they wage war against their isolating themselves in absolute terms, and
rejecting the affirmed texts concerning that, 149 while reciting the poetry of Ibn
Al-Mubœrak, may Allœh, the Most High, be merciful to him, when he sent to
Al-Fudhayl, saying:
148Ad-Durar As-Saniyyah, Volume of Jihœd, page 35.

149Trans. Note: Such as what was narrated by Al-Bukhœrū from Abu Saɇūd Al-Khudrū, may
Allœh be pleased with him that the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “Soon there will
come a time when the best wealth a Muslim will have will be sheep which he will take to the
mountaintops and places where rain falls, flūing for the sake of his religious commitment
from tribulation.” And Muslim also narrated from him (i.e. Abu Saɇūd) that a man came to the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and said, “Which of the people is best?” He said, “A man who strives
in Jihœd for the sake of Allœh with his wealth and his self.” He asked, “Then who?” He said,
“A believer in a mountain pass who worships Allœh and leaves the people alone.” In their
explanation of these Hadūths, An-Nawawū said, “This does not mean the mountain pass itself,
rather what is referred to is being alone and isolating oneself. A mountain pass is mentioned
as a metaphor because it is usually devoid of people.” [Sharh Sahūh Muslim, Vol.13/34] and
Al-Hœfith, Ibn Hajar said, “This report indicates that isolation is preferable in the case of one
who fears for his religious commitment.” [Fath Al-Bœrū, Vol. 13/42].
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MILLAT IBRƖHƮM
O worshipper of the Two Sacred Then you would know that you
Mosques, if you saw us are but playing in worship.
Whosoever stains his neck with Then our collars are smeared
tears with our blood. – to the end.
And if the worshipper of the Two Sacred Mosques (Al-Haramayn) had seen
them (i.e. those who use this poetry today) and saw their crooked Daɇwahs,
then perhaps he would reply, “Al-Hamdulilœh, to the One who excused me
from that which He has tried you with and He made me virtuous in merit,
over many of those Whom He created.” And I say: What a great difference
between these Daɇwahs of yours and your paths, and between the Jihœd of Ibn
Al-Mubœrak and those righteous ones who participated in the warfare.
Furthermore, perhaps if Ibn Al-Mubœrak saw these Daɇwahs of theirs, then he
would have sent to Al-Fudhayl saying:
O worshipper of the Two Sacred You would be grateful due to

Mosques, if you saw them your being away in worship.
Whosoever does not call with Then he is the ignorant one who
the guidance of his Prophet plays with his religion.
Chapter: [The Responsibilities in Adhering to the Millah of

Ibrœhūm]
Yes, verily the Millah of Ibrœhūm holds one accountable for much. But in that,
is tied the victory of Allœh and the huge success. And with it, the people are
differentiated into groups; the group of faith (Ūmœn) and the group of disbelief
(Kufr) and transgressions (Fusƈq) and disobedience (ɇUsyœn). And with it, the
allies of The Most Merciful (Ar-Rahmœn) become distinguished from the allies
of the Satan (Ash-Shaytœn). Such was the Daɇwah of the Prophets and the
Messengers. They did not have these sick conditions, which we live with
today from everything being all mixed up between the righteous with the
91
MILLAT IBRƖHƮM
unrighteous or the cozying-up to or the sitting of the bearded people along

with the people of transgression (Fisq) and wickedness (Fujƈr) and their
honoring them and holding them above or ahead of the people of
righteousness (Birr) and piety (Taqwa), despite the fact that those people
openly show hatred and enmity towards the religion by several different
means. Rather, their Daɇwahs were clear disavowal (Barœ’ah) from their people
who turned away from the legislation of Allœh with open enmity towards
their false deities, not compromising nor cozying-up nor making things nice
in the conveyance of the legislation of Allœh.
x So listen to Nƈh, from the depths of time, wherein he addressed his

people, (while he was) alone, not fearing their authority, nor their
transgression as he said:
ȏƊ ċǶƯƌ Ƕą ƌǯƔƢƊǯǂă Ąǋȁă Ƕą ǯƌ ǂă Ƿą ƗƊ ơƒȂĄǠǸÊ Ƴą ƘƊǧƊ ĄƪǴƒ ōǯȂă ƫă ǾÊ ƐǴǳơ ȄƊǴăǠǧƊ ǾÊ ƐǴǳơ Ʃ
Ê ƢăȇƖÊƥ ȅÊŚǯÊ ǀƒ ƫăȁă ȆÊǷƢƊǬċǷ ǶƌǰȈą ǴƊ ǟă ǂă ĄƦǯƊ ǹƊ ƢƊǯ ǹÊƛ ǵÊ Ȃą ǫƊ Ƣăȇ
ǹÊ ȁĄǂǜÊ ǼĄƫ ȏƊ ȁă ċȆǳƊƛÊ ơƒȂĄǔǫƒ ơ ċǶƌƯ ƨƆ ċǸǣƌ Ƕą ǰƌ Ȉą ǴƊ ǟă Ƕą ƌǯĄǂǷą ƗƊ Ǻą ǰƌ ȇă
“O my people, if my stay (with you), and my reminding (you) of the Ayœt
(proofs, evidences, verses, lessons, signs, revelations, etc.) of Allœh is hard
on you, then I put my trust in Allœh. So devise your plot, you and your
partners, and let not your plot be in doubt for you. Then pass your sentence
on me and give me no respite.” 150
And would a man who cozied-up to his people say the likes of this? It is just
like Sayyid Qutb, may Allœh be merciful to him said, “This was a clear
motivating challenge, which the speaker would not utter, except while he had
his hands full of strength and while having complete faith in his
preparedness, to the point where he could battle his enemy on his own, such
that he might dare them with these challenging words to attack him. So what
was behind Nƈh from strength and preparedness…? He had Allœh with him
and Allœh is sufficient as a guide and a supporter. And Allœh, the Most High,
had ordered his Prophet, Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to recite this to his
150 Yƈnus, 71.
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MILLAT IBRƖHƮM
people, as He said: And recite to them the news of Nƈh. When he said to his
people: 151
x And look to Hƈd ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ in the beginning of these verses as he
confronted his people who were from the most severe people in terms of
their strength and the fiercest of them in attacking. He confronted them
while alone, yet with the firmness of the mountains, or even more sternly.
Listen to him, while he openly declares his disavowal (Barœ’ah) clearly and
plainly from their manifestations of Shirk and making them hear his
eternal words:
ǹÊ ȁĄǂǜÊ ǼĄƫ ȏƊ ċǶƌƯ ƢĆǠȈÊǸƳă ȆÊǻȁĄƾȈÊǰǧƊ ǾÊ ǻÊȁĄƽ ǺÊǷ ǹƊ ȂƌǯǂÊ ǌ

ą ƫĄ ƢċǸďǷ ÆƔȅÊǂƥă ȆďǻƗƊ ơƒȁĄƾȀă ǋą ơăȁ ǾÊ ƐǴǳơ ĄƾȀÊ ǋą ƌƗ ȆďǻƛÊ ǱƊ ƢƊǫ
He said: “I call Allœh to witness and bear you witness that I am free from
that which you ascribe as partners in worship with Him (Allœh). So plot
against me, all of you, and give me no respite.” 152
He said this to them, while he was but one man, “Plot against me with your
numbers (of men) and your army and your deities of falsehood.”
ǶÇ ȈÊǬƬăǈ
ą ČǷ Ǖ
Ç ơăǂǏ
Ê ȄƊǴǟă Ȇďƥǁă ōǹƛÊ
“Verily, my Lord is on the Straight Path (the truth).” 153
And to those who parrot many of the words of Sayyid, may Allœh, the Most
High, be merciful to him, while at the same time, they are enthusiastic – or
worse yet, they even race one another to beg the Tawœghūt who turn away
from the legislation of Allœh – so that they would rule with the legislation in a
few of the matters, or so that they might issue them the permission to make
Daɇwah unto Allœh or so that they might attain a seat in the councils of Shirk
and transgressions (Fusƈq) and disobedience (ɇUsyœn). To them, we mention
the words of Sayyid, concerning these verses as he said, “Verily, it is an
uprising of disavowal (Barœ’ah) towards the people, while he was from them
151 Yƈnus, 71.

152 Hƈd, 55.
153 Hƈd, 56.
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MILLAT IBRƖHƮM
and was their brother. And it was an uprising for fear of remaining amongst
them while they had taken other than the path of Allœh as a path. And it was
an uprising of separation between the two groups, which shall never join,
while making Allœh, his Lord, to be a witness of his disavowal (Barœ’ah)
towards his astray people and his withdrawal from them along with his
separation from them. And he made them to be witnesses upon his disavowal
(Barœ’ah) towards them, right to their faces so that they would not have any
doubt within themselves, concerning his fleeing (from them) and his fear of
remaining with them!”
“And verily, someone might be astonished by a man who confronts those

people who trust in their false gods with this trust. So he makes their beliefs
(appear) vulgar and he chastises them upon that and then he stirs their
hostility by opposing them. He did not seek any delay as to prepare, as they
had prepared. And he did not leave them to linger as to soothe their fury.
Verily, the people of the Daɇwah unto Allœh, in every region and era, are in
need of standing for a lengthy period in front of this brilliant ‘stance’. One
man; no one believed with him, except a small amount, facing the most
violent of the Earth’s people and the richest of the people of the Earth and the
most advanced people of the Earth, materially at that time, as they were the
aggressive tyrants (Jabbœrƈn), who use to attack without mercy, along with
those whom (Allœh’s) favors had made them arrogant, along with those who
had established the production mills, while hoping for eternally extended
lives. Verily, it was the faith (Ūmœn) and the trust and the assurance; the faith
(Ūmœn) in Allœh and the trust in His promise and the assurance in His victory:
“I put my trust in Allœh, my Lord and your Lord! There is not a moving
(living) creature but He has grasp of its forelock. Verily, my Lord is on the
Straight Path (the truth).” 154 And those mistaken, stubborn people of his;
verily they were from the creatures whose Lord held grasp of their forelocks
and it is He who controls them by His Might and his Power. So why should
he (i.e. Hƈd) fear these creatures and how should he receive them, while they
were powerless, having no control, except by the permission of his Lord?
154 Hƈd, 56.
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MILLAT IBRƖHƮM
And why should he remain amongst them while their (i.e. the believer’s) path
was different than their (the disbeliever’s) path?” 155
Likewise, were the conditions of the Messengers, may the Blessings of Allœh
and His Peace be upon them, with their stubborn people. And likewise was
their Daɇwah; a constant struggle against falsehood and clarity in the Daɇwah
and openly declaring the enmity and the disavowal while their Daɇwahs did
not know any cozying-up to, nor being pleased with, any of the falsehood or
meeting it in the middle of the path (i.e. compromising).
So the enmity of the people of truth towards the falsehood and its people and
their separating themselves from them is a very old matter, which Allœh has
made obligatory (Wœjib) since the time He sent Adam ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ down to
Earth. And Allœh willed it within the devine decree (Qadr) and legislation
(Shara’) so that His allies would be differentiated from His enemies and His
party from (the object of) His war and the vile from the good and so that He
would take martyrs (Shahadœ) from the believers, just as He, the Majestic,
Most High, said:
ĎȁĄƾǟă ǒ
Ç Ǡą ƦăǳÊ Ƕą ƌǰĄǔǠą ƥă ơƒ ȂƌǘƦÊǿą ơ ǱƊ ƢƊǫ
“Get down, one of you an enemy to the other…” 156
And upon this, the entire caravan of Messengers passed and this was their
religion as you have come to know. He, the Most High, said:
ďǺƴ
Ê ǳƒơăȁ ǆ
Ê ǻÊȍơ ś
ă ǗÊ ƢăȈǋă ơčȁĄƾǟă ĘȆƦÊǻÊ ŏǲƌǰǳÊ ƢăǼǴƒ Ǡă Ƴă Ǯ
ă ǳÊǀƊ ǯƊ ȁă
And so We have appointed for every Prophet enemies - Shayœtin (devils)
among mankind and Jinns… 157
155 Summarized from Ath-Thilœl.

156 Al-Aɇrœf, 24.
157 Al-Anɇœm, 112.
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MILLAT IBRƖHƮM
ś
ă ǷÊ ǂÊ ƴ
ą ĄǸǳƒơ Ǻă ďǷ ơčȁĄƾǟă ĘȆƦÊǻă ŏǲƌǰǳÊ ƢăǼǴƒ Ǡă Ƴă Ǯ
ă ǳÊǀƊ ǯƊ ȁă
Thus have We made for every Prophet an enemy among the Mujrimƈn
(disbelievers, polytheists, criminals, etc.). 158
So from them are those whom Allœh informed us concerning their stories
about them with their enemies and from them were those whom He did not
inform us concerning their stories. And this is supported by the Hadūth of Abū
Hurayrah, which is agreed upon, that the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “The
Prophets are all the children of ɇAlœt.” And that refers to the second wife in a
plural marriage, which is taken from the ϞϠϋ (ɇAlal), which is the second sip
taken after the first. Or it is like if the husband has taken a second sip (ɇAl)
from her after he was satisfied by the other. And the children of ɇAlœt are the
children of co-wives from one man, which supports the fact that the Prophets;
the foundation of their religion and their Daɇwah and their path is one, while
that which extends from it may differ. 159
x And likewise was the Seal of the Prophets and the Messengers, may the
Blessings of Allœh and His Peace be upon him. And he is the one who has
been described as “…a divider between the people.” 160 And in a
narration, “…he has divided between the people.” So he responded to the
command of Allœh, the Most High, in following the Millah of Ibrœhūm, ǾȈǴǟ
ǵȐǈǳơ, as he neither remained silent upon the Shirk and its people nor did
he cozy-up to them nor did he make things nice for them or other than
that. Rather, in Makkah, despite the small quantity of his followers and
their weakness, he would openly declare his disavowal (Barœ’ah) towards
the disbelievers and their false deities. And he would declare them to be
vulgar and he would say, as Allœh, the Most High, commanded him to,
while having disavowal towards the Shirk and while clearly declaring the
disbelief of its people along with their disavowal from his religion and the
disavowal of his religion towards them:
158 Al-Furqœn, 31.

159 Trans. Note: See the explanation of An-Nawawū in the Introduction
160 Narrated in Al-Bukhœrū.
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MILLAT IBRƖHƮM
ƾĄ ƦĄǟą ƗƊ ƢăǷ ǹƊ ȁĄƾƥÊƢăǟ Ƕą ĄƬǻƊƗ ƢƊǳȁă Ƕą ČƫƾăƦǟă ƢċǷ ćƾƥÊƢăǟ ƢăǻƗƊ ƢƊǳȁă ĄƾĄƦǟą ƗƊ ƢăǷ ǹƊ ȁĄƾƥÊƢăǟ Ƕą ĄƬǻƊƗ ƢƊǳȁă ǹƊ ȁĄƾƦĄǠą ƫă ƢăǷ ĄƾĄƦǟą ƗƊ ƢƊǳ ǹƊ ȁĄǂǧÊ ƢƊǰǳƒơ ƢăȀČȇƗƊ Ƣăȇ ǲƒ ǫƌ
Say: “O Al-Kœfirƈn, I worship not that which you worship. Nor will you
worship that which I worship. And I shall not worship that which you are
worshipping. Nor will you worship that which I worship. To you be your
religion, and to me my religion.” 161
And he would openly declare to them that he is firm upon his path, while
being disavowed from those who oppose it, and that he is from the believers
who are enemies to both themselves and their religion:
ȅÊǀōǳơ Ǿă ƐǴǳơ ĄƾĄƦǟą ƗƊ Ǻą ǰÊ º ǳƊȁă ǾÊ ƐǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȁĄƾĄƦǠą ƫă Ǻă ȇÊǀōǳơ ĄƾĄƦǟą ƗƊ Ȑ
Ɗ ǧƊ ȆÊǼȇÊƽ ǺďǷ ĘǮǋă ȆÊǧ Ƕą ƬĄǼƌǯ ǹÊƛ ĄǅƢċǼǳơ ƢȀă ČȇƗƊ Ƣăȇ ǲƒ ǫƌ
ś
ă ǼÊǷÊ ƚą ĄǸǳƒơ Ǻă ǷÊ ǹƊ ȂƌǯƗƊ ǹƒ ƗƊ ĄƩǂą ǷÊ ƌƗȁă Ƕą ǯƌ ƢōǧȂă Ƭăȇă
Say: “O you mankind! If you are in doubt as to my religion (Islœm), then
(know that) I will never worship those whom you worship, besides Allœh.
But I worship Allœh Who causes you to die, I am commanded to be one of
the believers.” 162
And He, the Most High, addressed him saying:
ǹƊ ȂƌǴǸă Ǡą ƫă ƢċǸďǷ ÆƔȅÊǂƥă Ƣƒ ǻăƗƊȁă ƌǲǸă ǟą ƗƊ ƢċǸǷÊ ǹƊ ȂƌƠȇÊǂƥă Ƕą ĄƬǻƊƗ Ƕą ƌǰƌǴǸă ǟă Ƕą ƌǰǳƊȁă ȆÊǴǸă ǟă Ȇŏǳ ǲƌǬǧƊ ǭă ȂĄƥōǀǯƊ ǹÊƛȁă
And if they belie you, say: “For me are my deeds and for you are your
deeds! You are innocent of what I do, and I am innocent of what you do!”
163
And He, Glory be to Him, taught the believers to say:
Ƕą ƌǰƌǳƢăǸǟą ƗƊ Ƕą ƌǰǳƊȁă ƢăǼƌǳƢăǸǟą ƗƊ ƢăǼǳƊ Ƕą ƌǰČƥǁă ȁă ƢăǼČƥǁă ǾĄ ōǴǳơ

…Allœh is our Lord and your Lord. For us our deeds and for you your
deeds. 164
161 Al-Kœfirƈn, 1-6.

162 Yƈnus, 104.
163 Trans. Note: Yƈnus, 41.
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MILLAT IBRƖHƮM
It has come in the authentic Hadūth that the Messenger of Allœh ȄǴǏ ǶǴǇ ȁ ǾȈǴǟ ƅơ
said to one of his companions “Read: Say: ‘O Al-Kœfirƈn… (Al-Kœfirƈn, 1-6)
then go to sleep upon its seal (i.e. at its end) because it is a disavowal (Barœ’ah)
from the Shirk.” 165
And it has come in Risœlat Asbœb Najœt As-Su’ƈl Min As-Sayf Al-Maslƈl that
which summarizes as follows: “Verily, the word of sincerity (Ikhlœs), ‘Lœ ilœha
ilAllœh ’, was restricted with mighty restrictions. So the Imœm of those who
were Hanūf ȄǴǏ ǶǴǇ ȁ ǾȈǴǟ ƅơ [i.e. free from Shirk (this refers to Ibrœhūm)] was not
sufficed by its uttering alone nor was the love and the allegiance fulfilled for
him – while he was the Imœm of those who loved – until it was (accompanied)
with enmity. Just as He, the Most High, informed us about him: He said: ‘Do
you observe that which you have been worshipping; you and your ancient
fathers? Verily! They are enemies to me, save the Lord of the 'Alamūn
(mankind, Jinns and all that exists).’ 166 And this is the meaning of the
saying ‘Lœ ilœha ilAllœh’, just as He, the Most High said: And (remember)
when Ibrœhūm said to his father and his people: ‘Verily, I am innocent of
what you worship, except Him Who did create me, and verily, He will
guide me.’ And he made it a Word lasting among his offspring, that they
may turn back (i.e. to repent to Allœh). 167 Therefore, the Imœm of those who
are Hanūf (i.e. Ibrœhūm) ȄǴǏ ǶǴǇ ȁ ǾȈǴǟ ƅơ passed it on to his followers and the
Prophets inherited it amongst each other. Then when our Prophet,
Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was sent, Allœh ordered him to declare it just as our
father, Ibrœhūm, declared it. So Allœh, the Powerful, the Mighty, revealed it in
an entire chapter (Sƈrah), which is Sƈrat Al-Kœfirƈn.” 168
164 Ash-Shƈrah, 15.

165 Narrated by Abu Dœwƈd and others [Trans. Note: Shaykh Al-Albœnū, may Allœh be
merciful to him, classified it Sahūh in Sahūh Sunan Abū Dœwƈd, #4,027; Sahūh Sunnan At-Tirmithū,
#2,709, with a longer phrasing; and Sahūh Al-Jœmiɇ, #1,161. And he classified an alternate
narration of the same Hadūth as Hasan also in Sahūh Al-Jœmiɇ, #292 and as “Strong” in Mishkœt
Al-Masœbūh, #2,102].
166 Ash-Shu’arah, 77.
167 Az-Zukhraf, 28.
168 From Majmƈ’at At-Tawhūd.
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MILLAT IBRƖHƮM
And the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ made it known and openly declared it and he
did not hide it. And he, along with his companions (Sahœbah), endured what
was put upon them from harm due to that and he did not cozy-up to them,
due to that. And how could it be for him to cozy-up to them (i.e. he would
never do such a thing)? Rather, he only used to affirm those believers and
remind them of the promise of Allœh, the Most High, and His Paradise, and
with the stances of the people of firmness, from those who came before them,
such as His saying, “Patience, family of Yœsir, because your promise is the
Paradise (Al-Jannah).” 169
And his statement to Khabbœb, “A man, from those who came before you,
used to have a hole dug for him in the ground and he would be placed in it
and a saw would be brought and placed upon his head and he would be cut
in two, and he would be combed with iron combs, such that his flesh would
be removed from the bones, yet that would not deter him from his religion
(Dūn). By Allœh, the Most High, this matter will be completed to the point
where a rider will travel from Sanɇœ’ to Hadramawt without fearing anything
except Allœh and the wolf upon his sheep. However, you are too hasty.” 170
He would say this to his companions, while at the same time; he would say to
Quraysh, that which Allœh, the Most High, commanded him:
169 Narrated by Al-Hœkim and others [Trans. Note: Referring to the story of ɇAmmœr ibn
Yœsir, whose family was tortured and harmed repeatedly. Some of the details of these
incidents are listed ahead.]
170 Narrated by Al-Bukhœrū and others. And likewise, he, may the blessings of Allœh and His
peace be upon him, used to reassure his companions and always remind them with the
stories of the people of firmness, to the point where if one of them were tested with a severe
trial for Allœh’s sake, which he could not bear and he fell into what ‘Ammœr, may Allœh be
pleased with him, fell into (to be explained later), then he would inform him regarding
Allœh’s pardon of that along His making a concession due to necessity (Rukhsah) in that. This
is unlike the condition of many of the callers (Duɇœt) in our time, who constantly repeat the
Hadūths of the concessions (Rukhsahs) and the compulsion or the necessities throughout their
entire lives, and in all of their days and their various locales, for every falsehood, while
increasing the numbers of the governments of Kufr and Shirk, without any real compulsion or
necessity whatsoever. So when will they openly show their religion?
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MILLAT IBRƖHƮM
ś
ă ǯÊ ǂÊ ǌ
ą ĄǸǴƒ ŏǳ ƈǲȇąȁă ȁă ĄǽȁĄǂǨÊ Ǥą ƬăǇą ơăȁ ǾÊ Ȉą ǳƊƛÊ ơȂĄǸȈÊǬƬăǇą ƢƊǧ ćƾÊƷơăȁ ćǾǳƊƛÊ Ƕą ƌǰĄȀǳƊƛÊ ƢăǸċǻƗƊ ċȆǳƊƛÊ ȄăƷȂĄȇ Ƕą ǰƌ Ǵƌ ưƒ ďǷ ćǂǌ
ă ƥă ƢăǻƗƊ ƢăǸċǻƛÊ ǲƒ ƌǫ
Say: “I am only a human being like you. It is inspired in me that your Ilœh
is One Ilœh (Allœh), therefore take the Straight Path to Him with obedience
to Him, and seek forgiveness of Him. And woe to Al-Mushrikƈn.” 171
And these verses were from the Makkah-period. And He said:
Ǻă ȇÊǀōǳơăȁ ś
ăƸÊ ǳÊƢċǐǳơ ȄōǳȂă Ƭăȇă Ȃă Ąǿȁă ƣ
ă ƢăƬǰÊ ǳƒơ ǱƊ ċǄǻă ȅÊǀōǳơ ǾĄ ƐǴǳơ Ȇă º ďȈǳÊȁă ōǹƛÊ ǹÊ ȁĄǂǜÊ ǼĄƫ Ȑ
Ɗ ǧƊ ǹÊ ȁĄƾȈÊǯ ċǶƌƯ Ƕą ƌǯƔƢƊǯǂă Ąǋ ơƒȂĄǟƽą ơ ǲÊ ƌǫ
ǹƊ ȁĄǂǐ
Ą Ǽą ȇă Ƕą ĄȀǈ
ă ƌǨǻƊƗ ȉăȁ Ƕą ǯƌ ǂă ǐ
ą ǻă ǹƊ ȂĄǠȈÊǘƬăǈ
ą ȇă ȏƊ ǾÊ ǻÊȁĄƽ ǺÊǷ ǹƊ ȂĄǟƾą ƫă
Say: “Call your (so-called) partners (of Allœh) and then plot against me, and
give me no respite! Verily, my Walū (Protector, Supporter) is Allœh Who has
revealed the Book (the Qur'œn), and He protects the righteous. And those
whom you call upon besides Him (Allœh) cannot help you nor can they
help themselves.” 172
And these verses were also from the Makkah-period.
And due to the fact that his Daɇwah was this way, then the oppressors were
not pleased with him, for even a single day. Nor did they become accustomed
to him nor were their eyes cooled (i.e. relaxed) with his Daɇwah. Rather, their
uprising took place and their revolt occurred. And how often did they
attempt to negotiate with him yet he stood up proud, seeing their falsehood
and their gatherings, in which they plotted against him. So he rose up due to
his enthusiasm for their (complete) guidance as opposed to meeting them
halfway (i.e. compromising) with their falsehood, or fearing a small amount
of that which they desired or loved of their falsehood. Rather, he used to say
to them, after that and forever, whatever his Lord commanded him to say:
ĄƽƢăȀǸÊ ǳƒơ ǆ
ă Ơƒ ƥÊȁă Ƕă ċǼȀă Ƴă ȄƊǳƛÊ ǹƊ ȁĄǂǌ
ăƸą Ąƫȁă ǹƊ ȂĄƦǴƊ Ǥą ƬĄǇă ơƒȁĄǂƊǨǯƊ Ǻă ȇÊǀōǴŏǳ ǲƌǫ
Say to those who disbelieve: “You will be defeated and gathered together
to Hell, and worst indeed is that place to rest.” 173
171 Fusilat, 6.
172 Al-Aɇrœf, 195-197.
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MILLAT IBRƖHƮM
And the Shaykh, ɇAbdur-Rahmœn ibn Hasan said, after mentioning some of
the stances of the companions of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ in making known
(their religion) and standing firm, “So this was the condition of the
companions (Sahœbah) of the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and that which
they faced from the Mushrikūn from severe harm. So where is this from the
condition of those who have fallen into tribulation (Fitnah), who rush to the
falsehood, and submerge themselves in it, while going forwards and
backwards, and loving, and cozying-up to, and inclining towards, and
glorifying, and praising it? So they most closely resemble what Allœh, the
Most High, said: And if the enemy had entered from all sides (of the city),
and they had been exhorted to AlFitnah (tribulations, trials) they would
surely have committed it and would have hesitated thereupon but little. 174
We ask Allœh, the Most High, to keep us firm upon the Islœm and we seek
refuge from the tribulations, which lead astray, from what is apparent and
what is hidden. And it is well known that those who entered into Islœm and
believed in the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ concerning that which he came with; if
they did not have disavowal (Barœ’ah) towards the Shirk and its people and
hatred of the Mushrikūn due to their religion and their disgust with their gods,
then they (i.e. Quraysh) would not have openly attacked them with these
various types of harm.” 175
x The Shaykh, Hamad ibn ‘Atūq, said in his discussion regarding the chapter
(Sƈrah) of “The Disavowal from the Shirk” (i.e. Al-Kœfirƈn), “So Allœh
commanded His Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to say to the disbelievers
(paraphrasing), ‘Your religion, which you are upon; I have disavowal
(Barœ’ah) from it. And my religion, which I am upon; you have disavowal
(Barœ’ah) from it.’ And the intent was to clearly declare to them that they
were upon disbelief (Kufr) and that he had disavowal from them and from
their religion. So it is upon those who follow the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to
say that and he would not be openly showing his religion without that.
And for this (reason), when the companions (Sahœbah) became aware of
that and the polytheists (Mushrikūn) harmed them, he ordered them to
174 Al-Ahzœb, 14.

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MILLAT IBRƖHƮM
perform the emigration (Al-Hijrah) to Abyssinia (Al-Habashah). And if he

were able to find for them any concession [(Rukhsah) i.e. reduction in the
strictness of this order], such as remaining silent upon the polytheists
(Mushrikūn), then he would not have ordered them with the emigration to
that foreign land.” 176
Here is a doubt (Shubhah), which is often repeated by those who do not

understand the Millah of Ibrœhūm ǵȐǈǳơ ǾȈǴǟ, nor do they grasp what it includes;
such as the saying of many of the ignorant people, that the Millah of Ibrœhūm
is abrogated for us (i.e. our nation). And they use the idols, which were
around the Ka’bah that he ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ did not break, during his lengthy stay
in Makkah, during the time of weakness, as evidence for that (i.e. claimed
abrogation). And this has reached the point where I heard one of them – and
he is from the well-known Shaykhs (Mashœyikh), whose books have filled the
bookstores – in a recorded lesson of his, arrogantly stating and claimed what
summarizes as, “Verily, the Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was the first one to turn
away from the Millah of Ibrœhūm, which you hope for, because he sat in
Makkah for thirteen years amongst those idols while not destroying them…”
So we say to him and the likes of him, “Verily, that which prevented you
from understanding the Millah of Ibrœhūm and knowing it, is the deflation of
your understanding and the restrictive nature of the horizons of your
intellect, by your restricting it (i.e. the Millah) to only breaking the idols and
your assumption that the Millah of Ibrœhūm, which we refer to, is derived
from, and would only be in the form of his (i.e. the Prophet’s) ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
action in attacking his people’s idols by striking them with his (actual) right
(hand), causing them to crumble into pieces; all but the largest one, in hopes
that they would return to him(and blame that large idol). And when it was
not affirmed, with you, that the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ did that
with the idols of his people, this entire Millah became abrogated for us,
according to your restricted views and that it does not apply to us in any
way. And from there, your claim necessitates (the same abrogation) from all
of what came from the aforementioned verses, such as the encouragement
upon following the Millah of Ibrœhūm and the warning against turning away
176 From Sabūl An-Najœt Wal-Fikœk, page 67.
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MILLAT IBRƖHƮM
from it and the explanation of the Daɇwah of Ibrœhūm ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and those
who believed with him and their stance against their peoples and the stances
of the Prophets and others with their peoples. (Therefore) all of this would be
meaningless and redundant and of no use, nor would there be any benefit in
it and (accordingly) there would be no benefit from it being in the Book of
Allœh. Glory be to You, our Lord. This is a great lie! And may Allœh be
merciful to Ibn Al-Qayyim, as he said:
Whoever has this amount as the Then he should shield himself

limit of his knowledge with silence and concealment.
And may Allœh, be far removed and high above being (described) without
purpose and from there being in His, the Majestic and Most High’s, Book,
something which holds no benefit in its mentioning. And the likes of these
errors are not from the doubts (Shubuhœt), which deserve a lengthy refutation
or explanation and they are nothing but contradictions in the minds of the
people, which stood between their understandings of this great Millah, with
its explanations. Especially while you have learned from what has passed, the
Millah of Ibrœhūm, and what it includes and what is intended by it. And that it
is the (very) foundation of Islœm and the meaning of ‘Lœ ilœha ilAllœh’ and that
therein, is what this phrase encompasses from the negation and the
affirmation. And they are the disavowal (Barœ’ah) from the Shirk and its
people, while openly showing enmity towards them with the sincerity in the
worship of Allœh alone, and the allegiance to His supporters (Awliyœ’). And
you have learned that this is the basis of the religion. Therefore it is decisive
legislation and even if every scholar (ɇŒlim) or ignorant one (Jœhil) from all the
places (of the world) were to unite, then they could not refute it at all with
any argument. And we have clarified for you that Allœh, the Most High,
mentioned for us, the condition of Ibrœhūm ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and those who were
with him from the believers with their people and how they had disavowal
from them while openly showing enmity and hatred towards them and that
He, Glory be to Him, said immediately prior to mentioning this stance of
theirs:
Ǻă ȇÊǀōǳơăȁ Ƕă ȈÊǿơăǂƥąƛÊ ȆÊǧ ƈƨǼăǈ

ă Ʒă ƈƧȂă Ǉą ƌƗ Ƕą ƌǰǳƊ ƪ
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MILLAT IBRƖHƮM
with him… 177
And He, Glory be to Him, also said after that:
Ǿă ōǴǳơ ȂĄƳǂą ȇă ǹƊ ƢƊǯ ǺăǸǳÊ ƈƨǼăǈ

for those who look forward to (the Meeting with) Allœh and the Last Day.
178
Then He, Glory be to Him, said – and focus upon what He said:
ĄƾȈÊǸƸ
ă ǳƒơ ČȆǼÊǤă ǳƒơ Ȃă Ąǿ Ǿă ōǴǳơ ōǹƜÊǧƊ ōǱȂă Ƭăȇă ǺăǷȁă
And whosoever turns away, then verily, Allœh is Rich (Free of all wants),
Worthy of all Praise. 179
And you have also learned that this is the basis of the Millah of Ibrœhūm,
which we refer to and which we call to and we see most of the Earth’s
population having defects in it. And you have learned that this is the path
wherein lies the victory for Allœh, the Powerful, the Majestic, and the making
of His religion to be supreme while belittling the Shirk and its people. And if
the issue were like that, (i.e. he actually meant what his statement implied)
then the refutation upon this path would be that this Shaykh corrects his
aforementioned statement by saying, “Verily, the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
remained for thirteen years in Makkah amongst those idols and he did not
have disavowal from them, nor did he openly show his disbelief in them nor
the enmity towards them.” It would be said to him after that, “Consider
yourself a Christian or a Jew or a Zoroastrian or whatever you wish. As for
the religion of Islœm, then say to it, ‘ɇAlayk As-Salœm (i.e. good-bye).”
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And we say: As for the real belittling and its manifestation such as what
Ibrœhūm did, it is authentic from the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ that he did
something of that (i.e. breaking the idols) when he was able to and capable of,
while the disbelievers (Kuffœr) of Quraysh were unaware. And I am not
referring to after the conquest (Fath), rather in Makkah, during the time of
weakness, as narrated by Al-Imœm, Ahmad and Abƈ Yaɇla and Al-Bazzœr,
with a Hasan chain from ɇAlū ibn Abū Tœlib, may Allœh be pleased with him
who said, “The Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and I went out until we came to the
Kaɇbah. So the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said to me, ‘Sit,’ and he
climbed upon my shoulders. So I began to lift him up, but he perceived a
weakness from me. So he got down and the Prophet of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ sat
for me and said, ‘Climb upon my shoulders.’ He (i.e. ɇAlū) said, ‘So I climbed
upon his shoulders.’ He (i.e. ɇAlū) said, ‘So he stood up with me.’ He (i.e. ɇAlū)
said, ‘So it seemed to me that if I wished, I could have reached the horizon of
the sky, until I climbed upon the house (i.e. Kaɇbah) upon which, were copper
or brass statues. So I would engage it on its right and its left and in front and
behind it, until I was in control of it. The Messenger of Allœh said to me,
‘Now throw it!’ So I threw it and it shattered like a broken bottle. Then I got
down and the Messenger of Allœh and I left, racing until we would hide
amongst the houses, due to the fear that someone from the people would
discover us.”
And Al-Haythamū made a chapter for it in Mujmiɇ Az-Zawœ’id: “Chapter – His

ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s Breaking of the Idols.” And he mentioned in the narration,
“Upon the Kaɇbah were idols so I went to lift the Messenger of Allœh ȁ ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ but I was unable to. So he lifted me, them I began breaking them.” And in
a narration he added, “Then afterwards they were no longer placed on top,”
meaning any of those idols.” He said, “All of the men of them are
trustworthy.” And Abƈ Jaɇfar At-Tabarū mentioned it in Tahthūb Al-Œthœr and
he discussed some of the juristic (Fiqhū) benefits from it. 180
180 Look to page 236 – 243 from the Musnad of ɇAlū therein.
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MILLAT IBRƖHƮM
And for this (reason), we are never uncomfortable from the saying that this
also is asked from us in the condition of ability during times of weakness and
other than it, whether that idol is a statue or a grave or a Tœghƈt or an
institution or other than that, according to their various different forms (of
idolatry), in every time and place. And I mean by that, the Jihœd and the
fighting, as that is the highest level of openly showing the enmity and hatred
towards the enemies of Allœh.
Yet despite that, we say that even if we were to concede, for the sake of
argument, that the smashing of the idols in Makkah, during the period of
weakness was not authentic from the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, then he, may the
blessings of Allœh and His peace be upon him, would still have been a
follower of the Millah of Ibrœhūm with the utmost following, adhering to it
with strength, as he did not, for a single moment, cozy-up to the disbelievers
(Kuffœr), nor did he remain silent upon their falsehood, nor upon their gods.
Rather, his entire focus and efforts in those (first) thirteen years –
furthermore, even during other than these (years), was:
Ʃ
ă ȂƌǣƢōǘǳơ ơƒȂĄƦǼÊƬăƳą ơăȁ Ǿă ƐǴǳơ ơƒȁĄƾĄƦǟą ơ
“Worship Allœh, and avoid the Tœghƈt.” 181
So the fact that he sat amongst them for thirteen years, does not mean that he
praised or commended them or took some kind of oath upon respecting
them, as is done by many of the ignorant ones, who attribute themselves to
the Daɇwah, towards the modern Yœsiq of this era (i.e. the constitution of the
apostate governments). Rather, he used to declare his open enmity and
disavowal towards the polytheists (Mushrikūn) and their deeds and show his
disbelief in their gods, despite his weakness and the weakness of his
companions. And we have explained this for you in what has passed. And
when you consider the Makkah-period of the Qurɇœn, much of this will
become clear to you. From it, for instance, His, the Most High’s statement in
describing the condition of His Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ in Makkah towards the
disbelievers:
181 An-Nahl, 36.
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MILLAT IBRƖHƮM
ǹƊ ȁĄǂǧÊ ƢƊǯ Ƕą Ąǿ ǺÊ Ǹă Ʒą ċǂǳơ ǂÊ ǯƒ ǀÊ ƥÊ ǶĄǿȁă Ƕą ƌǰƬăȀă ǳÊƕ Ąǂƌǯǀƒ ȇă ȅÊǀōǳơ ơƊǀǿă ƗƊ ơĆȁǄĄ ǿĄ ƢōǳƛÊ Ǯ
ă ǻăȁƌǀƼ
Ê ċƬȇă ǹÊƛ ơȁĄǂǨƊ ǯƊ Ǻă ȇÊǀōǳơ ǭă ƕăǁ ơƊƿƛÊȁă
And when those who disbelieve see you, they take you not except for
mockery (saying): “Is this the one who talks (badly) about your gods?”
While they disbelieve at the mention of the Most Beneficent (Allœh). 182
Ibn Kathūr said, “They meant, ‘Is this the one who swears at your gods and
ridicules your intelligence?’ to other than that.”
And also herein, for you, is what came in the Musnad of Imœm Ahmad, as well
as others, with an authentic chain, concerning his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s description
and his condition in Makkah during the time of weakness. Contemplate it
and understand it and look how the disbelievers (Kuffœr) described our
Prophet as swearing at their gods and ridiculing their intelligence. And
observe them well as they surrounded him, alone by himself, and they forced
his acknowledgment of what he said, by saying to him, “Are you the one
who says such-and-such and such-and-such?” So he would reply to them
without any cozying-up to, or terror, or fear, or apprehension; rather with full
stability and firmness and clarity, “Yes, I am the one who says that.”
ɇAbdullœh ibn Ahmad ibn Hanbal said, “Narrated to me, my father, that
Ya’qƈb said, ‘My father told us from Ibn Is’hœq, who said Yahyœ ibn ‘Urwah
ibn Az-Zubayr told me from his father from ‘Abdullœh ibn ‘Amr al-‘Œs, who
said:
What is the worst act of enmity that the Quraysh had done against the
Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ?” He replied, “I went to Al-Hijr one day,
and their dignitaries were there talking about the Messenger of Allœh ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ …
So they said, “We never tolerated a man like the way we did Muhammad…
He has mocked our elders, cursed our forefathers, criticized our religion,
divided our community, and attacked our gods! We indeed have been very
patient with him regarding a grave matter.”
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MILLAT IBRƖHƮM
While they were at that state, the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ came
walking to Ar-Rukn. Then he went around the Ka’bah (making Tawœf three
times). When he passed by them, they started to mock him by repeating some
of his (own) sayings. I looked at the Prophet and could see the anger in his
face. And when he passed by them the second time, they mocked him again,
and I saw the anger in his face (once more)- then he walked (away). Then
when he passed by them for the third time and they had mocked him again –
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ replied:
“O people of Quraysh! Hear this: By Him in Whose Hand is the soul of
Muhammad- I have come to you, to slaughter you.”
His words struck them so severely, that there wasn’t any man from amongst
them, except it was as if there was a bird falling upon his head (i.e. they were
shocked, terrorized, and dumbfounded) – such that even the one who was
the most wickedly harsh against the Prophet before this, was saying the most
kind and tender words he could think of; such that even one of them said, “O
Abul-Qœsim (Muhammad): Go! Go, O righteous one! Indeed, By Allœh, you
are not ignorant!” So the Messenger of Allœh left.
The next day, they gathered together to meet at Al-Hijr and I was with them.
They asked each other, “Do you remember what he said to you, and what
you said to him? To such a degree, that he manifested to you that which you
hate, yet you let him go!” So when they were in this state, the Messenger
showed up again. So they all immediately surrounded him, and interrogated,
“Are you the one who is mocking our gods and our religion?” The Prophet
replied, “Yes. I am the one who says these things.”
I saw one of them (beginning to) pull the garment of the Prophet, but Abƈ
Bakr jumped and stood between them and him. While crying, Abƈ Bakr said,
“Would you kill a man because he says: My Lord is Allœh” ? [Ghœfir: 28]
Upon that, they left him. This was the worst thing I saw from the Quraysh
against the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ.” 183
183#7,036 from Al-Musnad with the verification (Tahqūq) of Ahmad Shœkir, who said, “Its
chain is Sahūh.” And it is as he said.
Trans. Note: Refer to Al-Musnad (11/203). Ahmad Shœkir also mentioned that it is narrated
by Ibn Hajar Al-Haythamū in Mujma’ Az-Zawœ’id (6/15-16), and was pointed to by Ibn Hajar
Al-‘Asqalœnū in Al-Fat’h (7/128), and Ibn Kathūr mentioned that it was narrated by Al-
Bayhaqū in At-Tœrūkh (3/46).
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MILLAT IBRƖHƮM
And in another narration, also within Al-Musnad, 184 that the Prophet ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ ȁ was praying at the Kaɇbah at the second instance when ‘Uqbah ibn Abū
Mu’ūt came and grabbed the shoulder of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and
twisted his cloak (Thawb) around his throat and strangled him with a severe
strangling. So Abƈ Bakr, may Allœh be pleased with him, came forward and
grabbed his shoulder and repelled him from the Messenger of Allœh ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ ȁ saying, “Would you kill a man because he says, ‘My Lord is Allœh,’ while
coming to you with clarifications from his Lord?”
So contemplate the condition of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ whom the angels
described in Sahūh Al-Bukhœrū (saying) that: “He ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ divided the
people.” Contemplate this condition of his, with the disbelievers (Kuffœr) of
his time, and how it was open enmity to all those who were enemies of the
religion and a splitting of the path with clear disavowal (Barœ’ah). And it was
nowhere near the improper conditions of the people of our time from the
inclination towards the people of falsehood from the people of the religion.
They cozy-up to them and they make things nice for them. Furthermore, they
even support them and give victory to them. And the issue is not considered
(by them to be) an issue of enmity and disavowal. Rather, (they considered it)
to be mutual cooperation and joining forces for the good of the nation and the
society, while they sit in their laps and they suckle from their milk. So Allœh
is the One from Whom we seek help.
x The Shaykh, ‘Abdur-Rahmœn ibn Hasan said, while discussing these types
of people, “They wallow in the hardship of tribulation (Fitnah) while their
hearts have become relaxed towards the people of oppression (Thulm) and
wrongdoing. And they frequently visit them and approach them willingly
and voluntarily until they become affected by that which is in their hands
from the vanities of this worldly life (Dunyœ), both secretly and openly. So
where is the heart, which is calm with faith (Ūmœn) if its claimant flows
with the desires of every field? So how much does this resemble the
184 Vol. 2/204.
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MILLAT IBRƖHƮM
condition of this one and the likes of him, with the type who were
mentioned by the ɇAllœmah, Ibn Al-Qayyim, may Allœh be merciful to him,
while they are the ones who have the fullest share of His, the Most High’s,
statement: Think not that those who rejoice in what they have done (or
brought about), and love to be praised for what they have not done,-
think not you that they are rescued from the torment, and for them is a
painful torment. 185 They become pleased with that which they have from
innovation (Bidɇah) and astrayness, while they love to be praised for the
following the Sunnah and sincerity. And this is (found) often in those who
have strayed from the straight path, from those who are attributed to
knowledge and worship.” 186
x And here is an issue wherein there could be some misunderstandings

from some people. And it is how the reconciliation would take place
between his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s making their gods and their religion (appear)
vulgar, as in this Hadūth and others, and between His, the Most High’s
statement:
ǶÇ Ǵƒ ǟÊ ǂÊ Ȉą Ǥă ƥÊ ơĆȁƾą ǟă Ǿă ƐǴǳơ ơƒȂČƦĄǈȈăǧƊ ǾÊ ƐǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȂĄǟƾą ȇă Ǻă ȇÊǀōǳơ ơƒȂČƦǈ

Ą ƫă ȏƊ ȁă
And insult not those whom they (disbelievers) worship besides Allœh, lest
they insult Allœh wrongfully without knowledge. 187
So we say, and with Allœh is the successful achievement (Tawfūq), that all of
what we have mentioned in what has passed, from the explanation of the
Millah of Ibrœhūm, such as making their false gods (appear) disgusting and
making them (appear) vulgar while belittling their status; even if some call
this a swear, it is not (really) a swear in-and-of-itself. Rather, the basis of its
purpose it clarifying the Tawhūd to the people. And that comes:
x By demonstrating the falsehood of the devout servitude (Ulƈhiyyah) to

these various, claimed lords, and the disbelief in them, while clarifying
their falseness to the creation. Like in His, the Most High’s, statement:

187 Al-Anɇœm, 108.
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MILLAT IBRƖHƮM
ƢăȀƥÊ ǹƊ ȂĄǌǸą ȇă ƈǲƳĄ ǁą ƗƊ Ƕą ĄȀǳƊƗƊ ś

ă ǫÊ ƽÊ ƢăǏ Ƕą ƬĄǼƌǯ ǹÊƛ Ƕą ǰƌ ǳƊ ơƒȂĄƦȈÊƴƬăǈ
ą ȈăǴƒ ǧƊ Ƕą ǿĄ ȂĄǟƽą ƢƊǧ Ƕą ǰƌ ǳƌƢƊưǷą ƗƊ ćƽƢăƦǟÊ ǾÊ ƐǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȂĄǟƾą ƫă Ǻă ȇÊǀōǳơ ōǹƛÊ
Ȑ
Ɗ ǧƊ ǹÊ ȁĄƾȈÊǯ ċǶƌƯ Ƕą ƌǯƔƢƊǯǂă Ąǋ ơƒȂĄǟƽą ơ ǲÊ ƌǫ ƢăȀƥÊ ǹƊ ȂĄǠǸă ǈ
ą ȇă ƈǹơƊƿƕ ąǶȀĄ ǳƊ ǵą ƗƊ ƢăȀƥÊ ǹƊ ȁĄǂǐ
Ê Ʀą ȇĄ ćǺȈĄǟą ƗƊ Ƕą ȀĄ ǳƊ ǵą ƗƊ ƢăȀƥÊ ǹƊ ȂĄǌǘÊ Ʀą ȇă ƾÇ ȇą ƗƊ Ƕą ĄȀǳƊ ǵą ƗƊ
Ƕą ƌǯǂă ǐ
ą ǻă ǹƊ ȂĄǠȈÊǘƬăǈ
ą ȇă ȏƊ ǾÊ ǻÊȁĄƽ ǺÊǷ ǹƊ ȂĄǟƾą ƫă Ǻă ȇÊǀōǳơăȁ ś
ăƸÊ ǳÊƢċǐǳơ ȄōǳȂă Ƭăȇă Ȃă Ąǿȁă ƣ
ă ƢăƬǰÊ ǳƒơ ǱƊ ċǄǻă ȅÊǀōǳơ ĄǾƐǴǳơ Ȇă º ďȈǳÊȁă ōǹƛÊ ǹÊ ȁĄǂǜÊ ǼĄƫ
ǹƊ ȁĄǂǐ
Ą Ǽą ȇă Ƕą ĄȀǈ
ă ƌǨǻƊƗ ȉăȁ
Verily, those whom you call upon besides Allœh are slaves like you. So call
upon them and let them answer you if you are truthful. Have they fūt
wherewith they walk? Or have they hands wherewith they hold? Or have
they eyes wherewith they see? Or have they ears wherewith they hear? Say:
“Call your (so-called) partners (of Allœh) and then plot against me, and give
me no respite! Verily, my Walū (Protector, Supporter, and Helper, etc.) is
Allœh Who has revealed the Book (the Qur'œn), and He protects (supports
and helps) the righteous. And those whom you call upon besides Him
(Allœh) cannot help you nor can they help themselves.” 188
And the saying of Ibrœhūm, ǵȐǈǳơ ǾȈǴǟ :
ƢƆƠȈą ǋă Ǯ
ă Ǽăǟ ȆÊǼǤą ȇĄ ƢƊǳȁă Ąǂǐ
Ê Ʀą Ąȇ ƢƊǳȁă ĄǞǸă ǈ
ą ȇă ƢƊǳ ƢăǷ ĄƾĄƦǠą ƫă Ƕă ǳÊ ƪ
Ê ƥăƗƊ Ƣăȇ ǾÊ ȈÊƥƘƊǳÊ ǱƊ ƢƊǫ ƿƒ ƛÊ
When he said to his father: “O my father! Why do you worship that which
hears not, sees not and cannot avail you in anything?” 189
And His, the Most High’s, saying in Sƈrat An-Najm:
ȃăǄȈÊǓ ƈƨǸă ǈ
ą ǫÊ ơƆƿƛÊ Ǯ
ă Ǵƒ ƫÊ ȄƊưǻƌƘǳƒơ ĄǾǳƊȁă ĄǂǯƊ ōǀǳơ ĄǶƌǰǳƊƗƊ ȃăǂƻą Ƙƌǳƒơ ƨƊ ưƊǳÊƢōưǳơ ƧƊ ƢăǼǷă ȁă ȃċǄǠĄ ǳƒơăȁ Ʃ
ă ƢōǴǳơ ĄǶĄƬȇąƗƊǂă ǧƊ ƗƊ
Have you then considered Al-Lœt, and Al-'Uzza And Manœt, the other
third? Is it for you the males and for Him the females? That indeed is a
division most unfair! 190
And likewise is everything that came as a description of these gods, such as

clarifying that they are not deserving of worship, or labeling them as “At-
188 Al-Aɇrœf, 194-197.

189 Mariyam, 42.
190 An-Najm, 19-22.
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MILLAT IBRƖHƮM
Tœghƈt”, or making their worship to be (referred to as) the obedience to the

Satan (Ash-Shaytœn) and that they, and themselves, are from the fuel of the
Hell-Fire and other than that.
x And likewise is the establishment of this Tawhūd in actions, by openly

showing the enmity and hatred towards them and the disavowal (Barœ’ah)
from them and the disbelief in them, such as in His, the Most High’s,
statement about Ibrœhūm:
ś
ă ǸÊ ǳƊƢăǠǳƒơ ċƣǁă ƢōǳƛÊ Ȇŏǳ ĎȁĄƾǟă Ƕą ĄȀċǻƜÊǧƊ ǹƊ ȂĄǷƾă ǫƒ ƘƊǳƒ ơ ĄǶƌǯĄƙƢăƥƕăȁ Ƕą ƬĄǻƊƗ ǹƊ ȁĄƾƦĄǠą ƫă Ƕą ƬĄǼƌǯ ƢċǷ ǶĄƬȇąƗƊǂă ǧƊ ƗƊ ǱƊ ƢƊǫ
ɇAlamūn (all that exists).” 191
And His statement:
ǹƊ ȂƌǯǂÊ ǌ
ą ƫĄ ƢċǸďǷ ÆƔȅÊǂƥă ȆďǻƛÊ ǵÊ Ȃą ǫƊ Ƣăȇ
He said: “O my people, I am indeed free from all that you join as partners
in worship with Allœh.” 192
…And that which is encompassed by the Sƈrah of disavowal from the Shirk
(i.e. Al-Kœfirƈn), from meanings and other than that, which we have
previously mentioned. So none of that enters beneath a swear in-and-of-itself,
which was prohibited in the aforementioned verse, and about which, from its
very nature would agitate the enemy and would put him down and dishonor
him only, without any benefit or clarifications. So (this would lead) him to
swear (back) at Allœh, the Powerful, the Majestic, out of transgression and
ignorance, or maybe without any real intent (i.e. merely a reflex), especially
those who believe in His Lordship (Rƈbƈbiyyah), such as the disbelievers of
Quraysh did. 193 And likewise is the situation regarding the slaves of the
191 Ash-Shuɇarah, 75-77.

192 Al-Anɇam, 78.
193 Trans. Note: It must not be understood from the words of the Shaykh, here that he excuses
the swearing at Allœh or His Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ in cases where someone does so out of
ignorance or transgression or without full intent. Rather, there is no doubt that a man who
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MILLAT IBRƖHƮM
swears at Allœh, the Most High, or His Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ is guilty of the Major
Disbelief (Kufr Al-Akbar), which takes one outside the religion of Islœm, regardless of his
motivation. And he has made this clear in his treatise on this very subject called As-Sœrim Al-
Maslƈl ɇAla Shœtim Ar-Rabb Aw Ad-Dūn Aw Ar-Rasƈl, wherein he states, “Know that the one
who swears at Allœh or the religion or the Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ is a disbeliever (Kœfir)
apostate (Murtad), whether he does so jokingly or seriously, or whether he makes it lawful
(Halœl) or if he says, ‘I do not make this lawful (Halœl),’ or whether he does so in a state of
anger or calmness. And his blood and his wealth become lawful (Halœl), whether he is from
those who attribute themselves to Islœm, or if he is a Thimmū (non-Muslim paying tribute to
the Muslims to live in their lands) or Muɇœhid (someone with a treaty of non-hostility with the
Muslims) of male or female…” [page 2]
And Shaykh Al-Islœm, Ibn Taymiyyah, may Allœh be merciful to him said, “Whoever swears at
Allœh and His Messenger out of mocking, while not being forced and whoever utters words
of disbelief (Kufr) out of mocking, while not being forced and whoever makes fun of Allœh
and his signs (Œyœt) and His Messenger, then he is a disbeliever (Kœfir) on his inside and his
outside. And those who say, ‘The one such as this may be a believer in Allœh on the inside
while merely a disbeliever (Kœfir) in his outside,’ – then surely he has uttered a saying of evil
mischief in the religion (Dūn)!” [Majmƈɇ Al-Fatœwa, Vol. 7/556].
And ɇAbdullœh ibn Ahmad ibn Hanbal said, “My father (i.e. Imœm Ahmad) was asked about a
man who said, ‘O son of so-and-so…’ (cursing at him, and adds) ‘…you, and whoever
created you!’ My father said, ‘He is an apostate (Murtad) from Islœm.’ I asked my father, ‘Do
we cut his head off?’ He said, ‘Yes, we cut off his head.” [Majmuɇ Al-Fatœwa, Vol. 7/209].
So unlike the Murji’ah of today, who scramble to find excuses for those who swear at Allœh,
out of ignorance, or anger, from being raised improperly by one’s parents – which resulted
from their (i.e. the Murji’ah’s) innovated principles of separating actions and statements from
beliefs, as they affect faith (Ūmœn) – Ahl us-Sunnah wa’l-Jamœ’ah hold this action itself to be a
nullification of Islœm.
As Shaykh Al-Islœm, Ibn Taymiyyah said, “Verily, whoever swears at Allœh or swears at His
Messenger has disbelieved on the outside and the inside, whether the one who swears
believes that is was unlawful (Harœm) or he makes it permissible. And (this applies even if
he) does not believe in the (validity) of that swear. This is the school of thought (i.e. opinion)
of all the jurists and the rest of Ahl As-Sunnah; those who say, ‘Faith (Ūmœn) is statements and
actions.” [Majmƈɇ Al-Fatœwa, Vol. 7/557].
But what Shaykh Abu Muhammad is referring to here are those people who swear at Allœh as
a reflex action due to their taking offence to their false gods being insulted. And so although
this case does not excuse the action from the point of view of declaring his disbelief (Takfūr),
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MILLAT IBRƖHƮM
Yœsiq, as the Millah of Ibrœhūm necessitates warning about their Yœsiq and to
have enmity towards it and hate it and call the people to disbelieve in it, and
have disavowal (Barœ’ah) towards it and towards its supporters (Awliyœ’ ) and
its slaves who stubbornly persist in ruling with it, by mentioning its defects
and revealing its falseness and condemning its rulings and its clear clashing
against the religion of Allœh, by its permitting of apostasy (Riddah) and
interest (Riba) and making the committing of indecencies (Fœhishah) and
wickedness (Fujƈr) to be (committed) easily, by removing the penalties
(Hudƈd) of Allœh, such as the penalty (Hadd) for illicit sex (Zinœ) or the slander
or the theft or the consumption of alcohol and the substitution of these
disbelieving, wicked laws in place of these great penalties (Hudƈd) and the
likes of that. And this (happens) frequently, so all of this (criticism) does not
enter into what has been prohibited, even if the slaves of the Yœsiq and their
custodians call it a swear or “Extending the Tongue.” 194 Rather, the
obligation – from what you have come to know in what has passed – is that
the callers (Duɇœt) should openly show it and make it known. As far as
swearing at them and at their rulers and their constitutions in-an-of-itself,
the Shaykh’s point is that this man’s retaliatory swear was simply motivated due to his
protective instincts (Ghūrah) towards his gods, as opposed to outright hatred of Allœh or His
Messenger
.
194 Trans. Note: “Extending the Tongue” refers to the bogus crime, in most apostate
governments, of criticizing the ruler or his regime. And this term refers to those who openly
condemn the ruler in the form of speeches, interviews, articles, sermons or even political
dialogues. It is levied against the students of knowledge or scholars who declare the
misguidance, transgression or disbelief (Takfūr) of the ruler, or even to his political opposition
who simply criticize him or his laws or domestic and foreign policies etc. It is for this crime
that the noble author, the Shaykh, Abu Muhammad Al-Maqdisū, may Allœh preserve him,
remains imprisoned in his Jordanian cell. And thus it becomes clear to the respected reader
that this author truly lives and adheres to the Millah of Ibrœhūm, ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ. We ask Allœh,
the Most High, to give victory to our scholars who prefer to dwell in the prisons of the
Tawœghūt rather than to issue apologies to them or to incline towards them or to cozy-up to
them. And we are reminded by the words of the Prophet of Allœh, Yƈsuf, ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ:
ǾÊ Ȉą ǳƊƛÊ ȆÊǼǻăȂĄǟƾą ȇă ƢċǸǷÊ ċȆǳƊƛÊ ČƤƷă ƗƊ ǺĄ ƴ

ą ďǈǳơ ďƣǁă ǱƊ ƢƊǫ
He said: “O my Lord! Prison is more to my liking than that to which they invite me.”
[Yƈsuf, 33]
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MILLAT IBRƖHƮM
which would lead to a development (i.e. their swearing at Allœh or His

Sharū’ah etc.), then this is what was prohibited because of what results from
that such as these ignorant ones swearing at the one who swore, or at his
religion and his path, even if they falsely and dishonestly attribute
themselves to Islœm, while bearing witness to the Lordship (Rƈbƈbiyyah) of
Allœh and while they may even single Him out in some of the types of
devoted servitude (Ulƈhiyyah), other than in the ruling (Hukm) and
legislation, as the interpreters (Mufassirƈn) said:
Ǿă ƐǴǳơ ơƒȂČƦǈ
Ą ȈăǧƊ
“…lest they insult Allâh…
In other words, they will swear at the One who ordered this swear. 195 So that
would return back upon Allœh, out of ignorance and hostility without
knowledge, just like a man could swear at the father of a man, so he would
swear back at his father, and perhaps they were even two brothers from the
same father. So the rage and the anger and the agitation alone, blinds the
enemy from thinking and contemplating and causes it to swear (itself).”
Muhammad Rashūd Ridhœ said in his Tafsūr, “The motivation upon the action
here is the desire to swear, which is intended to belittle the one sworn at,
because this one who swears doesn’t focus his intent except towards
belittling the one whom he addressed with the swear.” This is contrary to
penetrating the intellect. And the Daɇwah and using it, while addressing and
calling attention to the falseness of these gods and the fact that they can
neither hear nor can they see nor do they harm nor do they benefit nor do
they draw one nearer (to Allœh) nor can they intercede or even help
themselves or their followers whatsoever. And contemplate the story of
Ibrœhūm with his people and how he turned their attention towards the
falseness of these claimed gods. And he consulted with them, not for the sake
of mere revolt or belittling them, but instead so that they would think and to
force their intellects to clash with that (i.e. the concept of their false gods).
And contemplate how he exposed that issue of theirs while they turned away
and opposed (his suggestion) and became confused. Therefore, at that point,
he firmly said to them:
195 Trans. Note: Look to Tafsūr At-Tabarū.
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MILLAT IBRƖHƮM
ǹƊ ȂƌǴǬÊ Ǡą ƫă ƢƊǴǧƊ ƗƊ ǾÊ ōǴǳơ ǹÊ ȁĄƽ ǺÊǷ ǹƊ ȁĄƾƦĄǠą ƫă ƢăǸǳÊȁă Ƕą ƌǰōǳ ĘǥƌƗ

“Fie upon you, and upon that which you worship besides Allœh! Have you
then no sense?” 196
And if you contemplate the statement of ɇAbdullœh ibn ɇAmr, the narrator of
the aforementioned Hadūth, when he mentioned the saying of Quraysh to the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, “Are you the one who says such-and-such and such-
and-such?” He said, explaning that: Due to what reached them from him
such as making their gods (appear) disgusting. Then the shaming, according
to the Arabs; this is a swear or it is similar to a swear. And Ibn Taymiyyah,
may Allœh, the Most High, be merciful to him, included this in his book
(beneath), “Benefit: Clarification of the Types of Swears” 197 and elsewhere.
However, in such a situation, this is not a swear in-and-of-itself, as you have
come to know, because the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ had been establishing the
Daɇwah of Tawhūd, which Allœh sent him with and with the Millah of Ibrœhūm,
which He, Glory be to Him, commanded him to follow. And all of this (i.e.
this very Daɇwah to Tawhūd) is a swear according to those polytheists
(Mushrikūn). This is because it falsifies their religion and belittles their claimed
gods by removing the attributes of devoted servitude (‘Ulƈhiyyah) from them,
which they had attributed to them. And this is the shaming of their gods,
which they mentioned. And likewise, the attributing of misguidance to their
fathers was not the starting of a development in-and-of-itself. Rather, it was
to make them avoid their blind following and to forbid them from their
following of them in their misguidance.
Al-Qœsimū narrated in his Tafsūr from Ar-Rœzū, his statement: “And in the
verse is a chastisement of those who call to the religion so that they do not
become preoccupied in that which contains no benefit as opposed to that
which is sought. This is because describing these idols as inanimate objects,
which can neither harm nor benefit attaining a goal, is sufficient to insult
their devoted servitude (Ulƈhiyyah). So there is no need, after that, to swear at

197 As-Sœrim Al-Maslƈl ‘Ala Shœtim Ar-Rasƈl, page 528.
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MILLAT IBRƖHƮM
them.” Yet at the same time, that does not please the disbelievers (Kuffœr) nor
does it satisfy them, even if it is not a swear in-and-of-itself, because it is a
shattering of their gods and disbelief in them. And for this (reason) they
called it ‘a swear’, just as they called the description of their fathers with
astrayness, ‘a swear’. As they said, “He has ridiculed our intelligence and
swore at our fathers and made our religion (appear) vulgar while dividing
our group and swearing at our gods.”
The Shaykh, Muhammad ibn ɇAbdul-Wahhœb said, within the second section
of the six sections, which he mentioned from the biographical accounts (Sūrah)
of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, that when he openly swore at the religion and
declared their knowledgeable ones to be ignorant; at that instance, they
‘raised their cloak (Thawb) to him and his companions from the shin of
enmity’198 and they said, ‘He has ridiculed our intelligence and pointed out
the defects of our religion and swore at our gods.’ And it is known that he ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ ƅơ did not swear at ‘Ūsa or his mother, nor to the Angels nor the
righteous ones. But when he mentioned that they were not to be supplicated
to, and that they could neither benefit nor harm, they considered this to be a
swear.”
And the summary of that is that all of this does not enter into the unrestricted
swearing, which Allœh prohibited in the (aforementioned) verse, nor is this
what was intended by it, even if the disbeliever (Kœfir) ends up swearing at
Allœh or the religion out of aggression because of the likes of it. So because of
this, it is not for the Muslim to leave what Allœh has obligated upon him such
as openly declaring the Tawhūd and outwardly showing the religion, because
the swear in this case would not have come except for aggression, after being
fully informed, due to his mentioning the arguments and the clarification.
Otherwise, if we were to make judgments based upon that (i.e. offending the
disbelievers), then we would have to leave our entire religion and we would
have lowered ourselves due to the disbeliever’s black eyes (i.e. their evil)
because all of it (i.e. the Daɇwah) is based upon the basis of the faith (Ūmœn) in
Trans. Note: ‘Raised their cloak to him,’ is an expression meaning: ‘They thumbed their
198
noses…” etc.
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MILLAT IBRƖHƮM
Allœh and the disbelief in every Tœghƈt. So beware, and form the analogy
between the modern-day Tawœghūt, such as the constitutions and
methodologies and laws and rulers and other than that, and do not restrict
the meaning to the stone idols so as to cement something, which has not been
restricted.
x So this rule, therefore, would only be correct in the permitted matters and
the recommended matters, but not in the obligatory matters. So a single
obligation from the various religious obligations, such as clarifying the
Tawhūd and making the religion of the polytheists (Mushrikūn) to be false,
would not be left to cut off this path, as some may understand. And if we
opened it up to that, then we would lose the whole of our religion. And
for this (reason), Abƈ Bakr ibn Al-‘Arabū said, “The Second Issue: This
indicates that it would be (fitting) that one who is justified in something,
may give up his right, if (taking that right) would cause some harm in the
religion. And in this (matter), there is a long pause (i.e. lengthy
investigation of the matter), which sums up to this: If the right is
obligatory, then it is to be taken in all cases. But if it is (merely) permitted,
then this would be said (i.e. that it may be left in case of harm) and Allœh
knows best.” 199
And Muhammad Rashūd Ridhœ said, “And from them… That which was
narrated from Abū Mansƈr, who said, ‘How is it that Allœh, the Most High,
prohibited swearing at the one who deserves to be swore at, so that the One
who does not deserve it would not be sworn at, while He has ordered us to
fight them, and that if we fight them, they will certainly fight us back, which
would result in the believer being killed unjustly or (without) him having
committed any evil? And likewise, the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ ordered to
convey and to recite upon them, even if they disbelieve in it. So he responded
to that by saying that swearing at their gods is permitted but it not obligatory,
while fighting them is obligatory. And likewise is the conveyance and that
which is permitted can be prohibited due to that which results from it and
takes place due to it. But that which is compulsory (Fardh) will not be
prohibited due to what results from it.”
199 Al-Ahkœm Al-Qur’œn, page 473.
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MILLAT IBRƖHƮM
And with the likes of that, comes the refutation upon those who used as
evidence, what Al-Bukhœrū narrated in his Sahūh, to falsify that which we
mentioned from the obligation of openly showing the religion, which is that
His, the Most High’s, statement: And offer your Salœt (prayer) neither aloud
nor in a low voice… 200 was revealed while the Messenger of Allœh ȁ ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ was concealing himself in Makkah. So if he raised his voice, the
polytheists (Mushrikūn) would hear and therefore they would swear at the
Qur’œn, the One who revealed it and the one who came with it. And Allœh,
the Most High, said: And offer your Salœt (prayer) neither aloud nor in a
low voice…201 Do not raise your voice in your prayer (Salœt) so that the
Mushrikūn will hear it, but do not lower it so that your companions will not
hear it. And seek a path in between that.
So the Daɇwah to Allœh was established and the religion of the Muslims
became apparent along with their Daɇwah to cast away the idols. And this
became known to everyone in Makkah, along with their disavowal (Barœ’ah)
from them. And since the clarity and openness of the issue was like that, then
leaving the loud recitation of the Qur’œn, in order to repel this harm, would
not extinguish the light of the Daɇwah and would not have had any negative
effects upon it whatsoever. This is because the Qur’œn had spread in every
place, despite the efforts of the polytheists (Mushrikūn). And the Millah of
Ibrœhūm was openly declared to the point where everyone who openly
declared his Islœm was labeled with ‘the Sabian’ 202 in other words, the
disbeliever in their religion and in their idols. And the issue was at the
pinnacle of clarity and there was neither ambiguity in it nor any
200 Al-Isrœ’, 110.

201 Al-Isrœ’, 110.
202 Trans. Note: Ibn Kathūr, may Allœh be merciful to him, mentioned the different opinions
regarding the Sabians and which of the scholars took these opinions, then he said: “And the
most apparently correct saying, and Allœh knows best, is the saying of Mujœhid and those
who followed him, and Wahb Ibn Munabbah; that they are not on the religion of the Jews nor
the Christians nor the Majƈs nor the Mushrikūn. Rather they are upon their Fitrah, and they
have no established religion which they follow and possess. And due to this, the Mushrikƈn
used to label those who entered into Islœm as As-Sœbi’ (the Sabian), meaning, that he has left
all of the other religions of the People of the Earth at that.” Tafsūr Al-Qur’œn Al-‘Athūm: 1/149
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MILLAT IBRƖHƮM
misunderstandings. Furthermore, the fact that raising the voice during the
reciting of the prayer (Salœt), so that other than those praying would hear it, is
not an obligation from the obligations of the prayer (anyway). So it is allowed
to leave it in order to close this path (i.e. the swearing of the Mushrikūn). And
this is an implementation of the same aforementioned rule, which is limited
to the permissible matters and the recommended matters but not in the
obligatory matters. So this is not (considered) leaving an obligation. Rather, is
was sufficient for the Imœm to allow those praying behind him to hear, which
is what Allœh, the Most High, commanded His Messenger with in His
statement:
ƢăȀƥÊ ƪ
ą ǧÊ ƢăƼĄƫ ȏƊ ȁă
…nor in a low voice... 203
In other words, for (the benefit of) your companions.
x And there is another doubt (Shubhah), which some people may use as
evidence. And that is the sheltering of Abū Tœlib towards the Prophet ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ ƅơ, which Allœh, the Powerful, the Majestic, bestowed favors upon
him. As He said:
ȃăȁƖƊǧ ƢĆǸȈÊƬȇă ǭă ƾą ƴ
Ê ȇă Ƕą ǳƊƗƊ
Did He not find you an orphan and gave you a refuge? 204
And likewise, the stories of safeguarding and security from the disbeliever
(Kœfir) to the Muslim; and its examples are many. From that is what Al-
Bukhœrū narrated in his Sahūh from the safeguarding of Ibn Ad-Dughnah
towards Abū Bakr, while in Makkah 205 and also An-Najœshū and his
203 Trans. Note: Al-Isrœ’, 110.

204 Ad-Duhœ, 6.
205 Trans. Note: Referring to the Hadūth narrated by Al-Bukhœrū from ɇŒ’ishah, may Allœh be
pleased with her, wherein Ibn Ad-Dughnah met Abu Bakr, may Allœh me pleased with him,
while he was performing the emigration to Abyssinia. Upon hearing that Quraysh had
driven Abu Bakr away from his town, Ibn Ad-Dughnah said: “Ibn Ad-Dughnah said, “O
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MILLAT IBRƖHƮM
protection of the Muslims, while he was upon Christianity prior to his Islœm,
206and what resembles this. And the summary of this doubt is: How could
the Muslim be pleased in the likes of these conditions with the sheltering and
protection and safeguarding of the disbeliever (Kœfir), who opposes him in
his beliefs and methodology? Doesn’t this negate the Millah of Ibrœhūm in
terms of disavowal (Barœ’ah) from the polytheists (Mushrikūn)? So we say –
and with Allœh is the successful achievement (Tawfūq): There is no
contradiction between the aforementioned examples and between the Millah
of Ibrœhūm and the Daɇwah of the Prophets and the Messengers. And this is
because the issue is, as we have mentioned to you previously, is two distinct
parts:
The First: The disavowal (Barœ’ah) from the false gods with the disbelief in
the Tawœghūt, which are worshipped besides Allœh, the Powerful, the Majestic.
The Second: Enmity towards the stubborn polytheists (Mushrikūn) who

persist upon their falsehood. And we have mentioned to you previously also,
that the first is required from the Muslim from the very outset of the path,
without any lingering or delay. Rather, it is obligatory upon an assembly of
the Muslims to openly declare and to make apparent and show it, so that the
people will know the basis of the Daɇwah and so that it will become well
Abu Bakr, a man like you should not leave his home-land, nor should he be driven out,
because you help the destitute, earn their livings, and you kūp good relations with your kith
and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken
persons. Therefore I am your protector. Go back and worship your Lord in your town.”
206 Trans. Note: Referring to the event of the first emigration (Hijrah) of the companions of the
Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ who left Makkah and traveled to Abyssinia (Habashah)
seeking a land in which they could practice their religion openly. Upon their arrival there,
Quraysh sent a delegation to retrieve them and an audience with the King of Abyssinia was
held to determine if they would be allowed to forcibly take the Muslims back to Makkah.
After hearing the arguments of Quraysh, An-Najœshū asked to hear of the revelation, which
had been sent to the Prophet of these emigrants. Upon hearing Jaɇfar recite from Sƈrat
Mariyam, he said to Quraysh: “Verily, this and that which ‘Ūsa came with come from the same
ray of light. Go away, because, no by Allœh, I will not surrender them to you and they shall
not be approached.” And this was prior to An-Najœshū’s Islœm, while he was still a Christian.
[Look to Ar-Rahūq Al-Makhtoom, page 95; (Arabic Edition) publication of Dœr As-Salœm;
Riyœdh 1414 H. & Seerat Ibn Hishœm, Vol. 1/334-338].
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MILLAT IBRƖHƮM
known and therefore become a fundamental truth by which, everyone who

enters into this religion is described with.
As for the second, then this is not to be shown and openly declared until after
they persist upon their falsehood and their enmity towards the truth and its
people. So, for example, Abƈ Tœlib; despite his remaining upon his disbelief
(Kufr), he did not form any apparent enmity or hatred towards the truth or its
people. Rather, it was the other way around, as he was a defending garment
for the One of the truth and His Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, just as Al-ɇAbbœs,
may Allœh be pleased with him, described him in the Hadūth of Al-Bukhœrū.
As he said to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, “What have you benefited your
uncle, as he used to look after you and support you and become angry for
your sake…” – the Hadūth. And (this applies) even if that were due to tribal
loyalties (ɇAsabiyyah) or due to ties of kinship. And review, for that, what the
ɇAllœmah, Ash-Shinqūtū mentioned concerning the support of the religion by a
wicked man and through the ties of kinship or trough tribal loyalties
(ɇAsabiyyah) and the ties of lineage, despite the falsehood of these ties and the
falsehood of the love, based upon this alone. 207 And the supporting evidence
for that is that the likes of this supporter and safeguarder; the hope remains
regarding his guidance and his following the truth up until the last moment,
as long as he does not stand in the ranks of the enemies and those waging
war against it. Rather, he stands in defense of some of its followers. Then
what about if he added to that, the fact that he were one of the close relatives
of the caller and is tied closely to him? And for this (reason), the Prophet ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ ƅơ did not give up hope concerning the Daɇwah of his uncle, who used
to say:
By Allœh, they will not reach Until I have been buried quickly
you with their groups in the Earth.
So make your matter known. Have glad tidings of that and

There is nothing upon you. may your eyes be cooled by it.
207 Look to Adhwœ’ Al-Bayœn, Vol. 3/41-43, 406-407.
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MILLAT IBRƖHƮM
And even before all of that, there is another issue, which is the first point and
the most important subject in this matter. And that is how the Prophet ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ; despite the stance of his uncle, who defended him, he did not cozy-
up to him as a price for his Daɇwah and his religion. Rather, his uncle knew
his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s Daɇwah and would hear of his enmity and his pointing out
the defects of their false gods, while ridiculing their intelligence. And when
Abƈ Tœlib persisted in continuing that (i.e. Shirk), he, may the blessings of
Allœh and His peace be upon him, neither cozied-up to him, nor did he step
down from any matters of his religion in order to make it pleasant for his
uncle’s heart, who used to protect him and support and shelter him. Rather,
he declared his well-known statement: “By Allœh, I am no more able to leave
that which I have been sent with than any of you are able tolight a fire by the
sun.” 208 And also, in the beginning and the ending, he ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ was not
to have any ties with his disbeliever (Kœfir) uncle in terms of devotion or love.
And he ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ is our leader (Qudwah) and our most noble example of
His, the Most High’s, statement:
Ƕą ĄǿƔƢăƥƕ ơȂĄǻƢƊǯ Ȃą ǳƊȁă ĄǾǳƊȂĄǇǁă ȁă Ǿă ōǴǳơ ċƽƢăƷ Ǻą Ƿă ǹƊ ȁČƽơăȂĄȇ ǂÊ ƻÊ Ɩƒǳơ ǵÊ Ȃą Ȉăǳƒơăȁ ǾÊ ōǴǳƢÊƥ ǹƊ ȂĄǼǷÊ ƚą ȇĄ ƢĆǷȂą ǫƊ Ąƾƴ
Ê ƫă ƢƊǳ
You will not find any people who believe in Allâh and the Last Day,
making friendship with those who oppose Allâh and His Messenger, even
though they were their fathers… 209 – the verse.
…despite his enthusiasm for his guidance. So that is one thing and the love
and devotion is yet another thing. And the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, despite the
support of his uncle and his protection of him and his defense of him, did not
pray upon him the day he died. Rather, Allœh, the Powerful, the Majestic,
prohibited him from even seeking forgiveness for him on the day when He
revealed to him:
ś
ă ǯÊ ǂÊ ǌ
ą ĄǸǴƒ ǳÊ ơƒȁĄǂǨÊ Ǥą Ƭăǈ
ą ȇă ǹƊƗ ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơăȁ ďȆƦÊċǼǴÊǳ ǹƊ ƢƊǯ ƢăǷ
208 As it is narrated in At-Tabarœnū and elsewhere.

209 Trans. Note: Al-Mujœdilah, 22.
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MILLAT IBRƖHƮM
It is not (proper) for the Prophet and those who believe to ask Allœh's
Forgiveness for the Mushrikƈn… 210 – the verse.
And there was no effect upon him, may the blessings of Allœh and His peace
be upon him, when ‘Alū, may Allœh be pleased with him, said to him, “Verily,
your old misguided uncle has died, so who shall bury him?” except that he
said to him, “Go and bury him.” 211
And likewise this is also said about the family of Shuɇayb, who used to stand
between him and the disbelievers (Kuffœr). He, the Most High, said informing
about the enemies of His Prophet:
ǭă ƢăǼǸą Ƴă ǂă ǳƊ Ǯ
ă ƌǘǿą ǁă ȏƊ Ȃą ǳƊȁă
Were it not for your family, we should certainly have stoned you… 212
…while they were (themselves) disbelievers. And likewise, the Prophet of

Allœh, Sœlih ǵȐǈǳơ ǾȈǴǟ, and his guardian whom the disbelievers (Kuffœr) used to
fear:
ǹƊ ȂƌǫƽÊ ƢăǐǳƊ ƢċǻƛÊȁă ǾÊ ǴÊ ǿą ƗƊ Ǯ

ă ǴÊ Ȁą Ƿă Ƣăǻƾą ȀÊ ǋă ƢăǷ ǾÊ ďȈǳÊȂă ǳÊ ċǺǳƊȂƌǬǼăǳƊ ċǶƯƌ ĄǾǴƊ ǿą ƗƊȁă ĄǾċǼƬăďȈƦăĄǼǳƊ ǾÊ ōǴǳƢÊƥ ơȂĄǸǇă ƢƊǬƫă ơȂƌǳƢƊǫ
They said: “Swear one to another by Allœh that we shall make a secret
night attack on him and his household, and afterwards we will surely say
to his guardian: ‘We witnessed not the destruction of his household, and
verily! We are telling the truth.” 213
x Furthermore, there is a clear difference that must be understood and

considered. (And this is the difference) between the disbeliever (Kœfir)
assisting the Muslim or safeguarding him while supporting him and
210 At-Tawbah, 113.

211 Narrated by Ahmad and An-Nasœ’ū and others [Trans. Note: From the full narration of
Abū Dœwƈd, which was classified as Sahūh by Shaykh Al-Albœnū, may Allœh be merciful to
him, in Sahūh Sunan Abū Dœwood, #2,753 as well as in a shorter narration within Irwœ’ Al-Ghalūl,
#717].
212 Hƈd, 91.
213 An-Naml, 49.
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MILLAT IBRƖHƮM
protecting him or helping him individually, when the Muslim is not

seeking refuge with him nor does he disgrace himself by begging (for
help) – rather the disbeliever (Kœfir) only does that from himself out of
being motivated by tribalism or loyalties or relation or other than that –
and (on the other hand) between the Muslim seeking that from him, with
his request holding a type of humiliation and degradation and cozying-up
(to them) or approval (of them) while remaining silent upon some of their
falsehood or being satisfied with their polytheism (Shirk). There is no
doubt that the difference between the two situations is clear and obvious,
which would not be hidden from the one who has foresight. And if you
contemplate these examples (i.e. Abƈ Tœlib, An-Najœshū etc.) you would
find them from the first category. And Abƈ Jaɇfar At-Tahœwū has some
eloquent words, which resemble these, 214 wherein he differentiated
between seeking the support of the Mushrikūn during warfare and the fact
that this was from what Allœh, the Most High has prohibited in his
statement:
ƢăǷ ơƒȁČƽȁă ȏƆ ƢăƦƻă Ƕą ǰƌ ǻăȂƌǳƘƒ ȇă ȏƊ Ƕą ƌǰǻÊȁĄƽ ǺďǷ ƨƆ ǻăƢƊǘƥÊ ơƒȁƌǀƼ

Ê ċƬăƫ ȏƊ ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ƢăȀČȇƗƊ Ƣăȇ
O you who believe! Take not as (your) Bitœnah (advisors, consultants,
protectors, helpers, friends, etc.) those outside your religion since they will
not fail to do their best to corrupt you. They desire to harm you severely. 215
– the verse.
…and between their fighting on their own against the enemies of the
Muslims without being requested (to do so), and the seeking of help by the
Muslims themselves. So review that, as it is beneficial in this topic. And
likewise was the safeguarding of Ibn Ad-Dughnah towards Abū Bakr as all if
that was from this type.
And included in that also, is the maintaining of the ties of kinship with the
polytheist (Mushrik) parents, while treating them well and uniting their hearts
(i.e. maintaining the good fūlings), as long as the hope for their being
influenced by their son, and their following of the truth, which he invites to,
214 Look to Mushkil Al-Œthœr, Vol. 3/239.

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MILLAT IBRƖHƮM
remains and is possible. (And this continues) as long as they are connected to
their child, even if they strive for him to make Shirk with Allœh, as long as
they do not stand in the ranks with the enemies who wage war against, and
who prevent (people) from, the path of Allœh. So if they do that, then he
shows his disavowal (Barœ’ah) to them openly, just as Ibrœhūm did to his
father when it became clear to him that he was an enemy to Allœh.
Furthermore, (in this case) he is to take them as enemies and fight them just
like Abƈ ɇUbaydah and others from the Sahœbah did at Badr. 216 So as we said
earlier, Ibrœhūm ǵȐǈǳơ ǾȈǴǟ, used to unite the hearts (i.e. maintain good fūlings)
with his father and invite him by good means with leniency, while openly
showing his enthusiasm for his guidance and his fear of Allœh’s punishment
towards the supporters (Awliyœ’) of the Shaytœn. But when his (i.e. Ibrœhūm’s
father’s) clear enmity towards Allœh became clear to him, he (i.e. Ibrœhūm)
became disavowed from him and secluded himself from him. And He, Glory
be to Him, made the exception for us, in the following of Ibrœhūm and those
who were with him, in Sƈrat Al-Mumtahinah, in that he sought forgiveness for
his father. But He prohibited the believers, in Sƈrat At-Tawbah, from seeking
forgiveness for the Mushrikūn, even if they were from the people of closeness
to them. Then He said about Ibrœhūm:
216Trans. Note: Al-Hœfith, Ibn Kathūr said in his Tafsūr of Sƈrat Al-Mujœdilah, “And Saɇūd ibn
ɇAbdul-ɇAzūz and others said, “This verse: You will not find any people who believe in
Allœh and the Last Day… [Al-Mujœdilah, 22] – to its end, was revealed concerning Abū
ɇUbaydah ɇAmr ibn ɇAbdullœh Al-Jarrah, when he killed his father on the Day of Badr. And
because of this, ɇUmar ibn Al-Khattœb, may Allœh be pleased with him, said, when he left the
decision after him to the consulting council (Shƈrah), between the six (men), ‘And if Abu
ɇUbaydah were alive, then I would have made him the Khalūfah.’ And it is said about His, the
Most High’s statement: ‘…even though they were their fathers…’ that it was revealed for
Abū ɇUbaydah on the Day of Badr. ‘…or their sons…’ for As-Siddūq (i.e. Abu Bakr) who
attempted to kill his son, ɇAbdur-Rahmœn, on that day ‘…or their brothers…’ for Musɇab ibn
ɇUmayr who killed his brother, ɇUbayd ibn ɇUmayr on that day ‘…or their kindred
(people)…’ for ɇUmar, who killed a relative of his on that day as well as for Hamzah and ɇAlū
and ɇUbaydah ibn Al-Jarrah, who killed ɇUtbah and Shaybah and Al-Walūd ibn ɇUtbah on
that day. So Allœh knows best.” [Tafsūr Ibn Kathūr, Vol. 4/422; publication of Dœr Al-Fayhœ,
Damascus and Dœr As-Salœm, Riyœdh, 2nd Edition, 1418 H.]
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MILLAT IBRƖHƮM
ćǽơċȁȋ Ƕă ȈÊǿơăǂƥąƛÊ ōǹƛÊ ĄǾǼą ǷÊ ƗƊċǂƦăƫă ǾÊ ƐǴǳÊ ĎȁĄƾǟă ĄǾċǻƗƊ ĄǾǳƊ Ǻă ċȈăƦƫă ƢċǸǴƊ ǧƊ ĄǽƢċȇƛÊ Ƣăǿƾă ǟă ȁă ƧÇ ƾă ǟÊ Ȃą ċǷ Ǻăǟ ōȏƛÊ ǾÊ ȈÊƥƘƊǳÊ Ƕă ȈÊǿơăǂƥąƛÊ ĄǁƢƊǨǤą ƬÊǇą ơ ǹƊ ƢƊǯ ƢăǷȁă
ćǶȈÊǴƷă
And his [Ibrœhūm's] invoking (Allœh) for his father's forgiveness was only
because of a promise he had made to him (his father). But when it became
clear to him that he (his father) is an enemy to Allœh, he dissociated
himself from him. Verily Ibrœhūm was oft remembering and was
forbearing. 217
And from it was His, the Most High’s, statement:
ĄǺǈ
ă Ʒą ƗƊ Ȇă ǿÊ ȆÊƬōǳƢÊƥ ƢōǳƛÊ ƣ
Ê ƢăƬǰÊ ǳƒơ ǲƊ ǿą ƗƊ ơȂƌǳƽÊ ƢăƴƫĄ ƢƊǳȁă
And argue not with the people of the Scripture (Jews and Christians),
unless it be in (a way) that is better…
Then He, Glory be to Him, made the exceptions:
Ƕą ȀĄ Ǽą ǷÊ ơȂĄǸǴƊ ǛƊ Ǻă ȇÊǀōǳơ ƢōǳƛÊ

…except with such of them as do wrong… 218
And likewise was the security of An-Najœshū towards the emigrants

(Muhœjirūn). And refer to the story of Ja’far and his stance, may Allœh be
pleased with him, concerning his making his religion and his beliefs known
regarding ‘Ūsa, which contradicted the religion of the one who they were
amongst (i.e. An-Najœshū), despite his (i.e. Jaɇfar’s) weakness and those who
were with him, and despite his entering into his protection (Amœn). However,
An-Najœshū wept when he heard the words of Allœh being recited and openly
showed his support and acceptance and he gave them security so that they
were able to openly show their religion and their beliefs to everyone. So the
Islœm of An-Najœshū and those who entered into Islœm from the people of
Abyssinia (Habashah) was due to the successful achievement (Tawfūq) from
Allœh, the Most High, and then due to their openly showing their religion.
May Allœh, the Most High, be pleased with them all. And review for a
217 Trans. Note: At-Tawbah, 114.

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MILLAT IBRƖHƮM
refutation of this doubt (Shubhah) and a demonstration of its falsehood, the

treatise Al-Mawrid Al-ɇAthb Az-Zalœl, 219 by the Shaykh, ɇAbdur-Rahmœn ibn
Hasan, son the Shaykh, Muhammad ibn ɇAbdul-Wahhœb, may Allœh be
merciful to them all, from the same volume, as it is valuable in refuting this
doubt (Shubhah). And (it is also beneficial in refuting) another doubt, which is
their using “The Believers from the Family of Pharaoh” as evidence. 220
x And the summary of the saying concerning all of that is that the enmity
towards the people of falsehood and openly showing disavowal (Barœ’ah)
to them and their so-called gods and their false religions and their rotten
laws, is a great principle and a well-founded pillar in the Daɇwah of the
Prophets and the Messengers. And it is, as you have come to know, a clear
(Muhkam) legislation, which is based upon the foundation of the religion
of Islœm and its basis. So if all the Earth’s people united in order to refute it
and (attempt) to demonstrate its falsehood, then they would not have
been able to do so. And those who oppose it, are unable to find evidence,
as you have seen, other than these types of limited, individual issues,
which have no generality, according to the majority of the principle-
oriented scholars (Usƈliyūn) and the people of research. Rather, they are
in-and-of-themselves cast upon this restrictiveness and limitation. And so
if it is established that this path is a great clear (Muhkam) foundation, then
these partial evidences and others fall into that which is erroneously used
by the opposition, with self-contradiction and ambiguity, which
necessitates our referral to what is clear (Muhkam). As opposed to the
Book of Allœh clashing against itself or the Sunnah of Al-Mustafœ [i.e. the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ] doing likewise. So pay attention and do not be
tricked by the doubts of those who deceive.
“And likewise, it is a must for the people of the Daɇwah to stand up to their
people with a stance of utter separation. And on the day that this separation
takes place; the occurrence of Allœh’s promise of assistance to His supporters,
along with the destruction of His enemies will also take place. Because
219 Ad-Durar As-Saniyyah, Volume of Jihœd, ‘Summarized Refutations’, page 124 and also page
197.
220 Page 212.
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MILLAT IBRƖHƮM
throughout the history of the Daɇwah to Allœh, Allœh did not ever separate
between His supporters (Awliyœ’) and His enemies, except after His
supporters separated themselves from His enemies, based upon their belief
(ɇAqūdah). So they (i.e. those who separated) chose Allœh alone, and the people
of the Daɇwah unto Allœh have an excellent example in the Messengers of
Allœh and that they must have their hearts full of trust until they (i.e. their
hearts) overflow with it. And it is upon them to trust in Allœh alone, in the
face of the Tœghƈt, no matter who they are and the Tœghƈt will not harm them
except for annoyances; a test from Allœh. (And this test is) not due to His
inability, Glory be to Him, to give victory to His supporters, nor is it to just
leave them to be surrounded by His enemies. Rather, it is a test by which the
hearts and the ranks are purified. Then the opening will be returned to the
believers and the promise of Allœh will take place for them with victory and
establishment….” 221
And lastly, you must know that the people concerning this truth are of types:
x A man who is firm and who makes the Millah of Ibrœhūm and the religion
of all the Messengers to be known according to its aforementioned
description and he does not fear the blame of any blamers for (the sake) of
Allœh. So this one is from the open Victorious Assembly (At-Tœ’ifah Al-
Mansƈrah), 222 while being a caller to the truth who mixes with the people
and remaining patient with their harm. And he is the one who has won
the honor of both abodes (i.e. this life and the hereafter). And he is the one
about whom, Allœh said:
221 From Ath-Thilœl, with some rearrangement.

222 Trans. Note: As for the Hadūth of “The Victorious Assembly” (At-Tœ’ifah Al-Mansƈrah), the
Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “There will not cease to be an assembly (Tœ’ifah), from
my nation (Ummah), establishing the order of Allœh. They are unharmed by those who betray
them or oppose them, until the matter of Allœh arrives while they are dominant over the
people.” – narrated by Muslim from Muɇawiyyah, may Allœh be pleased with him. And he
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “And this religion (Dūn) will never cease to be established. A group
(ɇIsœbah) from the Muslims will fight upon that until the hour arrives.” – Narrated by Muslim
from Jœbir ibn Samurah.
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MILLAT IBRƖHƮM
ś
ă ǸÊ ǴÊ ǈ
ą ĄǸǳƒơ Ǻă ǷÊ ȆÊǼċǻƛÊ ǱƊ ƢƊǫȁă ƢĆƸǳÊƢăǏ ǲƊ ǸÊ ǟă ȁă ǾÊ ōǴǳơ ȄƊǳƛÊ Ƣăǟƽă ǺċǸďǷ ƢƆǳȂą ǫƊ ĄǺǈ
ă Ʒą ƗƊ Ǻą Ƿă ȁă
And who is better in speech than he who says: “My Lord is Allœh,” and
then stands straight, and invites (men) to Allœh and does righteous deeds,
and says: “I am one of the Muslims.” 223
And he is the one meant in the Hadūth, “The believer who mixes with the
people while being patient upon their harm is superior…” 224
And the harm only takes place because he comes with what the Messengers
came with. He neither cozies-up to the people of falsehood, nor does he
incline towards them nor is he satisfied with their falsehood. Rather, he has
disavowal (Barœ’ah) from them while openly showing enmity towards them
and abandoning all that which assists them in their falsehood including their
positions and their employment or careers or their paths. And whoever’s
condition is this; he is not sinful for living in their society or their countries.
And it is not obligatory upon him to emigrate away from any country he may
be in. The Shaykh, Hamad ibn ‘Atūq said within his discussion about His, the
Most High’s, statement:
ĄǾǠă Ƿă Ǻă ȇÊǀōǳơăȁ Ƕă ȈÊǿơăǂƥąƛÊ ȆÊǧ ƈƨǼăǈ

ă Ʒă ƈƧȂă Ǉą Ɨƌ Ƕą ǰƌ ǳƊ ƪ
ą ǻăƢƊǯ ƾą Ɗǫ
with him… 225 – the verse.
And the meaning of His statement: “…become openly seen…” in other

words, made apparent and clear. And the intent is to clearly continuously
show enmity and hatred towards those who unify their Lord. So whoever
fulfills that, both in knowledge and action, while openly making it clear so
that the people of his country perceive it from him, it is not obligatory upon
him to perform the emigration away from whichever country he is in. But
whoever is not like that, and yet he assumes that if he is left to pray and to
fast and perform the pilgrimage (Hajj), that the (obligation of) emigration falls
223 Fusilat, 33.

224 Trans. Note: Narrated by Imœm Ahmad and At-Tirmithū and others as mentioned earlier.
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MILLAT IBRƖHƮM
off of him, then this one is ignorant of his religion, and he is someone who is
unaware of the essence of the message of the Messengers…” 226
And this category of people; if they openly make the truth known and are
thereafter threatened with being killed or tortured and yet there is no
country, which they can emigrate to, then they have a good example in the
people of the cave who withdrew with their religion and fled with it to the
mountains. 227 And another example (for them) is in the companions of the
trenches 228 who were burned (to death) in the path of their belief (ɇAqūdah)
and their Tawhūd. And they neither weakened nor did they surrender. And an
example is the companions of the Prophet, who performed the emigration
(Hijrah) and performed Jihœd and fought and were killed. And your Lord is
sufficient as a guide and a victor.
If it were not for them, it would But its unshakable mountains

have collapsed along with its and its pegs were there.
people.
And if it were not for them then But they are in it as full moons
darkness would have shrouded and stars.
its people.
x Or a man who is at a lower level than the first, who is unable to take this
path, which is surrounded by hateful things. And he fears for his religion
and is unable to openly declare it. So he secludes himself with his
provisions, with which he follows the streams and the paths of the
mountains. He worships Allœh and flees, with his religion, from the trials.
x Or a weak man who shuts his house upon himself and concentrates on his
family (affairs) and strives to save them and to preserve them from the
Shirk and its people and from a fire (i.e. Hell) whose fuel is men and
stones. He avoids the disbelievers (Kuffœr) and turns away from them and

227 Trans. Note: “The People of the Cave”, as mentioned in Sƈrat Al-Kahf, 9 -22.
228 Trans. Note: As in the story of the Boy and the King mentioned earlier.
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MILLAT IBRƖHƮM
he does not show any satisfaction with their falsehood nor does he assist
it in any way. And this is a must for the safety of his Tawhūd, that his heart
remains calm with enmity and hatred for the Shirk and the Mushrikūn. He
awaits the removal of the preventing factor (of his leaving) and he waits
for opportunities to flee with his religion and for the emigration (Hijrah),
to a country, which has less evil and wherein he will be able to show his
religion, such as the emigration (Hijrah) of the emigrants (i.e. the
companions) to Abyssinia.
x Or another (type) would be one who openly shows the pleasure with the
people of falsehood, while cozying-up to their lies and their
misguidances. So this one has three different (possible) conditions, which
the Shaykh, Ibn ‘Atūq mentioned 229 when he said:
“The First Condition: That he complies with them both internally and
externally. So he is a disbeliever (Kœfir), whether he was compelled or not
compelled. Therefore, he is from those about whom Allœh said: …but such as
open their breasts to disbelief, on them is wrath from Allâh, and theirs will
be a great torment.” 230
“The Second Condition: That he complies with them and inclines towards
them internally, while opposing them externally. Therefore, this one is also a
disbeliever (Kœfir) and they are the hypocrites (Munœfiqūn).”
“The Third Condition: That he complies with them externally, while

opposing them internally. And this is of two types; the first of which is he
who does so due to the fact that he is under their power, while they beat him
and hold him and threaten him with death. Therefore, he in such a condition
is allowed to comply with them externally, while his heart is calm with faith
229 Sabūl An-Najœt Wal-Fikœk, page 62.

230 An-Nahl, 106.
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MILLAT IBRƖHƮM
(Ūmœn), as it happened with ɇAmmœr. 231 He, the Most High, said: …except
him who is forced thereto and whose heart is at rest with Faith…” 232
I say: And it is a must for the one such as this, as we have mentioned
beforehand, to continuously strive – just as the weak ones from the
companions of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ – to flee with his religion and to
continuously supplicate:
ơĆŚǐ
Ê ǻă Ǯ
ă ǻĄƾōǳ ǺÊǷ ƢăǼōǳ ǲăǠƳą ơăȁ ƢčȈǳÊȁă Ǯ
ă ǻĄƾōǳ ǺÊǷ ƢăǼōǳ ǲăǠƳą ơăȁ ƢăȀƌǴǿą ƗƊ ǶÊ ǳÊƢōǜǳơ ƨÊ ȇăǂą ǬƊ ǳƒơ ǽÊ ǀÊ º ǿă Ǻą ǷÊ ƢăǼƳą ǂÊ ƻą ƗƊ ƢăǼċƥǁă
“Our Lord! Rescue us from this town whose people are oppressors; and
raise for us from You one who will protect, and raise for us from You one
who will help.” 233
Then he (i.e. Hamad ibn ‘Atūq) said, “And the second type is that he complies
with them externally, while opposing them internally, without him being
beneath their power. And instead, he was held upon that either by hope for
authority or wealth or extreme devotion to one’s nation or family or fear of
what may happen with his wealth. So he, in such a condition, would be an
apostate (Murtadd) and his hatred for them internally would not benefit him.
And he would be from those about whom Allœh said: That is because they
loved and preferred the life of this world over that of the Hereafter. And
Allœh guides not the people who disbelieve. 234 So He informed us that they
were not held upon their disbelief (Kufr) because of ignorance or their hatred
or their love of falsehood, rather it was only because they took a share from
the shares of this worldly life (Dunyœ) and they put that ahead of their
religion.” He said, “And this is the meaning of the words of Shaykh Al-Islœm,
Muhammad ibn ɇAbdul-Wahhœb, may Allœh, the Most High, be merciful to
him.”
231 Trans. Note: Referring to the story of ɇAmmœr ibn Yœsir, may Allœh be pleased with him,
and what occurred when the polytheists tortured him. This will be discussed further in an
upcoming footnote.
232 An-Nahl, 106.
233 An-Nisœ’, 75.
234 An-Nahl, 107.
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MILLAT IBRƖHƮM
x I say: The meaning of the words of the Shaykh, Muhammad ibn ɇAbdul-
Wahhœb, which Ibn ‘Atūq was referring to are present at many places
within his books and his treatises. From them, for example, were his
words:
“Know that the evidence for the declaration of disbelief (Takfūr) of a righteous
Muslim, if he makes Shirk with Allœh or allies himself with the polytheists
(Mushrikūn) against the monotheists (Muwahhidūn) while not making Shirk, is
more than can be enumerated from the words of Allœh and the words of His
Messenger and the words of the scholars (ɇUlamœ). And I will mention a verse
for you from the words of Allœh, which the people of knowledge formed
consensus (Ijmœɇ) upon its interpretation, saying that it refers to the Muslims,
and that if a man says such a thing, then he is a disbeliever (Kœfir), no matter
when it happens. He, the Most High, said: Whoever disbelieved in Allœh
after his belief, except him who is forced thereto and whose heart is at rest
with Faith… 235 – the verse. And in it (i.e. its interpretation) they mentioned
that they (i.e. these people) chose this worldly life (Dunyœ) over the life of the
hereafter. So if the scholars (ɇUlamœ) mention that it was revealed regarding
the companions (Sahœbah), when the people of Makkah put them through
tribulation (Fitnah), while mentioning that if the companion uttered the
words of Shirk upon his tongue while at the same time he hates that (i.e.
Shirk) and has enmity towards its people, but only due to fear of them, then
he is a disbeliever (Kœfir) after having faith (Ūmœn).” 236
And this complies with the words of the Shaykh, Ibn ‘Atūq, which have passed
as well as the words of Shaykh Sulaymœn, which are forthcoming. And they
are threatening words and I know for certain that if they were from my own
words as opposed to being the words of these Imœm scholars, it would have
been said, “Khawœrij!” and “Takfūr!” despite the fact that this verse is a clear
text concerning that. And this issue differs from the matter of compulsion
upon uttering disbelief (Kufr), wherein the one who utters it is excused. So we
are among people who were neither compelled nor have they been beaten
nor were they tortured. Rather, they were only held upon openly showing
235 An-Nahl, 106.

236 Majmƈɇat Ar-Risœ’il An-Najdiyyah, page 42.
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MILLAT IBRƖHƮM
the compliance and the allegiance with the polytheists (Mushrikūn), due to
loving this worldly life (Dunyœ) and the fear of (losing) it, as well as hope for
wealth and extreme devotion to one’s dwellings; “The Land and the
Prosperity,” as they say.
So this is prioritizing this worldly life (Dunyœ) over the life of the hereafter
and purchasing the luxuries of this life, which come to an end by throwing
away the religion and the Tawhūd and the belief (ɇAqūdah). Perhaps they shield
themselves by invoking (the excuse) of compulsion and their claim that it was
a necessity, while in reality they are not from its people (i.e. the compelled
people). For this (reason), Allœh, the Most High, said in Sƈrat Œl-ɇImrœn, after
He prohibited the allegiance towards His enemies and permitted the Tuqyah
237 for the one who is actually compelled; He warned by saying:
ĄǾƐǴǳơ ĄǾǸą ǴƊ Ǡą ȇă ĄǽȁĄƾƦą ƫĄ ȁą ƗƊ Ƕą ǯƌ ǁÊ ȁĄƾĄǏ ȆÊǧ ƢăǷ ơƒȂƌǨƼ

ą ƫĄ ǹÊƛ ǲƒ ƌǫ ĄŚǐ
Ê Ǹă ǳƒơ ǾÊ ƐǴǳơ ȄƊǳƛÊȁă ĄǾǈ
ă Ǩƒ ǻă ĄǾƐǴǳơ ĄǶƌǯĄǁŏǀƸ
ă Ąȇȁă
And Allœh warns you against Himself (His Punishment), and to Allœh is
the final return. Say: “Whether you hide what is in your breasts or reveal it,
Allœh knows it…” 238
And He said in the verse, which directly follows it:
237Trans. Note: His use of the word “Tuqyah” here, refers to making it appear as though the
words of disbelief (Kufr) have been uttered, while being compelled or tortured or beaten etc.,
when in reality, what has been said is only interpreted or understood to be disbelief (Kufr) by
the one who is compelling.
Imœm Al-Qurtubū, may Allœh be merciful to him said, “Those who have studied in-depth
from the scholars (ɇUlamœ) have said, ‘If the compelled one utters disbelief (Kufr), then it is
not permitted for him to say upon his tongue (anything) except that which is slightly
different than it. Because in that slight change, there is an option to deceive (i.e. to not utter
actual Kufr) but whenever it is not like that (i.e. he has the option to alter the words, but
chooses not to) then he is a disbeliever (Kœfir) because the compulsion would not have power
over the slight changes to the wording.’ An example of that is if they say to him, ‘Disbelieve
in Allœh! (Yakfur Billœh!),’ but instead he (i.e. the compelled one) says, ‘…Billœhū,’ such that he
adds the letter ‘Ya’. And likewise, if it is said to him, ‘Disbelieve in the Prophet! (Yakfur Bin-
Nabū!),’ but instead he says, ‘I disbelieve in the ‘Nabū,’ stressing (the last part), which refers to
the place which is elevated from the ground.” [Al-Jœmiɇ Li-Ahkœm Al-Qur’œn , Vol. 10/187.]
238 Œl-ɇImrœn, 28-29.
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MILLAT IBRƖHƮM
ĄǶƌǯĄǁŏǀƸ
ă Ąȇȁă ơĆƾȈÊǠƥă ơĆƾǷă ƗƊ ĄǾǼăȈą ƥăȁă ƢăȀǼăȈą ƥă ōǹƗƊ Ȃą ǳƊ ČƽȂă ƫă ÇƔȂă ĄǇ ǺÊǷ ƪ
ą ǴƊ ǸÊ ǟă ƢăǷȁă ơĆǂǔ
ă Ƹ
ą ČǷ ǂÇ Ȉą ƻă Ǻą ǷÊ ƪ
ą ǴƊ ǸÊ ǟă ƢċǷ ǆ
Ç Ǩƒ ǻă ǲŎ ǯƌ Ąƾƴ
Ê ƫă ǵă Ȃą ȇă
ĄǾǈ
ă Ǩƒ ǻă ĄǾƐǴǳơ
On the Day when every person will be confronted with all the good he has
done, and all the evil he has done, he will wish that there were a great
distance between him and his evil. And Allœh warns you against Himself
(His Punishment)… 239
And this is from the greatest threats of punishment and warnings towards
those who contemplate the Book of Allœh and understand it. But whomever
Allœh wishes to fall into tribulation (Fitnah); then you cannot control
anything, regarding him, besides Allœh. That is because many of those who
have no share in goodness use compulsion as an excuse, while they are not
from its people. And the scholars (ɇUlamœ) have mentioned conditions for the
compulsion to be considered genuine. From them:
1. That the compeller is (actually) able to perform that which he is

threatening to do and the compelled one, who is commanded, is unable to
repel that even by fleeing.
2. That his assumption is certain that if he refuses, then he (i.e. the

compeller) will put him into that (i.e. his threat).
3. That what he is being threatened with is immediate, such that if he were

to say, “If you do not do such-and-such, I shall beat you tomorrow,” then
he is not considered someone who has been compelled.
4. That nothing indicates the excessiveness of the one who is commanded,

such as his exceeding (i.e. doing of saying even more) in that which
would remove the trial (i.e. torture, beating etc.) from him.
x Just as they differentiated between that which the compelled one is

threatened and frightened with, regarding the compulsion upon the
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MILLAT IBRƖHƮM
disobediences and the compulsion upon uttering statements of disbelief

(Kufr) or forming allegiance to the disbelievers and the likes of that, as
they did not permit the second (type) except for the one who is tortured
with a torment that he cannot endure. And they mentioned being killed or
being burned with fire or the severing of limbs or eternal imprisonment
and the likes of that. And ɇAmmœr, may Allœh be pleased with him, was
the one whom the verses of Tuqyah were revealed about, and it is known
that he did not say what he said except after seeing his mother and his
father killed after he tasted several colors (i.e. experienced many types) of
torture. 240 So his ribs were broken and he was harmed for Allœh’s sake
240Trans. Note: “And like that is when the polytheists (Mushrikūn) took ɇAmmœr, may Allœh
be pleased with him, and they did not leave him alone (i.e. stop tormenting) him until he
swore at the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and mentioned good things about their gods. So he came
to the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and was asked, “What has passed behind you?’ He
said, ‘Evil, O Messenger of Allœh. I was not left alone until I spoke badly about you and good
things about their gods.’ So the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, ‘How was your heart
(when you said it)?’ He said, ‘I found my heart calm with Ūmœn.’ He said, ‘If they return (to
torment you), then you too return (to what they make you say).” [Look to Hayœt As-Sahœbah,
Vol. 1/292]
And Ibn Hajar said, “And it is well known that the aforementioned verse (i.e. An-Nahl, 106)
was revealed for ɇAmmœr ibn Yœsir as it has come from the path of Abū ɇUbaydah ibn
Muhammad ibn ɇAmmœr ibn Yœsir, who said, ‘The polytheists (Mushrikƈn) took ɇAmmœr and
tortured him until he complied with them in some of what they wanted. So he complained
about that to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. So he said to him, ‘How did you find your heart?’ He
said, ‘Calm with faith (Ūmœn).’ He said, ‘Then if they return (to the torture) then return (to
what you said).” And it is Mursal, and its men are all trustworthy. And was narrated by At-
Tabarū and before him, ɇAbdur-Razzœq and from him, ɇAbd ibn Humayd.” [Fath Al-Bœrū, Vol.
12/312]
And Shaykh Abu Basūr ɇAbdul-Munɇim Mustafœ Halūmah said, “But those who commit Kufr
under circumstances that are easy and then consider that to be from compulsion (and claim
that it was only) due to torment, although it could have been easily endured with the least
amount of patience and steadfastness – and then they use as their proof, the story of ɇAmmœr;
they are (certainly) wrong and mistaken. This is because ɇAmmœr, may Allœh be pleased with
him, went to them (i.e. his tormentors) in order to command (the good) and forbid (the evil)
and they killed his two parents in front of his eyes and burnt him with fire and immersed
him in water. So he gave them what they demanded (i.e. the swearing at the Prophet ȁ ǾȈǴǟ ƅơ ȄǴǏ
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MILLAT IBRƖHƮM
with a severe harm, while most of those who use the excuse of Tuqyah
from those who became corrupted in the tribulation (Fitnah) and drown in
the falsehood and Shirk, were not even reached by a tenth of a tenth (i.e.
1%) from what reached him. But as we stated earlier, “Whomever Allœh
wishes to fall into tribulation (Fitnah); then you cannot control anything,
regarding him, besides Allœh.”
Add to this, the fact that the people of knowledge have mentioned within the
chapters dealing with (the subject of) being compelled to utter words of
disbelief (Kufr), that taking the ɇAzūmah (i.e. the more difficult path) while
remaining patient upon the harm and hoping for the reward of Allœh, the
Most High, is greater and far superior. 241 And here were the stances of the
companions (Sahœbah) and their followers and the Imœms, which bear witness
to that. So with the likes of these stances, the making apparent and making
the religion to be supreme would take place. And look to Sahūh Al-Bukhœrū;
“Chapter: The One Who Chooses the Beating and the Killing and the
Humiliation Rather than Disbelief (Kufr).” And the supportive evidences for
that are more than what can be counted, such as the stance of Imœm Ahmad
during the tribulation (Fitnah) of “The Creation of the Qur’œn” 242, and others,
are many. 243
ǶǴǇ and speaking good about their gods). And this is (found in) one of the narrations that the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ met ‘Ammœr when he was wūping. “So he started to wipe his eyes saying,
‘The disbelievers (Kuffœr) took you and immersed you in water so you said such-and-such. So
if they return, say that to them (again).” And from ɇAmr ibn Maymƈn who said, “The
Mushrikūn burnt ɇAmmœr with fire.” So where are they (i.e. these people who claim
compulsion) compared to ɇAmmœr and what happened to ɇAmmœr?! [Qawœɇid Fū At-Takfūr,
page 68; publication of Dœr Al-Bashūr, ɇAmmœn, 1415 H.]
241 Trans. Note: From the proof of this rule is the saying of Abū Ad-Darda’, “My beloved one
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ advised me, ‘Do not associate anything with Allœh, even if you are mutilated
and burned.” [Narrated by Ibn Mœjah and Al-Bayhaqū and authenticated by Shaykh Al-Albœnū
in Sahūh At-Targhūb, #566] and his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s saying, “Three (situations) – whoever is in
them will taste the sweetness of faith (Ūmœn)…” and from what was mentioned, “…that he
would hate to return to disbelief (Kufr) like he would hate to be thrown into the Fire.”
[Agreed upon].
242 Trans. Note: “The Fitnah of the Creation of the Qur’œn”, refers to the period wherein the
Jahmiyyah; those who denied the attributes of Allœh such as speech, innovated and called to
the belief that the Qur’œn was not the spūch of Allœh, rather it was His Creation. Imœm Ahmad
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MILLAT IBRƖHƮM
And they mention His, the Most High’s, statement:
ǾÊ ōǴǳơ ƣ
Ê ơƊǀǠă ǯƊ ǅ
Ê ƢċǼǳơ ƨƊ ǼăƬą ǧÊ ǲƊ Ǡă Ƴă ǾÊ ōǴǳơ ȆÊǧ ȅ
ă ƿÊ ȁƌƗ ơƊƿƜÊǧƊ ǾÊ ōǴǳƢÊƥ ƢċǼǷă ƕ ƌǱȂƌǬȇă ǺăǷ ǅ
Ê ƢċǼǳơ Ǻă ǷÊ ȁă
And of mankind are some who say: “We believe in Allœh,” but if they are
made to suffer for the sake of Allœh, they consider the trial of mankind as
Allœh's punishment… 244
And likewise, they mention being offered the choice (of torture or showing
Kufr) would negate it being compulsion and that this would be like the
condition of Shuɇayb ǵȐǈǳơ ǾȈǴǟ, with his people, as they gave him the choice
between returning to the disbelief (Kufr) or leaving their village. And for that
(reason), they (i.e. those scholars) did not permit the responding with and
making disbelief (Kufr) to be apparent in such a situation. And we only
mention all of this so that the one whom Allœh has bestowed the virtues of
intellect and Tawhūd upon him, would recognize the strangeness of the
was from the foremost scholars of his time who opposed this belief and was subsequently
beaten and imprisoned for this stance against their innovation.
243 Trans. Note: One example from the scholars of the predecessors (Salaf) is what occurred
between Imœm Ahmad ibn Hanbal and his contemporary, Yahyah ibn Maɇūn; both of whom
were great scholars from Ahl As-Sunnah Wal-Jamœɇah, during “The Fitnah of the Creation of
the Qur’œn”. Shaykh Abu Basūr ɇAbdul-Munɇim Mustafœ Halūmah narrated: “And Yahyah ibn
Ma’ūn – during the days of the Fitnah of the creation of the Qur’œn – took for himself, the
concession (Rukhsah) and took for himself, the excuse of fear and said, ‘The Qur’œn is created.’
And when he entered upon Imœm Ahmad, may Allœh be merciful to him, while he was ill, he
gave Salœm to him but he (i.e. Imœm Ahmad) did not return his Salœm. So he (i.e. Yahyah ibn
Ma’ūn) did not stop making excuses and repeating the Hadūth of ɇAmmœr and saying, ‘Allœh,
the Most High said: …except him who is forced thereto and whose heart is at rest with
Faith…” So Ahmad turned his face away to the other side and Yahyah said, ‘He will not
except any excuse.’ So when Yahyah left, Ahmad said (to his students), ‘He uses the Hadūth of
‘Ammœr but the Hadūth of ɇAmmœr is, ‘…I passed them and they were swearing at you (i.e.
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ so I forbade them (from that) and they beat me…’ whereas it is said
to you (i.e. his students), ‘We want to hit you.’ So Yahyah said, ‘By Allœh, I have not seen
anyone under the cover of the sky who is more knowledgeable in the religion (Dūn) of Allœh
than you.” [Qawœɇid Fū At-Takfūr, pp. 68-69; publication of Dœr Al-Bashūr, ɇAmmœn, 1415 H.]
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MILLAT IBRƖHƮM
religion in our time and the strangeness of its callers and its people who
know it with real knowledge. And (also), that most of today’s people have
entered into the religion of governments and the religion of the Tawœghūt, out
of choice and with no real compulsion at all, and merely due to love of this
worldly life (Dunyœ) and its abodes and its wealth and its luxuries and its
positions, ahead of the religion of Allœh as they cast it away and sell it for a
miserable price. So beware from being like they are, such that you would
become regretful.
x And with this (explanation), and the likes of it, the strangeness of the
sayings of the Shaykh, Ibn ɇAtūq, concerning the one who complies with
the Mushrikūn externally, while opposing them internally when he is not
under their power, is removed. And rather he (i.e. the man who does this)
was held to do this due to what was mentioned from the worldly life
(Dunyœ) and not due to compulsion. And his statement, “…while
opposing them internally…” he means by that, and Allœh knows best,
“…according to his claim (of opposing them)…” Otherwise, how could
we know and see the reality of his inside in such a condition of his, except
by the means of revelation, just like in the story of Hœtib ibn Abū Baltaɇah.
And Allœh, the Powerful, the Majestic, did not hold us responsible for the
internal, rather we judge upon the external. So just as we withhold our
swords from the one who conceals the hypocrisy (Nifœq), while openly
showing the allegiance towards Islœm, and while making its apparent
practices (i.e. prayer, Hajj) etc. then likewise, we use them (i.e. our
swords) upon the head of the one who makes the allegiance to the
disbelievers to be apparent while entering their group and siding with
them, even if he claims that he has Islœm upon the inside. Because Allœh,
the Powerful, the Majestic, has made our worship – according to the
rulings of this life – to be external. And He, glory be to Him, alone is the
One who is responsible for their insides. And He knows the truthful from
the liar and so He holds the people accountable for their deeds and He
will resurrect them upon their intentions. As in the Hadūth of the Mother
of the Believers (i.e. ɇŒ’ishah), which is agreed upon, concerning the army,
which sinks (into the Earth) while there are clear-sighted ones amongst
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MILLAT IBRƖHƮM
them as well as those who are compelled. 245 So Allœh destroys them all in
this life (Dunyœ) and He will resurrect them upon their intentions on the
Day of Resurrection. And this is the meaning of the saying of ‘Umar ibn
Al-Khattœb, may Allœh be pleased with him, as it is in Sahūh Al-Bukhœrū:
“Verily, there are people who were held accountable by revelation, during
the time of the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. So whoever makes
apparent to us goodness, then we give him security and draw near to him
but we have nothing to do with his insides. Allœh holds his insides
accountable. And whoever makes evil apparent, then we will not give
him security nor will we believe him, even if he says, ‘My inside is good.”
And likewise was the matter of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ concerning his
interaction with the people during battle and elsewhere. (For example) was
Al-ɇAbbœs ibn ɇAbdul-Muttalib, while claiming Islœm and attributing himself
to it. 246 Yet he remained in Makkah, while it was a land of disbelief (Dœr Al-
Kufr) at that time and he did not perform the emigration (Hijrah) to the land
of Islœm (Dœr Al-Islœm) and he went out with the polytheists (Mushrikūn) on
the Day of Badr. So when the Muslims captured him they treated him
according to outward appearance and not according to what he claimed from
Islœm upon his inside. And this was because he went out in the ranks of the
polytheists (Mushrikūn) increasing their numbers. And it is even narrated that
he claimed that he was compelled to go out with them, as in some of the
narrations (from the sources) previously referred to. And in some of them,
the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ says to him, when he saw him use the excuse of
compulsion, while claiming Islœm, “Allœh knows best about your condition. If
245 Trans. Note: Referring to the Hadūth of ɇŒ’ishah, may Allœh be pleased with her, who said,
“The Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, ‘An army will set out against the Kaɇbah and
when it reaches a smooth, desolate land, the first of them to the last of them will be
swallowed up by the earth.” She (i.e. ɇŒ’ishah) asked, ‘O Messenger of Allœh, why will all of
them be swallowed up when amongst them there will be market places and those who are
not from them?’ He answered, ‘The first of them to the last of them will be swallowed by the
earth and then they will be resurrected in accordance to their intentions.” [Narrated by Al-
Bukhœrū and Muslim.]
246 Look, for example, to Mujmiɇ Az-Zawœ’id, Vol. 6/88, 89, 91 and Mushkil Al-Œthœr, Vol.
4/242-246 and elsewhere.
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MILLAT IBRƖHƮM
what you claim is true, then Allœh will reward you for that. But the outward
appearance of your matter is that you were against us, therefore pay your
ransom.” 247
In any case, it is sufficient for us here what was affirmed in Sahūh Al-Bukhœrū
and others from that (event). The Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ treated him according
to his outer appearance and did not free him until he paid his ransom, just
like the rest of the captives from the Mushrikūn. And perhaps from this point,
also, is that which came in Sahūh Muslim from the Hadūth of ɇImrœn ibn
Husayn, in the story of the man from (the tribe of) Banū ɇUqayl, who was
from those who formed a treaty with (the tribe of) Thuqayf, who was
captured. And the Prophet did not release him, despite his claim of Islœm. 248
So it becomes known from all of this that we are held accountable regarding
our interactions and rulings in this life, based upon the outward appearance,
as opposed to the insides. And this is from the favor of Allœh, the Powerful,
the Majestic, upon us. Otherwise, Islœm and its people would become the
pawns and amusements for every spy and vile one and Zindūq.249
247 Narrated by Imœm Ahmad and its men are trustworthy except that in it was a narrator
who was not named.
248 Look for it in Mukhtasir Al-Munthirū below #1,008.
249 Trans. Note: A “Zindūq” or the “Zanœdiqah” are similar to the hypocrites (Munœfiqūn) in that
they show Islœm on their outside while having disbelief (Kufr) upon their inside. The
difference is that the Zindūq will occasionally demonstrate actions or statements of disbelief
but when he is approached, he denies that he has disbelieved and claims that he is upon
Islœm.
Abu Idrūs narrated, “People from the Zanœdiqah who had apostated, were brought to ɇAlū. He
questioned them yet they denied it, so it (i.e. their disbelief) was clarified to them.” He (i.e.
Abu Idrūs) said, “So he killed them without giving them time to repent (i.e. return to Islœm).”
He (i.e. Abu Idrūs) said, “A man who was a Christian and became a Muslim but latter
apostated, was later brought before him (i.e. ɇAlū) so he questioned that man and found that
this man admitted to what he had done therefore ɇAlū) asked him to repent. It was said to
him (i.e. ɇAlū), ‘Why did you ask him to repent but you didn’t ask the others to repent?’ He
said, ‘This one admitted what he had done but those others did not admit it and they even
denied (their Kufr) until it had to be proven to them. So this is why I did not give them time
to repent.” And according to another narration, “Do you know why I asked the Christian to
repent? I asked him to repent because he (openly) showed his religion but the Zanœdiqah –
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MILLAT IBRƖHƮM
And from this point, is the story of Hœtib and what came from his deed in the
year of the Conquest [(Fath) of Makkah]. So the basic rule is that the
judgment, upon the outward appearance of the one who commits the likes of
his deed, is with disbelief (Kufr) and that the Muslims are to judge upon him
with what his outward appearance would dictate from the rulings of this life
regarding (either) killing or capture. And (this applies despite) whoever
noticed the condition of the apostates and their categories and some of their
arguments and (false) interpretations. And the of those who were deceived
by the testifying, by some of the men, to the (so-called) Prophethood of
Musaylamah and the story of Thumœmah and Al-Yashqarū and the likes of
that, and in how (Abƈ Bakr) As-Siddūq treated them all according to the
outward appearance. 250 So he treated them with the killing and with
those, who required it to be proven to them, rejected (the charge). So I killed them because
they denied it until it was proven to them.” [Narrated by Ibn Taymiyyah in As-Sœrim Al-
Maslƈl ‘Ala Shœtim Ar-Rasƈl, page 360.]
250 Trans. Note: Referring to the events during the war against the apostates, during the
Khilœfah of Abu Bakr and his subsequent treatment of them all as disbelievers; whether they
were from the apostates themselves or from those who assisted them. And the evidence of
this treatment of Abu Bakr comes in how he fought them all with the rulings (Ahkœm) of the
disbelievers, by testifying that their slain were all in the fire, and by neither praying upon
them, nor accepting blood-money from them on behalf of the slain Muslims or other than
that from the rulings (Ahkœm) of fighting the disbelievers (Kuffœr). And this treatment was all
based upon their outward actions. Ash-Shawkœnū narrated that Tœriq ibn Shūhœb said, “A
delegation of Buzœkhah, from the Asad and Ghutfœn (tribes) came to Abu Bakr asking him for
reconciliation. So he gave them the choice between an economically harmful war or a
humiliating treaty. So they asked, ‘We know what this economical harm is, but what is the
humiliation?’ He said, ‘The weapons and horses will be taken away from you and we shall
kūp as war booty (Ghanūmah), what we took from you. And you shall return to us, what you
took from us. And you shall pay the blood-money for our slain. And your slain shall be in the
fire. And you shall be left as a people who follow the tails of camels (i.e. farmers) until Allœh
shows the successor of His Messenger (i.e. Abu Bakr) and the Emigrants (Muhœjirūn),
something by which to excuse you.’ So (later) Abu Bakr presented what he had said to the
people. So ɇUmar stood up and said, ‘I have an opinion that I shall advise you with. As for
what you mentioned from the economically harmful war and the humiliating reconciliation,
then what you have mentioned is great. And as for us keeping what we took from them as
war booty (Ghanœmah), while they return what they took from us, then what you mentioned
is great. As for what you mentioned about them paying us the blood-money for our slain,
and their slain being in the Fire, then our slain fought and were killed upon the command of
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MILLAT IBRƖHƮM
captivity and this was from his greatest virtues and merits and good deeds
(Hasanœt). He understood the correctness of that which we are intending (i.e.
in the explanation of this rule) and to which we are referring. And review for
that, the words of the Shaykh, Muhammad ibn ɇAbdul-Wahhœb, may Allœh,
the Most High, be merciful to him, as they are plentiful in this subject. 251 And
this was completely what was understood by ɇUmar, may Allœh be merciful
to him, in the story of Hœtib, while he made it clear in the presence of the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ yet it is known that the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ did not
object to ɇUmar’s understanding, nor did he say to him at that instance, “If a
man says to his brother, ‘O disbeliever (Kœfir),’ then one of them has been
reached by it.” 252 Rather, he approved his judgment and did not object to it
concerning those who do not have a preventative factor, such as the
preventative factor of Hœtib. 253 And he validated Hœtib’s inside for us, with
Allœh; their reward is with Allœh and they have no blood-money.’ He (i.e. the narrator) said,
‘So the people followed what ‘Umar suggested.” [Narrated by Al-Barqœnū upon the
conditions of Al-Bukhœrū – Nayl Al-Awtœr, Vol. 8/22] And Ibn Hajar mentioned, “Al-Bukhœrū
condensed it by narrating part of it, which was his (i.e. Abu Bakr’s) saying to them, ‘You shall
follow the tails of camels…’ – up to his saying – ‘…something by which to excuse you.’ And
Al-Barqœnū narrated it in its full length, with the same chain that Al-Bukhœrū narrated in that
part of it.” [Fath Al-Bœrū, Vol. 13/210.]
251 Look, for example, to the six topics, which he mentioned in introduction to the History
(Sūrah) and elsewhere, as they are abundant.

252 Trans. Note: The point of the author here is to address the doubts that some of the people
of negligence use in completely negating the declaration of disbelief (Takfūr) unless they have
confirmation of what is inside that person’s heart. In doing so, they often use as evidence, the
Hadūths such as: “Whoever says to his brother, ‘O Kœfir…’ it returns upon one of them.” Or
the Hadūth, “Anyone who says to his brother, ‘O Kœfir…’ or ‘O enemy of Allœh…’ while it is
not correct, it would return back to him.” [Sahūh Al-Bukhœrū] So when ɇUmar said what he said
regarding Hœtib, may Allœh be pleased with them, this is evidence that he was judging him
from his external actions, while not attempting to look to his inside. And when ɇUmar did
that in the presence of the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ, he was not rebuked or corrected
or condemned in the least. Rather, the Messenger of Allœh merely said, “And what informs
you…”, without objecting to that from ɇUmar.
253 Trans. Note: By “preventative factor” (obstacle) the author refers to those things, which
would prevent the declaration of disbelief (Takfūr) such as compulsion, insanity,

misinterpretations etc. Therefore, even if a particular action or statement is dūmed to be major
disbelief (Kufr Akbar), it may be that a particular person has a “preventative factor”, which
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MILLAT IBRƖHƮM
his statement, “And what informs you? Perhaps Allœh looked upon the
people of Badr…” And Hœtib, may Allœh be pleased with him, said – as it has
would excuse him from having the declaration of disbelief (Takfūr) applied to him
specifically.
Ibn Taymiyyah, may Allœh be merciful to him said, “The truth of the matter regarding this, is
that a statement may be disbelief (Kufr). So it is said, ‘Whoever says this (thing) is a
disbeliever (Kœfir).’ However, an individual who says this thing is not immediately called a
disbeliever (Kœfir) until the clarification – the kind of which will render a person a disbeliever
(Kœfir) if he denies it, has been established upon him…’
‘And the sayings, which – whoever says them, disbelieves; it may be that this man did not
posses the texts, which are required to understand the truth (or maybe they) did not reach
him or he might have them but he did not consider them acceptable (i.e. authentic etc.) or he
may not have understood them correctly or he may have misunderstandings that Allœh will
excuse. So whosoever, from the believers, is juristically qualified (Mujtahid), yet makes an
error, then surely Allœh will forgive his error, whoever he may be. (This applies) whether it is
in matters of belief or matters of deeds. This is what the companions (Sahœbah) of the
Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and the majority of the leaders of Islœm are upon. And they
did not divide matters into matters of fundamentals (Usƈl) – such that whoever negates it
(automatically) disbelieves or into branches (Farƈɇ) – such that he who negates it never
disbelieves…’
‘And the general curses do not always implicate the cursing of the specific individual
(because) that (person may) have something that prevents the curse from applying to him.
And like that, is the general declaration of disbelief (Takfūr) and the general threats of
punishment. Based on this, the general threat of punishment in the Book and the Sunnah, is
made subject to the precondition of the establishment of conditions and the elimination of all
the preventative factors…’
‘…And I used to make it clear to them that it has been narrated to them from the
predecessors (Salaf) and the Imœms that issuing the declaration of disbelief (Takfūr) to one who
says such-and-such is also correct, but it is compulsory to differentiate between the general
and the specific (by declaring), ‘Whoever does this, then he is such-and-such!’ And this is the
same way the predecessors (Salaf) did it when they would say, ‘Whoever says such-and-such,
then he is such-and-such.’ The specific individual will prevent the general threats of
punishment from applying to him through his repentance or rewards, which would cancel it
(i.e. punishment) or the trials, which befall him that might cancel it or the intercession, which
may be accepted (by Allœh).” [Look to Majmƈɇ Al-Fatœwa, Vol. 3/230; Vol. 10/329; Vol.
23/41.]
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MILLAT IBRƖHƮM
come in Al-Bukhœrū and elsewhere, “And I did not do so while disbelieving,

nor while apostatizing, nor while being pleased with disbelief (Kufr) after
Islœm.” So he ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, in his approval of him, “He has told you the
truth.” And the rushing to this statement of his, may Allœh be merciful to
him, is from the most apparent evidences that the companions (Sahœbah) had
it embedded in themselves that the basic rule, regarding the outward
appearance of this deed, is apostasy and disbelief (Kufr). 254 And in the
narration of Abū Yaɇla and Ahmad, he said, “Verily, I did not do it in order to
betray the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ nor due to hypocrisy (Nifœq). I
knew that Allœh would make His Messenger dominant and fulfill His Light
for him.” And in another narration of theirs, as well, “By Allœh, O Messenger
of Allœh, the faith (Ūmœn) did not change from my heart…” 255 And
contemplate the statement of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ in the narration of Al-
Bukhœrū, “…he has told you the truth.” So this companion who participated
in Badr, was made an exception by the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and he
approved of him and bore witness upon the truthfulness of his insides and
that he did not do so out of apostasy or disbelief (Kufr). Rather, it was a major
sin from the major sins, which he committed as opposed to the fact that he
was a participant at Badr. So is there, from those who act so easily in the
allegiance to the disbelievers who overuse the story of Hœtib? Are any of
them today, on the face of the Earth, who is a participant at Badr whom Allœh
has looked upon his heart so that if they were to perform this deed; a major
sin, in absolute terms and become easy in it and collapse, breaking down? 256
254 Trans. Note: The Shaykh’s point here is that the fact that Hœtib, may Allœh be merciful to
him, said this, shows that the companions who were present, were holding him as one who
had apostated due to disbelief (Kufr) and being pleased with disbelief (Kufr). Therefore, Hœtib
said this statement in order to remove this assumption of him and this is proof that the
companions did, in fact, hold this action to be an action of disbelief and apostasy. Otherwise,
he would not have felt it necessary to say this in his defense.
255 Look to Mujmiɇ Az-Zawœ’id, Vol. 9/306.
256 Trans. Note: This section from the Shaykh, Abu Muhammad Al-Maqdisū, may Allœh
preserve him, is somewhat ambiguous. This is because there is no real explanation of what
the preventative factor from the declaration of Hœtib’s disbelief (Takfūr) was. Refer to the
Appendix: “Refuting the Doubts Related to the Event of Hœtib ibn Abū Baltaɇah”, for a more
detailed discussion of this topic and the opinions of the scholars regarding assisting the
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MILLAT IBRƖHƮM
And we would not ask this question except after we knew the truthfulness of
their insides and that they did not commit it due to apostasy nor out of
disbelief (Kufr), furthermore, like the shedding of leaves of the Tragacanth
plant. 257 So from where would we now, after the revelation has been cut off,
discover the validity of their insides? And who would approve of them and
bear witness for us, with that, after the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ? So
this (i.e. example of Hœtib) was a preventative factor, from the preventative
factors of disbelief (Kufr), coming from the interior as opposed to the exterior.
But we are not held upon that after the cutting off of the revelation. And
therefore, the basis of he who makes apparent the inclination towards the
disbelievers and the compliance with them and allegiance towards them, is
that we judge upon him according to his outward appearance, as it has
passed. And Allœh will be responsible for their insides if they are upon other
than that, then he will be resurrected according to his intention in case the
Muslims kill him while he is among the ranks of the disbelievers (Kuffœr).
And if he is captured, then the rulings (which are applied to) the disbelievers
are (also) to be implemented upon him, as it has passed. And the Muslims are
excused in killing he who makes the likes of this apparent, even if he profess
and claims that inside him is Al-Islœm as well as his allegiance to its people.
And concerning this, look to the discussion of Shaykh Al-Islœm, Ibn
Taymiyyah, may Allœh, the Most High, be merciful to him, regarding the
army that will attack the Kaɇbah, 258 such that it shall sink down (into the
Earth) and to the story of the capture of Al-ɇAbbœs on the day of Badr, while
he claimed Islœm. 259 And likewise, the words of his student, of the ɇAllœmah,
Ibn Al-Qayyim 260 and elsewhere from the verifying (Muhaqaq) scholars. And
disbelievers (Kuffœr) against the Muslims and how this relates to the story of Hœtib, may
Allœh be pleased with him.
257 Trans. Note: The “Qatœd ” or Tragacanth plant is one, which does not shed its leaves.
Therefore, this expression implies that the ability to know the truth of one’s insides is as
unlikely as the Tragacanth plant shedding its leaves.
258 Trans. Note: Referring to the Hadūth of ɇŒ’ishah from Al-Bukhœrū and Muslim, which we
narrated earlier.
259 Look to Majmƈɇ Al-Fatœwa, Vol. 28/537.
260 Look to Zœd Al-Maɇœd, Vol. 3/422.
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MILLAT IBRƖHƮM
contemplate, also, the reason for the revelation of His, the Most High’s,
statement:
Ƕą ȀÊ ǈ
Ê ƌǨǻąƗƊ ȆÊǸǳÊƢƊǛ ƌƨǰƊ ƟÊȊăǸǳƒơ ĄǶĄǿƢōǧȂă ƫă Ǻă ȇÊǀōǳơ ōǹƛÊ
Verily! As for those whom the angels take (in death) while they are
wronging themselves… 261
Refer to it in Sahūh Al-Bukhœrū ” and elsewhere, as it is beneficial in this topic

also. Pay attention and contemplate all of that and remove the dust of sleep
from your eyes and do not be from the lazy, blind-followers.
x And lastly, Al-Hœfith (i.e. Ibn Hajar) mentioned from some of the people of
the battles, “He said, ‘And it is in ‘Tafsūr Yahyah ibn Salœm’, that the
phrasing of Hœtib’s letter was: ‘And to proceed: O people of Quraysh,
verily the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ has come to you with an army
like the night, which flows like a stream. So by Allœh, if he came to you
alone, then Allœh would have granted him victory and fulfilled His
promise to him. So beware of yourselves (i.e. be careful) and, ‘As-Salœm’.’
And likewise, this was mentioned by As-Suhaylū.” 262
I say: So if the intelligent one contemplates this letter of Hœtib and what was
in it from his trust in the victory of Allœh to His Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and his
glorification of his status and yet, despite that, Allœh, the Most High, sent
revelation concerning this, due to his deed; great verses, which make the skin
of those who believe tremble. He said:
ďǪƸ
ă ǳƒơ Ǻă ďǷ ǶƌǯƔƢăƳ ƢăǸƥÊ ơȁĄǂǨƊ ǯƊ ƾą ǫƊ ȁă ƧÊ ċƽȂă Ǹă ǳƒƢÊƥ ǶÊȀȈą ǳƊƛÊ ǹƊ ȂƌǬǴƒ ƫĄ ƔƢăȈǳÊȁą ƗƊ Ƕą ƌǯċȁĄƾǟă ȁă ȅďȁĄƾǟă ơȁƌǀƼ
Ê ċƬƫă ƢƊǳ ơȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ƢăȀČȇƗƊ Ƣăȇ
ǹƊ ȁČǂǈ
Ê ƫĄ ȆÊƫƢăǓǂą Ƿă ƔƢăǤƬÊƥąơăȁ ȆÊǴȈÊƦǇă ȆÊǧ ơĆƽƢăȀƳÊ Ƕą ƬĄƳą ǂă ƻă Ƕą ƬĄǼƌǯ ǹÊƛ Ƕą ƌǰďƥǁă ǾÊ ōǴǳƢÊƥ ơȂĄǼǷÊ ƚą Ąƫ ǹƊƗ Ƕą ǯƌ ƢċȇƛÊȁă ǱƊ ȂĄǇċǂǳơ ǹƊ ȂĄƳǂÊ Ƽ
ą Ąȇ
ǲÊ ȈƦÊċǈǳơ ƔơăȂǇă ōǲǓ
ă ƾą ǬƊ ǧƊ Ƕą ƌǰǼÊǷ ǾĄ Ǵƒ Ǡă Ǩƒ ȇă ǺăǷȁă Ƕą ĄƬǼƊǴǟą ƗƊ ƢăǷȁă Ƕą ĄƬȈą ǨƊ ƻą ƗƊ ƢăǸƥÊ ĄǶǴƊ ǟą ƗƊ ƢăǻƗƊȁă ƧÊ ċƽȂă Ǹă ǳƒƢÊƥ ǶÊȀȈą ǳƊƛÊ
O you who believe! Take not My enemies and your enemies as friends,
showing affection towards them, while they have disbelieved in what has
261 An-Nisœ’, 97.

262 Fath Al-Bœrū, Vol. 7/521.
148
MILLAT IBRƖHƮM
come to you of the truth and have driven out the Messenger and yourselves
because you believe in Allœh your Lord! If you have come forth to strive in
My Cause and to seek My Good Pleasure, (then take not these disbelievers
and polytheists, etc., as your friends). You show friendship to them in
secret, while I am All-Aware of what you conceal and what you reveal. And
whosoever of you (Muslims) does that, then indeed he has gone (far) astray
from the Straight Path. 263
So if you contemplate this, may Allœh guide you, and how Allœh , the Most
High, discussed it as being severe, and made it to be from the allegiance
(Muwalœt) and love of His enemies, then you look to the conditions of many
of those who attribute themselves to the Daɇwah and to Islœm in this time and
that which comes from them such as blessing, and cozying-up to, and even
supporting, and assisting the slaves of the law and the tails of the Europeans
(Franjū) and the enemies of the Sharūɇah, and the Tawhūd, and that which they
make apparent from their constitutions and their allegiance to their
governments and the making oaths upon honoring their laws; then you will
know the true strangeness of the religion and the strangeness of its people
who know it with real knowledge and their rarity. So beware from
negligence in the religion. Beware, (and again) beware.
The Shaykh, Hamad ibn ‘Atūq said, “As far as that which many of the people
believe is an excuse, then verily it has been beautified (for them) by the
Shaytœn and his pleading. And that is that some of them; if the supporters of
the Shaytœn frighten him with fear, which has no (basis in) reality, then he
assumes that it is permissible to comply with the polytheists (Mushrikūn) and
to make their obedience apparent…” Then he mentioned words from Shaykh
Al-Islœm, Ibn Taymiyyah, concerning the description of cimpulsion upon
words of disbelief and that it could not be except while being beaten and
tortured and killed, rather than with mere words or out of threats of
separating him from his wife or his wealth or his family. Then he, may Allœh,
the Most High, be merciful to him said, “So if you know that and you know
what has come from many of the people, then the statement of the Prophet
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ has become clear to you: ‘Islœm began strange and it shall return
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MILLAT IBRƖHƮM
strange as it began…’ 264 And it has returned (to being) strange. And what is
even rarer than that, are those who know its true reality. And with Allœh is
the successful achievement (Tawfūq).” 265
x And the Shaykh, Sulaymœn ibn ɇAbdullœh ibn Ash-Shaykh, Muhammad ibn
ɇAbdul-Wahhœb, the author of the book Taysūr Al-ɇAzūz Al-Hamūd, said in
the introduction to the treatise Hukm Muwalœt Ahl Al-Ishrœk: “Know, may
Allœh be merciful to you, that if the person openly shows to the Mushrikūn
compliance with them in their religion, due to fear of them and the
willingness to please them and cozying-up, in order to repel their evil,
then he is a disbeliever (Kœfir) like them, even if he dislikes their religion
and hates it while loving Islœm and the Muslims…”
Then he mentioned what was even harsher than that from the supporting of
the polytheists (Mushrikūn) financially and allegiance with them, while
cutting off the allegiance to the Muslims. Until he said: “And no one is
excused from that except for one who was compelled. And he would be one
whom the polytheists (Mushrikūn) overpowered, such that they say to him,
‘Disbelieve and do such-and-such, or else we do such-and-such to you and
kill you,’ or if they take him and torture him until he complies with them. In
that case, it is allowed for him to comply with them upon his tongue, while
his heart is calm with faith (Ūmœn). And the scholars have formed a consensus
(Ijmœɇ) that whoever speaks with disbelief, out of joking, disbelieves. So how
about the one who openly shows the disbelief (Kufr) out of fear and lusting
after this worldly life (Dunyœ)?”
Then he began mentioning over twenty evidences for that. And for that
(reason), the book became famously titled, Ad-Dalœ’il. So all of that should be
contemplated by those who attribute themselves to the Daɇwah, from those
who openly show allegiance and compliance to the slaves of the Yœsiq, while
they defend them and their laws and their governments and their armies.
264 Trans. Note: Referring to the Hadūth of Abu Hurayrah, that the Messenger of Allœh ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ said, “Islœm began strange and it shall return strange as it began. So Tƈbah (i.e. a tree
in paradise) for the strangers!” [Narrated by Muslim and others.]
265 From Sabūl An-Najœt within the same chapter.
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MILLAT IBRƖHƮM
And they must understand this well, as it is very important for them,
especially if they know that all of it was dedicated to the soldiers of the
Egyptian state when they entered Najd, during the era of the Shaykh, Hamad
ibn ‘Atūq and the Shaykh, Sulaymœn, may Allœh be merciful to them both, as
they wrote the book Sabūl An-Najœt Wal-Fikœk and the book Ad-Dalœ’il, during
that time, in order to warn the people from forming allegiance with those
soldiers who used to adhere to, with much innovation (Bidɇah) and
superstitions and the manifestations with the Shirk of the graves. 266 And
from that which is known is that the famous scholars of Najd, from the
descendants of Muhammad ibn ɇAbdul-Wahhœb, and his followers in that
era, used to declare the disbelief (Takfūr) to the Egyptian state and its soldiers
who were following the Turkish state, as it is known from many of their
treatises. Furthermore, they even declared the disbelief (Takfūr) to those who
formed allegiance to them or entered into their obedience, while being
satisfied with them and taking them as guardians besides the believers. And
the question, which urgently throws itself here, is: If this was the ruling of
those Imœm scholars, concerning the soldiers who followed the state, which
most of the Muslims nowadays weep for and its days (i.e. they wish it would
return), and if these books and their writings concerned those who formed
allegiance with it and loved it or longed for it to be dominant, then what do
you suppose they would say about the slaves of the modern-day Yœsiq? And
with what do you see them ruling upon these who openly show allegiance to
them and to their armies and their police, due to fearing banishment from
their homes and livelihood or employment or other than that from portions
(lit. peels) of this worldly life and its luxuries. And with what do you see
them judging those who take an oath upon being sincere to them or upon
honoring their laws if they saw this time?
“So beware, (and again) beware, O you people of intellect. And repent, (and
again) repent, O you unaware ones, as the tribulation (Fitnah) has occurred in
the (very) roots of the religion, as opposed to its branches, nor in this worldly
life. So it must be that the family and the spouses and the wealth and the
trade and the homes are a shield for the religion and a ransom for it (i.e. they
266Look to page 309 and elsewhere in the Volume of Jihœd within the book Ad-Durar As-
Saniyyah .
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MILLAT IBRƖHƮM
are to be sacrificed for Islœm). And the religion should not be made a ransom
for them or a shield for them. He, the Most High, said: Say: If your fathers,
your sons, your brothers, your wives, your kindred, the wealth that you
have gained, the commerce in which you fear a decline, and the dwellings
in which you delight … are dearer to you than Allœh and His Messenger,
and striving hard and fighting in His Cause, then wait until Allœh brings
about His Decision (torment). And Allœh guides not the people who are Al-
Fœsiqƈn. 267 Therefore, understand it and contemplate it because Allœh has
obligated that Allœh and His Messenger and Al-Jihœd are more beloved than
all of those eight matters (i.e. the aforementioned verse), much less one of
them, or several (of them) from that which is even lower than them from
something that is considered even more repugnant. So the religion should be
with you, the most valuable and highest commodity…” 268
Chapter: [From the Methods of the Transgressing Rulers

(Tughœt) in Dissolving the Millah of Ibrœhūm and
Eliminating it Within the Selves of the Callers (Duɇœt)]
And to proceed:
Therefore, if you have understood the Millah of Ibrœhūm with a clear

understanding, and you have come to know that it was the methodology of
the Messengers and their followers and that it is the path to victory and
success and happiness in both abodes (i.e. this life and the hereafter), then
you must know afterwards, with certain knowledge, that the transgressors
(Tughœt) in every era will never be satisfied with it. Rather, they fear this great
Millah and are frightened by it and they are keen and enthusiastic in
eliminating it and removing it from the selves of the callers (Duɇœt) via
numerous paths and methods.
267 At-Tawbah, 24.

152
MILLAT IBRƖHƮM
As he, the Most High, informed (us) about them, from a long time ago when
He said in Sƈrat Al-Qalam, while it is from the Makkah-period:
ǹƊ ȂĄǼǿÊ ƾą ȈĄǧƊ ĄǺǿÊ ƾą Ąƫ Ȃą ǳƊ ơȁČƽȁă

They wish that you should compromise (in religion out of courtesy) with
them, so they (too) would compromise with you. 269
So they wish that the callers (Duɇœt) would take other than it (i.e. this Millah)
from the crooked paths so that they would stray from the Daɇwah of the solid,
straight-forward Daɇwah of the Prophets, and they will not cease to plot to
steer the callers (Duɇœt) off this straight path, towards paths in which their
lays silence upon much of their falsehood, which will please their hearts or
compromise with them in some of their matters. This way, the Daɇwah will
die and its matters will dissolve and this matter dissolves away and its callers
will stray from its straight, clear and apparent path. So the Tughœt know that
the first retreat is a step backwards and then this step is followed by even
more steps in which the callers (Duɇœt) forget the basic methodology of the
Daɇwah (itself). And from this astrayness, without doubt, comes compromises
with the people of falsehood in many of their falsehoods or (at least) in some
of them. And that is the height of what they hope for from the very
beginning, such that when they see those callers (Duɇœt) stepping down and
retreating, then they will make apparent to them how pleased they are with
them and their Daɇwah. Then they draw near to them and praise their efforts
and show love and affection towards them. He, the Most High, said:
Ȑ
Ɔ ȈÊǴƻă ǭă ȁƌǀƼ
ă ċƫōȏ ơƆƿƛÊȁă Ąǽǂă Ȉą ǣƊ ƢăǼȈą ǴƊ ǟă ȅ
ă ǂÊ ƬăǨƒ ƬÊǳ Ǯ
ă Ȉą ǳƊƛÊ ƢăǼȈą Ʒă ȁą ƗƊ ȅÊǀōǳơ ǺÊ ǟă Ǯ
ă ǻăȂĄǼƬÊǨƒ ȈăǳƊ ơƒȁĄƽƢƊǯ ǹÊƛȁă
Verily, they were about to tempt you away from that which We have
revealed (the Qur'œn) unto you to fabricate something other than it against
Us, and then they would certainly have taken you a friend! 270
Sayyid Qutb, may Allœh, the Most High, be merciful to him, mentioned
something at this verse, after he mentioned the efforts of the polytheists
269 Al-Qalam, 9.
270 Al-Isrœ’, 73.
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MILLAT IBRƖHƮM
(Mushrikūn) in negotiating with the Messenger ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ upon many of the
issues of his religion and his Daɇwah. And from that, (he mentioned) leaving
the criticism of their gods and that which their fathers were upon, to other
than that. He said:
“These efforts, from which Allœh protected His Messenger; they are the
efforts of the people of the authority (Sultœn) towards the people of the
Daɇwah in all times. They are efforts to deceive them so that they would stray
ever-so-slightly from the straightness of the Daɇwah and its solidarity. And
they become pleased with the mediocre life, which they use to deceive them,
at the expense of many virtues. And from the carriers of the Daɇwahs, are
those who were caused to fall into tribulation (Fitnah), in this fashion, away
from his Daɇwah because they saw the matter as easy. So the people of the
authority (Sultœn) do not seek from him to leave his Daɇwah completely,
rather they only seek slight adjustments from him, so that the two sides can
meet in the middle of the path (i.e. compromise). And the Shaytœn might
come to the carrier of the Daɇwah from this gap so that he may see that the
best Daɇwah is to gain the people of authority (Sultœn), to it (i.e. the Da’wah)
even if this means stepping down from a part of it! However, the slight
astrayness at the outset of the path ends with the complete astrayness at the
end of the path. And a person of the Daɇwah who accepts the surrender of
part of it; even if it is a small part, and (submits) to give up a piece of it – even
if it is small, is unable to stop at what gave into originally, due to (the fact
that) his being prepared to surrender increases every time – he will backslide!
And the people of the authority (Sultœn) work gradually with the people of
the Daɇwahs, so that when they surrender a part of it, then they will lose their
dignity and their shield. And the ones being overtaken know that both the
continuing of the negotiation while raising its cost, and in attaining the
people of authority to their ranks, is a spiritual defeat in that they come to
depend upon the people of the authority, in order to give victory to the
Daɇwah. And Allœh alone is the one whom the believers depend upon in their
Daɇwah. And whenever the defeat spreads in the depths of the self, then this
defeat will never result in victory!”
154
MILLAT IBRƖHƮM
Yes, and we see many of the Duɇœt nowadays whom the transgressors
(Tughœt) have taken as friends such that they neither harm them nor do they
take them as enemies, because these callers (Duɇœt) have openly shown their
satisfaction with much of their falsehood. So they met with them in the
middle of the road (i.e. compromised) and sat with them in the seminars and
at the celebrations and destructions.
And from the examples of those methods in our current situation:
x What we have already referred to from what many of the transgressors

(Tughœt) have established such as parliaments and councils of the nation
and the likes of that, so that they join therein with their oppressors from
the Duɇœt and others. So they sit with them in it (i.e. parliaments etc.) and
convene there while mixing with them until they resolve the issues
between them. So the issue never materializes into a matter of disavowal
(Barœ’ah) towards them or disbelief in their laws or in their constitutions
or disconnection from all of their falsehood. Rather, (it is) cooperating and
assisting and advising and sitting at the discussion tables for the benefit of
the country and its economy and its security and…and…and… – all for
the country whose Tœghƈt controls it and rules it according to his desires
and his manifestations of disbelief (Kufr). And this is a lapse, whose
people we have lived amongst, and have seen most of those who
attributed themselves to the methodology of the predecessors (Manhaj As-
Salaf) or they envelope themselves in the words of Sayyid Qutb and the
likes of him. Yet despite that, after they have fallen into this lapse they
applaud the Tawœghūt and stand up for them out of honor and respect and
they address them according to their titles. They even call out for
allegiance to their governments and their armies and their security and
they take oaths upon honoring their constitutions and their laws and
other than that. So what have they left for their Daɇwahs? We seek refuge
in Allœh from the astrayness.
And also from that is what many of the Tawœghūt seek refuge in from the
recruitment of the scholars (ɇUlamœ), while preoccupying them with what
benefits them (i.e. the rulers). Examples include waging war against their
opposition and those who threaten them and their institutions and their
155
MILLAT IBRƖHƮM
governments, such as the communists or the Shūɇah or others from those who
threaten them or threaten their rule. So the Tœghƈt seeks refuge in some of
those scholars (ɇUlamœ), who are enthusiastic and outraged by, and who hate
these astray ideologies (i.e. those of the Shūɇah, communists etc.). So he assists
them against their common enemy while deceiving those scholars in showing
his enthusiasm for the religion and upon its people and his fear of those
people regarding the sanctities of the Muslims, while backing them (i.e. the
scholars) with assistance and endowments and titles in order to wage war
against them. So those poor ones fall into his (i.e. the Tœghƈt’s) snare, while
spending their lives and their time and their Daɇwahs in giving victory to one
enemy against another enemy. The situation has even reached the point
where many of them have completely ceased their enmity towards the near
Tœghƈt and they befriend him and perhaps they even become, (slowly) day-
by-day, from his soldiers and assistants, who are sincere to him and his
government. They dedicate their lives in his service and cementing his throne
and his rule and his state, whether they perceive it, or it takes place in a way
that they do not perceive it. And we wish they would comprehend the saying
of the righteous slave (i.e. Mƈsœ ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ):
ś
ă ǷÊ ǂÊ ƴ
ą ĄǸǴƒ ŏǳ ơĆŚȀÊ ǛƊ ǹƊ ȂƌǯƗƊ Ǻą ǴƊ ǧƊ ċȆǴƊ ǟă ƪ
ă Ǹą Ǡă ǻąƗƊ ƢăǸƥÊ ďƣǁă
“My Lord! For that with which You have favored me, I will never more be a
“Thahūr” for the Mujrimūn (criminals, disobedient to Allâh, polytheists,
sinners, etc.)!” 271
As Al-Qurtubū narrated at this verse from some of the narrations, “The

Israelite who sought the assistance of Mƈsœ was a disbeliever (Kœfir) and it
was only said that he was from his group, due to his being an Israelite, but it
was not intended to mean compliance in terms of religion. So based upon
this, he (i.e. Mƈsœ ǵȐǈǳơȁ ƧȐǐǳơ ǾȈǴǟ) was regretful because he had assisted one
disbeliever (Kœfir) against another disbeliever (Kœfir). So he said, “I will never
again, after this, be a helper for the disbelievers.”
271 Al-Qasas, 17.
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MILLAT IBRƖHƮM
And the “Thahūr” – in other words, “a helper”. And we wish that they would
understand His, the Most High’s, statement:
ƨƆ ǜƊ Ǵƒ ǣÊ Ƕą ƌǰȈÊǧ ơƒȁĄƾƴ
Ê ȈăǳÊȁă ǁÊ ƢōǨǰƌ ǳƒơ Ǻă ďǷ ǶƌǰǻăȂƌǴȇă Ǻă ȇÊǀōǳơ ơƒȂƌǴƫÊƢƊǫ ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ƢăȀČȇƗƊ Ƣăȇ
O you who believe! Fight those of the disbelievers who are close to you,
and let them find harshness in you… 272
That way, they would have avoided falling into what they fell into, because
those communists and other than them; while they are (certainly) enemies to
Islœm and its people, and although having enmity towards them and
disavowal (Barœ’ah) from them with disbelief in their falsehood is also sought,
the point is that (the Muslims) begin with the most important (enemy) then
the (next) most important, then the next nearest (enemy) and then the next
nearest (enemy). This is an issue, which is approved of and known from the
history (Sūrah) of our Prophet Muhammad ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. Rather, the genuine
intellect rebuffs the opposite (of this) because the threat of the nearest
(enemy) and the more directly (involved) one, and his influence and all his
evil (Fasœd) and his tribulation are greater and far more serious than the
farther one or (even) the near one (i.e. enemy) who is not as directly involved.
273 And for this (reason), the striving against oneself (i.e. his desires etc.) and
against the Shaytœn, precedes the Jihœd against the enemies, in a general sense.
272 At-Tawbah, 123.

273 Trans. Note: And this issue is known in the books of Islœmic Jurisprudence (Fiqh) as “The
Near Enemy and the Far Enemy”. For example, Ibn Qudœmah said, “‘Topic: And Every
People Fight Those Who Are Nearest to Them From the Enemy’ – And the basic principle in
this is His, the Most High’s, statement: O you who believe! Fight those of the disbelievers
who are close to you… [At-Tawbah, 123] and because the nearest one is more harmful. And in
fighting him, there is the repelling of his harm from those who are directly facing them and
from those who are behind them. And in being preoccupied with the further one, it gives him
(i.e. the near enemy) an opportunity against the Muslims, due to their being preoccupied
with other than him.” And he went on to say, “If this is established, then if there is an excuse
for starting with the further one, due to his being more feared or for a benefit in starting with
him, due to his proximity or a possibility of overpowering him, or due to the nearest one
being submissive or if there is something, which prevents fighting against him, then there is
no problem in starting with the further one, due to it being a situation of nūd.” [Al-Mughnū
Wash-Sharh Al-Kabūr, Vol. 10/372-373.]
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MILLAT IBRƖHƮM
And the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ; it would not be for him to begin
(war) with Persia or with Rome or against the Jews while abandoning (the
fighting of) those whom he was amongst. 274
x Rather, perhaps many of the Tawœghūt would seek to take advantage of

this dangerous hazard and exploit many of those ignorant scholars in
blocking several of the callers (Duɇœt) and the alienation of their Islœmic
groups who are the opponents of those scholars in the Daɇwah unto Allœh,
or the discipline (Mathhab) or the methodology (Manhaj) or other than
that. Furthermore, they may even elicit religious verdicts (Fatœwa) from
them in order to eliminate them and their Daɇwahs by using the argument
that they are from the Khawœrij or the unjustified rebels (Bughœt) who go
out spreading mischief (Fasœd) in the land:
ǹƊ ȁĄƾǈ
Ê Ǩƒ ǸĄ ǳƒơ ĄǶĄǿ Ƕą ĄȀċǻƛÊ ȏƊƗ
Verily! They are the ones who make mischief… 275
And they are aware of this and they can feel it too. And we have witnessed
this backsliding often from the people of our time. And to Allœh are the
grievances. And those poor scholars and their brothers, the callers (Duɇœt) did
not know that no matter what level they reach in misguidance, it is
misguidance due to ignorance or (mistaken) interpretation – furthermore,
even if it were from stubbornness while being knowledgeable, then it still
274 Trans. Note: And in his interpretation (Tafsūr) of the verse: O you who believe! Fight
those of the disbelievers who are close to you… Al-Hœfith, Ibn Kathūr said, “Allœh
commands the believers to fight the disbelievers, the nearest in proximity to the Islœmic State,
then the furthest. This is why the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ started fighting the
Mushrikūn within the Arabian Peninsula. When he finished with them and Allœh gave him
control over Makkah, Al-Madūnah, At-Tœ’if, Yemen, Yamœmah, Hajr, Khaybar, Hadramawt
and other Arab provinces, and the various Arab tribes entered Islœm in large crowds, he then
stated to fight the Romans who were the nearest in proximity to the Arabian Peninsula, and
as such, had the most right of being called to Islœm, especially since they were from the
People of the Book.” [Tafsūr Ibn Kathūr, Vol. 2/528-529; publication of Dœr Al-Fayhœ’,
Damascus and Dœr As-Salœm, Riyœdh, 2nd Edition, 1418 H.]
275 Trans. Note: Al-Baqarah, 12.
158
MILLAT IBRƖHƮM
would not reach the level of the misguidance of the Tawœghūt and their
opposition to Allœh and His religion.
x And from that also, is the deception of the believers and the callers, with
the positions and centers and employments and titles and granting them
honor and wealth and homes while showering them with the charities
and other than that, so that they can restrain them and burden them and
seal their mouths with it and so that they can use these (provisions) to put
in place the statement of the one who declares: “Do not bite the hand (lit.
breast) that feeds you.” And in this way, those callers and those scholars
will fall into tribulation (Fitnah) due to them or due to their governments,
until the situation reaches the point where they approve of the falsehood
(Bœtil) of those transgressors (Tughœt) through their various religious
verdicts (Fatœwa) and with their reiteration of their merits while glorifying
their praises, night and day.
Ibn Al-Jawzū said, “And from the deception of Iblūs upon the jurists (Fuqahœ’)
is their intermingling with the Amūrs and the Sultœns and their cozying-up to
them and abandoning the making objections upon them, while being able to
do so.” 276 And he said, “And in general, the entrance upon the Sultœns is a
huge threat because the intent may be for good at the start, but then it might
change, due to their generosity and favors along with their greed for it. And
he might not be able to refrain from cozying-up to them, while abandoning
the making objections upon them. And Sufyœn Ath-Thawrū, may Allœh be
pleased with him, used to say, ‘I do not fear their humiliating me, rather I
only fear their generosity such that my heart might incline towards them.” 277
And if the intelligent one reflects upon those whom Sufyœn used to fear about
the possibility of his heart inclining towards them, then he would find that
the difference between them and the transgressors (Tughœt) of our time is
quite wide and vast. So Allœh is the One from Whom we seek help. And may
Allœh be merciful to the one who said:
276 Talbūs Iblūs, page 121.

277 Page 122.
159
MILLAT IBRƖHƮM
No one makes a worse bargain Who is manipulated by this

than a scholar Dunyœ amongst the ignorant.
He then starts to divide his And eliminates it due to his zeal

religion as the Hands of Saba’ for gathering wealth.
278
Whoever does not focus upon Then both his hands have
his Lord and fear Him perished and his wealth departs.
x And from this also is the demonstration of some of those Tawœghūt of their
enthusiasm upon some aspects and branches of the religion (Dūn) and the
Daɇwah to it, so that they may gather with that, many of the callers (Duɇœt)
and the scholars (ɇUlamœ), whose sincerity they fear, along with the love of
the people towards them. Therefore, they establish colleges for them and
curriculums and radio programs while preoccupying them with the
ministries of endowments and its projects and its encyclopedias and other
than that from whatever does not touch the transgression of those
Tawœghūt and their evil (Fasœd).
And from the likes of that also, are the leagues and establishments of harm,
which those Tawœghūt establish, such as “The Muslim World League”, which
some of our poor scholars have been deceived into joining, despite its clear
black path of cozying-up to the mischievous (Fœsid) governments generally,
and to the Saɇudū government and its Tawœghūt in particular. And it has
reached the point where it is rare that you would find any distributions or
even a book from their publications, except that it overflows with the flattery
and hypocrisy (Nifœq) towards that state, much less its direct ties and the ties
to its shifty authorities of other various states. And its (i.e. these
establishments) contradiction and its being opposed to some of those states
would only result from loyalty to its mother-state. So when the matters
between the Tawœghūt are upon that which is sought (i.e. peaceful), then it will
publicly appear this way between them. But if a Tœghƈt, such as Qathœfū, for
Trans. Note: “Divided as the hands of Saba’ (i.e. Sheba),” is an Arabic expression, which
278
means that they became extremely divided. [Look to Majmaɇ Al-Bahrayn Wa Matlaɇ An-Nūrayn,
Vol. 1/212.]
160
MILLAT IBRƖHƮM
instance, attacks its state or its Tawœghūt and their politics, then the religious
verdicts (Fatœwa) and the condemnations flow as well as the continuous
chastisement. Then later on, when the matters return to their original
situation, these verdicts (Fatœwa) subside and become hushed and we cease to
hear even a whisper, despite the fact that this Tœghƈt has not changed nor has
he been altered in the slightest. Rather, his situation may even have become
worse and more harmful than it was previously. And if they see him with
their eyes performing the circumbulation (Tawœf) of the House (i.e. Kaɇbah)
with his impurity (Najœsah) and his transgression (Tughyœn), then they do not
move a muscle. So to Allœh are the grievances. And in any case, this
establishment and the likes of it does not exceed the fact that it is a
government-based establishment and we have become accustomed to
distrusting that which comes from the governments. And what a good
custom that is.
x And from that, also, is what they grant to many of the callers (Duɇœt) from
permits and licenses for the Daɇwah and delivering sermons (Khutbahs)
and that which they establish from “Committees for the Commanding of
the Good and the Forbiddance of Evil”, which strive to assimilate and
appease the zealous callers (Duɇœt), while at the same time, preventing
them from (objecting to) the evil of the government itself and its politics
and its falsehood (Bœtil) and the greatest evils of its Tawœghūt. And they do
this by preoccupying them with some of the evils of the general masses,
which amount to a threat to the security of the state and the permanence
of the rule of the Tawœghūt. And they (i.e. the scholars) would be unable to
surpass that (i.e. forbidding the evil of the general masses) to the higher
and greater levels (of evil), as long as they remain tied to those
committees or those permits, which govern them or and their Daɇwahs by
binding them firmly.
x And from that, as well, is their destruction of and the elimination and
killing of this Millah in the selves of the youth from the descendants of the
believers, by means of their schools and colleges and their media and their
various Tœghƈt-oriented establishments. So even though those Tawœghūt
are worse in terms of their filth and greater in terms of their plotting than
Pharaoh, such that they do not seek refuge in his methods of eliminating
161
MILLAT IBRƖHƮM
their sons, except as a last resort when their other filthy methods fail.
Therefore, they strive hard prior to that in order to eliminate this Millah in
their selves so that instead of them destroying the generations, by means
which would be perceived (i.e. actual killing them) as Pharaoh did, they
eliminate this Millah within them. So they destroy them with all forms of
destruction and that occurs by raising them (i.e. students) upon loving
them (i.e. the Tawœghūt) and having allegiance towards them and to their
laws and their governments, by means of these evil (Fœsid) schools and
their other various media, which many of the ignorant Muslims enter into
and bring into their homes. So rather than the Tawœghūt causing the people
to revolt by swiftly executing them in reality, they follow this vile policy
so that the people will glorify their praise and their merits that they (i.e.
the governments) have wiped out ignorance and spread the knowledge
and civilization. And beyond all that, under this cover, they raise sincere
followers and servants for the governments and their laws and to their
governing families, from the descendants of the Muslims. Or at least they
will raise a shapeless, ignorant, misguided generation, which turns away
from this straight, concrete Daɇwah and this solid Millah, while cozying-up
to the people of falsehood (Bœtil), which will be unable and unfit to
confront them or even to consider it. And we have explained this matter
and uncovered their vile methods in our treatise Iɇdœd Al-Qœdat Al-Fawœris
Bi Hajrū Fasœd Al-Madœris. 279
And how often does the caller (Dœ’ū) fall and stumble when slipping in any of
these hazards? So this situation in which we now live, including the people’s
distrust of the Islœmic leaderships and the scholars, is nothing more than one
of the results of these hazards. And how small does he become in the eyes of
the transgressors (Tughœt) themselves while removing his fear from their
hearts, such that they neither fear him nor are they threatened by his Daɇwah
and they do not give him any consideration at all? Yet, if they were to witness
from him, firmness and solidarity, such as the solidarity of the mountains,
with disavowal (Barœ’ah) and refusal and disdain from lowering himself to
them in any of the points of their paths, which oppose the methodology
(Manhaj) of the proper Daɇwah, then they, at that point, they would give him a
279 Trans. Note: “Preparing the Leading Knights For Abandoning the Evil of the Schools”.
162
MILLAT IBRƖHƮM
thousand considerations. And Allœh puts terror and dread in the hearts of the
transgressors (Tughœt), just like the dread of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ existed
in the hearts those disbelievers (Kuffœr). And just as he would be given the
victory, due to that terror, by the distance of one month. 280 So beware these
hazards and beware from falling into the games of the transgressors (Tughœt).
Finally, then Allœh, the Powerful, the Majestic, has clarified these steps for us
and uncovered these games for us and He warned us about them. And He
has given us the solution and the cure, while pointing us to the correct path.
As He said, prior to His statement:
ǹƊ ȂĄǼǿÊ ƾą ȈĄǧƊ ĄǺǿÊ ƾą Ąƫ Ȃą ǳƊ ơȁČƽȁă

They wish that you should compromise with them, so they (too) would
compromise with you. 281
He said:
ś
ă ƥÊŏǀǰƊ ĄǸǳƒơ ǞÊ ǘÊ Ąƫ ƢƊǴǧƊ
So obey not the deniers. 282
Do not obey them and do not incline towards them and do not accept being
half of their solutions (towards their goals) as your Lord has given you the
religion of truth and He has pointed you to a straight path and He has guided
you to the Millah of Ibrœhūm.
280 Trans. Note: Referring to the Hadūth narrated by from Al-Bukhœrū and Muslim, from Jœbir
that the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “I have been given five things that were not
given to anyone before me: I have been made victorious due to terror for a distance of one
month’s journey; the earth has been made a place of prayer for me – wherever and whoever
of my nation wants to pray, he may pray; and the war booty has been made lawful for me,
and this was not lawful for anyone before me. I have been given permission to intercede. The
prophets used to be raised for their own people only, but I have been raised for all of
mankind.”
281 Al-Qalam, 9.
282 Al-Qalam, 8.
163
MILLAT IBRƖHƮM
x And precisely like that, is His, the Most High’s, statement in Sƈrat Al-
Insœn, and it was also from the Makkah-period:
ơĆǁȂƌǨǯƊ ȁą ƗƊ ƢĆǸƯÊƕ Ƕą ĄȀǼą ǷÊ Ǟą ǘÊ Ąƫ ƢƊǳȁă Ǯ

ă ďƥǁă ǶÊ ǰƒ ĄƸǳÊ ǂą ƦÊǏ
ą ƢƊǧ
Therefore be patient and submit to the Command of your Lord, and obey
neither a sinner nor a disbeliever among them. 283
And in mentioning the Qur’œn and Allœh, the Powerful, the Majestic’s
appreciation of His Prophet, in revealing this to him prior to the prohibition
of obeying the sinful disbelievers, the correct path of the Daɇwah was clarified,
because this path was not chosen by the callers (Duɇœt) or by the selves. And it
is not for them to submerge it or to identify its distinctive qualities as they
wish or choose. Rather it is only the Millah of Ibrœhūm and the Daɇwah of the
Prophets and the Messengers, which is mentioned in full detail within this
Qur’œn.
x And also like that, is His, the Most High’s, statement in Sƈrat Al-Furqœn,
which is also from the Makkah-period:
ơĆŚƦÊǯƊ ơĆƽƢăȀƳÊ ǾÊ ƥÊ ǶĄǿƾą ǿÊ ƢăƳȁă Ǻă ȇÊǂǧÊ ƢƊǰǳƒơ ǞÊ ǘÊ Ąƫ ƢƊǴǧƊ

So obey not the disbelievers and make Jihœd against them with it (the
Qur'œn); the greatest Jihœd. 284
“…and make Jihœd against them with it…” In other words, with the Noble
Qur’œn. So do not drift to a methodology or practice or path in the Daɇwah
other than the path with which you have been ordered in the Qur’œn. And
warn them with this Qur’œn and do not take other than it from the crooked,
deviated paths, in which there lies the obedience to the disbelievers (Kuffœr)
or the remaining silent upon some of their falsehood (Bœtil).
283 Al-Insœn, 24.

284 Al-Furqœn, 52.
164
MILLAT IBRƖHƮM
x And likewise also, was His statement to His Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ after
He ordered him to make Tilœwah (precise recitation) with His Book 285 a
little:
ǺăǷȁă ǺÊǷƚą ĄȈǴƒ ǧƊ ƔƢăǋ ǺăǸǧƊ Ƕą ǰƌ ďƥċǁ ǺÊǷ ČǪƸ

ă ǳƒơ ǲÊ ƌǫȁă ƢƆǗǂĄ ǧƌ ĄǽĄǂǷą ƗƊ ǹƊ ƢƊǯȁă ĄǽơăȂǿă Ǟă Ʀăċƫơăȁ ƢăǻǂÊ ǯƒ ƿÊ Ǻăǟ ĄǾƦăǴƒ ǫƊ ƢăǼǴƒ ǨƊ ǣƒ ƗƊ Ǻą Ƿă Ǟą ǘÊ Ąƫ ƢƊǳȁă
ǂą ƌǨǰƒ ȈăǴƒ ǧƊ ƔƢăǋ
And obey not him whose heart We have made hūdless of Our
Remembrance; one who follows his own lusts and affairs. And say: “The
truth is from your Lord.” Then whosoever wills, let him believe, and
whosoever wills, let him disbelieve. 286
And these verses were from the Makkah-period (as well).
And likewise, is His, the Most High’s, statement in Sƈrat Ash-Shoorah, while it
was also from the Makkah-period, after He mentioned what He had
legislated for the previous Prophets, Nƈh, Ibrœhūm, Mƈsa and ‘Ūsa:
Ƕą ĄǿƔơăȂǿą ƗƊ Ǟą ƦÊċƬƫă ƢƊǳȁă Ʃ

ă ǂą ǷÊ ƌƗ ƢăǸǯƊ Ƕą ǬÊ ƬăǇą ơȁă
And from the meanings of At-Tilœwah is: “The Following”. So whoever makes Tilœwah
285
upon something; in other words, “He has followed it.”
And there is no doubt that the Tilœwah of the Book of Allœh, the Powerful, the Majestic, by
reading it and studying it while adhering to it and following its commands, is from the
greatest causes of steadfastness upon this path, as it has passed. And similarly, the constant
remembrance of Allœh, the Powerful, the Majestic, and focusing upon Him while performing
the Night Prayer (Qiyœm Al-Layl), as He, the Most High said directly after the aforementioned
verse, from Sƈrat Al-Insœn:
ƢƆǴȇÊȂǗƊ ƢƆǴȈą ǳƊ ĄǾƸ

ą ďƦǇă ȁă ǾĄ ǳƊ ƾą ĄƴǇą ƢƊǧ ǲÊ Ȉą ōǴǳơ Ǻă ǷÊ ȁă ƢƆǴȈÊǏƗƊȁă ƧƆ ǂă ǰƒ Ąƥ Ǯ
ă ďƥǁă Ƕă Ǉą ơ ǂÊ ǯƌ ƿƒ ơăȁ
And remember the Name of your Lord every morning and afternoon and during night,
prostrate yourself to Him, and glorify Him a long night through. [Al-Insœn, 25 – 26].
286 Al-Kahf, 28-29.
165
MILLAT IBRƖHƮM
…be on the straight path as you were ordered, and follow not their
desires… 287
And His, Glory be to Him, command to His Prophet, after a while, that he
should declare to the disbelievers (Kuffœr):
Ƕą ƌǰƌǳƢăǸǟą ƗƊ Ƕą ƌǰǳƊȁă ƢăǼƌǳƢăǸǟą ƗƊ ƢǼăǳƊ

For us our deeds and for you your deeds. 288
…is a clear disavowal (Barœ’ah) from them and their astray desires and their
methodologies and their paths.
And likewise, as well, was His, the Most High’s statement to His Prophet ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ ƅơ in Sƈrat Al-Jœthiyah, which was also from the Makkah-period:
ōǹƛÊȁ ƢƆƠȈăǋ ǾÊ ōǴǳơ Ǻă ǷÊ Ǯ

ă Ǽăǟ ơȂĄǼǤą Ąȇ ǺƊǳ Ƕą ȀĄ ċǻƛÊ ǹƊ ȂĄǸǴƊ Ǡą ȇă ƢƊǳ Ǻă ȇÊǀōǳơ ƔơăȂǿą ƗƊ Ǟą ƦÊċƬƫă ƢƊǳȁă ƢăȀǠą ƦÊċƫƢƊǧ ǂÊ Ƿą ƘƊǳƒ ơ Ǻă ďǷ ƨÇ Ǡă ȇÊǂǋă ȄƊǴǟă ǭă ƢăǼǴƒ Ǡă Ƴă ċǶƌƯ
ś
ă ǬÊ ċƬĄǸǳƒơ ČȆǳÊȁă ĄǾōǴǳơăȁ ǒ
Ç Ǡą ƥă ƔƢăȈǳÊȁą ƗƊ Ƕą ĄȀĄǔǠą ƥă ś
ă ǸÊ ǳÊƢōǜǳơ
Then We have put you on a plain way of (Our) commandment. So follow
you that, and follow not the desires of those who know not. Verily, they
can avail you nothing against Allœh. Verily, the Thœlimƈn (polytheists,
wrong-doers, etc.) are Awliyœ' (protectors, helpers, etc.) to one another, but
Allâh is the Walî (Helper, Protector, etc.) of the Muttaqƈn (pious). 289
And in this way, if we were to follow all of the verses of the Qur’œn, then we
would have found verses in the tens or even hundreds, which would indicate
these important meanings, as Allœh, the Powerful, the Majestic, did not create
His slaves for mere playing nor did He leave them without responsibilities.
Isn’t the clarity of this methodology (Manhaj) and its stability sufficient for the
callers (Duɇœt)? And won’t that which sufficed the Messenger of Allœh ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ and the Prophets before him, suffice them? Isn’t it time for them to

289 Al-Jœthiyah, 18-19.
166
MILLAT IBRƖHƮM
awaken from their heedlessness and for them to rectify the astraynesses and
the misguidances? Wasn’t it enough that they have fallen into the games of
the transgressors (Tughœt), while concealing the truth and deceiving the
people and wasting the efforts and the lives? So by Allœh, there is but one
choice:
“Either the Sharūɇah of Allœh or the desires of those who have no knowledge.
And there is no third option as there is no middle ground between the
straight Sharūɇah and the unstable desires.
“And these verses identify and outline the path for the individual of the
Daɇwah. And they are far better in this (issue) than any statements or
commentaries or explanations. Verily, it is one Sharūɇah, which deserves this
description and all things other than it are desires, which sprout from
ignorance. And it is upon the individual of the Daɇwah to follow the Sharūɇah
alone and to abandon all of the desires. And it is upon him also, never to
stray from the Sharūɇah at all to any of the desires, because the people of these
desires cooperate amongst themselves against the person of the Sharūɇah. So it
is not allowed for him to hope for some victory for them, as they have rallied
against him; each one of them being guardians of the other. Yet despite that,
they are too weak to inflict harm upon him, except for mere annoyances. So
Allœh is his guardian and his victor. And where is (their) allegiance compared
to (his) allegiance? And where are the weak, ignorant jokers who are
guardians of one another, compared to the individual of the Sharūɇah, with
whom Allœh has allegiance with…?” 290
ś
ă ǬÊ ċƬĄǸǳƒơ ČȆǳÊȁă ĄǾōǴǳơăȁ
…but Allœh is the Walū (Helper, Protector, etc.) of the Muttaqƈn (pious). 291
This is the path…
So are there any men?
290 From Ath-Thilœl, with some rearrangement.

291 Trans. Note: Al-Jœthiyah, 19.
167
MILLAT IBRƖHƮM
Abƈ Muhammad
The Year:
One Thousand Four Hundred and Five
(1405 AH.) after the Hijrah of Al-Mustafœ
168
MILLAT IBRƖHƮM
Appendix:
Refuting the Doubts Related to

the Event of Hœtib ibn Abū
Baltaɇah
169
MILLAT IBRƖHƮM
Translator’s Forward to the Appendix
ǶÊ ȈÊƷċǂǳơ ǺÊ Ǹă Ʒą ċǂǳơ ǾÊ ōǴǳơ ǶÊ ǈ

ą ƥÊ
In the name of Allœh, the Beneficent, the Merciful…
The reason for including the explanation of the event of Hœtib ibn Abū
Balta’ah is the following:
1 – The frequent mentioning of this event by the author, Abƈ Muhammad Al-
Maqdisū, may Allœh preserve him, and to give it a more comprehensive
explanation than what was available in the context of his points concerning it.
2 – The general need to address this issue and how it relates to the modern-
day apostate regimes and governments and their allegiance with the
disbelieving nation states of the West or other than them.
3 – The mistaken conclusions, which have been deduced from this event and
the need to clarify them to avoid falling into the mistakes related to this topic
in general.
And among the mistaken conclusions, which have been assumed from this
event, is the following:
x What Hœtib, may Allœh be pleased with him, did was not disbelief (Kufr),
and this is why the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ did not execute him
or declare his disbelief (Takfūr).
x Informing the enemies of the Muslims about their intentions and

vulnerabilities is not considered allegiance (Muwalœt).
x Actions of allegiance (Muwalœt) towards the disbelievers against the

Muslims are only considered to nullify a person’s Islœm when they are
combined with allegiance of the heart.
170
MILLAT IBRƖHƮM
x The declaration of disbelief (Takfūr) cannot be issued for the mere action
alone because the action cannot conclusively prove that allegiance exists
in the heart of the one who commits this action.
x The fact that the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, “He has told the
truth,” upon hearing Hœtib’s excuse, is an indication of these conclusions.
x The fact that Hœtib, may Allœh be pleased with him, participated in the
battle of Badr, was a preventative factor (Mœniɇ) from declaring his
disbelief (Takfūr).
x Performing actions of allegiance (Muwalœt) is not considered disbelief

(Kufr) if it is done for a benefit from this worldly life (Dunyœ).
During our research for this issue, we came across an excellent treatise, which
addresses most, if not all of the misconceptions regarding this event. And it
comes from the noble Shaykh, ɇAbdul-Qœdir ibn ɇAbdul-ɇAzūz, may Allœh
preserve him, from his enormously beneficial book Al-Jœmiɇ Fū Talab Al-ɇIlm
Ash-Sharūf.292
In his lengthy refutation of the errors in the book Ar-Risœlah Al-Lūmœniyyah,

the Shaykh entered this section regarding the mistakes related to the event of
Hœtib, and has basically gone through the misconceptions of the author of
that book, as well as some of those from his contemporaries, one-by-one.
Therefore, it seemed a fitting and comprehensive chapter to include here, as it
serves our purpose equally well, which is to point out the mistakes of some of
the people in relation to this Hadūth and what it indicates.
292 Trans. Note: Vol. 2/636 – 644 [This book has not yet been published by a major
publication company. Our copy was printed and published for limited distribution, in a full-
sized, two-volume soft cover format. It is worth noting here that as of the writing of these
words, the author of this book, the Shaykh, ɇAbdul-Qœdir, may Allœh preserve him, currently
resides in his prison cell in Yemen just as the Shaykh, Abu Muhammad Al-Maqdisū sits in his
prison cell in Jordan. And may Allœh, the Most High, give victory to our imprisoned scholars
and Mujœhidūn and humiliate their enemies from the disbelievers (Kuffœr) and apostates
(Murtadūn)!]
171
MILLAT IBRƖHƮM
As for the translation, we have attempted to be as precise to the terminology

of Shaykh ɇAbdul-Qœdir, while retaining the fluidity of the English language.
Again, we have lowered the Shaykh’s references into footnotes and added
some of our own as well, to clarify some of his points. We have also added
some headings to help identify the points, which the Shaykh addresses
throughout this section, which we’ve denoted with square parenthesis, in
order to differentiate ours from those of the author. We would also like to
inform the reader that, in this section, the author occasionally alludes to
certain points and principles, which he had covered in earlier chapters from
the same book, which were obviously not included here. So please bear this
in mind, while reading.
We hope that the addition of this appendix section will assist in the
understanding of the matter and add to the clarification of the Millah of
Ibrœhūm; particularly with regards to the apostate, disbelieving governments
and regimes, who have allied themselves with the enemies of Allœh and
assisted them in hunting for the believers and callers, by imprisoning them
and eliminating their Daɇwah. And we ask Allœh, the Most High, to give
victory to His religion and the believers and the soldiers of the Millah of
Ibrœhūm.
And may the peace of blessings of Allœh, be upon our Prophet, and his family
and his companions and those who followed them in goodness, until the Last
Day.
At-Tibyœn Publications
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MILLAT IBRƖHƮM
[The Text of the Event of Hœtib:]

And he (i.e. the author of Ar-Risœlah Al-Lūmœniyyah) began on page 17 by
mentioning the Hadūth of Hœtib ibn Abū Baltaɇah, may Allœh be pleased with
him. And the Hadūth is agreed upon. And in the narration of Al-Bukhœrū, he
said, “Al-Humaydū narrated to us, ‘Sufyœn narrated to us, ɇAmr ibn Dinœr
narrated to us, ‘He said, Al-Hasan ibn Muhammad ibn ɇAlū, narrated to me
that he heard ɇUbaydullœh ibn Abū Rœfiɇ, the scribe of ɇAlū saying, ‘I heard
ɇAlū, may Allœh be pleased with him, saying, ‘The Messenger of Allœh ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ sent me, Az-Zubayr and Al-Miqdœd somewhere saying, ‘Proceed till
you reach Rawdat Khakh. There you will find a lady with a letter. Take the
letter from her.’ So, we set out and our horses ran at full pace till we got at
Ar-Rawda where we found the lady and said (to her), ‘Take out the letter.’
She replied, ‘I have no letter with me.’ We said, ‘Either you take out the letter
or else we will take off your clothes.’ So, she took it out of her braid. We
brought the letter to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ and it contained a statement
from Hœtib ibn Abū Baltaɇah to some of the people of the Mushrikūn of Makkah
informing them of some of the plans of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ. So the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, ‘O Hœtib, what is this?’ Hœtib replied, ‘O
Messenger of Allœh, do not rush to judgment in my case. I was a man closely
connected with the Quraysh, but I did not belong to their tribe. While the
other emigrants with you, had their relatives in Makkah who would protect
their families and wealth in Makkah. So, I wanted to recompense for my
lacking blood relation to them by doing them a favor so that they might
protect my relatives. I did not do that, while disbelieving nor while
apostatizing from my religion.’ So the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said, ‘Verily, he
has told you the truth.’ Then ɇUmar said, O Messenger of Allœh, permit me to
strike his neck.” So he (i.e. the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ) said, ‘Verily, he
participated at Badr. And what informs you? Perhaps Allœh, the Powerful,
the Mighty, looked upon the people of Badr and said, ‘Do as you wish, for I
have forgiven you.” ɇAmr said, ‘And for him, was revealed: O you who
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believe! Take not My enemies and your enemies as friends (Awliyœ’)… 293 –
The Hadūth. 294
And in a narration of Muslim, “And I did not do so while disbelieving, nor

while apostatizing, nor while being pleased with disbelief (Kufr) after Islœm.”
[Refuting the Doubts Regarding this Hadūth:]
The author of Ar-Risœlah Al-Lūmœniyyah said on page 18, “In this Hadūth, there
is evidence that Hœtib, may Allœh be pleased with him, came with an action
from the actions of allegiance (Muwalœt) towards the polytheists (Mushrikūn).
And that was from the text of the verse: O you who believe! Take not My
enemies and your enemies as friends (Awliyœ’)… 295 And it was revealed
concerning him, just as the Hadūth indicates that he did not disbelieve with
this allegiance (Muwalœt) of his. And that was from the text of the statement
of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to ɇUmar: “He has told the truth.” He meant that
he told the truth in his statement: “And I did not do so while disbelieving,
nor while apostatizing from my religion, nor while being pleased with
disbelief (Kufr) after Islœm.” What we extract from that clear evidence is that
the allegiance (Muwalœt) of Hœtib was outwardly apparent allegiance
(Muwalœt Thœhiriyyah), which he committed for a benefit in this worldly life
(Dunyœ), while his heart was at rest with faith (Ūmœn). And if it were internally
hidden allegiance (Muwalœt Bœtiniyyah), then he would have disbelieved. And
that is not possible, due to the statement of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ: “He has
told the truth,” and by the address of His, Glory be to Him, statement: O you
who believe! Take not…296 Therefore, he was not stripped with the label of
faith (Ūmœn).”
And he also said on page 21, “And that is because, although Hœtib committed
an action from the actions of allegiance, since his belief was unharmed, it was
not judged upon with disbelief (Kufr). The reason for that is that his inside
294 #4,890.
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MILLAT IBRƖHƮM
remained unharmed. And this is what was meant by Muwalœt Thœhiriyyah as

opposed to that of the internally hidden (Bœtin). Because if the pleasure of the
heart with what he committed were combined with what he committed, then
his allegiance (Muwalœt) would have been internally hidden allegiance
(Muwalœt Bœtiniyyah). And that is when the outwardly apparent (Thœhir)
combines with the internally hidden (Bœtin) and that which the committer
disbelieves, after giving consideration to his circumstances.”
[Doubt 1: The Label of Faith (Ūmœn) in the address:]
As for his saying that Hœtib committed outwardly apparent allegiance

(Muwalœt Thœhiriyyah), towards the polytheists (Mushrikūn) but that he did not
disbelieve with that, then this is correct.
As for him basing his (i.e. Hœtib’s) non-disbelief upon the fact that he (only)
committed outwardly apparent allegiance (Muwalœt Thœhiriyyah), for a benefit
in this worldly life (Dunyœ), while not having allegiance of the heart (Muwalœt
Qalbiyyah), 297 then this is an error and that the outward, apparent allegiance
(Muwalœt Thœhirah), which is free from internal, hidden allegiance (Muwalœt
Bœtinah), does not bring one to disbelief (Kufr), then this is (also) a mistake.
And we shall explain this, by Allœh’s will.
And likewise, was his statement that the address of:
ơȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ƢăȀČȇƗƊ Ƣăȇ

O you who believe…
– in the beginning of Sƈrat Al-Mumtahinah – indicates that he did not

disbelieve. Then this is a mistake (as well). And the author attributed this,
also on page 19, to the Shaykh, Sulaymœn ibn Sahmœn. And he also erred
because the address with the label of faith (Ūmœn), does not indicate the non-
disbelief of those being addressed. Rather, it is permissible for the individual
297Trans. Note: Allegiance of the heart (Muwalœt Qalbiyyah) is what is meant by internally
hidden allegiance (Muwalœt Bœtiniyyah), because the intent of both terms refers to the inside of
the person. So these two terms are synonymous.
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MILLAT IBRƖHƮM
to be described according to his former condition, even if he changed from it.

And examples of this are:
x His ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s saying: “The blood of a Muslim man is not permissible
except in one of three (situations)…” and from them, “…the abandoner of
his religion…” – the agreed upon Hadūth. And ‘the abandoner of his
religion’; he is the apostate, yet he (i.e. he Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ) described
him in the beginning of the Hadūth with Islœm, based upon his former
condition. And about this, Ibn Hajar said, “And in this Hadūth, is the
permissibility of describing the individual with that which he was upon,
even if he changed from it, due to his (i.e. the Prophet’s ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ)
made the exception for the apostate from the Muslims. And that was
based upon what he used to be upon.” 298
x And another example of that is his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s saying: “Three will
receive their rewards doubled…” and he mentioned from them, “…and a
man from the People of the Book (Ahl Al-Kitœb), who believed in his
Prophet and believed in me.” – the agreed upon Hadūth. So he described
him as being from the People of the Book (Ahl Al-Kitœb) despite his
entering into Islœm, with the evidence of his ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ’s saying, “…and
believed in me.” So his saying, “…and a man from the People of the
Book…” is from the point of labelling him based upon his former
condition. And the equivalent of this Hadūth, from the Book of Allœh, is
Ƕą ƌǰȈą ǳƊƛÊ ǱƊ ǄÊ ǻƌƗ ƢăǷȁă ǾÊ ƐǴǳƢÊƥ ĄǺǷÊ ƚą Ąȇ ǺăǸǳƊ ƣ

Ê ƢăƬǰÊ ǳƒơ ǲÊ ǿą ƗƊ Ǻą ǷÊ ōǹƛÊȁă
And there are, certainly, among the People of the Book, those who believe
in Allœh and in that which has been revealed to you… 299
And likewise is the verse in Al-Mœ’idah:

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MILLAT IBRƖHƮM
ȃăǁƢăǐǻă ƢċǻƛÊ ơƒȂă ǳƌƢƊǫ Ǻă ȇÊǀōǳơ

…those who say: “We are Christians.”
± Until His, the Most High’s, statement:
ƢċǼǷă ƕ ƢăǼċƥǁă ǹƊ ȂƌǳȂƌǬȇă

They say: “Our Lord! We believe… 300
x And likewise is His, the Most High’s, statement:
ǾÊ ǼÊȇÊƽ Ǻăǟ Ƕą ƌǰǼÊǷ ċƾƫăǂą ȇă ǺăǷ ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ƢăȀČȇƗƊ Ƣăȇ

O you who believe! Whoever from among you turns back from his
religion… 301
So does the address with faith (Ūmœn) prevent the apostasy of some of them?
And like that is His, the Most High’s, statement in the beginning of Sƈrat Al-
Mumtahinah:
ƔƢăȈǳÊȁą ƗƊ Ƕą ƌǯċȁĄƾǟă ȁă ȅďȁƾĄ ǟă ơȁƌǀƼ

O you who believe! Take not My enemies and your enemies as friends
(Awliyœ’)…
± Until His statement:
ǲÊ ȈÊƦċǈǳơ ƔơăȂǇă ōǲǓ

ă ƾą ǬƊ ǧƊ Ƕą ǰƌ ǼÊǷ ĄǾǴƒ Ǡă Ǩƒ ȇă ǺăǷȁă
And whosoever of you (Muslims) does that, then indeed he has gone (far)
astray, (away) from the Straight Path. 302
So the address with faith (Ūmœn) does not prevent the disbelief (Kufr) of some
of those being addressed. And their description with those who believe
300 Al-Mœ’idah, 82-83.

302 Trans. Note: Al-Mumtahinah, 1.
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MILLAT IBRƖHƮM
would be from the point of describing the individual based upon his former
condition, as we have affirmed. This is with the agreement that Hœtib did not
disbelieve, but I wanted to make a point of this error, which was his (i.e.
author’s) using the address with the label of faith (Ūmœn) as evidence for the
non-disbelief. So there is no evidence in it from that, especially when it is a
general address. Therefore: …you who believe… is from the general
phrasings, because it is an “Ism Mawsƈl” (i.e. general pronoun), which is
opposed to the address being specific to someone, such as in His, the Most
ơƒȂƌǨŏǴƻĄ Ǻă ȇÊǀōǳơ ƨÊ ƯƊȐ

Ɗ ōưǳơ ȄƊǴǟă ȁă
And upon the three who remained behind… 303
And His, the Most High’s, statement:
ƢăǸȀĄ ČȈǳÊȁă ǾĄ ƐǴǳơăȁ Ȑ

Ɗǌă Ǩƒ ƫă ǹƊƗ Ƕą ƌǰǼÊǷ ǹÊ ƢăƬǨƊ ƟÊƖōǗ ƪċǸǿă ƿƒ ƛÊ
When two parties from among you were about to lose heart, but Allœh was
their Walū (Supporter and Protector). 304
[Doubt 2: Outward Actions vs. Actions of the Heart]
As for the author using the fact that it was outward, apparent allegiance
(Muwalœt Thœhirah) as evidence for the non-disbelief of Hœtib, may Allœh be
pleased with him, which does not bring one to disbelief (Kufr), as long as it is
not accompanied with allegiance of the heart (Muwalœt Qalbiyyah), then his
usage of this as evidence is bogus (Fœsid). And here is its clarification:
a) There is no disagreement that what Hœtib committed was outward,

apparent allegiance (Muwalœt Thœhirah), towards the polytheists
(Mushrikūn) by the text of His, the Most High’s, statement:
ƧÊ ċƽȂă Ǹă ǳƒƢÊƥ ǶÊȀȈą ǳƊƛÊ ǹƊ ȂƌǬǴƒ Ąƫ ƔƢăȈǳÊȁą ƗƊ Ƕą ƌǯċȁĄƾǟă ȁă ȅďȁƾĄ ǟă ơȁƌǀƼ

303 At-Tawbah, 118.

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MILLAT IBRƖHƮM
O you who believe! Take not My enemies and your enemies as friends,
showing affection towards them… 305
And it was revealed concerning him.
b) And there is no disagrūment that the outward, apparent allegiance

(Muwalœt Thœhirah) towards the polytheists (Mushrikūn) is major
disbelief (Kufr Akbar), without it being accompanied with allegiance of
the heart (Muwalœt Qalbiyyah). And we have established the evidence
upon that earlier, using the Book and the Sunnah and the consensus
(Ijmœɇ). 306 As for the Book, then it is His, the Most High’s, statement:
305Al-Mumtahinah, 1.
306Trans. Note: As for the Book and the Sunnah, then its verses are clear, as are the events
such as the position of the companions (Sahœbah) towards those who allied themselves with
the disbelieving apostates during the Khilœfah of Abu Bakr are clear examples.
As for the consensus (Ijmœɇ) regarding the allegiance (Muwalœt) towards the polytheists
(Mushrikūn) being major disbelief (Kufr Akbar), then the Shaykh, ɇAbdul-Qœdir ibn ɇAbdul-
ɇAzūz did not narrated the references for this here so we’ve brought a few from other sources:
Ibn Hazm, may Allœh be merciful to him, said, “It is correct that His, the Most High’s,
statement: And if any amongst you takes them as Auliyâ', then surely he is one of them.
[Al-Mœ’idah, 51] is upon its outer meaning and that he is a disbeliever (Kœfir) from the group
of the disbelievers (Kuffœr) and this is correct. No two (people) from the Muslims would
disagree about this.” [Al-Muhala, Vol. 11/138.]
And Shaykh ɇAbdul-Latūf ibn ɇAbdur-Rahmœn ibn Hasan Œl Ash-Shaykh, said after his
discussion about the obligation of having enmity and disavowal (Barœ’ah) towards the
disbelievers: “So how about the one who helps them or draws them towards the countries of
the people of Islœm or praises them or holds them as being more just than the people of Islœm,
or selects their states and their dwellings (as preferable to live) and their allegiance (Wilayah)
while loving for them to become dominant; then this is clear apostasy (Riddah), according to
the complete agreement. He, the Most High, said: And whosoever disbelieves in the faith
then his deeds are invalidated, and in the Hereafter he will be among the losers. (Al-
Mœ’idah, 5) [Ad-Durar As-Saniyyah, Vol. 8/326.]
And the Shaykh, ɇAbdullœh ibn Humayd said, “As for the allying (Tawallū); then it is being
cordial to them and praising them and giving victory to them and assisting them against the
Muslims and forming fellowship, as opposed to having disavowal (Barœ’ah) against them
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MILLAT IBRƖHƮM
Ƕą ĄȀǼą ǷÊ ĄǾċǻƜÊǧƊ Ƕą ƌǰǼďǷ ǶĄȀōǳȂă Ƭăȇă ǺăǷȁă

And if any amongst you takes them as Awliyœɇ, then surely he is one of
them. 307
And that which took place in their hearts (i.e. those who committed what the
verse was revealed for) was fear and not being pleased with the disbelievers
(Kuffœr) and their religion. And as for the Sunnah, then it is the ruling of the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ upon his uncle, Al-ɇAbbœs, with the ruling of he
disbelievers (Kuffœr), due to his helping the polytheists (Mushrikūn) against the
Muslims. 308 And as for the consensus (Ijmœɇ), then it is the consensus of the
companions (Sahœbah) upon the declaring the disbelief (Takfūr) of those who
assisted the leaders of apostasy. And I have elaborated upon this point in the
clarification of the second section: “The Clarification of the Ruling Upon
Those who Assist the Tawœghūt”, and in my earlier refutation of the claim of
the author that no one disbelieves with the outward, apparent allegiance
(Muwalœt Ath-Thœhir), and that this was the statement of the extremists of the
Murji’ah. 309 And this is sufficient to clarify that what Hœtib committed was
disbelief (Kufr), yet he negated that from himself saying: “And I did not do so
while disbelieving, nor while apostatizing from my religion, nor while being
pleased with disbelief (Kufr) after Islœm.” – from the narration of Muslim. And
ɇUmar ibn Al-Khattœb described him with that also, as Ibn Hajar mentioned
it, saying, “And in the Hadūth of Ibn ɇAbbœs, ɇUmar said, ‘I drew my sword
and said: ‘O Messenger of Allœh, enable me over him, as he has disbelieved!’
Ibn Hajar said, “Its chain is Sahūh.” 310 And this Hadūth of Ibn ɇAbbœs was
narrated by At-Tabarū. And all of this concerns the clarification that what
Hœtib committed was disbelief (Kufr).
outwardly. So this is apostasy from whoever does this and the rulings (Ahkœm) of the
apostates must be implemented upon him, as it has been indicated by the Book and the
Sunnah and the consensus (Ijmœɇ) of the nation (Ummah) who are followed.” [Ad-Durar As-
Saniyyah, Vol. 15/479.]
307 Trans. Note: Al-Mœ’idah, 51.
308 Trans. Note: And the Shaykh, Abu Muhammad has mentioned this event previously.
309 Trans. Note: Refer to the earlier explanation of Irjœ’ and the Murji’ah sect from the footnote
in the introduction.
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MILLAT IBRƖHƮM
[Doubt 3: The Meaning of, “Hœtib has told the truth.”]
This, plus there is no evidence in the saying of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ: “He
has told the truth,” that what Hœtib committed was not disbelief (Kufr).
(Rather), his action was disbelief (Kufr) according to the Book and the Sunnah
and the consensus (Ijmœɇ), upon the disbelief (Kufr) of the one who stands
with the disbelievers (Kuffœr) against the Muslims. 311 So with that, it is
obligatory for the affirmation of truthfulness (Tasdūq) by the Messenger ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ, to be redirected towards another matter, which is the compliance of
the statement of Hœtib, with his own conviction and not the compliance of the
statement with his present situation and with the reality, as the Book and the
Sunnah and the consensus (Ijmœɇ) is contrary to that. 312 And these words are
in need of clarification. And its clarification is: Is the truthfulness of the
conveyance applied to the compliance of the statement of the informer
regarding his conviction, or does it apply to the compliance of the statement
of the informer with the present situation he is informing about?
And this issue has two sayings about it. And the following example will
clarify it: Suppose a blind man was to stare at a shining light and say, “I see
darkness.” Then upon the former saying, which is the compliance of his
statement with his conviction, then he is truthful, even if he made a mistake.
311 Trans. Note: The Shaykh, ɇAbdul-Qœdir ibn ɇAbdul-ɇAzūz does not mean to suggest that
there is scholarly consensus (Ijmœɇ) that what Hœtib did was disbelief (Kufr). And this
becomes clear ahead when he goes on to mention how the scholars (ɇUlamœ) disagreed about
the ruling upon Hœtib’s action. And he even quotes some of the scholars (ɇUlamœ) such as Al-
Qurtubū and others who did not consider the action of Hœtib to be disbelief (Kufr). Rather,
what he is saying is that there is no doubt that the one who stands with the disbelievers
(Kuffœr) against the Muslims has committed disbelief (Kufr), even if some of the scholars
mistakenly concluded that Hœtib did not commit this action. And some narrations of this
consensus (Ijmœɇ) were mentioned in a previous footnote.
312 Trans. Note: This is with the understanding that when Hœtib said, “And I did not do it
while disbelieving, nor while apostatizing, nor while being pleased with disbelief (Kufr) after
Islœm,” he said so with the meaning: “What I did was not Kufr, nor apostasy nor is it being
pleased with disbelief (Kufr) after Islœm.” And so this would be incorrect in the sense of
describing his action, itself, but correct in the sense that he, himself, did not disbelieve, nor
did he apostatize, nor was he pleased with disbelief (Kufr) after Islœm.
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MILLAT IBRƖHƮM
And upon the second saying, which is the compliance of his statement with
that present situation, he is a liar. And both of the sayings have been taken by
some of the scholars (ɇUlamœ). And this issue is included in the issues of “The
Science of Meanings.” 313 And the truth is that both of these sayings are
correct – even if the second one is more known – and they can be combined
or be separate, as the truthfulness can be labeled upon the compliance of his
statement with his conviction, or it could be labeled upon the compliance of
his statement with that reality and with the present situation together, which
would be the absolute truth. And that which identifies the intent of it is the
context and the outward indicators (Qarœ’in) and the examples of that from
the revelation:
x His, the Most High’s, statement:
ǹƊ ȂĄƥƿÊ ƢƊǰǳƊ ś
ă ǬÊ ǧÊ ƢăǼǸĄ ǳƒơ ōǹƛÊ ĄƾȀă ǌ
ą ȇă ĄǾōǴǳơăȁ ǾĄ ǳƌȂĄǇǂă ǳƊ Ǯ
ă ċǻƛÊ ĄǶǴƊ Ǡą ȇă ĄǾōǴǳơăȁ ǾÊ ōǴǳơ Ǳƌ ȂĄǇǂă ǳƊ Ǯ
ă ċǻƛÊ ĄƾȀă ǌ
ą ǻă ơȂƌǳƢƊǫ ǹƊ ȂƌǬǧÊ ƢăǼĄǸǳƒơ ǭă ƔƢăƳ ơƊƿƛÊ
When the hypocrites come to you, they say: “We bear witness that you are
indeed the Messenger of Allœh.” Allœh knows that you are indeed His
Messenger and Allœh bears witness that the hypocrites are liars indeed. 314
So Allœh declared them as liars from the point of the contradiction of their
statement with their convictions only – because they did not believe that he is
the Messenger of Allœh, even if their statement was in compliance with the
present situation (i.e. reality) and that he was truly the Messenger of Allœh. So
it becomes clear from that, how the truthfulness and lying, in this example,
was based upon the compliance of the statement of the informer with his
conviction, as opposed to its compliance with the present situation and the
reality.
x And His, the Most High’s, statement, about the saying of Sulaymœn ǾȈǴǟ
ǵȐǈǳơ to Hud-hud:
313 And it was pointed out by Al-Khattūb Al-Qazwūnū in his book, Al-‘Ūdhœh Fū ɇUlƈm Al-
Balœghah, page 18; published by Dœr Al-Kutub Al-ɇIlmiyyah, 1405 H.
314 Al-Munœfiqƈn, 1.
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MILLAT IBRƖHƮM
ś
ă ƥÊƿÊ ƢƊǰǳƒơ Ǻă ǷÊ ƪ
ă Ǽƌǯ ǵą ƗƊ ƪ
ă ǫƒ ƾă Ǐ
ă ƗƊ ǂĄ ǜƌ ǼăǼǇă ǱƊ ƢƊǫ
He said: “We shall see whether you speak the truth or you are (one) of the
liars.” 315
Therefore, the intent of the truthfulness here was the compliance of the
statement with the present situation (i.e. reality), which is being conveyed, as
it was been indicated in the context of these verses.
x And His, the Most High’s, statement:
ƢĆǠȈÊǸƳă Ƕą ƌǰȈą ǳƊƛÊ ǾÊ ƐǴǳơ ƌǱȂĄǇǁă ȆďǻƛÊ ĄǅƢċǼǳơ ƢăȀČȇƗƊ Ƣăȇ ǲƒ ǫƌ

Say: “O mankind! Verily, I am sent to you all as the Messenger of Allœh…”
316
Therefore this is a truthful conveyance from the Messenger of Allœh ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ ȁ. And its truthfulness is from both aspects; from the aspect of the
compliance of this statement with his conviction and from its compliance
with the present situation (i.e. reality). This is because he ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
believed that he was the Messenger of Allœh – being from the point of his
conviction – and he was truthfully the Messenger of Allœh – being from the
point of the present situation (i.e. reality).
So these examples clarify the difference between the truthfulness of the

informer, from the point of the compliance of his statement to his conviction
as well as the point of the compliance of his statement with the present
situation (i.e. reality) and that there wasn’t necessarily a tie between these
two points, as they can sometimes be combined or they can be separate.
315 An-Naml, 27.

316 Al-Aɇrœf, 158.
183
MILLAT IBRƖHƮM
[Doubt 4: What was Hœtib telling the truth about?]
And by applying this to the affirmation of truthfulness (Tasdūq) of the Prophet

ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ to Hœtib, may Allœh be pleased with him, we see that Hœtib
conveyed two matters; that he did what he did in order to protect his
relatives in Makkah and that he did not do so from disbelief (Kufr). And the
Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said that he had conveyed the truth in his saying. So
was this truthfulness from the point of the compliance of his statement with
his conviction or from the point of its compliance with that present situation
(i.e. reality). Or was it from both points combined? And that which identifies
the intent here is looking to the outside indicators (Qarœ’in) and the other
evidences.
So his statement that he did not do what he did from the allegiance (Muwalœt)
of the disbelievers (Kuffœr), from disbelief (Kufr), nor from apostasy from the
religion; in other words, he did not do so with the intent of disbelief (Kufr),
then his truthfulness is from the point of the compliance of his statement with
his conviction, and that he did not intend disbelief (Kufr), and not from the
point of its compliance with that present situation (i.e. reality) of allegiance to
the disbelievers not being disbelief (Kufr). And the evidence upon offsetting
his truthfulness to the first point but not the second, is the indication of the
Book and the Sunnah and the consensus (Ijmœɇ), regarding allegiance
(Muwalœt) of the disbelievers (Kuffœr), by helping them against the Muslims –
as Hœtib did – being disbelief (Kufr). So it is confirmed that his statement is
contrary to the present situation (i.e. reality), even if it complies with his
conviction.
And as for his (i.e. Hœtib’s) using his fear for his relatives as an excuse, then
he was truthful in his excuse and that this was what caused him to do what
he did. So his truthfulness in this case was from the point of the compliance
of his statement to that of his conviction, not from the point of its compliance
with that present situation and the reality. And that is due to the
establishment of the evidence upon that fear alone – without any refuge-
seeking compulsion (actually) taking place – that does not entitle the
184
MILLAT IBRƖHƮM
concession (Rukhsah) for committing disbelief (Kufr), which in this case is the
allegiance (Muwalœt) of the disbelievers (Kuffœr).
So it has been affirmed by looking to the outside indicators (Qarœ’in) and the
other evidences, that the affirmation of truthfulness (Tasdūq) of the Prophet
ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ towards Hœtib, was from the point of the compliance of his
statement with his (i.e. Hœtib’s) conviction and not its compliance with that
present situation. And upon this, the affirmation of the truthfulness (Tasdūq)
of the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ towards him, is not an approval of his statement,
nor does it indicate that what he did was not disbelief (Kufr), just as it does
not indicate that his excuse is correct, or that it (i.e. this excuse on its own) is
to be considered in the (Islœmic) legislation (Sharaɇ).
And all of this is in the clarification that what Hœtib, may Allœh be pleased
with him, committed was disbelief (Kufr). And Shaykh Al-Islœm, Muhammad
ibn ɇAbdul-Wahhœb, mentioned it in Nawœqidh Al-Islœm, and it is the helping
the polytheists (Mushrikūn) against the Muslims. And the ‘helping’ could be in
the form of fighting alongside them, like Al-ɇAbbœs, may Allœh be pleased
with him, did, or by pointing out the vulnerabilities of the Muslims to them,
like Hœtib, may Allœh be pleased with him, did. And with this, ɇUmar
described him, as Ibn Hajar said, “And Al-Hœrith added, ‘So ɇUmar said, ‘But
yes, and he betrayed and helped your enemies against you.” 317 And I
narrated previously, the saying of the Shaykh, Hamad ibn ‘Atūq An-Najdū,
“Verily, the helping the polytheists (Mushrikūn) and pointing out the
vulnerabilities of the Muslims, or defending them with the tongues, or being
pleased with what they are upon; all of these are things, which cause one to
disbelieve. And those whom they (i.e. these actions) come from; if they are
not from any of the aforementioned compulsion, then they are apostates,
even if, while doing so, they hate the disbelievers (Kuffœr) and love the
Muslims.” 318
317 Fath Al-Bœrū, Vol. 12/309; and this narration of Al-Hœrith was narrated by At-Tabarū and
Ibn Abū Hœtim.
318 From his Ad-Difœɇ ɇAn Ahl As-Sunnah Wal-Ittibœɇ, by him, page 32; published by Dœr Al-
Qur’œn Al-Karūm, 1400H.
185
MILLAT IBRƖHƮM
[Doubt 5: What Excused the Declaration of Hœtib’s Disbelief

(Takfūr)?]
This, plus it has come in the magazine Al-Murœbitƈn, which comes from the
same group, which the book Ar-Risœlah Al-Lūmœniyyah came from, their
saying: “And there is to be no attention given to that which some of the
ignorant ones repeat, saying that Hœtib committed disbelief (Kufr), but was
forgiven because he was from the people of Badr. This is because, verily,
Allœh forgives not that partners should be set up with him in worship, but He
forgives except that (anything else) to whom He pleases. And Allœh had
protected the people of Badr so that they did not fall into Shirk. This is
beyond the fact that the clear text in which there is the affirmation of
truthfulness (Tasdūq) of the Messenger towards him for what he (i.e. Hœtib)
said, that he did not do so disbelieving, nor while apostatizing.” 319 And the
author of Ar-Risœlah Al-Lūmœniyyah, has similar words to these on page 21-22,
so I say: That is the extent of their knowledge. And I comment on their
statements with what follows:
x As for Hœtib committing a disbelief (Kufr), then this is the correct (thing),
according to the Book and the Sunnah and the consensus (Ijmœɇ,
concerning the one who helps the disbelievers (Kuffœr) against the
Muslims.
x And as for the affirmation of truthfulness (Tasdūq) of the Prophet ǾȈǴǟ ƅơ ȄǴǏ
ǶǴǇ ȁ towards him, then the saying has passed that it was the affirmation of
truthfulness (Tasdūq) of his statement and not an approval of his claim. In
other words, he told the truth in the compliance of his statement to that of
his conviction, not by its compliance with that present situation and the
reality.
x And as for him being forgiven because he as from the people of Badr, then
he (himself) did not disbelieve anyway such that he could be forgiven for
Shirk. And this is the difference between the absolute description with the
319 The magazine Al-Murœbitƈn, no. 6; Rabūɇ Al-‘Awal, 1411 H., page 40.
186
MILLAT IBRƖHƮM
declaration of disbelief (Takfūr) vs. the declaration of disbelief (Takfūr) of a

specific individual. So he committed a disbelief (Kufr), but he did not
(personally) disbelieve, due to the presence of a preventative factor
(Mœniɇ) from declaring his disbelief (Takfūr). And the preventative factor
(Mœniɇ) here is not his participation at Badr. Rather, it is another issue,
which shall be clarified shortly, by the will of Allœh.
x And for their using of His, the Most High’s, statement:
ǾÊ ƥÊ ǭă ǂă ǌ
ą Ąȇ ǹƊƗ ĄǂǨÊ Ǥą ȇă ȏƊ Ǿă ƐǴǳơ ōǹƛÊ
Verily, Allœh forgives not that partners should be set up with him… 320
…then this concerns the dead and not the living one. In other words, He does
not forgive the one who dies as a polytheist (Mushrik). And this is a matter of
consensus (Ijmœɇ). As for the living one, then everything is forgiven from him
with repentance (Tawbah); the Shirk and what is less than it – whether he was
a participant at Badr or not a participant at Badr. But Allœh had protected the
participants from Shirk – just like He, the Most High, said:
ś
Ê ǳÊċȁȋÈ ơ ƨƌ ċǼǇĄ ƪ
ą ǔ
ă Ƿă ƾą ǬƊ ǧƊ ơƒȁĄƽȂĄǠȇă ǹƒ ƛÊȁă Ǧ
ă ǴƊ Ǉă ƾą ǫƊ ƢċǷ ǶĄȀǳƊ ǂą ǨƊ Ǥă Ąȇ ơƒȂĄȀƬăǼăȇ ǹÊƛ ơƒȁĄǂǨƊ ǯƊ Ǻă ȇÊǀōǴǳÊ ǲƌǫ
Say to those who have disbelieved, if they cease (from disbelief) their past
will be forgiven. But if they return (thereto), then the examples of those
(punished) before them have already preceded (as a warning). 321
And the verses concerning the forgiveness of the disbelief (Kufr), through
repentance, are abundant as in the end of Al-Furqœn and as in the verse of Az-
Zumar.
And after the clarification concerning that what Hœtib committed from the
outward, apparent allegiance (Muwalœt Ath-Thœhirah), was disbelief (Kufr);
and this is the general declaration of disbelief (Takfūr), which is applied for
the cause itself (i.e. allegiance), we shall mention the preventative factor
320 Trans. Note: An-Nisœ’, 48.

321 Al-Anfœl, 38.
187
MILLAT IBRƖHƮM
(Maniɇ), which prevented declaring his disbelief (Takfūr), as a specific

individual.
c) As for this preventative factor (Mœniɇ), then it is the excuse that he

offered in his defense. And that was his fear from the disbelievers
(Kuffœr) upon his family and his wealth in Makkah. And Hœtib
assumed that this excuse entitled him to the concession (Rukhsah), for
what he did. And this excuse of his is not considered in the (Islœmic)
legislation (Sharaɇ), as it has passed regarding fear of the disbelievers,
that on its own – without any compulsion occurring – does not entitle
one to the concession (Rukhsah) for the allegiance (Muwalœt), which
causes one to disbelieve, which was what he committed. And for this,
Allœh, the Most High, admonished him in the same Sƈrah, with His
statement:
Ƕą ƌǰǼăȈą ƥă ƌǲǐ
Ê Ǩƒ ȇă ƨÊ Ƿă ƢăȈǬÊ ǳƒơ ǵă Ȃą ȇă Ƕą ƌǯĄƽƢƊǳȁą ƗƊ ƢƊǳȁă Ƕą ƌǰĄǷƢăƷǁą ƗƊ Ƕą ƌǰǠă ǨƊ Ǽăƫ ǺƊǳ
Neither your relatives nor your children will benefit you on the Day of
Resurrection (against Allœh). He will judge between you. 322
The Shaykh, Sulaymœn ibn ‘Abdullœh, ibn Muhammad ɇAbdul-Wahhœb, said

in his treatise Hukm Muwalœt Ahl Al-Ishrœk, “Then He, the Most High,
mentioned the doubt (Shubhah) of he who uses the ties of kinship and the
children, as He said: … your relatives nor your children will benefit you on
the Day of Resurrection (against Allœh). He will judge between you. And
Allœh is the All-Seer of what you do. 323 So He, the Most High, did not
excuse those who use the ties of kinship and the children and the fear upon
them or the hardships in parting from them. Rather, He informed that they
will be of no benefit on the Day of Resurrection and that they would not
benefit at all from the punishment of Allœh, as He said in the other verse:
Then, when the Trumpet is blown, there will be no kinship among them
that Day, nor will they ask of one another. 324 325
324 Al-Mu’minƈn, 101.
325 From Majmƈɇat At-Tawhūd, page 353; published by Dœr Al-Fikr, 1399 H.
188
MILLAT IBRƖHƮM
[Doubt 6: Why Did the Misinterpretation (Ta’wūl) of Hœtib

Prevent the Declaration of his Disbelief (Takfūr)?]
And Hœtib, may Allœh be pleased with him, (mistakenly) interpreted that his
fear of the disbelievers (Kuffœr) upon his family and his wealth, entitled him
to the concession (Rukhsah) for what he did. But he was mistaken in his
interpretation, so Allœh admonished him concerning that, as it was indicated
by the previous verse, which shows that he was mistaken. And this mistaken
interpretation was the preventative factor (Mœniɇ) from declaring his disbelief
(Takfūr), just as the mistaken interpretation was a preventative factor (Mœniɇ)
from the declaring the disbelief (Takfūr) of Qudœmah ibn Mathɇƈn, may Allœh
be pleased with him. And he was also from the people of Badr, when he
consumed the alcohol, assuming it was permissible by interpreting that from
ơƒȂĄǸǠÊ ǗƊ ƢăǸȈÊǧ ćƵƢăǼĄƳ Ʃ

Ê ƢăƸǳÊƢċǐǳơ ơƒȂƌǴǸÊ ǟă ȁă ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ȄƊǴǟă ǆ
ă Ȉą ǳƊ
Those who believe and do righteous good deeds; there is no sin on them
for what they consumed…326
…until ɇUmar, may Allœh be pleased with him, said to him, “You are
mistaken, your backside in a pit! 327 If you feared Allœh, then you would not
have consumed it.” 328 And I mentioned this story and its references from the

327 This is an Arabic phrase which is said to someone who makes a big mistake. It is as if to
say that their backside has fallen into a pit, which is like a mistake, which is meant to show
the severity of the mistake.
328 Trans. Note: “So they drank the alcohol and said that it was lawful (Halœl), while they
were in Shœm. So ɇUmar went to them and the people pointed them out and said, ‘O Amūr Al-
Mu’minūn, we see that they have lied against Allœh and legalized in His religion something
that He did not permit. So cut off their heads!’ ɇAlū, (who was present) was silent. So he (i.e.
ɇUmar) said, ‘What do you say about them, Abul-Hasan?’ He (i.e. ɇAlū) said, ‘We shall give
them time to repent. If they do so, we shall whip them eighty time for their consumption of
the alcohol, but if they do no repent, we shall cut off their heads for lying against Allœh and
legalizing something in His religion, something that He did not permit.’ So they gave them
time to repent and they repented and were whipped eighty times. Then ɇUmar said to
Qudœmah, ‘You were mistaken. If you feared Allœh and believed and did righteous deeds,
then you would not have consumed the alcohol.” [Maɇœnū Œthœr At-Tahœwū. Some of its chains
189
MILLAT IBRƖHƮM
books of knowledge in “The Important Notice”, within my commentary upon

Al-ɇAqūdah At-Tahawiyyah, concerning those of the sins, which the declaration
of disbelief (Takfūr) is conditional upon the one who commits it rejecting or
making it to be permissible vs. those which are not conditional upon that. So
just as the mistake in interpretation prevented declaring the disbelief (Takfūr)
of Qudœmah, it likewise prevented declaring the disbelief (Takfūr) of Hœtib,
while they were both participants in Badr. And He, the Most High, has
stated:
ǾÊ ƥÊ ǶĄƫƘƒ ǘƊ ƻą ƗƊ ƢăǸȈÊǧ ćƵƢăǼĄƳ Ƕą ƌǰȈą ǴƊ ǟă ǆ

ă Ȉą ǳƊȁă
And there is no sin on you if you make a mistake therein… 329
And concerning the clarification of Hœtib’s excuse, Ibn Hajar said, “And the
excuse of Hœtib was what he mentioned, as he did this while interpreting that
there was no harm in it.” 330 Ibn Hajar was referring to what was narrated in
some of the phrasings of the Hadūth, wherein Hœtib said, “And I knew that
this would not have any harm upon you (i.e. the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ).” 331
And also concerning the clarification of Hœtib’s excuse, Ibn Kathūr said, “And
He, the Most High, said: Let not the believers take the disbelievers as
Awliyœ’ (supporters, helpers, etc.) instead of the believers, and whoever
does that will never be helped by Allœh in any way, except if you indeed
fear a danger from them. And Allœh warns you against Himself (His
Punishment)… 332 And for this (reason), the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
accepted the excuse of Hœtib, when he mentioned that he only did so in order
to coax Quraysh (into his favor), due to what remained with them from (his)
wealth and children.” 333
of narration are in Fath Al-Bœrū beneath the chapter entitled: “The Punishment for Consuming
Alcohol” and in Ikfœr Al-Mulhidūn, page 95.]
329 Al-Ahzœb, 5.
331 Ibn Taymiyyah pointed this (narration) out in Majmƈɇ Al-Fatœwa, Vol. 35/68.
332 Trans. Note: Œl-ɇImrœn, 28.
333 Tafsūr Ibn Kathūr, Vol. 4/347.
190
MILLAT IBRƖHƮM
Ibn Kathūr’s intent was to say that Hœtib assumed that what he committed
entered beneath the point of the Tuqyah, which is permitted out of fear. And
he (i.e. Hœtib) was mistaken because what he committed was allegiance
(Muwalœt) that causes one to disbelieve, which is not entitled to the Rukhsah
out of fear, as He, the Most High, said:

And if any amongst you takes them as Awliyœ', then surely he is one of
them.
± Until His statement:
ƈƧǂă ƟÊƕăƽ ƢăǼƦăȈÊǐƫĄ ǹƊƗ ȄăǌƼ

ą ǻă ǹƊ ȂƌǳȂƌǬȇă
…they say: “We fear lest some misfortune of a disaster may befall us.” 334
So Allœh judged upon them with disbelief, due to the allegiance (Muwalœt) of
the disbelievers (Kuffœr), despite their using the excuse of fear. But Allœh did
not label them as liars in this excuse of theirs. So with that, it becomes known
that the fear does not entitle one to the concession (Rukhsah) for the allegiance
(Muwalœt) of the disbelievers (Kuffœr), and it becomes known that Hœtib was
mistaken in his assumption that his fear for his family and his wealth entitled
him to the concession (Rukhsah), for that which he committed from the
allegiance (Muwalœt) of the disbelievers (Kuffœr).
And in clarifying that the one who mistakenly interprets is not to be judged
upon with disbelief (Kufr) – if he were to commit something, which causes
disbelief (Kufr), due to his interpretation – until it has been made clear to him.
Then if he continues after the clarification; at that point, he is judged upon
with disbelief (Kufr). Ibn Taymiyyah, may Allœh be merciful to him, said, “So
if the one who was mistaken in his interpretation is not judged upon with
disbelief (Kufr) except after the clarification has been made to him and after
he has been approached to repent – like the companions (Sahœbah) did with
the assembly who made the alcohol permissible – therefore in other than that,
334 Al-Mœ’idah, 51-52.
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MILLAT IBRƖHƮM
it is even more appropriate and more suitable.” 335 And Ibn Taymiyyah also
said, “As for the four compulsory deeds (i.e. prayer, alms-giving, fasting and
pilgrimage); then if he rejects the obligation of any of them after he has been
reached by the clarifying argument (Al-Hujjah), then he is a disbeliever (Kœfir).
And likewise is whoever rejects the forbiddance of the openly forbidden
things, about which their forbiddance has been often repeated (Mutawœtir),
such as all forms of illicit sexual activity (Fawœhish) and the oppression
(Thulm) and the lying and the alcohol and the likes of that. As for the one
whom the clarifying argument (Al-Hujjah) has not been made to, such as if he
were new to Islœm, or was raised in a remote Bedouin region, such that the
legislations of Islœm did not reach him there, or the likes of that, or if he is
mistaken and assumes that those who believe and do good deeds have been
made an exception in the prohibition of the alcohol, like those whom ɇUmar
approached for their repentance, were mistaken in, and things like that; then
approaching them to repent is to be done and the clarifying argument is to be
made upon them. Then if they persist, they disbelieve at that time. And they
are not judged upon with disbelief (Kufr) prior to that, just as the companions
(Sahœbah) did not judge upon Qudœmah ibn Mathɇƈn and his companions
with disbelief (Kufr) when they made the mistake in that which they erred in
their interpretation.” 336
[Doubt 7: If Hœtib Did Commit Disbelief (Kufr), Then Why

Wasn’t He Approached to Perform Repentance (Tawbah)?]
Then if it is asked, “If it is obligatory to approach him for repentance and to

clarify to him, then why wasn’t it confirmed that the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
approached Hœtib for repentance?” Then the clarification has passed in the
rule of declaring disbelief (Takfūr), that the approaching for repentance; even
if its meaning in principle is to request the repentance from the one who has
been judged upon with apostasy and disbelief (Kufr), except that it became
customarily used by the scholars (ɇUlamœ) for what comes prior to the
judgement of apostasy from clarifying the circumstances and the removal of
335 Majmƈɇ Al-Fatœwa, Vol. 7/619.

336 Majmƈɇ Al-Fatœwa, Vol. 7/609-610.
192
MILLAT IBRƖHƮM
the preventative factors from the individual who committed an action of

disbelief (Kufr). And it is confirmed that the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ clarified
Hœtib’s circumstances by saying to him, “What is this, O Hœtib?” So he (i.e.
Hœtib) presented his excuse, which was considered a preventative factor
(Mœniɇ) from declaring his disbelief (Takfūr). As for Hœtib’s confession
concerning the evil of what he had done and regarding his mistake in what
he used as an excuse, then this was taken into consideration by Allœh, the
Most High, when He revealed about Hœtib in the beginning of Sƈrat Al-
Mumtahinah and this clarification of Allœh is sufficient as a clarification. And
He, the Most High, has said in these verses:
ǲÊ ȈÊƦċǈǳơ ƔơăȂǇă ōǲǓ

ă ƾą ǬƊ ǧƊ Ƕą ǰƌ ǼÊǷ ĄǾǴƒ Ǡă Ǩƒ ȇă ǺăǷȁă
And whosoever of you (Muslims) does that, then indeed he has gone (far)
astray, (away) from the Straight Path. 337
This concerns the clarification of the evil of what he did. And He, the Most
High, said:
ÆąǶǰƌ ǼăȈą ƥă ƌǲǐ

Ê Ǩƒ ȇă ƨÊ Ƿă ƢăȈǬÊ ǳƒơ ǵă Ȃą ȇă Ƕą ǯƌ ƽĄ ƢƊǳȁą ƗƊ ƢƊǳȁă Ƕą ǰƌ ǷĄ ƢăƷǁą ƗƊ Ƕą ƌǰǠă ǨƊ Ǽăƫ ǺƊǳ
Neither your relatives nor your children will benefit you on the Day of
Resurrection (against Allœh). He will judge between you. 338
And this concerns the clarification of his mistake in what he used as an

excuse (saying) that his family and his children did not entitle him to the
Rukhsah for what he committed, because they would not benefit him at all if
Allœh becomes angry with him, due to his action.
[Doubt 8: Even if Hœtib Was Excused from the Disbelief (Kufr),

Why Wasn’t He Punished for Committing That Act?]
d) Then if the one, who commits disbelief (Kufr), due to a

misinterpretation, is not judged upon with disbelief (Kufr), due to his
337 Trans. Note: Al-Mumtahinah, 1.

193
MILLAT IBRƖHƮM
excuse of misinterpretation, so is it obligatory to apply the punishment

upon him afterwards? And the answer is that his punishment depends
on the type of sin and whether that sin is from those sins, which have a
specific penalty (Hadd) from penalties associated with it – and this is
the punishment that has been decreed in the (Islœmic) legislation
(Sharaɇ) as one of Allœh, the Most High’s, rights. So (in this case) is it
obligatory to establish the penalty (Hadd)? Or was it from the sins that
do not have a specific penalty (Hadd)? And those sins, which do not
have a specific penalty (Hadd) are punished with Taɇzūr, which can
range in degree from shaming (the offender) to his execution,
according to the level which would repel his evil and mischief 339 just
as Shaykh Al-Islœm, Ibn Taymiyyah affirmed in his treatise As-Siyœsah
Ash-Sharɇiyyah. And this (verdict) is up to the discretion of the Imœm or
the ruler – in other words, the judge (Qœdhū). And the difference
between these two types could be clarified by offering an example of
both types:
So Qudœmah ibn Mathɇƈn and Hœtib ibn Abū Baltaɇah both committed
disbelief (Kufr), due to misinterpretation. Therefore, they did not disbelieve
339 Trans. Note: Taɇzūr refers to the penalties, which are instituted by the Imœm or the judge
(Qœdū) for sins, which do not have specified penalties (Hudƈd) in the Sharūɇah. The ɇAllœmah,
Ibn Al-Qayyim, may Allœh be merciful to him, said, “And the sins are thrū types; a type,
which has a specific penalty (Hadd), and for which there is no expiation (Kaffœrah), such as
illicit sex (Zinœ) and theft and drinking alcohol and slandering (in regards to chastity). And
sufficient in these (sins) are the penalties, without imprisonment or Ta’zūr. And (secondly), a
type for which there is an expiation (Kaffœrah), such as sexual intercourse in the state of Ihrœm
(as in Hajj or ɇUmrah) or during a day in Ramadœn, or sexual intercourse with one’s wife
whom he has forbidden to himself (through Thihœr), prior to offering the expiation (Kaffœrah).
And sufficient in these (sins) are the expiations, without any specified penalty (Hadd). But is
it sufficient without Taɇzūr? There are two opinions in this, from the jurists (Fuqahœ) and they
both come from the companions of (Imœm) Ahmad as well as others. And (thirdly), a type, for
which there is no expiation (Kaffœrah) nor is there any specified penalty (Hadd), such as
stealing something, which does not reach the level of amputation and the intentional false
oath, according to Ahmad and Abū Hanūfah or gazing upon the foreign (i.e. marriageable)
female. Therefore this allows a Taɇzūr out of obligation, according to most (scholars), and out
of permissibility according to Ash-Shœfi’ū.” [At-Turuq Al-Hukmiyyah Fū As-Siyœsah Ash-
Sharɇiyyah, page 119, publication of Dœr Ihyœ’ Al-ɇUlƈm, Beirut.]
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MILLAT IBRƖHƮM
because Qudœmah made the consumption of alcohol to be lawful (Halœl), due

misinterpreting the verse of Al-Mœ’idah:
ơƒȂĄǸǠÊ ǗƊ ƢăǸȈÊǧ ćƵƢăǼĄƳ Ʃ

Ê ƢăƸǳÊƢċǐǳơ ơƒȂƌǴǸÊ ǟă ȁă ơƒȂĄǼǷă ƕ Ǻă ȇÊǀōǳơ ȄƊǴǟă ǆ
ă Ȉą ǳƊ
Those who believe and do righteous good deeds; there is no sin on them
for what they consumed…340
And Hœtib formed allegiance with the disbelievers (Kuffœr) and helped them
against the Muslims, due misinterpreting an excuse for that and (assuming)
that it would not harm the Muslims. But despite the fact that neither of them
disbelieved from this, Qudœmah received the penalty (Hadd) for drinking
wine, whereas Hœtib was excused, while both of them participated in Badr.
So what was the difference?
And the difference is that the sin of Qudœmah was one, which had a specific
penalty – and that was his drinking of the wine – therefore he was not
pardoned for that, due to his participation at Badr. And the one who
established the penalty (Hadd) upon him was ɇUmar, during his Khilœfah, just
as the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ established the penalty (Hadd) for slander upon
Mustih ibn Uthœthah – while he was a participant at Badr – when he took part
in the Event of the Lie, 341 while at the same time, the sin of Hœtib was one of
Taɇzūr, which can be excused or pardoned by the Ūmœm. So the Prophet ƅơ ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ pardoned that, due to his passed (deeds) and his participation at
Badr. And this is from the point of what was narrated from him ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ,
when he said, “Pardon the missteps of the people of status, except in the
prescribed penalties (Hudƈd).” 342 And the people of status are those who are
340 Trans. Note: Al-Mœ’idah, 93.

341 Trans. Note: Referring to the incident when the chastity of ɇŒ’ishah, may Allœh be pleased
with her, was slandered by the hypocrites (Munœfiqūn) Therefore, the verse in Sƈrat Nƈr, 24
was revealed ordering the whipping of those who participated in slandering chaste women,
while not producing four witnesses.
342 Narrated by Ahmad and Abu Dœwƈd and An-Nasœ’ū and Al-Bayhaqū, from ɇŒ’ishah
[Trans Note: Shaykh Al-Albœnū, may Allœh be merciful to him called it Sahūh in Sahūh Sunan
Abū Dœwƈd, #3,679 and in Mishkœt Al-Masœbūh, #3,502 and in As-Silsilat As-Sahūhah, #638 he
said, “It’s chain is Sahūh,” and he mentioned (supportive) witnesses for it.]
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MILLAT IBRƖHƮM
not known for evil, just as Ibn Al-Athūr mentioned. 343 And concerning the
difference between the two types of sins; those with the specified penalty
(Hadd) and those without a specified penalty (Hadd), Ibn Hajar, may Allœh be
merciful to him, said, “And the establishment of the penalty (Hadd) upon
Mustih, due to the slandering of ɇŒ’ishah, may Allœh be pleased with her,
despite the fact that he participated at Badr, was confusing. Therefore what
he committed from this major sin (Kabūrah) was not excused, while Hœtib was
excused. So was that based upon his being from the people of Badr? And the
answer is what has passed in the Chapter: The Virtue of Those Who
Participated at Badr,” which is that the excusing the people of Badr is in
matters for which there is no specific penalty (Hadd).” 344 And in the chapter
he referred to, Ibn Hajar said, “And they agreed that the aforementioned glad
tidings concern the rulings in the Hereafter, not in the rulings of this worldly
life (Dunyœ), such as the establishment of the specified penalties (Hudƈd) and
other things.” 345 And the glad tidings mentioned were the forgiveness of the
sins for the people of Badr.
343 An-Nihœyah, Vol. 5/285.

196
MILLAT IBRƖHƮM
[Summary]
And I shall summarize what I said concerning the Hadūth of Hœtib, may Allœh
be pleased with him, in what follows:
x That Hœtib, may Allœh be pleased with him, formed allegiance (Wilayah)
with the disbelievers (Kuffœr) and helped them against the Muslims and he
was the one for whom (Allœh) revealed:
ƔƢăȈǳÊȁą ƗƊ Ƕą ƌǯċȁĄƾǟă ȁă ȅďȁƾĄ ǟă ơȁƌǀƼ

O you who believe! Take not My enemies and your enemies (i.e.
disbelievers and polytheists, etc.) as friends… 346
x That the allegiance (Muwalœt) of the disbelievers (Kuffœr) is disbelief (Kufr),

without making the condition that it must be accompanied with allegiance
of the heart (Muwalœt Al-Qalbiyyah), as the author of Ar-Risœlah Al-
Lūmœniyyah claimed. And this is due to His, the Most High’s, statement:

“And if any amongst you takes them as Awliyœ', then surely he is one of
them.”
…until His statement:
ƈƧǂă ƟÊƕăƽ ƢăǼƦăȈÊǐƫĄ ǹƊƗ ȄăǌƼ

ą ǻă ǹƊ ȂƌǳȂƌǬȇă
“…they say: ‘We fear lest some misfortune of a disaster may befall us.” 347
x We conclude from this that Hœtib committed disbelief (Kufr) and not
(merely) a disobedience as the author and others have claimed.
x However, Hœtib did not (personally) disbelieve due to the presence of a

preventative factor (Mœniɇ) in his defense from the Takfūr. And that was the
347 Al-Mœ’idah, 51-52.
197
MILLAT IBRƖHƮM
interpretation – even though he was mistaken in that – and the

preventative factor (Mœniɇ) was not his participation at Badr, as some
people assume.
x And that this preventative factor (Maniɇ); even if it prevented declaring his
disbelief (Takfūr), it did not prevent his deserving of Taɇzūr punishment.
And due to this, ɇUmar referred to the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ a second time
concerning his execution, yet his participation of Badr prevented that.
And due to this, a school (Mathhab) from a group of the scholars (ɇUlamœ)
became (of the opinion) that a spy is to be killed and that this was to be
referred to the discretion of the Imœm. Ibn Al-Qayyim mentioned this in
“The Benefits From the Battle of the Conquest of Makkah”. 348 And Ibn
Hajar also mentioned it, just as some of the scholars (ɇUlamœ) held the
disbelief (Kufr) of the spy who is attributed to Islœm, saying that this is
Zandaqah. 349
And with this, you will see that there were (actually) two preventative factors
(Mawœniɇ), which were present in the event of Hœtib, may Allœh be pleased
with him:
The First: A preventative factor (Mœniɇ) from declaring his disbelief (Takfūr),
which was the interpretation (Ta’wūl), even though it was mistaken. And this
was precisely what took place with Qudœmah ibn Mathɇƈn.
The Second: A preventative factor (Mœniɇ) from his unspecified penalty

(Taɇzūr), which was his participation at Badr.
This is the verified saying, which is backed by the reconciled evidences in the
Sharūɇah, concerning the event of Hœtib. And many disagreements have been
narrated concerning the extracted points by the scholars (ɇUlamœ) from this
event and they are confirmed in the Tafsūrs and the explanations of the
348 Zœd Al-Maɇœd, Vol. 2/170 and Vol. 3/215; published by Al-Maktabah Al-ɇIlmiyyah, Beirut
and in Badœɇi Al-Fawœ’id, Vol. 4/128; published by Dœr Al-Kitœb Al-ɇArabū.
349 Fath Al-Bœrū, Vol. 8/635 and look to the passed references.
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MILLAT IBRƖHƮM
Hadūths. And I have avoided mentioning them, except for what the evidences
support. And He, the Most High, said:
ơĆŚưÊǯƊ ƢƆǧȐ
Ɗ ƬÊƻą ơ ǾÊ ȈÊǧ ơƒȁĄƾƳă Ȃă ǳƊ ǾÊ ƐǴǳơ ǂÊ Ȉą ǣƊ ƾÊ ǼÊǟ Ǻą ǷÊ ǹƊ ƢƊǯ Ȃą ǳƊȁă
Had it been from other than Allœh, they would surely have found therein
many contradictions. 350
And the teacher, ɇAbdul-Majūd Ash-Shœthilū, said in his book Hadd Al-Islœm,
that all of the allegiance (Muwalœt) to the disbelievers (Kuffœr) is disbelief
(Kufr). And this is correct; however he had difficulty with the Hadūth of Hœtib
and that he did not disbelieve by his action. So he said that it was not from
the allegiance (Muwalœt) and this was a mistake, because Sƈrat Al-Mumtahinah
was revealed for him and it is clear that what he committed was allegiance
(Muwalœt).
[Issue: The One Who Shows Islœm While Spying on the

Muslims for the Disbelievers (Kuffœr)]
And know that those who declared the execution of the spy and those who
said that he is not killed; both of them used the Hadūth of Hœtib as evidence as
it is known in the books of jurisprudence (Fiqh) and Hadūth, until one of the
contemporaries came and said that showing the Islœm is alone sufficient to
prevent the execution of the spy, and he disputed the saying of Ibn Al-
Qayyim, and others that the preventative factor from the execution of Hœtib
was his participation at Badr, but that it is allowed to kill the one who is not
of this description. And this contemporary used the Hadūth of Furœt ibn
Hayyœn as evidence. And in it, “…the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ
ordered his execution, while he was an eye for Abū Sufyœn, while he was
pledged (i.e. in terms of loyalty and inheritance) to a man from the Helpers
(Ansœr). So he passed by a group (lit. circle) of the Helpers (Ansœr) and said, “I
am a Muslim.” So a man from the Helpers (Ansœr) said, “O Messenger of
Allœh, he says, ‘I am a Muslim.’ So the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said,
“Verily, from you are men who we leave them to their faith (Ūmœn); from them
350 An-Nisœ’, 82.
199
MILLAT IBRƖHƮM
is Furœt Ibn Hayyœn.” 351 So this contemporary – and he is Dr. Muhammad

Khayr Haykal – said that the reason, which prevented the execution of Furœt
ibn Hayyœn, was the fact that he openly declared his Islœm. Then he
mentioned the saying of Ibn Al-Qayyim and then he said, verbatim: “These
words of Ibn Al-Qayyim; in them there is an overlooking of the Hadūth of
Furœt ibn Hayyœn, which indicates that Islœm, on its own, is the only
preventative factor (Mœni’ ) for the execution of a spy. And it is known that
reconciling the evidences is more appropriate then using some of it while
overlooking the other part of it.” Then he said that perhaps his (i.e. Ibn Al-
Qayyim’s) failure to mention the Hadūth of Furœt was due to the weakness of
some of its narrations. 352 And I say that the issue is not like the author
assumed, because this Hadūth of Furœt concerns the covenanted disbeliever
(Muɇœhid Kœfir) if he spies upon the Muslims. And due to this, Abƈ Dœwƈd
narrates it in his Sunan beneath his chapter: “The Thimmū 353 Spy.” Therefore,
if he spies, then his covenant (ɇAhd) is broken and he deserves to be executed.
But if he entered into Islœm, then his blood becomes protected, due to his ȄǴǏ
ǶǴǇ ȁ ǾȈǴǟ ƅơ’s statement, “Islœm erases what came before it.” – The Hadūth. 354
And this was what happened with Furœt as there was no Islœm known from
him beforehand. Then when he entered Islœm, his Islœm erased what he had
done. And this is contrary to a Muslim, whose Islœm is known, spying (on the
Muslims on behalf of the disbelievers). And this (situation) has no Hadūth
concerning it except for the Hadūth of Hœtib. So Ibn Al-Qayyim did not
overlook the Hadūth of Furœt; rather the author was the one who overlooked
the difference between the two matters, because the Hadūth of Hœtib concerns
one issue and the Hadūth of Furœt concerns another issue.
351 Narrated by Abu Dœwƈd with an authentic chain [Trans. Note: Shaykh Al-Albœnū, may
Allœh be merciful to him, called it Sahūh in Sahūh Sunan Abū Dœwƈd, #2,310 and in Sahūh Al-
Jœmiɇ, #2,236 and included it in As-Silsilat As-Sahūhah, #1,701 without grading it.]
352 Look to Al-Jihœd Wal-Qitœl Fū As-Siyyœsah Ash-Sharɇiyyah, by Dr. Muhammad Khayr
Haykal, Vol. 2/1162-1163; publication of Dœr Al-Bayarak, Beirut, 1414 H.

353 Trans. Note: Thimmū: A non-Muslim who remains in the Islœmic state while paying tribute
to the Islœmic government.

354 Narrated by Muslim.
200
MILLAT IBRƖHƮM
A Notice Concerning a Huge Mistake
The author of Ar-Risœlah Al-Lūmœniyyah said in what I narrated from him

earlier, “What we extract from that clear evidence is that the allegiance
(Muwalœt) of Hœtib was outwardly apparent (Thœhiriyyah), which he
committed for a benefit in this worldly life (Dunyœ), while his heart was at
rest with faith (Ūmœn). And if it were internally hidden allegiance (Muwalœt
Bœtiniyyah), then he would have disbelieved.” 355 And in this, he is a blind
follower (Muqalid) upon what was mentioned by Abƈ Bakr ibn Al-ɇArabū and
Al-Qurtubū, in their Tafsūrs. Al-Qurtubū said, “Whoever actively searches for
the vulnerabilities of the Muslims to provide intelligence about them and
inform their enemy about their (secret) information, then with that he is not a
disbeliever (Kœfir) if this action was due to a benefit of this worldly life
(Dunyœ), while his belief upon that (i.e. Islœm) remains intact, just as Hœtib
did, when he intended with that to gain the hand, while not intending
apostasy (Riddah) from the religion.” 356
And this saying is from the worst of what is said. And it opens the door of
apostasy (Riddah) and disbelief (Kufr) to the point where it is wide open to
whomever wills to commit disbelief.Then, he (i.e. the one being questioned
about his action) will use as his excuse, that he had a benefit of this worldly
life (Dunyœ) and I shall comment on this in what follows:
x As for the statement of Al-Qurtubū, “…while not intending apostasy

(Riddah) from the religion,” then this mistake was made into a notice and
it passed in the section dealing with the mistakes of declaring disbelief
(Takfūr) and that what is considered is the intention of committing the
action, which causes one to disbelieve; not intending to disbelieve with
that. And I elaborated concerning the notice upon this with abundant
evidence. And I mentioned there, the saying of Shaykh Al-Islœm, Ibn
Taymiyyah: “And in general, whoever says or does that which is disbelief
(Kufr), then he disbelieves with that, even if he did not intend to become a
355 Page 18.

356 Tafsūr Al-Qurtubū, Vol. 18/52.
201
MILLAT IBRƖHƮM
disbeliever (Kœfir), as no one intends the disbelief (Kufr) except by that

which Allœh wills.” 357
x As for the saying that the one who points out the vulnerabilities to the
enemy of the Muslims does not disbelieve if he did so for a benefit from
this worldly life (Dunyœ), then this is a mistaken extraction from the event
of Hœtib, because what made him commit what he did was not only due
to a benefit from this worldly life (Dunyœ), rather it was the fear of the
disbelievers (Kuffœr) upon his offspring. So contemplate the difference.
x And the majority of the disbelievers (Kuffœr) did not disbelieve except for
the worldly life benefits by choosing the worldly life over the Hereafter, as
ƧÊ ǂă ƻÊ ȉơ ȄƊǴǟă ƢăȈǻąČƾǳơ ƧƊ ƢăȈƸ

ă ǳƒơ ǹƊ ȂČƦƸ
Ê Ƭăǈ
ą ȇă Ǻă ȇÊǀōǳơÇƾȇÊƾǋă ƣ
Ç ơƊǀǟă Ǻą ǷÊ Ǻă ȇÊǂǧÊ ƢƊǰǴƒ ŏǳ ƈǲȇąȁă ȁă
And woe unto the disbelievers from a severe torment; those who prefer the
life of this world instead of the Hereafter… 358
And Allœh described the disbelievers (Kuffœr) of the People of the Book (Ahl
Al-Kitœb) as being:
ƧÊ ǂă ƻÊ ȉÈ ƢÊƥ ƢăȈǻąČƾǳơ ƧƊ ƢăȈƸ

ă ǳƒơ ơƒĄȁǂă Ƭăǋą ơ Ǻă ȇÊǀōǳơ Ǯ
ă ƠÊº ǳƊȁƌƗ
Those are they who have bought the life of this world at the price of the
Hereafter. 359
And He described them as follows:
Ȑ
Ɔ ȈÊǴǫƊ ƢƆǼăǸƯƊ ǾÊ ƥÊ ơƒȁą ǂă Ƭăǋą ơăȁ Ƕą ǿÊ ǁÊ ȂĄȀƌǛ Ɣơăǁȁă ĄǽȁƌǀƦăǼăǧƊ
…so they threw it away behind their backs, and purchased with it some
miserable gain. 360
357 As-Sœrim Al-Maslƈl, page 177-178.

358 Ibrœhūm, 2-3.
359 Al-Baqarah, 86.
202
MILLAT IBRƖHƮM
And Herqal did not disbelieve and refuse Islœm except due to being reluctant
about giving up his kingdom, as it is apparent from the Hadūth, which is
agreed upon (i.e. Bukhœrū and Muslim), from Ibn ɇAbbœs from Abū Sufyœn.
Nor did Al-Maqƈqas refuse Islœm – after the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ sent to him
inviting him to it – except out of love for his worldly life (Dunyœ) and fear of
loosing his kingdom. 361 And Ibn Taymiyyah narrated his story and said in its
conclusion that when he refused Islœm, the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said to him,
“The vile one is reluctant about giving up his kingdom, while there is no
eternity for his kingdom.” 362 And Herqal and Al-Maqƈqas along with the
Jews and many of the disbelievers (Kuffœr) used to know that he was truly the
Messenger of Allœh, yet they refused Islœm out of love for the worldly life
(Dunyœ). He, the Most High, said:
ƢċǷ ǶĄǿƔƢăƳ ƢċǸǴƊ ǧƊ ơƒȁĄǂǨƊ ǯƊ Ǻă ȇÊǀōǳơ ȄƊǴǟă ǹƊ ȂĄƸƬÊǨƒ Ƭăǈ

ą ȇă ƌǲƦą ǫƊ ǺÊǷ ơƒȂĄǻƢƊǯȁă Ƕą ĄȀǠă Ƿă ƢăǸŏǳ ćǩďƾǐ
ă ǷĄ ǾÊ ƐǴǳơ ƾÊ ǼÊǟ Ǻą ďǷ ćƣƢăƬǯÊ Ƕą ǿĄ ƔƢăƳ ƢċǸǳƊȁă
Ǻă ȇÊǂǧÊ ƢƊǰǳƒơ ȄƊǴǟă ǾōǴǳơ ƌƨǼăǠą ǴƊ ǧƊ ǾÊ ƥÊ ơƒȁĄǂǨƊ ǯƊ ơƒȂƌǧǂă ǟă
And when there came to them, a Book from Allœh confirming what is with
them, although aforetime they had invoked Allœh in order to gain victory
over those who disbelieved, then when there came to them that which they
had recognized, they disbelieved in it. So let the Curse of Allœh be on the
disbelievers. 363
And those kings and these disbelieving leaders, who rule the countries of the
Muslims nowadays by other than Islœm; nothing prevents them from ruling
with Islœm, except for love of this worldly life (Dunyœ) and indulging in its
delights and fear of losing their kingdoms and the restriction of their
authority. And this is from the blinded perception, which Allœh has punished
361 Al-Mawqƈqas was the title of the emperor of the Christians in Alexandria. His name was
Jurayh ibn Mūnœ Al-Qubtū. This Hadūth was originally narrated in At-Tabaqœt Al-Kubrœ, by Ibn
Sa’d, Vol. 1/260, As-Sūrah An-Nabawiyyah, Ibn Hishœm, Vol. 4/188, As-Sūrah Al-Halabiyyah,
Vol. 3/280-283 and Al-Bidœyah Wan-Nihœyah, by Ibn Kathūr, Vol. 4/274. For details, look to Ibn
Taymiyyah’s Jawœb As-Sahūh Liman Badala Dūn Al-Masūh, Vol. 1/291-299, published by Dœr Al-
‘Œsimah, Riyœdh, 2nd Edition, 1419 H.
362 Look to Al-Jawœb As-Sahūh Fū Man Baddala Dūn Al-Masūh, by Ibn Taymiyyah, Vol. 1/97.
363 Al-Baqarah, 89.
203
MILLAT IBRƖHƮM
them with, as a result of their turning away (from His laws). And if they
entered Islœm, then their worldly life (Dunyœ) and their Hereafter would have
been safeguarded for them, just as the Prophet ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ said in his letter
to Herqal: “Enter Islœm and you will be safeguarded.” And Ibn Hajar pointed
to the safety, which was promised, and mentioned that it includes the safety
of this worldly life (Dunyœ) as well as the Hereafter and the remaining of his
kingdom, as the Prophet retained the kings who entered into Islœm, upon
their kingdoms. But the issue is just as He, the Most High, said:
ƔƢăǌȇă ƢăǷ ǾĄ ƐǴǳơ ƌǲǠă Ǩƒ ȇăȁă ś

ă ǸÊ ǳÊƢōǜǳơ ĄǾƐǴǳơ ǲŎ ǔ
Ê Ąȇȁă
And Allœh will cause to go astray those who are Thœlimƈn, and Allœh does
what He wills. 364
And the outcome is that what Hœtib did was disbelief (Kufr) and no one is
entitled to the concession (Rukhsah) for disbelief (Kufr), except with
compulsion (Ikrœh). There is no concession (Rukhsah) for it due to benefits
from this worldly life (Dunyœ) nor due to fear alone, as long as the
compulsion (Ikrœh) has not occurred. And whoever disbelieves willingly,
without compulsion; then his heart has been opened to disbelief. And most of
those who do that, only do so for the benefits of this worldly life (Dunyœ).
And that is indicated by His, the Most High’s, statement:
ćƤǔ
ă ǣƊ Ƕą ȀÊ Ȉą ǴƊ Ǡă ǧƊ ơĆǁƾą Ǐ
ă ǂÊ Ǩƒ ǰƌ ǳƒƢÊƥ Ƶ
ă ǂă ǋă ǺċǷ ǺÊǰº ǳƊȁă ǹÊ ƢăŻȍÊ ƢÊƥ ĎǺƠÊǸă ǘƒ ĄǷ ĄǾĄƦǴƒ ǫƊ ȁă ǽă ǂÊ ǯƒ ƌƗ Ǻą Ƿă ōȏƛÊ ǾÊ ǻÊƢăŻƛ ƾÊ Ǡą ƥă ǺÊǷ ǾÊ ƐǴǳƢÊƥ ǂă ǨƊ ǯƊ ǺăǷ
ƧÊ ǂă ƻÊ ȉơ ȄƊǴǟă ƢăȈǻąČƾǳƒơ ƧƊ ƢăȈƸ
ă ǳƒơ ơƒȂČƦƸ
ă ƬăǇą ơ ĄǶĄȀċǻƘƊƥÊ Ǯ
ă ǳÊƿƊ ćǶȈÊǜǟă ćƣơǀƊ ǟă Ƕą ĄȀǳƊȁă ǾÊ ƐǴǳơ Ǻă ďǷ
Whoever disbelieved in Allœh after his belief, except him who is forced
thereto and whose heart is at rest with Faith but such as open their hearts to
disbelief, on them is wrath from Allœh, and theirs will be a great torment.
That is because they loved and preferred the life of this world over that of
the Hereafter. 365
And in commenting upon these verses, Shaykh Al-Islœm, Muhammad ibn

ɇAbdul-Wahhœb, may Allœh be merciful to him, said, “But it is upon you to
364 Ibrœhūm, 27.

365 An-Nahl, 106-107.
204
MILLAT IBRƖHƮM
understand two verses from the Book of Allœh. The first of the two is: Make
no excuse; you have disbelieved after you had believed. 366 So if it has been
affirmed to you that some of the companions (Sahœbah) who battled against
the Romans alongside the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ disbelieved due
to a word, which they said out of joking and playing, then it becomes clear to
you that the one who speaks disbelief (Kufr) or performs it out of fearing a
decrease in wealth or high status or anyone’s favor, is greater than the one
who speaks a word, while joking in it.” 367
“And the second verse is: Whoever disbelieved in Allœh after his belief,
except him who is compelled thereto and whose heart is at rest with
Faith…368 Therefore Allœh did not excuse from those people, except the one
who was compelled, while his heart was at rest with faith (Ūmœn). As for other
than this one, then he has disbelieved after his faith (Ūmœn), whether he did so
out of fear or to gain someone’s favor or extreme devotion to his nation or his
family or his tribe of his wealth or whether he did so while joking or other
things than that, except the one who is compelled. And the verse indicates
this from two points:
366 At-Tawbah, 66.

367 Trans. Note: The incident being referred to in this point of the Shaykh, Muhammad ibn
ɇAbdul-Wahhœb, may Allœh be merciful to him, is what was narrated by Ibn Kathūr in his
Tafsūr of: Make no excuse; you have disbelieved after you had believed. [At-Tawbah, 66]
ɇAbdullœh ibn ɇUmar said, ‘During the battle of Tabƈk, a man was sitting in a gathering and
said, ‘I have never seen the likes of these reciters (i.e. the companions) of ours! They have the
fattest stomachs, the most lying tongues and the most cowardice in battle.’ A man in the
Masjid said, ‘You have lied! You are a hypocrite, and verily, I shall inform the Messenger of
Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ.” When this reached the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ a section of the
Qur’œn was revealed about it.” ɇAbdullœh ibn ɇUmar said, “I saw that man afterwards holding
the reigns of the camel of the Messenger of Allœh while being dusted with pebbles (i.e. from
the strides of the camel) saying, ‘O Messenger of Allœh, we were only engaged in idle talk
while jesting.” And the Messenger of Allœh ǶǴǇ ȁ ǾȈǴǟ ƅơ ȄǴǏ would recite: Was it at Allœh, and
His Ayât (verses) and His Messenger that you were mocking? [At-Tawbah, 65].” [Tafsūr At-
Tabarū, Vol. 14/333 and Tafsūr Ibn Kathūr, Vol. 2/484; publication of Dœr Al-Fayhœ’, Damascus
and Dœr As-Salœm, Riyœdh, 2nd Edition, 1418 H.]
368 An-Nahl, 106.
205
MILLAT IBRƖHƮM
“The First: His statement: … except him who is compelled… Therefore Allœh
did not exempt anyone except the one who was compelled and it is known
that the person is not compelled except upon a deed or a statement. As for the
belief (ɇAqūdah) of the heart, then no one is compelled in that.
“The Second: His, the Most High’s, statement: That is because they loved
and preferred the life of this world over that of the Hereafter. 369 Therefore
He clearly stated that this disbelief (Kufr) and punishment was not due to
belief or ignorance or hatred of the religion or love for disbelief (Kufr). Rather,
its cause was only that he had in that, a portion from the shares of this
worldly life (Dunyœ). So he prioritized that ahead of the religion, and Allœh,
Glory be to Him, and Most High, knows best.” 370
And in the commentary upon the same verses of Sƈrat An-Nahl, Ibn
Taymiyyah, may Allœh be merciful to him, said, “And Allœh, Glory be to
Him, and Most High, made the prioritization of this worldly life (Dunyœ) over
that of the Hereafter to be the basis for which necessitated their loss. And
choosing this worldly life (Dunyœ) over the Hereafter could occur even with
knowledge (ɇIlm) and inner assent (Tasdūq) that the disbelief (Kufr) will harm
his Hereafter and that he will have no share in the Hereafter.” 371
And so with this, it becomes clear to you that disbelief (Kufr) is not granted
any concession (Rukhsah) due to the benefits of the worldly life (Dunyœ) in any
case, and that this is a false excuse. And even more false that that is the usage
of the Hadūth of Hœtib to be an evidence for this (conclusion). Rather, most of
the disbelievers (Kuffœr) only ever disbelieved out of love of this worldly life
(Dunyœ) because of what is in it from positions and governance and wealth.
And because of this, Allœh put them under the authority of the believers in
order to remove their wealth from them, which prevented them from the
faith (Ūmœn) – through the war booty (Ghanūmah) and the voluntary tribute
(Fay’) – and to subdue them physically, as they were too proud to humble
369 An-Nahl, 106.

370 From the treatise Kashf Ash-Shubahœt Fū At-Tawhūd, by Muhammad ibn ɇAbdul-Wahhœb,
within Majmƈɇat At-Tawhūd, page 125-126; publication of Dœr Al-Fikr, 1399 H.
371 Majmƈɇ Al-Fatœwa, Vol. 7/560.
206
MILLAT IBRƖHƮM
themselves to Allœh – through execution or slavery. And these are from the
fruits of the Jihœd in the path of Allœh, the Most High.
This is what concerns the notice upon the huge mistake in using the benefits
of this worldly life (Dunyœ) as an excuse.
207
A COMPILATION OF THE
PRINCIPAL ARGUMENTS
IN THE BOOK: “MILLAT
IBRĀHĪM”
Penned by the Shaykh, Abū Muhammad ‘Āsim al-
Maqdisī (may Allāh free him)
Compiled by Pearls of Jannah

Dedicated to the Du’āt and Shuyūkh of this Ummah who desire that the truth prevails over what
the Crusaders, Disbelievers, Apostates, and Hypocrites desire.
Indeed there has been an excellent example for You In Ibrāhīm (Abraham) and those with
him, when they said to their people: “Verily, we are free from You and whatever You
Worship besides Allāh, we have rejected you, and there has started between us and you,
hostility and Hatred for ever, until You believe In Allāh Alone…” (Al -M u m ta h i n a h , 4)
2

3
Table of Contents
Introduction by the Compiler ............................................................................................................... 11

Section I: Introduction by Juhaymān Al-‘Utaybī .......................................................................... 14
1. Introduction to this subject ................................................................................................................. 15
2. What’s the point of Allāh commanding something & we act contrary to it? .............................. 15
3. The truthful ones versus the pretending claimants ........................................................................ 15
4. Closing Remarks .................................................................................................................................. 16
Section II: Introduction ...................................................................................................................... 17
1. Regarding the saying, “Ibrāhīm argued on behalf of the nation of Lūt, therefore, we should be
lenient with al-Kuffār:”............................................................................................................................. 18
2. Regarding the saying, “The Millah of Ibrāhīm was a different Sharī’ah than ours, therefore it is
not applicable to us” ................................................................................................................................ 20
3. Regarding the saying, “Ayah 4 from Sūrah al-Mumtahinah applies to Muslims that live under a
Khilāfah, therefore we cannot do that” .................................................................................................. 22
4. Regarding the saying, “The hadīth on Rasūlullāh & ‘Alī breaking the idols in the Makkan
period is weak”......................................................................................................................................... 24
5. A good explanation of who the people of Irjā’ are .......................................................................... 27
6. To those who practice “interfaith dialogues” yet call for Khilāfah ................................................ 28
Section III: Chapter 1: Concerning the Clarification of the Millat Ibrāhīm ............................ 29
1. There is no excuse to turn away from the Millah of Ibrāhīm; and whosoever does is foolish
according to the book of Allāh ............................................................................................................... 30
2. The Millah of Ibrāhīm comprises of two main qualities: (1) Al-‘Ibādah & Ikhlās in it (2) Barā
from Shirk & Ahlul Shirk .......................................................................................................................... 31
3. The bases of “Lā Ilāha Illallāh” & the bases of the beliefs, and actions of Tawhīd ........................ 32
4. The beautiful relationship between Sūrat al-Kāfirūn & al-Ikhlās in regards to al-Walā wal Barā 32
5. Merely studying Tawhīd and not practicing al-Walā wal Barā’ah is not following the Millah of
Ibrāhīm ...................................................................................................................................................... 33
6. If Ibrāhīm were to be like us today (i.e., who study Tawhīd but fail to practice al-Walā’ wal
Barā’ah), then the Kuffār that hated him during his time would actually love him as long as his
Tawhīd doesn’t interfere in state affairs................................................................................................. 33
7. Any Muslim that claims to know Tawhīd but doesn’t practice al-Walā’ wal Barā’ah, his reality is
that he doesn’t know Tawhīd nor does he act upon it correctly ........................................................ 34
4
8. If Muhammad (sallallāhu ‘alayhī wassallam) hid al-Walā’ wal Barā’ah in the Makkan period from
the Quraysh – which is what the Muslims in the West do today – then the Quraysh would have
honored & respected him........................................................................................................................ 34
9. The hadīth where the Prophet (sallallāhu ‘alayhī wassallam) made du’ā against Quraysh ........... 35
10. The reason why the Quraysh expelled the Muslims from Makkah was because of their al-
Walā’ wal Barā’ah and when the Prophet (sallallāhu ‘alayhī wassallam) told the Sahāba to have
Sabr, he didn’t say, “You must stop humiliating Quraysh and their Religion, and you must stop
practicing al-Walā’ wal Barā’ah” .............................................................................................................. 36
11. The Tawāghīt of every era will only promote a type of Islām that is absent of al-Walā’ wal
Barā’ah ........................................................................................................................................................ 36
12. Saudi Arabia is a perfect example where one thinks they encourage Tawhīd, but in reality it
is a Tawhīd limited to the basic acts of Shirk that have nothing to do with the Shirk of the Saudi
Regime ....................................................................................................................................................... 37
13. The writings of Juhaymān on Tawhīd shook the throne of the Saudi Regime, even though his
works never directly attacked the Regime; this is because the Saudi Regime doesn’t follow the
Millah of Ibrāhīm in the rejection of Tāghūt .......................................................................................... 37
14. Merely praying and doing other righteous works is not “openly practicing the Religion”
until one shows al-Kuffār their Barā’ah .................................................................................................. 38
15. The status of the people of Islām can only be figured out through looking at their enmity
towards the enemies of the Sharī’ah ...................................................................................................... 38
16. Even if we are stern to our fellow brothers in nasīha & forbidding munkar, the objective is to
be praised. However, showing full Barā’ah to them is not allowed unless they become Murtadīn
.................................................................................................................................................................... 39
17. For the stray Muslim, we do not hate him for himself but only for his evil whilst keeping the
allegiance ................................................................................................................................................... 39
18. The Tūghāt of today have gone to extremes in fighting – who they classify as – the “rebels”
and have even gone beyond what the Sharī’ah has prescribed regarding the treatment of the
rebels .......................................................................................................................................................... 40
19. A warning to those that use sarcasm against those Mujāhidīn that are jailed ........................... 40
20. Three things the callers (to Islām) have abandoned today: (1) Barā’ah from Mushrikīn & their
Shirk (2) Openly showing that Barā’ah & Barā’ah of their laws and legislations (3) Showing all
forms of Barā’ah towards their Kufr and Shirk until they become Muslim ...................................... 41
21. The saying of Ibn al-Qayyim on taking al-Kuffār as our enemies................................................ 41
22. It is necessary for the Barā’ah to be open in order for it to be counted as Barā’ah & what some
of the Scholars of Islām have said regarding this ................................................................................ 42
5
23. The Islām of an individual is not correct without enmity towards the enemies of Allāh and
His Messenger .......................................................................................................................................... 43
24. Regarding open Barā’ah, we must remember that the Jews & Christians will never be pleased
with us until we follow their Millah ...................................................................................................... 44
25. Waging Jihād against al-Kuffār is an aspect of Barā’ah ................................................................... 45
26. Regarding the saying, “We should only show our open Barā’ah in our later stages of Da’wah”
& an expansion upon hating all Mushrikīn ........................................................................................... 45
27. Regarding the saying, “The Mushrikīn are not our enemies” ...................................................... 51
28. Barā’ah is not all-inclusive & the method which Barā’ah spurts from Da’wah ........................... 51
29. Understanding the time of when to show zealousness in the Kāfir’s guidance & when to
show open Barā’ah to them & that gentleness and leniency is not absolute .................................... 52
30. The Islāmic response to the so-called “Muslim” Rulers of today is Barā’ah and Jihād ............. 53
31. To be a part of the police force of at-Tāghūt is Kufr ....................................................................... 54
32. The Salaf avoided the corrupt Sultans yet today we find many Muslim Scholars trying to
strengthen Islām – as a part of the benefit of the Da’wah – through the systems of Shirk and
Corruption of the Sultans & giving every excuse to do so................................................................. 54
33. The evils of sitting in the gatherings of the people of bid’ah is not as evil as sitting in the
gatherings of al-Murtadīn & there is no benefit in this for the Da’wah except the Fire................... 56
34. The only thing which can be made secret is military preparation & plans. However, for
Barā’ah, it must be done openly to at-Tawāghīt, Shirk and al-Mushrikīn............................................ 58
35. Regarding the saying, “Being strict & harsh now is not good for our Da’wah and will only
hurt us and it might destroy the movement” & the Khīlafah is only a means of al-Walā’ wal
Barā’ah ........................................................................................................................................................ 59
36. The story of the boy & the king is an excellent example of Barā’ah & there is no greater
victory than martyrdom .......................................................................................................................... 60
37. Regarding the excuse, “Islām will be wiped out if we practice Jihād & Barā’ah” ...................... 61
38. The Prophets & Messengers went through the severest of tests, yet it only increased them in
exposure & penetration of the people’s hearts simply because they didn’t give up...................... 62
39. Al-Walā wal Barā is Wājib on every Muslim since it is a condition of Lā Ilāha IlAllāh ............... 62
40. A Sahābī does Barā’ah by himself & was harmed greatly yet the Prophet (sallallāhu ‘alayhī
wassallam) did not stop him nor did he say, “You have harmed the Da’wah and have become a
Fitnah for it” .............................................................................................................................................. 63
41. Regarding those callers (to Islām) joining Tāghūtī armies for the sake of “the betterment of
the Da’wah” ............................................................................................................................................... 64
6
42. The Prophet (sallallāhu ‘alayhī wassallam) orders the assassination of Ka’b ibn Al-Ashraf; his
crime was inciting the people to fight the Muslims as well as insulting the women of the
Muslims ..................................................................................................................................................... 64
43. If a Muslim is not willing to give up his position, centers, and luxuries for the Da’wah, then
he is not from the Millah of Ibrāhīm whatsoever................................................................................. 64
44. An important benefit, which exposes the Government Scholars ................................................ 65
45. Regarding the Muslim who sits with those – such as the Tāghūt – who mock the Dīn for the
“betterment of the Da’wah”..................................................................................................................... 66
46. Regarding those who say, “So-and-so is an extremist and is hasty for this open hatred…” .. 68
Section IV: Chapter 2: The Difficulty in Adhering to the Millah of Ibrāhīm and a Warning
Against Following the Crooked Paths ................................................................................................ 70
1. The test & trials on the Muslims is from the Sunnah of Allāh ....................................................... 71
2. Many of the Muslim leaders and members of Islamic movements live comfortably and are
barely tested which exposes the fact that they do not practice al-Wala’ wal Barā’ah like the
Prophet (sallallāhu ‘alayhī wassallam); indeed, they are not upon his path ....................................... 71
3. Regarding those Muslims who laugh at the Muslims that correct them; they even justify their
evil of mixing with al-Kuffār by using the hadīth on how mixing with people is better than
staying away from the people ................................................................................................................ 74
4. A look at how Ibn al-Mubārak sent his letter to Fudhayl about Jihād & what his letter would
have looked like if he saw the Muslims today ..................................................................................... 75
5. The hadīth on doing Jihād & being isolated from society ................................................................ 76
Section V: Chapter 3: The Responsibilities in Adhering to the Millah of Ibrāhīm ................... 77
1. Al-Barā’ah is also done to distinguish between those who are outwardly righteous & to not
show the Fāsiqūn the “cozying-up” ....................................................................................................... 78
2. Even Prophet Nūh didn’t cozy-up to his people (that were Fāsiqūn) but instead showed them
Barā’ah. The statement of Nūh is astonishing since he didn’t have any huge support or backing
or state; rather, he had Allāh .................................................................................................................. 78
3. Prophet Hūd faced a fierce and powerful opposition, yet he challenged them despite their
ability to crush him .................................................................................................................................. 79
4. Regarding those who love Sayyid Qutb but beg at-Tughāt to make permission in doing
Da’wah or attaining a seat in the Councils of Shirk .............................................................................. 79
5. The Prophet (sallallāhu ‘alayhī wassallam) showed Barā’ah in the Makkan stage & was known as
an enemy of Shirk & al-Mushrikūn ......................................................................................................... 81
6. The hadīth on reciting Sūrah al-Kāfirūn before sleep since it is Barā’ah from Shirk ...................... 82
7. Appreciating the beauty of Sūrah al-Kāfirūn in its historical context ............................................ 83
7
8. Rukhsah is only applied to extreme conditions & not like how the Du’āt of today have abused
it .................................................................................................................................................................. 83
9. The Da’wah of the Prophet (sallallāhu ‘alayhī wassallam) never relaxed the Tāghūt nor cooled
their eyes ................................................................................................................................................... 84
10. If the Sahāba did not have open disgust for Shirk, then the Quraysh would have never
attacked them ........................................................................................................................................... 84
11. Regarding those who say, “The Muslims in Abyssinia are like the Muslims in the West… we
both fled oppression for justice…” is feeble since the Prophet (sallallāhu ‘alayhī wassallam) only
sent them there to practice their Dīn openly and safely; in the West, the enemies of Allāh
constantly attack Islām and the Muslims and forces them to submit to their allegiance against
the Mujāhidīn............................................................................................................................................. 85
12. Regarding those who say, “Muhammad (sallallāhu ‘alayhī wassallam) didn’t follow the Millah
of Ibrāhīm because he was in Makkah for thirteen years without breaking any idols” ................ 85
13. The implication of saying that the Prophet (sallallāhu ‘alayhī wassallam) was the first to turn
away from the Millah of Ibrāhīm is that he did not disbelieve in Shirk............................................ 87
14. The hadīth on the breaking of the idols in the Makkan stage & that we shouldn’t feel bad for
that even if it means breaking idols today or killing the Tāghūt with the sword as Jihād is the
highest level of Barā’ah ............................................................................................................................ 88
15. Even if the hadīth on the breaking of the idol in Makkah was to be da’īf, then surely the
Prophet (sallallāhu ‘alayhī wassallam) was not of those who was soft with al-Kuffār; they Prophet
(sallallāhu ‘alayhī wassallam) was of those who ridiculed their Shirk ................................................. 89
16. Regarding the hadīth of slaughter, “O people of Quraysh! I have come to you, to slaughter you!”
This hadīth proves that the Prophet (sallallāhu ‘alayhī wassallam) criticized their Religion &
mocked them for their Shirk. He even threatened them; when he was confronted by Quraysh
regarding his statement and his mocking, he proclaimed that he did indeed do it....................... 90
17. Regarding those who have abandoned Barā’ah & who love to be praised for following the
Sunnah ........................................................................................................................................................ 91
18. Insulting Shirk is considered Barā’ah, however, the insulting goes to a certain extent where
one is not allowed to swear at the Religion of al-Kuffār unnecessarily since they, most probably,
will swear back against Allāh. The type of swearing that is allowed is one that penetrates the
intellect like we see in the examples of Ibrāhīm when he belittles them but in such a way that
they feel embarrassed for even following such foolishness............................................................... 92
19. The words of the Shaykh, Muhammad ibn ‘Abdul-Wahhāb regarding swearing .................... 97
20. In summary, the prohibition of swearing is not absolute ............................................................ 97
21. If swearing at al-Mushrikīn was forbidden absolutely because of “they will swear at us back,”
then how come the same is not applied to Jihād since doing Jihād against them leaves the
possibility of them killing us? ................................................................................................................ 98
8
22. Regarding those who argue that openly displaying the Dīn is not good because Allāh
commanded us to recite Qur’ān in neither a loud voice or low voice since the Mushrikīn would
hear it and swear at the Qur’ān, and therefore, if the Dīn is openly displayed they would swear
at it .............................................................................................................................................................. 98
23. Regarding those who argue, “This Barā’ah is contradictory to when the Prophet (sallallāhu
‘alayhī wassallam) and the Sahāba took shelter with al-Mushrikīn” ..................................................... 99
24. Regarding the Muslim that has Mushrik parents & how he should treat them ...................... 103
25. Regarding those who argue that An-Najāshī gave safe haven to the Muslims & so they
didn’t openly show their Dīn (i.e., Al-Walā’ wal Barā’ah).................................................................. 105
26. Allāh’s help will not come until polarization between Haqq & Bātil occurs; and polarization
will not occur until the believers separate themselves from the enemies of Allāh based upon the
‘Aqīdah. From thereon, the tests of Allāh will appear difficult for the purpose of purifying the
ranks of the believers until it strengthens them for the domination of Islām ............................... 105
27. The four different types of people who are successful in upholding this Millah.................... 106
28. Regarding the one who shows pleasure with the people of Bātil & softens up to them, then
there are three possible conditions of such people: (1) He is Kāfir, (2) He is a Kāfir Munāfiq, and
(3) He complies externally, but hates them internally; so there are two conditions for this: (a) he
is forced to because of them physically forcing him, so he is still a Muslim, and (b) He is not
forced to comply, therefore he is a Murtadd ....................................................................................... 108
29. The conditions for the compulsion to be considered genuine ................................................... 111
30. The one who is steadfast in the face of torture is better than the one who isn’t (but is
permitted by the Sharī’ah) ..................................................................................................................... 113
31. Regarding those who don’t face torture and give-in to the Tawāghīt ....................................... 114
32. We judge according to the external and not internal since the internal is for Allāh to judge,
whereas in this life, we were made to judge by what is externally clear ....................................... 115
33. Regarding those who suggest an absolute prohibition of Takfīr ............................................... 118
34. The condition of the one who shows allegiance to the Tāghūt in any form when he’s not
under direct compulsion & calls it Islāmic .......................................................................................... 121
Section VI: Chapter 4: From the Methods of the Transgressing Rulers (Tughāt) in Dissolving
the Millah of Ibrāhīm and Eliminating it Within the Selves of the Callers (Du‛āt) ................ 125
1. If you understood this Millah, then you will understand that at-Tughāt will never be satisfied
with it & will do whatever they can to fight it ................................................................................... 126
2. One should never depend on the rulers & governments for the victory of the Da’wah, but they
should only depend on Allāh & never stray from the methodology of Da’wah which the
Prophets followed .................................................................................................................................. 127
9
3. Modern-day examples of Muslims taking the Tāghūt as friends for the “benefit” of the Da’wah
& who side with the Tāghūt against other Kāfir nations ................................................................... 128
4. The obligation to fight those enemies who are the nearest & how greatly we have strayed
from this today ....................................................................................................................................... 129
5. Regarding those Shuyūkh who issue fatāwa for the Tāghūt & are used as pawns against the
Du’āt in a deceivingly methodological approach .............................................................................. 130
6. Regarding the Tāghūtī establishment of “The Muslim World League” ..................................... 132
8. The Tawāghīt of today desire to kill the Millah in the hearts of the youth through their
universities & schools which teach allegiance & love for the Tāghūt ............................................. 133
9. The result of cozying-up to the Tāghūt is that they will never fear your Da’wah...................... 134
10. The solution to the games of the tyrants is to follow the Millah of Ibrāhīm & be firm on it . 135
Section VII: Chapter 5: Refuting the Doubts Related to the Event of Hātib ibn Abī Balta‛ah
.................................................................................................................................................................. 139
1. Translator’s forward .......................................................................................................................... 140
2. The Text of the Event of Hātib: ........................................................................................................ 143
3. Refuting the Doubts Regarding this Hadīth:................................................................................... 143
4. Doubt 1: The Label of Faith (Īmān) in the address ......................................................................... 144
5. Doubt 2: Outward Actions vs. Actions of the Heart ..................................................................... 146
6. Doubt 3: The Meaning of, “Hātib has told the truth.” .................................................................. 148
7. Doubt 4: What was Hātib telling the truth about? ........................................................................ 150
8. Doubt 5: What Excused the Declaration of Hātib’s Disbelief (Takfīr)? ....................................... 152
9. Doubt 6: Why Did the Misinterpretation (Ta’wīl) of Hātib Prevent the Declaration of his
Disbelief (Takfīr)?.................................................................................................................................... 154
10. Doubt 7: If Hātib Did Commit Disbelief (Kufr), Then Why Wasn’t He Approached to
Perform Repentance (Tawbah)? ............................................................................................................ 157
11. Doubt 8: Even if Hātib Was Excused from the Disbelief (Kufr), Why Wasn’t He Punished for
Committing That Act? ........................................................................................................................... 157
12. Summary ........................................................................................................................................... 159
13. Issue: The One Who Shows Islām While Spying on the Muslims for the Disbelievers (Kuffār)
.................................................................................................................................................................. 161
14. A Notice Concerning a Huge Mistake .......................................................................................... 162
[Declaration of Disavowal] ................................................................................................................. 167
10
Introduction by the Compiler
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﺎﻥ ﺍﻟﺮﺣﻴﻢ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﻌﻠﻲ ﺍﳌﺘﻌﺎﻝ ﺫﻱ ﺍﻟﻘﺪﺭﺓ ﻭﺍﳉﻼﻝ ﻭ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﻟﻀﺤﻮﻙ ﺍﻟﻘﺘﺎﻝ‬
‫ﺃﻣﺎ ﺑﻌﺪ‬
Alhamdullilāh, Allāh ‘Azza wa Jall has given us this opportunity to help the believers – as
they struggle to remain firm on the path of Da’wah – to strengthen their knowledge and
arguments of where our loyalty and love (i.e., al-Walā’) belongs to and where our
disavowal and hatred (i.e., al-Barā’ah) must be against. We present to you an organized
version of the book, “Millat Ibrāhīm: And the Calling of the Prophets and Messengers and the
Methods of the Transgressing Rulers in Dissolving it and Turning the Callers away from it,”
which was written by the noble Shaykh, Abū Muhammad ‘Āsim al-Maqdisī (may Allāh
free him from the hands of the Tawāghīt).
What we simply did with this book is that we organized his words under related
subjects. In the original translation, which was done by At-Tibyān (may Allāh protect
them all), the Shaykh would discuss a wide variety of subjects under a single subject.
Therefore, we felt that there was a great need in being able to easily access each subject
that the Shaykh discussed whether it turned out to be a few pages long or a few
paragraphs. This need sprouted from the fact that there is a great deal of ignorance
amongst the Muslims, particularly in the West, regarding al-Walā’ wal Barā’ah
(allegiance and disavowal) and how the Millah (path, religion) of Ibrāhīm (‘alayhis salām)
– which is the Millah that every Muslim must struggle to be upon – was solely based on
this doctrinal aspect of our ‘Aqīdah (of Ahlus Sunnah).
Part of our desire to organize the book into subjects also came from our witnessing of
the many Islamic movements which avoid following this Millah properly. Many of them
would purposely avoid showing open enmity and hatred towards al-Kuffār in general,
and the Crusader Tāghūt in specific. We would see that they would bring excuses such
as, “If we were to do such a thing, then our movement would get shut down
immediately!” And their ignorant cries, “We are in the Makkan Stage!” And their lack
of enthusiasm in the Da’wah, “The times are too hot and tense for conflict within the
Country; let it settle…” And their ugly baseless words, “Islām is not about hatred;
11
rather, it is a message of tolerance and peace.” And their lack of tawakkul on Allāh
Ta’āla, “By doing this, the Islāmic movement will be set back 100 years!” These excuses
(and the rest of them) are refuted in this book with oceans of evidences upon evidences.
That is why having such a book (of reference) is much needed in our time.
In addition to the Islāmic movements that make these excuses, we also see the Shūrā
and leaders of the Masājid of Allāh falling into the same trap. They would ban Khatīb’s
or lecturers from speaking the truth about this Noble Millah – such as topics related to
Jihād, al-Walā’ wal Barā’ah, the rejection of deviant sects and beliefs and so on – in fear of
having the Masjid raided or shutdown by the Government. So not only are the lands
ruled by laws other than Allāh’s laws, but now our own Masājid are ruled with
misguided ideas which are ignorant of this Noble Millah simply because people don’t
want to make sacrifices and go through hardships for the cause of Allāh. In the face of
hardship, they are the quickest to forget that the truth will always clash with falsehood
and that as long as truth and falsehood co-exists, then the carriers of that truth are upon
falsehood for Allāh ‘Azza wa Jall says,
‫ﻢ‬‫ﺘﻬ‬‫ﻣﻠﱠ‬ ‫ﺒﹺﻊ‬‫ﺘ‬‫ﻰ ﺗ‬‫ﺘ‬‫ﻯ ﺣ‬‫ﺎﺭ‬‫ﺼ‬‫ﻻ ﺍﻟﻨ‬‫ ﻭ‬‫ﻮﺩ‬‫ﻬ‬‫ ﺍﻟﹾﻴ‬‫ﻚ‬‫ﻨ‬‫ﻰ ﻋ‬‫ﺿ‬‫ﺮ‬‫ ﺗ‬‫ﻟﹶﻦ‬‫ﻭ‬

And never will the Jews nor the Christians be pleased with you till you follow their
Millah. (Al-Baqarah, 120)
And this Millah that they invite us to is a Millah of defeatism, a Millah of co-existence
and tolerance with Shirk and Kufr, and in some cases, Apostasy, and most importantly,
a Millah that causes the destruction of our Ākhirah. If an individual were to find a
contradiction between the Millah of Ibrāhīm and the Millah that they (i.e., al-Kuffār)
invite them to with flowers and gentle smiles, then that is the time for the Haqq to have
flag bearers that don’t fear the blame of any blamers. It is imperative that our Ummah
clearly understands what exactly the Millah of Ibrāhīm is, what it implies and the
lessons from it that can be implemented. That’s why it is vital to have such a book so
that the extracts that are raked from the words and evidences of the Shaykh would be
used as Nasīha to the leaders and members of the Islāmic Communities and Movements
not just in the West, but everywhere in the world that this book reaches.
As for our actual work, we haven’t included everything that the Shaykh had said.
Rather, we only picked out the fruitful and rich extracts from his book and placed it
under their respective headings. That is easily noticeable when going through the table
of contents. We have also included, after the end of every subheading and its quotation
12
from the Shaykh, the page number in which one can find this extract. In addition to the
translation efforts of At-Tibyān, we only made minor corrections in the spelling.
Finally, we pray to Allāh ‘Azza wa Jall that this book is used as a reference guide for
those who seek to abide by what is authentic and correct. We hope that this book is
used in the pure Masājid of Allāh in order to rectify the wrongs of our people and
elevate the Haqq to the status it deserves, no matter what anybody says or does.
Pearls of Jannah
13
Section I: Introduction by Juhaymān Al-‘Utaybī1
1
Taken and slightly edited from the words of Juhaymān al-‘Utaybī – may Allāh accept him as a martyr
when he was killed in 1979- from the introduction of his book, “Raf’ Al-Iltibās ‘An Millati Man Ja’alahullāh
Imāman Lin-Nās”. We have placed it here due to its relevance in this topic.
14
1. Introduction to this subject
And the reason for which we have distanced ourselves from the Jamā’āt (groups), is
because they think that disassociating from the mushrikīn and showing hostility to them,
and speaking openly about the Truth, contains hardship and difficulty, and will prevent
the spreading of the Da’wah, and will cause people to run away from it.2 (Pg.6)
2. What’s the point of Allāh commanding something & we act contrary to

it?
So there is amongst them those who are negligent regarding this fundamental, and
there are those who have completely forsaken it; But we say that it is other than what
they make it seem to be- Because Allāh has lifted hardship away from us, and has
commanded us with this fundamental, and if there was hardship in it, then He would
not have commanded us with it! And listen to His (Most High)’s Statement:
“And strive hard (i.e. wage Jihād) in the Path of Allāh as you ought to strive. He has
chosen you, and has not laid upon you in religion any hardship, it is the religion of
your father Ibrāhīm. It is He (Allah) Who has named you Muslims both before and in
this (the Qur’ān), that the Messenger (Muhammad) may be a witness over you and
you be witnesses over mankind! So perform As-Salāt, give Az-Zakāt and hold
steadfast to Allāh. He is your Mawlā (Patron, Lord, etc.), what an Excellent Mawlā
(Patron, Lord, etc.) and what an Excellent Helper!” (Al-Hajj, 78) (Pg. 6-7)
3. The truthful ones versus the pretending claimants

So if Allāh has ordered us with Jihād, and has clarified that there is no hardship in it,
and that that is the Millah of Ibrāhīm- then know that this fundamental – Waging Jihād
With the Life, and Following the Religion of Ibrāhīm – it is this that differentiates the
truthful one from the pretending claimant. And listen to what Allāh mentioned
regarding the truthful ones:
“Only those are the believers who have believed in Allah and His Messenger, and
afterward doubt not but strive with their wealth and their lives for the Cause of
Allah. Those! They are the truthful.” (Al-Hujurāt, 15)
And said regarding the pretending claimants:
2
Note: This is taken from the introduction of Juhayman al-‘Utaybī (rahīmahullāh)
15
“Those who believe say: "If only a Sūrah (chapter) was sent down (for us)? But when
a decisive Sūrah (explaining and ordering things) is sent down, and fighting (Qitāl)
is mentioned (i.e. ordained) therein, you will see those in whose hearts is a disease
(of hypocrisy) looking at you with a look of one fainting to death. But it was better
for them (hypocrites, to listen to Allāh and to obey Him). Obedience (to Allāh) and
good words (were better for them). And when the matter (preparation for Jihād) is
resolved on, then if they had been true to Allāh, it would have been better for them.”
(Muhammad, 21-22) (Pg.7-8)
4. Closing Remarks
And now we will clarify to you the Millah of Ibrāhīm – peace be upon him – so that you
can be upon clarity, and so that it will be apparent to you that it is the differentiation
between the Truth and Falsehood – contrary to what some of them say, that Islām is a
“modernistic” religion, so that they can mix the East with the West, and so that they can
imitate them, and live amongst them. (Pg. 7)
16
Section II: Introduction3
3
Introduction by the author, Shaykh al-Maqdisī.
17
1. Regarding the saying, “Ibrāhīm argued on behalf of the nation of Lūt,
therefore, we should be lenient with al-Kuffār:”
They said, “Allāh described Ibrāhīm as being a glorifier (of Allāh) and forbearing,
because he used to argue on behalf of the disbelievers (Kuffār) of the people of Lūt and
this is contradictory to showing enmity and disavowal towards them, which you (i.e.
Abū Muhammad) mentioned was from the basics of this Millah.” (Pg. 12)
As far as His, the Most High’s, statement about Ibrāhīm:
Then when the fear had gone away from (the mind of) Ibrāhīm, and the glad tidings
had reached him, he began to plead with Us (Our Messengers) for the people of Lūt.
Verily, Ibrāhīm was, without doubt, forbearing, used to invoke Allāh with humility,
and was repentant (to Allāh all the time, again and again). (Hūd, 74-75)
So in this (verse), there is no such point of evidence that the arguers can use for this
falsehood, as the people of Tafsīr have narrated that the arguing of Ibrāhīm, for the
people of Lūt, was only for Lūt and not for them (i.e. the disbelievers), as they
mentioned that when he heard the saying of the angels:
They said: “Verily, we are going to destroy the people of this [Lūt’s] town…” (Al-
‛Ankabūt, 31)
He said, “Do you see if there were fifty Muslims from them, would you destroy them?”
He said, “Then forty?”
He said, “Then twenty?”
Then he said, “Then ten; then five?”
He said, “Then one?”
18
He (Ibrāhīm) said: “But there is Lūt in it.” They said: “We know better who is there,
we will verily save him [Lūt] and his family…” (Al-‛Ankabūt, 32) – the verse. And this
is what the people of Tafsīr mentioned, which the verses of the Book indicate.4
So the most deserving types of interpretation (Tafsīr) is the interpretation (Tafsīr) of the
Qur’ān by the Qur’ān (itself).5 So the verse in Sūrat Hūd; the former one, is explained by
the verse in Al-‛Ankabūt, which was mentioned. So it is a clarification and an
explanation for it.
And when Our Messengers came to Ibrāhīm with the glad tidings they said: “Verily,
we are going to destroy the people of this [Lūt's] town truly, its people have been
Thālimūn (wrongdoers).” Ibrāhīm said: “But there is Lūt in it.” They said: “We know
better who is there, we will verily save him [Lūt] and his family, except his wife, she
will be of those who remain behind.” (Al-‛Ankabūt, 31-32)
Then suppose that the arguing (of Ibrāhīm) was (in fact) for the people of Lūt
themselves, then doesn’t the knowledge concerning the reality of the Da‛wah of the
Prophets and the fact that they were the most merciful people to their people,
necessitate understanding this arguing upon the zeal and enthusiasm of their being
guided before they were destroyed?
Doesn’t the sound reasoning dictate holding this unrestricted arguing and its
understanding, upon the light of the statement of the Prophet , (sallallāhu ‘alayhī
wassallam) who, when Allāh sent the angel of the mountains to him so that he could
order him with whatever he wished, with respect to his people, when they rejected his
Da‛wah? To which, he (sallallāhu ‘alayhī wassallam) replied, “Rather, I hope that Allāh
might bring out from them (lit. ‘from their backs’), people who worship Allāh alone and
not associating anything with Him.” And this Hadīth has been narrated by the two
Shaykhs.6
4
Narrated by At-Tabarī in his Tafsīr Vol. 15/403 from Sa‛īd ibn Jubayr and also by Ibn Kathīr Vol. 2/594;
publication of Dār Al-Fayhā’, Damascus and, Dār As-Salām, Riyādh, 2nd Edition, 1418 H.]
5
Al-Hāfith, Ibn Kathīr said in the introduction to his Tafsīr, “If someone asks about the best methods of
Tafsīr, we reply that the best method is to interpret the Qur’ān with the Qur’ān (itself). [Tafsīr Ibn Kathīr,
Vol. 1/19; publication of Dār Al-Fayhā’, Damascus and, Dār As-Salām, Riyādh, 2nd Edition, 1418 AH.]
And Shaykh Al-Islām, Ibn Taymiyyah said, in his treatise Usool At-Tafsīr, “Then if a questioner asks, ‘Then
what is the best method of interpretation (Tafsīr),” then the answer is that the best method for that is for
the Qur’ān to be interpreted by the Qur’ān (itself).” [Majmū‛ Al-Fatāwa, Vol. 7/195; publication of
Maktabat Al- ‛Ubaykān, Riyādh, 1st Edition, 1418 AH.]
6
Al-Bukhārī and Muslim.
19
Doesn’t the (proper) etiquette towards the Prophets, and positive assumptions
regarding them, dictate this understanding? And (doesn’t it also) dictate negating such
faulty understandings from them, which clash the verses of the Book against one
another, and blur the (message of the) Da‛wah of the Prophets and find fault with them?
This is because (to do otherwise), would characterize them as those who (attempt to)
sew patches over the falsehood; those who argue for the ones who deceive themselves.
And they (i.e. the Prophets) were the ones who were not sent in the first place, except to
show their open enmity and disavowal towards the polytheism (Shirk) and its people.
But when they (i.e. the opposition) could not find, in the clear evidences, anything to
support their falsehood, they inclined towards what their inner selves desired from the
texts, which could seem to take that (supposed) meaning and their assumed indications.
And they interpreted them with their faulty understandings in an effort to puncture the
throats of the fully clear, unambiguous, certain texts, such as His, the Most High’s,
statement in Sūrat Al-Mumtahinah, with complete clarity:
Indeed there has been an excellent example for you in Ibrāhīm and those with him,
when they said to their people: “Verily, we are free from you and whatever you
worship besides Allāh…” (Al-Mumtahinah, 4) – the verse.
And consider how Allāh, the Most High, began it (i.e. this verse), by saying that it is an
excellent example for us and then He followed that with what affirmed it, as He said:
Certainly, there has been in them an excellent example for you to follow, for those
who look forward to (the Meeting with) Allāh…” (Al-Mumtahinah, 6)
So look how they turn away from the clear, unambiguous, certain texts and instead go
to the verse in Sūrat Hūd, which has passed, in which Allāh says in its end (anyway):
“O Ibrāhīm! Forsake this.” (Hūd, 76)
So understand the condition of such people and how the Shaytān played with them (i.e.
their understanding) and praise your God (Ilāh) for His guidance to a clear truth. (Pgs.
13-15)
2. Regarding the saying, “The Millah of Ibrāhīm was a different Sharī’ah

than ours, therefore it is not applicable to us”
And they said – and how odd is it, what they say, “We have been commanded to follow
the path of Muhammad (sallallāhu ‘alayhī wassallam) and his Millah. But as for the Millah
20
of Ibrāhīm, it is from the legislation (Shara‛) of those who came before us and the
legislation (Shara‛) of those who came before us, is not legislation for us.” (Pg. 12)
So where will they go with Allāh, the Most High’s clear, open statement:
worship besides Allāh, we have rejected you, and it has become openly seen between
us and you, hostility and hatred for ever, until you believe in Allāh Alone.” (Al-
Mumtahinah, 4)
who look forward to (the Meeting with) Allāh (for the reward from Him) and the Last
Day. And whosoever turn away, then verily, Allāh is Rich (Free of all wants), Worthy
of all Praise. (Al-Mumtahinah, 6)
And where will they go with His, the Most High’s, statement:
And who turns away from the religion of Ibrāhīm except him who befools himself?
(Al-Baqarah, 130)
And with His, the Powerful, the Majestic’s, statement:
Then, We have inspired you: “Follow the religion of Ibrāhīm Hanifa (Islāmic
Monotheism - to worship none but Allāh) and he was not of the Mushrikīn.” (An-
Nahl, 123)
And how many authentic Hadīths, in the Sunnah, advise the Prophet (sallallāhu ‘alayhī
wassallam) to follow Al-Hanifiyyah, As-Samhah; the Millah of our father, Ibrāhīm.7 So
the texts are abundant and they clearly show that the path of the Prophet (sallallāhu
‘alayhī wassallam) and the basis of his Da‛wah were open enmity and disavowal towards
the disbelievers (Kuffār) and their deities and their false legislations. And this was the
essence of the path of Ibrāhīm, (‘alayhi assalātu wassallām), and his Millah.
And in the agreed upon Hadīth,8 “The Prophets are all the children of ‛Alāt.” In other
words, their founding principle is the same even if what extends from them may differ.9
7
Al-Hanifiyyah: The clear truth. As-Samhah: The tolerant leniency. In this context, the phrase may take the
meaning of “The Truth Tempered with Tolerance” (Al- Hanifiyyah, As-Samhah). For example: “The most
beloved of the religions to Allāh, the Most High, is Al-Hanifiyyah, As-Samhah.” Shaykh Al-Albānī, may
Allāh be merciful to him, classified as Hasan in Sahīh Al-Jāmi‛, #160 and “The best Islām is Al-Hanifiyyah,
As-Samhah,” also classified as Hasan in Sahīh Al-Jāmi‛ , #1,090
8
“Agreed upon”, refers to narrations reported from al-Bukhārī and Muslim.
21
And the utmost point that we repeat throughout this book is that this was merely the
basic principle of Tawhīd and what it necessitates from the disavowal towards the
polytheism (Shirk) and the condemnation of its supporters. And it is known that in this
topic, there can neither be any abrogation nor can it be said that it is the legislation
(Shara‛) of those who came before us, as the law (Sharī‛ah) of the Prophets – all of them –
in the basic principle of the Tawhīd and the enmity towards the Shirk and its people, is
one.
And verily, We have sent among every Ummah (community, nation) a Messenger
(proclaiming): “Worship Allāh (Alone), and avoid (or keep away from) Tāghūt.” (An-
Nahl, 36)
And He, Glory to Him, said:
And We did not send any Messenger before you but We inspired him (saying): Lā
ilāha illa Ana [none has the right to be worshipped but I (Allāh)], so worship Me.
(Al-Anbiyā’, 25)
And He, the Powerful, the Majestic, said:
He (Allāh) has ordained for you the same religion (Islām) which He ordained for
Nūh, and that which We have inspired in you, and that which We ordained for
Ibrāhīm… (Ash-Shūrah, 13) (Pgs. 17-20)
3. Regarding the saying, “Ayah 4 from Sūrah al-Mumtahinah applies to

Muslims that live under a Khilāfah, therefore we cannot do that”
And they say, “The verse from Al-Mumtahinah, in which the Millah of Ibrāhīm is
mentioned, was from the Madīnah-period (Madaniyyah) so it was revealed during a
stage when the Muslims had a state.” And they testified (what amounts to declaring)
that this great Millah will only be apparent and followed in the existence of that state.
(Pg. 12)
9
In explaining this Hadīth of Sahīh Muslim, Imām an-Nawawī said, “The scholars (‛Ulamā) said, ‘The
children of ‛Alāt…” – and adds some words concerning its proper annunciation, until he said – “…they
are the siblings from one father, but from different mothers. As for the siblings of two fathers, then they
are called the children of Al-A‛ayān. The majority of the scholars (‛Ulamā) said that the meaning of this
Hadīth is that the foundation of their faith (Īmān) is one, while their legislations differ, because they are in
agreement in the foundations of Tawhīd. But as for the branches of the legislation, then there were
differences between them.”
22
So we respond by saying that Allāh has completed for us the religion and fulfilled His
favor upon us. So today, whoever wishes to differentiate between that which Allāh
revealed with the argument that this is from the Madīnah-period and that is from the
Makkah-period, then he must bring a clear proof from the (Islāmic) legislation (Shara‛)
for what he wants (to suggest), otherwise he is from the liars. He, the Most High, said:
Say, “Produce your proof if you are truthful.” (Al-Baqarah, 111)
And opening this door without any restriction from the (Islāmic) legislation (Shara‛) or
an evidence to indicate this, is in reality, the opening of a door of great evil upon the
religion of Allāh. And it holds the invalidation of several of the evidences of the
Sharī‛ah. And if their speaker had merely said, “Verily, the demonstrating of this great
Millah and openly declaring it, is based upon one’s ability (to do so),” then we would
not have had to confront him. However, their wish was to extinguish it with the
argument that it (i.e. this verse) was from the Madīnah-period when the Muslims had a
state. But Ibrāhīm, and those who were with him, declared it and made it known, while
they were weak people and they had no state. Yet despite that, Allāh clarified for us
that they were a good example for whoever puts their hope in Allāh and the Last Day.
And it is known that the Prophet (sallallāhu ‘alayhī wassallam) followed their path. So
from the most important matters of his Da‛wah throughout his life – whether it was
during the Makkah-period or the Madīnah-period from it – was making the Tawhīd
known and the open enmity and disavowal towards the Shirk and their making deities
to be equal (with Allāh). And (this includes) that which relates to it and necessitates
from it, from the most secure tie of faith (Īmān) and his historical accounts, may the
blessings of Allāh and His peace be upon him. And this bears witness to that (i.e. what
has been established) and we have mentioned for you, some examples of that in this
book. Then suppose, for the sake of argument, that what they said about the verse in Al-
Mumtahinah, regarding it being (dependant) upon it’s being from the Madīnah-period
and that this were correct. So then is the Sūrah of the open enmity and disavowal
towards the Shirk, this way as well?
Say: “O Al-Kāfirūn (disbelievers in Allāh)! I worship not that which you worship…”
“To you be your religion, and to me my religion.” (Al-Kāfirūn, 1-6)
And is His - the Most High’s - statement:
Perish the two hands of Abū Lahab, and perish he! (Al-Masad, 1)
…until the end of the verses, also like that? And (consider) His, the Most High’s,
statement:
23
Have you then considered Al-Lāt, and Al-‛Uzza and Manāt, the other third? Is it for
you the males and for Him the females? That indeed is a division most unfair! They
are but names, which you have named, you and your fathers, for which Allāh has
sent down no authority. They follow but a guess and that which they themselves
desire, whereas there has surely come to them the Guidance from their Lord! (An-
Najm, 19-23) – the verses.
And what is similar to that is His, the Most High’s, statement:
Certainly! You (disbelievers) and that which you are worshipping now besides Allāh,
are (but) fuel for Hell! (Surely), you will enter it. Had these (idols, etc.) been āliha
(gods), they would not have entered there (Hell), and all of them will abide therein.
(Al-Anbiyā’, 98-99)
And the likes of these from the verses of the Book, which are from the Makkah-period,
and they are many. And we have mentioned in this book, the statement of Allāh,
describing his Prophet:
And when those who disbelieve see you, they take you not except for mockery
(saying): “Is this the one who talks (badly) about your gods?” (Al-Anbiyā’, 36)
So His statement: “…talks (badly) about your gods…” – in other words, frees himself
from them and from their worshippers and disbelieves in them and declares it (i.e. their
worship) to be foolish. So was all this, only to be done in Madīnah? How, while these
verses from the Makkah-period? And the examples are numerous. (Pgs. 20-23)
4. Regarding the saying, “The hadīth on Rasūlullāh & ‘Alī breaking the
idols in the Makkan period is weak”
And they said, “The Hadīth regarding the breaking of the idols in Makkah is a weak
Hadīth,” and they rushed to that, seeking to reject the most important thing that came in
the book, by weakening that single Hadīth. (Pg. 13)
So we say firstly, the Hadīth is confirmed with a Hasan chain and it was narrated in
Musnad Al-Imām Ahmad.10
‛Abdullāh said, “My father narrated to me, ‘Asbāt ibn Muhammad narrated to us,
‘Na‛īm ibn Hakīm Al-Madā’inī narrated to us, from Abī Mariyam, from ‛Alī, may Allāh
be pleased with him, who said: ‘The Prophet (sallallāhu ‘alayhī wassallam) and I went out
10
Musnad Al-Imām Ahmad, Vol. 1/84
24
until we came to the Ka‛bah. So the Messenger of Allāh said to me, ‘Sit,’ and he climbed
upon my shoulders. So I began to lift him up, but he perceived a weakness from me. So
he got down and the Prophet of Allāh (sallallāhu ‘alayhī wassallam) sat for me and said,
‘Climb upon my shoulders.’ He (i.e. ‛Alī) said, ‘So I climbed upon his shoulders.’ He
(i.e. ‛Alī) said, ‘So he stood up with me.’ He (i.e. ‛Alī) said, ‘So it seemed to me that if I
wished, I could have reached the horizon of the sky, until I climbed upon the house (i.e.
Ka‛bah) upon which, were copper or brass statues. So I would engage it on its right and
its left and in front and behind it, until I was in control of it. The Messenger of Allāh
said to me, ‘Now throw it!’ So I threw it and it shattered like a broken bottle. Then I got
down and the Messenger of Allāh and I left, racing until we would hide amongst the
houses, due to the fear that someone from the people would discover us.”
I say: Asbāt ibn Muhammad is trustworthy and he has only been declared weak
concerning (narrating from) Ath-Thawrī. And in this case, he did not narrate from him.
And Na‛īm ibn Hakīm Al-Madā’inī was declared trustworthy by Yahyah ibn Ma‛īn and
Al-Ajalī.11
And ‛Abdullāh ibn Ahmad ibn Hanbal also said “Nasr ibn ‛Alī narrated to me,
‘Abdullāh ibn Dāwūd narrated to us, from Na‛īm ibn Hakīm, from ‛Alī, may Allāh be
pleased with him, who said: ‘There were idols on top of the Ka‛bah, so I began to lift the
Prophet (sallallāhu ‘alayhī wassallam) atop of it, but I was unable. So he lifted me, and I
began to cut them. And if I wished, I could have reached the sky.”12
And Al-Haythamī13 mentioned the Hadīth in Mujmi‛ az-Zawā’id, “Chapter: His (sallallāhu
‘alayhī wassallam)’s Breaking of the Idols,” and he said after that, ‘…narrated by Ahmad
and his son, and Abū Ya‛la and Al-Bazzār. He (i.e. Al-Bazzār) added further, after his
(‛Alī’s) words: ‘…so we took shelter amongst the houses. And no more were ever added
to it (i.e. the Ka‛bah) thereafter.’ – meaning anything from those statues. He said, ‘…and
the men of all of them (i.e. the various narrations) are trustworthy.”14
And Al-Khattīb Al-Baghdādī said “Abū Na‛īm Al-Hāfith narrated to us from dictation,
‘Abū Bakr Ahmad ibn Yūsuf ibn Khallād narrated to us, ‘Muhammad ibn Yūnus
narrated to us, ‘‛Abdullāh ibn Dāwūd Al-Khuraybī narrated to us, from Na‛īm ibn
Hakīm Al-Madā’inī, who said, ‘Narrated to me, Abū Mariyam from ‘Alī ibn Abī Tālib,
who said: ‘The Messenger of Allāh (sallallāhu ‘alayhī wassallam) went out with me to the
idols. So he said, ‘Sit,’ so I sat beside the Ka‛bah. Then the Messenger of Allāh (sallallāhu
‘alayhī wassallam) climbed upon my shoulders and then he said, ‘Rise up with me to
(reach) the idol.’ So I stood up but when he noticed my weakness beneath him, he said,
11
As it is in Tārīkh Baghdād, Vol. 13/303
12
Al-Musnad, Vol. 1/151
13
It is more correct to say Al-Haytamī here, in accordance with Haytam, in Egypt where the author came
from, and Allāh knows best.
14
Mujmi‛ Az-Zawā’id, Vol. 6/23
25
‘Sit,’ so I sat and let him down from atop me. Then the Messenger of Allāh sat for me
and said to me, ‘O ‘Alī, climb atop my shoulders,’ so I climbed on top of his shoulders.
So then the Messenger of Allāh (sallallāhu ‘alayhī wassallam) stood up with me and when
he stood up, it seemed to me that if I wished, I could have reached the sky. And I
climbed on top of the Ka‛bah and the Messenger of Allāh (sallallāhu ‘alayhī wassallam)
stepped aside. So I tipped over their largest idol; the idol of Quraysh, which was made
of copper and was fastened to the surface (of the Ka‛bah) with iron pegs. So the
Messenger of Allāh (sallallāhu ‘alayhī wassallam), said to me ‘Wrestle it (free).’ So I
wrestled it and did not stop wrestling it (free). And the Messenger of Allāh (sallallāhu
‘alayhī wassallam) was saying, ‘Keep going, keep going, keep going.’ And I did not stop
pushing it until I wrestled it free. So he said, ‘Strike it!’ So I struck it and I broke it and
then I came down.”15
I say: Abū Mariyam is Qays Ath-Thaqafī Al-Madā’inī, who narrates from ‛Alī and from
him, Na‛īm ibn Hakīm. Ibn Hibban mentioned him in Ath-Thiqāt and An-Nasā’ī deemed
him trustworthy, but it is as Al-Hāfith, Ibn Hajar said, “It is a mistake (that some claim)
that Abā Mariyam Al-Hanafī is called Qays. And what is correct, is that the one who is
called Qays is (in fact) Abū Mariyam Ath-Thaqafī (not Al-Hanafī)…” until he said,
“…except that the manuscript that I came across from the book At-Tamyīz, by An-
Nasā’ī; the only one therein is Abū Mariyam Qays ath-Thaqafī. Yes, he mentioned him
in At-Tamyīz, but as far as Abū Mariyam Al-Hanafī, An-Nasā’ī did not mention him
because he only mentioned those whom he knew about.”
And those who spoke (negatively) about this Hadīth, confused these two men (i.e. Ath-
Thaqafī vs. Al-Hanafī), so be aware of this. And also, Al-Hāfith, Ath- Thahabī deemed
him trustworthy16 and Ibn Abī Hātim mentioned him in Al- Jarh Wat-Ta‛dīl and Al-
Bukhārī in At-Tārīkh Al-Kabīr, and no criticism was mentioned concerning him, nor
praise. So he is other than Al-Hanafī and also, other than Al-Kūfī.17
And the Hadīth was authenticated by the ‛Allāmah, Ahmad Shākir, as he said: “Its chain
is Sahīh. Na‛īm ibn Hakīm was deemed trustworthy by Ibn Ma‛īn and others and Al-
Bukhārī spoke about him in At-Tārīkh Al-Kabīr (4/2/99) yet he did not mention any
criticism of him. Abū Mariyam; he is Ath-Thaqafī Al-Madā’inī and he is trustworthy
and Al-Bukhārī spoke about him as well (4/1/151) yet he did not mention any criticism
about him.” He said, “And from what is clear is that this event was before the Hijrah
(i.e. emigration to Al-Madīnah).”18
I say: And despite this, we have stated in this book, after we mentioned this Hadīth,
“…yet despite that, we say that if we were to concede, for the sake of argument, that the
15
Tārīkh Baghdād, Vol. 13/302-303
16
Al-Kāshif , Vol. 3/376
17
Review Mīzān al-I‛tidāl, Vol. 4/573
18
[Look to] the footnotes of Ahmad Shākir’s verification of Al-Musnad, Vol. 2/58
26
smashing of the idols in Makkah were not authentic from the Prophet (sallallāhu ‘alayhī
wassallam), during the period of weakness, then he, may the blessings of Allāh and His
peace be upon him, was a follower of the Millah of Ibrāhīm with the utmost of
following, strictly abiding by it, as he did not, for a single moment, cozy-up to the
disbelievers (Kuffār), nor did he remain silent upon their falsehood or their gods. Rather,
his entire focus and efforts in those (first) thirteen years – furthermore, even during
other than these (years), was:
“Worship Allāh, and avoid the Tāghūt.” (An-Nahl, 36)
‘So the fact that he sat amongst them for thirteen years, does not mean that he praised
or commended them or took some kind of oath upon respecting them…” until we said,
“…Rather, he used to declare his open enmity and disavowal towards the polytheists
(Mushrikīn) and their deeds and show his disbelief in their gods, despite his weakness
and the weakness of his companions. And we have explained this for you in what has
passed. And if you consider the Makkah-period of the Qur’ān, much of this will become
clear to you…”
So the matter, therefore, is not – as those people have assumed – that it is only based
upon this one Hadīth, which might be judged upon with weakness. Rather, it has great
(supporting) witnesses (i.e. evidences) and clear proofs and confirmed principles and
firmly established rules, from the evidences of the (Islāmic) legislation (Shara‛). No one
could possibly deny this except an arrogant denier.
So the truth is a pillar, which no one can rise to break.

Even if you were to bring together both worlds.
And perhaps with this amount (of evidence), there is sufficient (proof) for those who
wish to be guided. (Pgs. 23-27)
5. A good explanation of who the people of Irjā’ are

Trans. Note:19 Irjā’-oriented (lit. Irjā’ī) from the concept of Irjā’, which is the astray
ideology of the Murji’ah sect. There are varying degrees of misguided groups within
this sect, which are essentially sub-groups of the Murji’ah. However, most of their
erroneous concepts are founded upon a principle, which seeks to separate actions from
faith (Īmān). And from them were those who held that faith (Īmān) neither increased nor
decreased and that it was a constant entity, which was either present or absent. The
point of the author here is that many of the contemporary groups have intentionally or
unintentionally incorporated some of their views about the relationship of actions with
19
This is not from the Shaykh himself, but from the publishers, at-Tibyān.
27
faith (Īmān), which necessitates an effect on the rules of declaring disbelief (Takfīr),
based upon actions. Therefore you will hear statements from them, such as, “A person
is not labeled as a disbeliever (Kāfir), due to such-and-such action because this action
does not indicate what is in his heart,” even if that action was from the most obvious
forms of Major Disbelief (Kufr Akbar) such as swearing at Allāh or His Messenger, or
legislating man-made laws and forcing these laws upon the people in replacement of
the laws of Allāh, or making fun of the religion or other than that. And the reader is
urged to read the book of the author, the Shaykh, Abu Muhammad Al-Maqdisī, Murji’at
Al-‛Asr, which outlines the trend of some of the contemporary groups in adopting some
principles of the Murji’ah. (Pgs. 27-28)
6. To those who practice “interfaith dialogues” yet call for Khilāfah

And with what could I refute with the people who desire the establishment of the
Khilāfah, while they cannot even differentiate between the expression, “The children of
Ibrāhīm”, which the Tawāghīt use nowadays to appease the Jews and enter into peace
conferences with them; an expression which is intended to annihilate the ties of faith
(Īmān) and dissolve the very foundation of the religion and shake the basis of
“Allegiance and Disavowal” (Al-Walā’ Wal-Barā’). And Allāh, the Most High, has
refuted them, as He said:
Ibrāhim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islāmic
Monotheism - to worship none but Allāh Alone) and he was not of Al-Mushrikīn.
(Āl-‛Imrān, 67)
So they do not even differentiate between this saying and between Millat Ibrāhīm, which
divided between fathers and sons, as it is the criterion between the allies of Ar-Rahmān
and the allies of Ash-Shaytān, and about which, Allāh, the Most High, said in the Qur’ān:
And who turns away from the religion of Ibrāhīm (i.e. Islāmic Monotheism) except
him who befools himself? (Al-Baqarah, 130)
And we have explained this for you in this book, so contemplate it and do not turn to
the turmoil of those who oppose it. (Pgs. 30-31)
28
Section III: Chapter 1: Concerning the Clarification
of the Millat Ibrāhīm
29
1. There is no excuse to turn away from the Millah of Ibrāhīm; and
whosoever does is foolish according to the book of Allāh
He, the Most High, said about Millat Ibrāhīm:
And who turns away from the religion of Ibrāhīm (i.e. Islāmic Monotheism) except
him who befools himself? (Al-Baqarah, 130)
And He also said, addressing His Prophet, Muhammad (sallallāhu ‘alayhī wassallam):
Then, We have inspired you: “Follow the religion of Ibrāhīm Hanifa (Islāmic
Monotheism - to worship none but Allāh) and he was not of the Mushrikūn. (An-
Nahl, 123)
With this pureness and with this clarity, Allāh, the Most High, demonstrated for us the
methodology and the path. So the correct path and the proper methodology is Millat
Ibrāhīm. There is no obscurity in that nor is there any misunderstanding. And whoever
turns away from this path, by using the argument of “the benefits of the Da‛wah”, or by
(saying) that taking it (i.e. this path) causes tribulations and woes upon the Muslims, or
other than these from the empty claims – which the Shaytān puts inside those with weak
faith (Īmān) – then he is (both) foolish and deceived as he assumes himself to be more
knowledgeable in the manners of Da‛wah than Ibrāhīm, upon whom be blessings and
peace, whom Allāh lent his approval to, as He said:
And indeed We bestowed aforetime on Ibrāhīm his (portion of) guidance… (Al-
Anbiyā’, 51)
And He said:
Truly, We chose him in this world and verily, in the Hereafter he will be among the
righteous. (Al-Baqarah, 130)
And He approved his Da‛wah for us and ordered the seal of all the Prophets and
Messengers [i.e. Muhammad (sallallāhu ‘alayhī wassallam)] to follow it and He made
foolishness to be a description for everyone who turns away from his path and his
methodology. (Pgs. 33-34)
30
2. The Millah of Ibrāhīm comprises of two main qualities: (1) Al-‘Ibādah
& Ikhlās in it (2) Barā from Shirk & Ahlul Shirk
And the Millah of Ibrāhīm is:
• Sincerity of worship to Allāh, alone, with everything that the phrase “The Worship”
(Al-‛Ibādah) encompasses in meanings.20
• And the disavowal (Barā’ah) from the Shirk and its people
The Imām, the Shaykh, Muhammad ibn ‛Abdul-Wahhāb, may Allāh, the Most High, be
merciful to him, said, “The basis (Asl) of the religion of Islām and its basis (Qā‛idah) lie in
two matters:
20
And the slave is unable to confront the Shirk and its people nor will he posses the power to maintain his
disavowal (Barā’ah) towards them while showing open enmity towards their falsehood, except by
worshipping Allāh according to His just rights of worship. And Allāh, the Powerful, the Majestic,
ordered his Prophet, Muhammad (sallallāhu ‘alayhī wassallam) to recite the Qur’ān and to perform the
night prayer while he was in Makkah. And He taught him that it would be a security, which would assist
him to carry the heavy cloaks of the Da‛wah. And this (i.e. order to pray the night prayer) came prior to
His saying:
Verily, We shall send down to you a weighty Word (i.e. obligations, legal laws, etc.). [Al-Muzzammil, 5]
As He said:
O you wrapped in garments! Stand (to pray) all night, except a little. Half of it, or a little less than that,
or a little more; and recite the Qur'ân (aloud) in a slow, (pleasant tone and) style. [Al-Muzzammil, 1-4]
So he, may the blessings of Allāh and peace be upon him, stood up (for prayer) and his companions
would stand up with him – to the point where their feet would split – until He, Glorified be He, revealed
a reduction at the end of these verses [i.e. al-Muzzammil, 20]. And this standing and reciting the verses of
Allāh, the Powerful, the Majestic, while contemplating His words, is the greatest security and assistance
for the caller (Dā‛ī), which secures him and assists him upon the hardships of the Da‛wah and its
difficulties. And those who assume that they are able to carry the great Da‛wah, with its heavy cloaks,
while not making the worship to be sincere for Allāh, the Powerful, the Majestic, and without making
lengthy remembrance (Thikr) and His Glorification (Tasbīh), then they are mistaken and completely
wrong. And even if they do make some progress, they will not be able to remain upon this correct,
straight path, without any support. And verily, the best support is the piety (Taqwa).
And Allāh, the Powerful, the Majestic, described the companions of this Da‛wah and those whom He
ordered His Prophet, may the blessings of Allāh and His peace be upon him, to keep himself patiently
with – those who call upon their Lord, morning and evening, seeking His Face, and that they sleep for a
short part of the night while their sides desert their beds, while supplicating to their Lord, due to fear and
hope, while fearing a grim day from their Lord. And other than that, from those descriptions about
which, no one is qualified for this Da‛wah, and carrying its cloak except the one who fits their
descriptions. And may Allāh, the Most High, cause us and you to be from them. So be upon awareness!
31
‘The First: The command to worship Allāh alone with no partners associated with Him
and the encouragement upon this with the allegiance based upon it and the declaration
of disbelief (Takfīr) of whoever leaves it.
‘The Second: The warning against Shirk in the worship of Allāh and being stern in that
and having enmity based upon that and the declaration of disbelief (Takfīr) of whoever
commits it.” (Pgs. 34-35)
3. The bases of “Lā Ilāha Illallāh” & the bases of the beliefs, and actions
of Tawhīd
And this was the Tawhīd that the Messengers called to, may the blessings of Allāh and
His peace be upon all of them. And it is the meaning of (the phrase) Lā ilāha ilAllāh;
sincerity and Tawhīd and singling out Allāh, the Powerful, the Majestic, in worship and
allegiance (based upon) His religion and His allies. And (on the other hand), disbelief
and disavowal (Barā’ah) from everything that is worshipped besides Him with the
enmity towards His enemies.
So it is Tawhīd in belief and in actions; both at the same time, as Sūrat Al-Ikhlās is
evidence for the beliefs from it, and Sūrat Al-Kāfirūn is evidence for the actions. And the
Prophet, may the blessings of Allāh and His peace be upon him, used to recite these two
Sūrahs often and continuously in the Sunnah (prayer, before) Fajr and others, due to
their great importance. (Pg. 36)
4. The beautiful relationship between Sūrat al-Kāfirūn & al-Ikhlās in

regards to al-Walā wal Barā
Trans. Note: The ‛Allāmah, Ibn Al-Qayyim, may Allāh be merciful to him said, “As for
the sixth matter; it is that this Sūrah (i.e. Al-Kāfirūn) deals totally with negation. And this
refers specifically to this Sūrah as it is a Sūrah of disavowal (Barā’ah) from the Shirk, just
as it has come in its description, that it is ‘The Sūrah of Disavowal (Barā’ah) from the
Shirk’. So its greatest goal is this sought after disavowal (Barā’ah) between the
monotheists (Muwahhidīn) and the polytheists (Mushrikīn). And due to this, it came with
the negation from both sides (i.e. negating that either group worships what the other
worships), by affirming this disavowal (Barā’ah). This, while it deals with the clear
affirmation, as His statement: I worship not that which you worship… [Al-Kāfirūn, 2] is
a complete disavowal just as: Nor will you worship that which I worship… [Al-
Kāfirūn, 3] is an affirmation that he worships a deity, which they are free from, in
worshiping Him. So this necessitates both a negation and an affirmation. And it
complies with the saying of the Imām of those who are Hanīf [i.e. free from all Shirk
32
(Ibrāhīm (‘alayhī assalātu wassallām))]: Verily, I am free from what you worship except
Him who did create me… [Az-Zukhraf, 26-27] And this complies with the statement of
the group of monotheists (i.e. the people of the cave): And when you withdraw from
them, and that which they worship, except Allâh… [Al-Kahf, 16] So this actualized the
reality of ‘Lā ilāha ilAllāh’ the Most High. And due to this, the Prophet used to combine
this (Sūrah) along with the Sūrah, Qulhu Allāhu Ahad (i.e. Al-Ikhlās) in the Sunnah before
Fajr and the Sunnah after Maghrib, as these two Sūrahs are the two Sūrahs of devoted
sincerity.” – until he said – “So he used to begin the day with them (i.e. these Sūrahs) in
the Sunnah before Fajr, and complete with them, in the Sunnah after Maghrib.” [Badā‛i
Al-Fawā’id, Vol. 1/145-146] (Pg. 36)
5. Merely studying Tawhīd and not practicing al-Walā wal Barā’ah is not
following the Millah of Ibrāhīm
And some of those who assume, may assume that this Millah of Ibrāhīm could be
implemented in our time (merely) by studying the Tawhīd and knowing its three
categories and knowing its types by way of theoretical knowledge alone, while
remaining silent concerning the people of falsehood and not declaring and openly
demonstrating the disavowal from their falsehood. (Pg. 37)
6. If Ibrāhīm were to be like us today (i.e., who study Tawhīd but fail to
practice al-Walā’ wal Barā’ah), then the Kuffār that hated him during his
time would actually love him as long as his Tawhīd doesn’t interfere in
state affairs
So to the likes of these (people), we say: If the Millah of Ibrāhīm were like this, then his
people would not have thrown him into the fire, because of it.21 Rather, if he would
have cozied-up to them and remained silent about some of their falsehood while not
making their gods (appear) foolish, and not openly declaring enmity towards them,
while remaining content with the theoretical Tawhīd; studying it along with his
followers – a studying, which would not have materialized into actions, by showing the
allegiance (Walā’) and disavowal (Barā’ah) and love and hatred and enmity and
abandonment (based upon that), for Allāh’s sake; if he had done all that, then perhaps
they might have opened all the doors (i.e. opportunities) for him. Furthermore, they
might have even built schools and colleges for him just as it is in our time, wherein this
21
Trans. Note: Referring to what Allāh stated in Sūrat Al-Anbiyā’ when the polytheists (Mushrikīn) found
their idols shattered and planned to throw Ibrāhīm ‫ واﻟﺳﻼم اﻟﺻﻼة ﻋﻠﯾﮫ‬into the fire, saying:
They said: “Burn him and help your âliha (gods), if you will be doing.” [Al-Anbiyā’, 68].
33
theoretical Tawhīd can be studied. And perhaps they would have put huge signboards
upon them and named them “School or College of the Tawhīd”, or “The Faculty of
Da‛wah and Principles of the Religion”, and the likes of that, as all of this does not
threaten them, nor does it even affect them as long as it does not encroach into their
current state of affairs or their fortification. And even if these schools and faculties
graduated thousands of theses and masters’ degrees and doctorates about sincerity and
Tawhīd and Da‛wah, they would not object to that. Rather, they would bless it and award
those people with impressive diplomas and degrees and titles as long as it did not affect
their falsehood and their circumstances and their current reality, just as long as it
remains upon that distorted condition. (Pg. 37-38)
7. Any Muslim that claims to know Tawhīd but doesn’t practice al-Walā’
wal Barā’ah, his reality is that he doesn’t know Tawhīd nor does he act
upon it correctly
The Shaykh, ‘Abdul-Latīf ibn ‘Abdur-Rahmān said, “It could not be comprehended that
anyone would know the Tawhīd and act upon it and (yet he) would not have enmity
against the polytheists (Mushrikīn). And whoever does not have enmity towards them,
then it is not (to be) said that he knows the Tawhīd or acts upon it.”22 (Pg. 38)
8. If Muhammad (sallallāhu ‘alayhī wassallam) hid al-Walā’ wal

Barā’ah in the Makkan period from the Quraysh – which is what the
Muslims in the West do today – then the Quraysh would have honored &
respected him
And likewise, if the Messenger of Allāh (sallallāhu ‘alayhī wassallam) had remained silent
at the outset of the issue, with respect to ridiculing the intelligence of Quraysh (appear)
foolish and confronting their gods and shaming them, and if he – and far removed from
that is he – had concealed the verses in which, what they worshipped was made (to
appear) foolish, such as (the false gods) Al-Lāt and Al-‛Uzzah and the third one, Manāt,
as well as the verses that confronted (the arch-enemies of the Prophet (sallallāhu ‘alayhī
wassallam)), Abū Lahab and Al-Walīd and other then these two, as well as the verses of
disavowal (Barā’ah) from them and from their religion and that which they worshipped
– and how many are there, such as Sūrat Al-Kāfirūn, and others; if he had done that –
and far removed from that is he – then they may have sat with him and honored him
and drew near to him. And they would not have placed the placenta of a camel upon
22
Ad-Durar As-Saniyyah, Volume of Jihād, page 167
34
him, while he was prostrating,23 and he might not have been reached by the harm that
reached him, from those things that are well covered and discussed in what has been
affirmed in the biographical accounts (Sīrah). And he would not have been in need of
the journey (Hijrah) and the exhaustion (related to that) and fatigue and toil. And (in
this way) he and his companions would have remained in their homes in their
homelands, feeling secure. But the matter of allegiance based upon the religion of Allāh
and its people, along with enmity towards falsehood and its people, became obligatory
upon the Muslims at the dawn of their Da’wah, even before the obligation of the prayer
(Salāt) and the alms-giving (Zakāt) and the fasting (Sawm) and the pilgrimage (Hajj).
And due to this and this alone, the torture and the harm and the hardships took place.
(Pgs. 38-39)
9. The hadīth where the Prophet (sallallāhu ‘alayhī wassallam) made

du’ā against Quraysh
Trans. Note: As it was narrated by Al-Bukhārī and Muslim from Ibn Mas’ūd, may Allāh
be pleased with him, who said: “While the Messenger of Allāh (sallallāhu ‘alayhī
wassallam) was praying in the House (i.e. the Ka‛bah), Abu Jahl and his companions were
sitting there and a camel had been slaughtered the day before. So Abu Jahl said, ‘Which
of you will go and retrieve the placenta of the camel belonging to the of the sons of so-
and-so, and take it and then place them on the shoulders of Muhammad when he
prostrates.’ So the worst of the people went out and took it so that when the Prophet
(sallallāhu ‘alayhī wassallam) prostrated, he placed it upon his shoulders.” He said, “Then
they began to laugh and each of them would lean on the other one. And I was standing
there watching. And if I had any means of protection, then I would have removed it
from the back of the Messenger of Allāh (sallallāhu ‘alayhī wassallam). And the Prophet
(sallallāhu ‘alayhī wassallam) was prostrating and he did not raise his head until a person
went and informed Fātimah. So she came – while she was a young girl – then she threw
it off of him. Then she turned to them and cursed them. Then when the Prophet
(sallallāhu ‘alayhī wassallam) completed his prayer, he raised his voice and supplicated
against them. And when he supplicated, he would supplicate three times. And when he
asked, he would ask three times. Then he said, ‘O Allāh, destroy Quraysh,” three times.
Then when they heard his voice, they ceased their laughter and they feared his
supplication. Then he said, ‘O Allāh, destroy Abī Jahl ibn Hishām, and ‛Utbah ibn
Rabī‛ah, and Shaybah ibn Rabī‛ah, and Al-Walīd ibn ‛Uqbah and Umayyah ibn Khalaf
and ‛Uqbah ibn Abī Mu‛īt.” (The narrator said), “And he mentioned seven whom I did
not remember.” (Ibn Mas‛ūd said), “So by He Who sent Muhammad (sallallāhu ‘alayhī
wassallam) with the truth, I saw those who were named killed on the Day of Badr. Then
they were dragged to the well of Badr.” – And this was the phrasing of Muslim. (Pgs.
38-39)
23
Editors Note: In reference to the hadīth which we will mention in the next subheading
35
10. The reason why the Quraysh expelled the Muslims from Makkah was
because of their al-Walā’ wal Barā’ah and when the Prophet (sallallāhu
‘alayhī wassallam) told the Sahāba to have Sabr, he didn’t say, “You
must stop humiliating Quraysh and their Religion, and you must stop
practicing al-Walā’ wal Barā’ah”
The Shaykh, Hamad ibn ‘Atīq, said in his treatise, “So anyone with a sound mind, must
contemplate, and anyone who is honest with himself must seek the reason for which
Quraysh expelled the Messenger of Allāh (sallallāhu ‘alayhī wassallam) and his
companions from Makkah, while it was from the most noble of precincts. Because
verily, it is well known that they did not expel them (i.e. the Muslims) except after they
clearly declared that which humiliated their religion and the misguidance of their
forefathers. Therefore, they wished that he (i.e. the Prophet (sallallāhu ‘alayhī wassallam))
would cease doing so and they threatened him and his followers with expulsion. And
when his companions would complain to him about the severity of harm from the
polytheists (Mushrikīn) towards them, he would order patience upon them and to take
those who came before them and were (also) harmed, to be examples. And he did not
say to them, ‘Abandon the humiliation of the polytheists (Mushrikīn) and stop ridiculing
their intelligence and making them (appear) foolish.’ Rather, he chose to leave with his
companions and to separate themselves from their land, even though it was the most
noble precinct on the face of the Earth: Indeed in the Messenger of Allāh you have a
good example to follow for him who hopes in (the Meeting with) Allāh and the Last
Day and remembers Allāh much. [Al-Ahzāb, 21]24 (Pgs. 39-40)
11. The Tawāghīt of every era will only promote a type of Islām that is
absent of al-Walā’ wal Barā’ah
And likewise, the Tawāghīt in every time and place will never show pleasure with Islām,
nor will they cease their hostilities (towards it) nor establish conferences for it and
spread it in books and magazines or build colleges and universities for it, unless it is a
blinded, crippled form of religion, with both wings clipped and cut off, far removed
from their current situation. And (they neither have) the allegiance of the believers and
the disavowal (Barā’ah) from the enemies of the religion and the showing of enmity
towards them and that which they worship and their false methodologies. (Pg. 40)
24
36
12. Saudi Arabia is a perfect example where one thinks they encourage
Tawhīd, but in reality it is a Tawhīd limited to the basic acts of Shirk that
have nothing to do with the Shirk of the Saudi Regime
And verily, we witness this clearly in the state called “As-Sa’udiyyah” (i.e. Saudi Arabia),
because it deceives the people by its encouragement of Tawhīd and the books of Tawhīd
and with its permitting – rather, it’s encouraging the scholars in waging war against the
(worship of) graves and Sufism and the Shirk of amulets and the (spells of) infatuation
(i.e. from sorcery) and the trees and stones and other than that, from what it does not
fear and is not threatened by. Nor does it have any effect upon its foreign or domestic
policies. (Pg. 40)
13. The writings of Juhaymān on Tawhīd shook the throne of the Saudi
Regime, even though his works never directly attacked the Regime; this
is because the Saudi Regime doesn’t follow the Millah of Ibrāhīm in the
rejection of Tāghūt
And as long as this marginalized, incomplete Tawhīd, stays far removed from the
Sultāns and their disbelieving thrones, then they will continue to fund and assist and
encourage this (i.e. schools and books etc.). If this weren’t the case, then where are the
writings of Juhaymān25 and the likes of him, may Allāh, the Most High, be merciful to
him, which were full of and enriched with Tawhīd? Why doesn’t the government fund
these and encourage them (to be read), despite the fact that he did not even declare the
disbelief (Takfīr) of them, in those writings? Or could it be that it is a Tawhīd, which
opposes the compromise with the Tughāt26 and their desires and that he spoke about
25
Trans. Note: The matter of Juhaymān Al-‛Utaybī, may Allāh be merciful to him, and the eventual siege
of his followers in the Sacred Mosque in Makkah in 1979, have more-or-less overshadowed his writings.
There is no sufficient space available here to go through these events, but perhaps the reader can refer to
the book “Zilzāl Juhaymān Fī Makkah”, by Fahd Al- Qahtānī [publication of Munathamat Ath-Thawrah Al-
Islāmiyyah Fil-Jazīrat Al-‘Arabiyyah, London, 1982 CE.] As for his writings, then as the author, the Shaykh,
Abu Muhammad Al Maqdisī, may Allāh preserve him, points out, they have almost been eradicated from
the face of the Earth, dispite their being quite eloquent in terms of their call to Tawhīd and the Allegiance
and the Disavowal (Al-Walā’ Wal-Barā’) etc. For example, look to his treatise entitled Raf‛ Al-Iltībās ‛An
Millati Man Ja‛alahu Allāhu Imāman Lin-Nās (“Raising the Misconceptions Away from the Millah of the
one Whom Allāh Made an Imām for the People”), as it addresses the Millah of Ibrāhīm and some of the
misconceptions concerning it, as well as the encouragement to remain steadfast upon the harms when
calling for the Tawhīd.
26
Trans. Note: “Tughāt” (plural of Tāghūt) is based on the word “Tughyān”, which means transgression.
Shaykh Al-Islām, Ibn Taymiyyah said, “The meaning of Tāghūt comes from the one who performs Tughyān
and this means going outside the established borders (i.e. excīding his limits) and it is Thulm
(wrongdoing) and rebellion. So the one who is worshiped instead of Allāh and he doesn’t hate it, then he
is a Tāghūt. And for this reason the Prophet called the idols Tawāghīt in the authentic Hadīth in which he
said, ‘Tawāghīt will follow the people who worship the Tawāghīt.’ The person who is obeyed in
37
politics and discussed Allegiance and Disavowal (Al-Walā’ Wal-Barā’ah ) and the Oath of
Allegiance (Bay‛ah) and Leadership (Imārah)?27 (Pgs. 40-41)
14. Merely praying and doing other righteous works is not “openly
practicing the Religion” until one shows al-Kuffār their Barā’ah
The Shaykh, the ‛Allāmah, Hamad ibn ‘Atīq, may Allāh be merciful to him, said in his
book, Sabīl An-Najātī Wal-Fikāk Min Muwalāt Al-Murtadīn Wa Ahl Al-Ishrāk, “Many
people may assume that as long one is able to utter the two testimonies of faith
(Shahādatayn) and pray the five prayers while not being turned away from the Mosque,
that he has openly declared his religion, even if with that he is amongst the polytheists
(Mushrikīn) or in the lands of the apostates (Murtadīn), but they are mistaken in that,
with the vilest of errors. And know that the disbelief (Kufr) has types and categories
according to the various causes of disbelief (Mukaffirāt). And every assembly (Tā’ifah)
from the assemblies of disbelief (Kufr) is famous for (at least) one type of it. And the
Muslim has not openly declared his religion until he opposes every assembly (Tā’ifah) in
whatever (disbelief) it is famous for, while clearly declaring his enmity towards it and
his disavowal (Barā’ah) from it.”
And he also said, “And openly declaring the religion is the declaration of their disbelief
(Takfīr) and the degradation of their religion while insulting it along with the disavowal
(Barā’ah) from them and the preservation of oneself from loving them or from seeking
refuge with them, and instead, to abandon them. And performing the prayers; on their
own, is not an open declaration of one’s religion.”28 (Pgs. 41-42)
15. The status of the people of Islām can only be figured out through
looking at their enmity towards the enemies of the Sharī’ah
And Abūl-Wafā’ ibn ‛Uqayl, may Allāh, the Most High, be merciful to him, said, “If you
wish to know the status of Islām amongst the people of a particular time, then do not
disobedience of Allāh or the person who is obeyed in following other than the guidance of the religion of
truth; in either case, if what he orders mankind is in opposition to Allāh’s orders, then he is a Tāghūt. For
this reason, we call the people who rule by other than what Allāh revealed a Tāghūt. And Pharaoh and
the people of ‛Ād, were Tughāt. [Majmū‛ Al-Fatāwa, Vol. 28/200]
27
And review his words in Mukhtasar Risālat Al-Amr Bil-Ma‛rūf Wan-Nahī ‛An Al-Munkar, from page 108-
110 from within the seven letters, as I have found him enlightening in this regard, may Allāh, the Most
High, be merciful to him.
28
38
look to the crowding at the doors of the Mosques, nor to their echoing with, “Labbayk”.29
Rather, look to their enmity towards the enemies of the Sharī‛ah. So seek refuge, (again)
seek refuge in the shield of the religion and the remaining steadfast to the great
rope of Allāh and the allegiance to His believing supporters and beware, (again) beware
His opposing enemies, as the best thing by which to draw nearer to Allāh, the Most
High, is the severe fury towards those who oppose Allāh and His Messenger and
waging Jihād against them by the hand and the tongue and the heart, according to one’s
ability.”30 (Pg. 43)
16. Even if we are stern to our fellow brothers in nasīha & forbidding
munkar, the objective is to be praised. However, showing full Barā’ah to
them is not allowed unless they become Murtadīn
And no matter how stern we are towards our monotheist (Muwahhid) brothers, who
have strayed from the correct path, and no matter how sternly we may be in advising
them, and the refutation of their paths, which oppose the path of the Prophets, the
Muslim with another Muslim, is just as Shaykh Al-Islām (Ibn Taymiyyah) said: Like the
two hands, one washes the other, and it is possible that the removal of dirt would, at
times, requires scrubbing. But its objective is to be praised, because the intent is the
preservation of the wellbeing of both hands and their cleanliness. And we do not seek,
at any instance during these occasions, to allow the complete disavowal (Barā’ah) of
them, because the Muslim’s right of his brother is the right of allegiance, which is not
cut off (completely) except due to apostasy and the leaving of the realm of Islām. And
Allāh, glorified is He, made this a great right as He said:
If you do not do so (i.e. become allies), there will be Fitnah and oppression on earth,
and a great mischief and corruption. (Al-Anfāl, 73) (Pg. 44)
17. For the stray Muslim, we do not hate him for himself but only for his
evil whilst keeping the allegiance
And the astray Muslim is only disavowed (Barā’ah) from his falsehood or his innovation
or his astrayness, while the basis of the allegiance remains. (Pg. 44)
29
Trans. Note: “Laybbayk” – (Here I am!) To declare “Labbayk, O Allāh, Labbayk,” – one of the Sunnahs to
be followed during the Pilgrimage (Hajj).
30
39
18. The Tūghāt of today have gone to extremes in fighting – who they
classify as – the “rebels” and have even gone beyond what the Sharī’ah
has prescribed regarding the treatment of the rebels
Have you not seen that the rulings of fighting the rebels (Bughāt) and the likes of them
differs, for example, from the rulings of fighting the apostates?31 And we do not cool the
eyes of the Tughāt (i.e. please them) and make them happy with the opposite of that
ever (i.e. we will never be completely disavowed from a Muslim), as many of those who
are attributed to Islām have done, from those who have lost the criterion of Allegiance
and Disavowal (Al Walā’ Wal Barā’ah) in these times. So they went to extremes in their
disavowal (Barā’ah) and their warning against those who opposed them from the
monotheists (Muwahhidīn). Furthermore, (they have even warned people away) from
much of the truth that is with those people. And perhaps even within the pages of the
stench-filled newspapers, which take Islām and the Muslims as enemies – let alone
deceiving the foolish people and the rulers – about them and their Da‛wah, to the point
where many of those callers (Du‛āt) have participated, along with the rulers, in
eliminating them and their Da‛wah, by attributing false accusations to them or patching
(i.e. protecting) the verdicts (Fatāwa) of the Tawāghīt, in order to put an end to them. For
instance, “Let’s say about them ‘Bughāt’ or ‘Khawārij’, or “They are more dangerous to
Islām than the Jews or Christians,” and other than that. (Pg. 45)
19. A warning to those that use sarcasm against those Mujāhidīn that are
jailed
And I know many who become pleased when those from the Muslims who oppose
them, fall into the hands of the Tughāt, and they say (sarcastically) “Isn’t that terrible?”
or even “It is good what they are doing to them,” or other than that, from the words
that may send one of them to the Hellfire for seventy years,32 without him even
knowing why and he wouldn’t have even given if a (single) thought. (Pg. 45)
31
Trans. Note: As it is known that the ruling on the apostates is that they have lost all their Islāmic rights
and they are to be killed and they receive none of the treatment of the people of Islām. Unlike the
rebellious Muslims; the Bughāt who are still afforded a level of leniency and ease, even while they are
fought, because they are still considered Muslims and as such, they are given their rights. Below the
chapter, “Chapter of Fighting the Bughāt”, Ibn Qudāmah Al-Maqdisī, may Allāh be merciful to him said,
“And the one from them who retreats is not to be pursued and the one from them who is wounded is not
finished off and their wealth is not taken as war booty (Ghanīmah) and their offspring are not taken
captive as slaves. And whoever from them is killed, then he is to be washed and shrouded and prayed
upon.” [Al-‛Uddah Sharh Al-‛Umdah, page 642; publication of Dār Al-Kitāb Al-‛Arabī, 6th edition, 1421 H.]
32
Trans. Note: Referring to the Hadīth narrated by At-Tirmithī and Ibn Mājah and others with alternate
phrasing, from Abī Hurayrah, that the Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, “Verily, a
man may utter a word, which he does not find objectionable, yet due to that, he will fall for seventy years
in the Fire.” At-Tirmithī said, “This Hadīth is ‘Hasan Gharīb’ via this route.” Shaykh Al-Albānī, may Allāh
40
20. Three things the callers (to Islām) have abandoned today: (1) Barā’ah
from Mushrikīn & their Shirk (2) Openly showing that Barā’ah & Barā’ah
of their laws and legislations (3) Showing all forms of Barā’ah towards
their Kufr and Shirk until they become Muslim
And know that from the most specific characteristics, and from the most important of
significant issues of the Millah of Ibrāhīm, from what we see the most of the callers
(Du‛āt), in our time, falling short in, with great shortcomings – rather, most of them
have abandoned and let them die out, are:
Showing the disavowal (Barā’ah) from the polytheists (Mushrikīn) and their false deities.
Openly declaring disbelief in them and their gods and their methodologies and their
laws and their legislations of Shirk.
Openly demonstrating the enmity and hatred towards them and their ranks and
conditions of disbelief (Kufr), until they return to Allāh and leave all of that while
having disavowal (Barā’ah) from it, and disbelieving in it.
worship besides Allāh, we have rejected you, and there has become apparent
between us and you, enmity and hatred forever, until you believe in Allāh Alone.”
(Al-Mumtahinah, 4) (Pgs. 45-46)
21. The saying of Ibn al-Qayyim on taking al-Kuffār as our enemies

The ‛Allāmah, Ibn Al-Qayyim said, “When Allāh, he Most High, forbade the believers
from having allegiance with the disbelievers (Kuffār), this necessitated their taking them
as enemies with disavowal (Barā’ah) from them, while openly declaring enmity towards
them in every situation.”33 (Pg. 46)
be merciful to him, classified it Sahīh in Sahīh Ibn Mājah, #3,206 and Sahīh Al-Jāmi‛, #1,618 and “Hasan
Sahīh” in Sahīh At-Tirmithī, #1,884 and Sahīh At- Targhīb, #2,875 & #2,876.
33
From Badā‛i Al-Fawā’id, Vol. 3/69
41
22. It is necessary for the Barā’ah to be open in order for it to be counted
as Barā’ah & what some of the Scholars of Islām have said regarding this
And the Shaykh, Hamad ibn ‛Atīq, may Allāh, the Most High, be merciful to him, said,
“So His saying: ‘…and there has become apparent…’ In other words, it has become
clear and apparent. And consider the preceding of ‘…enmity…’ with ‘…hatred…’
because the first is more important than the second. This is because; the person may
hate the polytheists (Mushrikīn), while not taking them as enemies. So (if this were the
case, then) he would not have come with the obligation that was upon him, until he
attains both the enmity and the hatred. And it is a must, as well, that the enmity and
hatred are both open and apparent and clear. And know that even if the hatred is tied to
the heart, then it does not benefit him until its effects are shown and its signs become
clear. And that would never be until it is accompanied with the enmity and the
abandonment (of them). Then at that point, the enmity and hatred will become
apparent.”34
And the Shaykh, Ishāq ibn ‛Abdur-Rahmān said, “And hating them with the heart is not
sufficient but it is a must to form both the enmity and the hatred…” – and then he
mentioned the aforementioned verse from Al- Mumtahinah and said – “So look at this
clarification, as there is no (better) clarification beyond it, as He said: ‘…and there has
become apparent between us and you…’ In other words, it has become clear that this is
making the religion to be outwardly apparent, so it is a must to show the enmity clearly
and to declare their disbelief (Takfīr) openly along with the physical separation (from
them). And the meaning of the enmity is that you are in a shore and the he who
opposes (Islām) is in another shore, just like the origin of the disavowal (Barā’ah) is the
cutting off (from them) with the heart and then the tongue and then the body. And the
heart of the believer can never be totally depleted from enmity towards the disbeliever
(Kāfir); however, the struggle may come in openly showing this enmity.”35
And the Shaykh, the ‛Allāmah, ‛Abdur-Rahmān ibn Hasan, ibn Ash-Shaykh, Muhammad
ibn ‛Abdul-Wahhāb, the author of the book Fath Al-Majīd, said, concerning the
aforementioned verse from Al-Mumtahinah, “So whoever contemplates these verses,
then he will know the Tawhīd, which Allāh sent His Messengers with and revealed His
books with. And He will know the reality of those who oppose what the Messengers
(came with) and their followers, from those who are ignorant and deceived and lost.
Our Shaykh, the Imām, may Allāh be merciful to him…” – referring to his grandfather,
Muhammad ibn ‛Abdul-Wahhāb – “…said, in the course of the Da‛wah of the Prophet
(sallallāhu ‘alayhī wassallam) to Quraysh upon Tawhīd, and what took place from them,
when he mentioned that their gods neither brought benefit, nor do they bring any harm,
that they took that as swearing (at them), ‘Then if you know this, then you will know
34
From Sabīl An-Najāt Wal-Fikāk
35
42
that a person will never have correct Islām, even if he makes Allāh one and leaves the
Shirk, except with the enmity towards the polytheists (Mushrikīn)36 and the clear
demonstration of enmity towards them, with hatred. As He, the Most High, said: You
will not find any people who believe in Allāh and the Last Day, making friendship
with those who oppose Allāh and His Messenger. [Al-Mujādilah, 22] – The verse. Then,
if you grasp this with a firm understanding, you will know that many of those who
claim the religion do not (truly) know it. Otherwise, what held the Muslims to be
patient upon that torture and imprisonment and journeying (Hijrah) to Abyssinia (Al-
Habashah), despite the fact that he [i.e. the Prophet (sallallāhu ‘alayhī wassallam))] was the
most merciful of the people, and if he had found for them any (possible) concession
[Rukhsah (i.e. a reduction in the strictness of this obligation)] then he would have surely
granted it to them. And Allāh has revealed upon him: Of mankind are some who say:
“We believe in Allāh,” but if they are made to suffer for the sake of Allāh, they
consider the trial of mankind as Allāh's punishment. [Al-‛Ankabūt, 10] So if this verse
concerns those who complied with their tongues, then what about those who do so with
even more than that?’ He meant, those who comply with the saying along with the
action, without any harm, such that he allies himself with them and assists them and
defends them and those who complied with them and objects to those who oppose
them, as is our current reality.”37
So I say to them (i.e. Muhammad ibn ‛Abdul-Wahhāb and his grandson, ‛Abdur-
Rahmān ibn Hasan, may Allāh be merciful with them): “It is as if you are speaking
about our time.”
23. The Islām of an individual is not correct without enmity towards the
enemies of Allāh and His Messenger
And the Shaykh, Muhammad ibn ‛Abdul-Latīf said, “Know, may Allāh allow ourselves
and you to attain that which He loves and is pleased with, that Islām is not correct with
the slave, nor is the religion, except when it includes the enmity towards the enemies of
Allāh and His Messenger38 and the allegiance of the supporters of Allāh and His
36
See the upcoming footnote (for a greater explanation of this point).
37
38
If what is meant is the basis (Asl) of enmity then these words are to be taken absolutely. But if what is
meant is the general enmity; its showing and its precise details and the making it known, then these
words are (to be taken to) refer to the (level of) correctness of the Islām and not the removal of its entire
foundation. And the Shaykh, ‛Abdul-Latīf, has in his book Misbāh Ath-Thalām, an explanation about this
issue, so whoever wishes to, should review it. And therein is his statement, “So the one who understands,
from the words of the Shaykh, a declaration of disbelief (Takfīr) of whoever does not openly show his
enmity, then his understanding is false and his opinion is astray…” And the explanation of these words
will be presented within these pages, and we have only narrated their statements within this
43
Messenger. He, the Most High, said: O you who believe! Take not for Awliyā'
(supporters and helpers) your fathers and your brothers if they prefer disbelief to
Belief. [At-Tawbah, 23].” (Pgs. 46-49)
24. Regarding open Barā’ah, we must remember that the Jews &
Christians will never be pleased with us until we follow their Millah
And the Shaykh, Muhammad in ‛Abdul-Latīf ibn ‛Abdur-Rahmān said, “And this is
openly showing the religion, unlike the ignorant ones assume (it to be) when the
disbelievers (Kuffār) distance (themselves) and leave him to perform prayer and recite
the Qur’ān and to occupy himself with what he wishes from the extra deeds (Nawāfil)
and that this (somehow) would be him openly showing his religion. This is a grave
error, because whoever openly declared his enmity towards the polytheists (Mushrikīn)
and the disavowal from them, they would never leave him amongst them (lit. between
their backs). Rather, they would either kill him or they would expel him if they found a
way to do so. As Allāh, the Most High, mentioned, concerning the disbelievers (Kuffār):
And those who disbelieved, said to their Messengers: “Surely, we shall drive you out
of our land, or you shall return to our religion.” [Ibrāhīm, 13] – the verse. And He
informed us about the people of Shu‛ayb by saying: “We shall certainly drive you out,
O Shu‛ayb, and those who have believed with you from our town, or else you (all)
shall return to our religion.” [Al-A‛rāf, 88] – the verse. And He mentioned about the
people of the cave, that they said: “For if they come to know of you, they will stone
you or turn you back to their religion, and in that case you will never be successful.”
[Al-Kahf, 20] And did the enmity between the Messengers and their people ever become
severe except after openly declaring and cursing their religion and the speaking in such
a way as to ridicule their intelligence while insulting their gods?”39
And the Shaykh, Sulaymān ibn Sahmān also said, concerning the verse in Al-
Mumtahinah, “So this is the Millah of Ibrāhīm about which, Allāh said: And who turns
away from the religion of Ibrāhīm except him who befools himself? [Al-Baqarah, 130]
Therefore, it is upon the Muslim to take the enemies of Allāh as enemies and to openly
show enmity towards them and to distance himself from them by vast distances. And
chapter in order to clarify the importance of this basis (Asl); the fundamental concepts of which have been
snatched away from most of the callers (Du‛āt) in this time. Then we added these clarifications – despite
the words themselves being clear (in-and-of-themselves) – to close the path upon those who attempt to
hunt in murky water, by means of searching for general (statements) and things, which might assist them
in accusing us of holding the beliefs (‛Aqīdah) of the Khawārij.
39
44
he must never form allegiances with them or interact with them or intermingle with
them.”40 (Pgs. 49-50)
25. Waging Jihād against al-Kuffār is an aspect of Barā’ah

And the Shaykh, the ‛Allāmah, ‛Abdur-Rahman ibn Hasan ibn Ash-Shaykh, Muhammad
ibn ‛Abdul-Wahhāb, said, “And Allāh, the Most High, has obligated the disavowal
(Barā’ah) from the Shirk and the polytheists (Mushrikīn) and the disbelief in them and in
taking them as enemies while hating them and waging Jihād against them: But those
who did wrong changed the word from that which had been told to them for another.
[Al-Baqarah, 59] So they allied themselves with them and assisted and aided them and
asked for their support against the believers and hated them and cursed at them, based
upon that. And all of these matters nullify the Islām such as what the Book and the
Sunnah have indicated in (various) places.” (Pg. 51)
26. Regarding the saying, “We should only show our open Barā’ah in our
later stages of Da’wah” & an expansion upon hating all Mushrikīn
And here is a doubt, which many of the hasty have put forth: And it is their claim that
the Millah of Ibrāhīm is only one of the last stages from the (progressive) stages of the
Da‛wah, which must be preceded by the conveyance, with wisdom and arguments of
the best (form). And (they say) that the caller (Dā‛ī) must not seek refuge in this Millah
of Ibrāhīm, from the disavowal (Barā’ah) from the enemies of Allāh and their deities and
the disbelief in them and openly showing this enmity and hatred towards them, except
after (firstly) extending all of the forms of leniency (to them) with wisdom. So we say,
and with Allāh is the success: This misunderstanding only arose due to not fully
understanding the Millah of Ibrāhīm, by those people (i.e. those who say this) and due
to their mixing between the (original) Da‛wah to the disbelievers (Kuffār) to begin with,
and its course with the stubborn (people) from them. And also, (their confusion
regarding) the difference between all of that and between the stance of the Muslim
towards their false deities and methodologies and legislations of the disbelievers
(Kuffār), themselves. So the Millah of Ibrāhīm; from the point of it being sincerity in the
worship of Allāh, alone, and disbelief in every deity besides Him; it can never be correct
for it to be delayed or postponed. Rather, nothing must ever come, except that it (i.e. the
Da‛wah) begins with this. That is because this (negation of their deities etc.), in and of
itself, is exactly what the phrase, “Lā ilāha ilAllāh”, encompasses from the negation and
affirmation. And that is the very basis of the religion and the “pole of the hand mill”
40
45
(i.e. objective) in the Da‛wah of the Prophets and Messengers. And just so that every
misunderstanding will be removed from you, here are two matters:
• The First: And it is the disavowal (Barā’ah) from the Tawāghīt and the gods, which are
worshipped other than Allāh, the Powerful, the Majestic, along with the disbelief in
them. So these are never to be delayed or postponed. Rather, these should be openly
shown and declared from the outset of the path.
• The Second: The disavowal (Barā’ah) from the people of the polytheists (Mushrikīn)
themselves if they continue upon their falsehood. And here, for you, is an explanation
and a clarification:
The First Matter: And that is the disbelief in the Tawāghīt, which are worshipped
besides Allāh, the Powerful, the Mighty, whether these Tawāghīt are idols made from
stone, or the sun, or the moon or a grave or a tree or legislations and laws from the
invention of man. So the Millah of Ibrāhīm and the Da‛wah of the Prophets and
Messengers necessitates openly showing the disbelief in all of these deities and openly
showing enmity and hatred towards them and making their status (appear) foolish,
along with the lowering their value and making their shameful things along with their
status to be apparent along with their defects and their shortcomings, from the outset of
the path. The condition of the Prophets was this way when they began the Da‛wah to
their people by their declaring:
“Worship Allāh (Alone), and avoid (or keep away from) Tāghūt.” (An-Nahl, 36)
And based upon this, is Allāh, the Most High’s, statement about the Hanīf, Ibrāhīm:
He said: “Do you observe that which you have been worshipping, you and your
ancient fathers? Verily, they are enemies to me, save the Lord of the ‛Alamīn.” (Ash-
Shu’arah, 75-77)
And His statement in Al-An‛ām:
When he saw the sun rising up, he said: “This is my lord. This is greater.” But when
it set, he said: “O my people! I am indeed free from all that you join as partners.” (Al-
An‛ām, 78)
And His statement:
And (remember) when Ibrāhīm said to his father and his people: “Verily, I am free
from what you worship, except Him Who did create me, and verily, He will guide
me.” (Az-Zukhraf, 26-27)
46
And like this, is His statement, glory be to Him, about the people of Ibrāhīm:
They said: “We heard a young man talking (against) them (i.e. our idols) who is
called Ibrāhīm.” (Al-Anbiyā’, 60)
The interpreters (Al-Mufassirūn) have said, “…talking (against) them…” – in other

words, he was insulting them and making fun of them and lowering their status.41 And
the Book and the Sunnah are full of evidence for that. And the guidance of the Prophet
(sallallāhu ‘alayhī wassallam), in Makkah, is sufficient for us in the way he would make
the gods of Quraysh (appear) foolish while openly showing the disavowal (Barā’ah)
from them and the disbelief in them, to the point that they nicknamed him: “The
Denouncer”.
And if you want to confirm that and to be certain of it, then refer to and contemplate the
Makkah-period Qur’ān, which would not be revealed to the Prophet (sallallāhu ‘alayhī
wassallam) except a few verses, until with it came the striking of the hearts of the East
and the West and the North and the South. And the tongues of the people would pass
them (i.e. these verses) along in the markets and the gatherings and the public forums.
And these verses would address the Arabs, in the comprehendible Arabic language,
with total clarity, which would make their gods (appear) foolish; their chiefs being Al-
Lāt and Al-‛Uzzah and the third one, Manāt, which were the greatest of the people’s
gods at that time. And they would openly declare the disavowal from them and the
implausibility of their compromise or their even being satisfied with them. And the
Prophet (sallallāhu ‘alayhī wassallam) would never conceal any of that. Verily, he was but
a warner.
So those who put themselves forth for the Da‛wah, in this time, are in need of
contemplating this matter well and measuring themselves with it often, because the
Da‛wah that strives to give victory to the religion of Allāh, but then throws its most
fundamental basis behind his back; then it is not possible that it is upon the
methodology of the Prophets and the Messengers. And here we are, living at this time,
when the Shirk of taking the judgments to the constitutions and the fabricated laws, has
become widespread amongst us (lit. between our backs). So these calls are a necessity
and therefore it is a must to follow its Prophet in the adherence to Millat Ibrāhīm by
making the value of these constitutions and those laws (appear) foolish, while
mentioning their negative (attributes) to the people, while openly declaring disbelief in
them and openly showing and declaring enmity towards them, and calling the people
to that, with the clarification of the government’s mockery of the general people, while
they deceive them. Otherwise, when will the truth become apparent and how will the
people know their religion, with true knowledge, and differentiate the truth from the
falsehood as well as the enemy from the ally? And perhaps the vast majority would use
41
Trans. Note: Look to Taysīr Al-Karīm Ar-Rahmān Fī Tafsīri Kalām Al-Mannān, by ‛Abdur-
Rahmān ibn Nāsir As-Sa‛dī, page 475; publication of Mu’assasat Ar-Risālah , Beirut, 1420 H.
47
as an excuse, the benefit (Maslahah) of the Da‛wah and the (resulting) trials (Fitnah). But
which trial (Fitnah) is greater than the concealment of the Tawhīd and the deception of
the people regarding their religion? And which benefit (Maslahah) is greater than
establishing the Millah of Ibrāhīm, while openly showing the allegiance to the religion
of Allāh as well as the enmity to the Tawāghīt, who are worshipped, and devoted to
besides Allāh? And if the Muslims are not tested because of this, and if the (sacrificial)
slaughtering is not put forth in His path, then for what would the tests be? So
disbelieving in all of the Tawāghīt is obligatory upon every Muslim by (the virtue of)
half of the testimony (Shahādah) of Islām. And openly declaring that, while showing it
and making it apparent, is also a great obligation, and it is a must, which all Muslim
groups, or sub-groups from each group, must do so that it would become known and
the (awareness) would spread. And also, so that it would become the distinguishing
characteristic and description of these (various) Da‛wahs. Such was the condition of the
Prophet (sallallāhu ‘alayhī wassallam); not only in the time wherein he became
established, but also in the times of weakness as well, because it is well known that he
used to be pointed to, by all the fingers, and (people) would warn others about him and
describe him as having enmity towards their gods, and other things as well. And we
find it odd; what is this Da‛wah, about which the callers weep for its benefit (Maslahah)?
And which religion is it that they wish to establish and make apparent, while most of
them consistently speak with the praising of the fabricated law (system) – and O what
an evil – and some of them (even) praise it and bear witness to its fairness? And many
of them (even) undertake an oath of honoring it and complying with its stipulations and
its restrictions; reversing the (entire) issue (i.e. Da‛wah to Tawhīd) and its very course. So
instead of openly showing and declaring the enmity towards it (i.e. the law system),
and disbelief in it, they openly show the allegiance to it and their pleasure with it. So is
it the likes of those who would spread the Tawhīd and establish the religion?! And to
Allāh is the grievance.
And openly demonstrating this issue and openly showing it, does not have any tie with
the declaration of disbelief (Takfīr) of the ruler or his persistence upon the ruling with
other than the Sharī‛ah of the Most Merciful, because it is tied-in with the constitution or
the legislation or the law, which is established, honored, implemented, exalted and
ruled amongst the people.42
The Second Matter: And it is the disavowal (Barā’ah) from the polytheists (Mushrikīn)
and the disbelief in them and openly showing enmity and hatred towards them,
personally.
42
Trans. Note: The point of the Shaykh here is that this first level of disavowal (Barā’ah) only relates to
showing the enmity towards the false deities and not to the people who worship them. Therefore, the
declaration of disbelief (Takfīr) does not enter within this level of disavowal because that concerns the
disavowal (Barā’ah) of the individual, which is an extension from the disavowal of what is worshipped.
48
• The ‛Allāmah, Ibn Al-Qayyim, may Allāh be merciful to him, said, “And no one who
associated this major Shirk (Ash-Shirk Al-Akbar) is saved, except he who makes his
Tawhīd exclusively for Allāh’s (sake) and takes the polytheists (Mushrikīn) as enemies
for Allāh’s (sake) and draws nearer (to Allāh) by his hatred towards them for Allāh’s
(sake).”43 And it is attributed to Shaykh Al-Islām (Ibn Taymiyyah). And this issue – in
other words, the disavowal (Barā’ah) from the polytheists (Mushrikīn) – is even more
critical than the former – I am referring to the disavowal (Barā’ah) from the deities.
• The Shaykh, Hamad ibn ‘Atīq, may Allāh, the Most High, be merciful to him, said, at
His, the Most High’s saying: “Verily, we are free from you and whatever you worship
besides Allāh.” [Al-Mumtahinah, 4] “And here is an excellent point, which is that Allāh,
the Most High, preceded the disavowal (Barā’ah) from the polytheists (Mushrikīn), who
worship other than Allāh, ahead of the disavowal (Barā’ah) from the idols, which are
worshipped besides Allāh, because the first is more important than the second. This is
because if he has disavowal (Barā’ah) from the idols but does not have disavowal
(Barā’ah) from those who worship them, then he would not have come with what was
obligatory upon him. However, if he has disavowal (Barā’ah) from the polytheists
(Mushrikīn) then this necessitates that he has disavowal from their deities (as well). And
likewise, is His statement: “And I shall turn away from you and from those whom you
invoke besides Allāh.” [Mariyam, 48] – The verse. So He preceded turning away from
them ahead of turning away from what they worship besides Allāh. And likewise, is
His statement: So when he had turned away from them and from those whom they
worshipped besides Allāh… [Mariyam, 49] And His statement: “And when you
withdraw from them and that which they worship, besides Allāh…” [Al-Kahf, 16] So
this point is upon you, as it opens a door for you to have enmity towards the enemies of
Allāh. So how many people have not fallen into Shirk, yet they do not have enmity
towards its people? So he could not be a Muslim with that, as he has left religion of all
the Messengers.”44
• And the Shaykh, ‛Abdul-Latīf ibn ‛Abdur-Rahmān said within one of his treatises,
“And the person may be saved from the Shirk and loves the Tawhīd, but he would still
have a defect from the point of not having disavowal (Barā’ah) from the people of Shirk
and leaving the allegiance of the people of Tawhīd and supporting them. So he would be
a follower of his desires and (he would) have entered into a branch of Shirk, which
destroys his religion and that which he has built. And (he would be) an abandoner of
the principals and branches of Tawhīd, without which, the faith (Īmān) that He is pleased
43
Ighāthat Al-Lahfān
44
[From] Sabīl An-Najāt Wal-Fikāk. The intent of the Shaykh (i.e. Hamad ibn ‘Atīq) here – and Allāh is the
most knowledgeable – is that this person neither has enmity towards them, nor does he (even) hate them
generally or specifically in his heart, rather he offers to trade that for inclination and love. So this one;
here is no doubt that his faith (Īmān) has been nullified and that he has left the religion of all the
Messengers. He, the Most High, said: You will not find any people who believe in Allâh and the Last
Day, making friendship with those who oppose Allâh and His Messenger… [Al-Mujādilah, 22].
49
with, is incorrect. So he would neither love, nor would he hate, for (the sake of) Allāh.
And he would neither have enmity, nor would he have allegiance (based) upon the
greatness of the One who originated him and developed him. And all of this is taken
from the testimony (Shahādah) of ‘Lā ilāha ilAllāh.”45
• And he also said in another of his treatises, from the same book,46 “And the best thing
to draw one nearer to Allāh is the aggression towards His enemies, the polytheists
(Mushrikīn), while hating them and having enmity towards them and waging Jihād
against them. And with this, the slave is saved from having allegiance with them as
opposed to the believers. And if he does not do so, then he has formed his allegiance
with them, based upon what he failed to fulfill from that and abandoned from that. So
beware, (again) beware, that which destroys Islām and uproots it.”
• And Sulaymān ibn Sahmān said (in poetry form):
So whoever does not take the

Mushrikīn as enemies and
Neither
Allies (himself with them) and

neither hates them nor avoids
(them)
Then he is not upon the

methodology (Minhāj) of the
Sunnah of Ahmad
And he is not upon the straight

course.
• And the saying of the Shaykh, Muhammad ibn ‛Abdul-Wahhāb, may Allāh be
merciful with him, “It is a must for the Muslim to openly declare that he is from this
believing assembly (Tā’ifah) so that he will strengthen it and so that it will be fortified by
him and in order to frighten the Tawāghīt; those who do not attain the apex of enmity
(towards the believer) until it is clearly declared to them that he is from this assembly
(Tā’ifah), which wages war against them.”47 (Pgs. 51-59)
45
46
[Ibid] Page 842
47
From Majmū‛at At-Tawhīd
50
27. Regarding the saying, “The Mushrikīn are not our enemies”
And both the Shaykh, Husayn and the Shaykh, ‛Abdullāh, the two sons of the Shaykh,
Muhammad ibn ‛Abdul-Wahhāb, were asked about a man who enters this religion and
loves it and loves its people but does not take the polytheists (Mushrikīn) as enemies or
he takes them as enemies but does not declare their disbelief (Takfīr). So from that which
they answered with, was, “Whoever says, ‘I do not take the polytheists (Mushrikīn) as
my enemies,’ or he takes them as enemies but does not declare their disbelief (Takfīr),
then he is not a Muslim and he is from those, about whom Allāh said: …saying, “We
believe in some but reject others,” and wish to adopt a way in between. They are in
truth disbelievers. And We have prepared for the disbelievers a humiliating torment.
[An-Nisā’, 150-151]48 (Pg. 59)
28. Barā’ah is not all-inclusive & the method which Barā’ah spurts from
Da’wah
And naturally, we do not say that openly showing this disavowal (Barā’ah) and enmity
is all-inclusive, even to those with inclined hearts (to Islām), or to those who show that
they are accepting of certain matters while they do not show any enmity towards the
religion of Allāh, even though the obligation is (for this hatred) to be present in the
heart against every polytheist (Mushrik), until he purifies himself from his Shirk. But the
present discussion is concerning the open demonstration and the open declaration and
the announcing and the presentation. So these ones, and even the arrogant ones, and
the oppressors (Thālimīn), are all called to the obedience of Allāh with wisdom and kind
admonition in the beginning. Then if they respond (positively) then they are our
brothers. We love them according to their level of obedience (to Allāh) and for them is
what is for us (i.e. rights and responsibilities) and upon them is what is upon us (i.e. the
obligations and rewards). But if they refuse, despite the clarity of the persuasive
argument (Al-Hujjah), and become arrogant and continue in that which they are upon
from the falsehood and the Shirk, and they stand among the ranks, which regard the
religion of Allāh in enmity, then there is no making things pleasant with them nor is
there any cozying-up to them. Rather, it is obligatory to openly show and demonstrate
the disavowal (Barā’ah) from them at that time. (Pg. 61)
48
From Ad-Durar As-Saniyyah, (regarding the explanation of why this person is not a Muslim) look to the
earlier footnote (wherein this matter was clarified).
51
29. Understanding the time of when to show zealousness in the Kāfir’s
guidance & when to show open Barā’ah to them & that gentleness and
leniency is not absolute
And we must differentiate here, between being zealous for the guidance of the
polytheists (Mushrikīn) and the disbelievers (Kuffār) and securing supporters of the
religion (Dīn) while being lenient in the conveying with wisdom and the good
admonitions and (on the other hand) between the matter of the love and hatred and the
allegiance and abhorrence (Mu‛ādāt) for the religion of Allāh, because many of the
people mix between them. So they become confused by many of the texts, such as: “O
Allāh, guide my people because verily, they do not know,” and the likes of that. And
Ibrāhīm had disavowal (Barā’ah) from the closest of the people to him (i.e. his father)
when it became clear to him that he would persist upon his Shirk and his disbelief
(Kufr). He, the Most High, said:
But when it became clear to him [Ibrāhīm] that he (his father) is an enemy to Allāh,
he dissociated himself from him. (At-Tawbah, 114)
That was after he called him with wisdom and good admonition as you find him
addressing him with the words:
“O my father! Verily! There has come to me of knowledge…” (Mariyam, 43)
“O my father! Verily! I fear lest a torment from the Most Beneficent (Allāh) overtake
you…” (Mariyam, 45)
And likewise, was Mūsa towards Pharaoh after Allāh sent him to him. And he said:
“And speak to him mildly, perhaps he may accept admonition or fear Allāh.” (Tā-Hā,
44)
So he started with him with lenient words, responding to the command of Allāh, so he
said:
“Would you purify yourself (from the sin of disbelief by becoming a believer) and
that I guide you to your Lord, so you should fear Him?” (An-Nazi‛at, 18-19)
And he presented to him the proofs (Āyāt) and the clarifications and then when
Pharaoh openly showed his inner disbelief (Takthīb), and stubbornness and his
persistence upon falsehood, Mūsa said to him, as He, the Most High, informed us:
“Verily, you know that these signs have been sent down by none but the Lord of the
heavens and the earth as clear (evidences i.e. proofs of Allāh's Oneness and His
52
Omnipotence, etc.). And I think you are, indeed, O Fir'awn (Pharaoh) doomed to
destruction (away from all good)!” (Al-Isrā’, 102)
Rather, he would supplicate against them, saying:
“Our Lord! You have indeed bestowed on Fir'awn (Pharaoh) and his chiefs splendor
and wealth in the life of this world, our Lord! That they may lead men astray from
Your Path. Our Lord! Destroy their wealth, and harden their hearts, so that they will
not believe until they see the painful torment.” (Yūnus, 88)
So those who continue to utter the texts of gentleness and leniency and ease, in absolute
terms, while they (even) hold them (i.e. the texts) upon that which they were not meant
to be held upon, and put them in other than their places; they must pause at this issue
for a lengthy period and contemplate this and understand this with a good
understanding, if they are sincere. (Pgs. 61-63)
30. The Islāmic response to the so-called “Muslim” Rulers of today is

Barā’ah and Jihād
And it should be well-known to them, after that, that whoever has been addressed in
different ways and most of them were by means of gentleness and leniency whether it
came from the path of letters and books, or directly and in (face-to-face) meetings, by
many of the callers (Du‛āt). And it has been made clear to them that ruling with other
than what Allāh revealed is disbelief (Kufr) and he has been made aware that it is not
permissible to rule according to other than the Sharī‛ah of Allāh. Yet despite that, he
persists and becomes arrogant, even if in several events, he is (seen) laughing in the
faces of the poor with his empty, lying promises and his frail, false arguments. And the
tongue of his (true) condition judges his words to be lies. And that is by his approval
and remaining silent upon the increase of the disbelief (Kufr) and the mischief in the
countries, and in the slaves, day after day. And (also by) his restricting the callers
(Du‛āt) and the believers, and by his constricting those who perform the good, and his
surveillance of them by means of the departments of his intelligence staff and his police.
Yet at the same time he opens up (his country) to every combatant (Muhārib) towards
the religion of Allāh, and makes available for the enemies of Allāh, the means of
mischief and corruption, even to the extent of offering them the paths of (the country’s)
mainstream media for their mischief (Fasād) and their atheism, while putting forth laws
and charters, which punish whoever criticizes his modern, fabricated, Yāsiq49 of Shirk or
49
Trans. Note: Referring to Al-Yāsiq of the Tartars, which was a book used by them as a constitution for
judgments and legislations. Al-Hāfith, Ibn Kathīr, may Allāh be merciful to him, said, “And likewise,
what the Tartars rule in, according to the kingdom-oriented politics that have been taken from their king,
Genghis Khan, who fabricated for them ‘Al-Yāsiq’, which is a phrase that refers to a book assembled from
rulings he took from several legislations from those of the Jews and the Christians and the Islamic
53
openly declaring the disbelief (Takfīr) and the disavowal (Barā’ah) from him, or insulting
him or clarifying his falsehood to the people. And (also) his continuing in the
preservation of himself as ruler, who judges between the slaves in (matters of) blood
and wealth and private parts (i.e. marriage etc.), despite the fact that he is full of open
disbelief (Kufr) along with his failure to submit to the legislation of Allāh while ruling
according to it, while he knows the obligation to do so and after being requested with
that by those who do good. So the likes of this one; it is not allowed to cozy-up to him
or to refrain from being hostile towards him or making him (appear) good or honoring
him with titles or to greet him during celebrations and events, or to openly show
allegiance to him or to his government. Rather, nothing should be said to him except
like what Ibrāhīm, and those who were with him, said to their people: “Verily, we are
free from you and from your constitutions and your laws of Shirk and your government
of Kufr. We have rejected you, and it has become openly seen between us and you,
hostility and hatred forever, until you return to Allāh and submit and follow His law
alone.” (Pgs. 64-65)
31. To be a part of the police force of at-Tāghūt is Kufr

And included in this also, is the warning of entering into their allegiance and from
entering into their obedience and feeling relieved or protected by them and going into
their transports and increasing their ranks by being employed in that which assists
them upon their falsehood and affirms their governments and preserves or implements
their false laws, such as the army and the police and the intelligence services and other
than that. (Pg. 65)
32. The Salaf avoided the corrupt Sultans yet today we find many
Muslim Scholars trying to strengthen Islām – as a part of the benefit of
the Da’wah – through the systems of Shirk and Corruption of the Sultans
& giving every excuse to do so
And the stance of the predecessors (Salaf) with the leaders of their time – those about
whom it would not be correct in any circumstances to compare them with this Tāghūt
and the likes of him – were firm, clear, pure stances. And where is the stance of many of
religion (Millah) and other han them. And in it are also several rulings, which he took from his own views
and desires. So it became a followed legislation amongst his descendants (lit. sons), which they put ahead
of the ruling (Hukm) of Allāh and the Sunnah of His Messenger (sallallāhu ‘alayhī wassallam). So whoever
does that, then he is a disbeliever (Kāfir) whose fighting is obligatory (Wājib) until he returns to the ruling
(Hukm) of Allāh and His Messenger such that he does not rule by other than it neither a little nor a lot.” –
[Tafsīr Ibn Kathīr, Vol. 2/93-94; publication of Dār Al- Fayhā’, Damascus and Dār As-Salām, Riyādh, 2nd
Edition, 1418 H.]
54
the people of the Da‛wah in our time compared to them? Despite their fame and the
applause of their followers for them, despite the fact that those predecessors (Salaf) did
not graduate from the “Faculties of Political Sciences and Rights” and they did not used
to read the stench-filled newspapers or magazines, with the argument of knowing the
plots of the enemies, but despite that, they used to flee from the Sultāns and their gates.
And the Sultāns would seek them out and attempt to persuade them with wealth and
other things. However, those who attribute themselves to them (i.e. the Salaf), from
those whom Shaytān has played with their religion, seek for their worldly life (Dunyā) to
be good by the destruction of their religion. So they come and seek the entrances of the
Sultān and the Sultān humiliates them and turns away from them while the
predecessors (Salaf), may the pleasure of Allāh be upon them, used to prevent the
entering upon the leaders of tyranny; even those who wanted to order them with the
good and forbid them with the evil, due to fear that they might fall into tribulation
(Fitnah) because of them. (Therefore, they feared) that they might cozy-up to them or
make them appear good, due to their generosity or that they might remain silent upon
some of their falsehood or approve of it. And they used to see that being far removed
from them and being secluded from them was the best disavowal (Barā’ah) and
objection upon their circumstances.
And listen to Sufyān Ath-Thawrī, as he wrote to ‛Ubād ibn ‛Ubād. So he said, in his
letter: “Safeguard yourself from the leaders as to avoid coming close to them or mixing
with them in anything. And safeguard yourself from it being suggested to you that you
should intercede (with them) in order to assist someone who has been wronged or to
prevent a wrongdoing, because that is from the deception of Iblīs. And verily, only the
wicked reciters [Qurā’ (i.e. scholars)] took this as a ladder.”50
So look at Sufyān, may Allāh, the Most High, be merciful to him, while he is calling
what the callers (Du‛āt) of today describe as the benefits of the Da‛wah, as “…the
deception of Iblīs.” And he did not say to his companion, as many of the callers (Du‛āt)
of this time do, who waste their lives in seeking the benefits of the Da‛wah and
supporting the religion through its enemies and those who wage war against it, “No, O
my brother! Affirm your presence and draw near to them in hopes that you might
receive a position or a chair in the council of ministers or the council of the nation. And
hopefully, you can lessen the oppression (Thulm) or benefit your brothers. And do not
leave that position because of the disobedient ones or the wicked people, in order to
take full advantage of it. And…and…” Rather, he described that as being a ladder of
this worldly life (Dunyā) with the wicked recitors. And if that was in his time, so then,
what about in our time? We ask Allāh to be kept from that and we seek refuge in Allāh
from the evil of the people of our time and the evil of their deceptions. (Pgs. 65-66)
50
From Siyar A‛lām An-Nubalā’, Vol. 13/586; and Jāmi‛ Bayān Al-‘Ilmi wa Fadlīh, Vol. 1/179
55
33. The evils of sitting in the gatherings of the people of bid’ah is not as
evil as sitting in the gatherings of al-Murtadīn & there is no benefit in
this for the Da’wah except the Fire
And here is Shaykh Al-Islām, Muhammad ibn ‛Abdul-Wahhāb, often repeating what
which came from Sufyān Ath-Thawrī from his statement: “Whoever sits with a person
of innovation (Bid‛ah), then he is not free from one of three things:
- Either he will be a tribulation (Fitnah) for other than him, by his sitting with him – and
it has been narrated in the Hadīth, ‘Whoever begins a good tradition in Islām, then he
has its reward and the reward of those who act upon it after him without that
decreasing anything from their reward. And whoever begins an evil tradition in Islām,
then he has its burden and the burden of those who act upon it after him without that
decreasing anything from their burden.’51
- In his heart would fall something from the making good (Istihsān) so it will cause him
to stumble. So Allāh will enter him into the Fire, due to that.
- He will say, ‘By Allāh, I do not care what you say and verily, I am sure of myself.’ So
whoever feels safe from Allāh regarding his religion, even the blink of an eye, then
Allāh will remove it from him.”52
So if these are their sayings concerning sitting with the people of innovation (Bid‛ah) –
even if their innovation is not what causes disbelief (Mukaffirah) – as it is known from
their various statements in various places, so how about sitting with the apostates from
the worshippers of the laws and others besides them, from the polytheists (Mushrikīn)?
And contemplate his statement in the third (point): “…verily, I am sure of myself.” And
how many of the callers (Du‛āt) of our time have fallen, due to this (over confidence)
and the likes of it? So be aware, (again) be aware.
And in any case, Allāh, the Most High, has declared all of these crooked paths, about
which their people dream that there is victory for the religion behind them, as false. So
He, the Mighty, the Most High, clarified that there is neither victory to be anticipated,
nor any benefit for the religion whatsoever in becoming close to the wrongdoers. As He,
glory be to Him, said in Sūrat Hūd, which caused the Prophet (sallallāhu ‘alayhī
wassallam) to age53:
51
Narrated by Muslim
52
From Ad-Durar A-Saniyyah and elsewhere
53
Trans. Note: The event of Sūrat Hūd causing the Messenger of Allāh (sallallāhu ‘alayhī wassallam) to age,
is related in the Hadīth narrated by At-Tirmithī from Ibn ‛Abbās, may Allāh be pleased with him, that
Abu Bakr said to the Messenger of Allāh, “O Messenger of Allāh, verily your hair has turned grey!” To
which the Prophet (sallallāhu ‘alayhī wassallam) replied, “The Sūrahs Hūd, Al-Wāqi‛ah, Al-Mursalāt, ‘Amma
56
And incline not toward those who do wrong, lest the Fire should touch you, and you
have no protectors other than Allāh, nor would you then be helped. (Hūd, 113)
So after this, there can be no cozying-up to crooked paths, nor victory for the religion of
Allāh, nor any benefit, even if those who are tricked become fooled. O Allāh, unless
being touched by the fire is a benefit for the Da‛wah, to them. So awaken from your
sleep and do not be tricked by every caller and crier.
• And the interpreters (Mufassirīn) have stated about His, the Most High’s, saying:
“And incline not toward…’ “The going towards is the slightest of leaning towards.”
• And Abū ‛Āliyah said, “Do not incline towards them by love or even lenient words.”
• And Sufyān Ath-Thawrī said, “Whoever acquires for them even an ink stand or
sharpens for them a pencil or hands them a (piece) of paper; then he is entered into that
(threat from the above verse).”
• The Shaykh, Hamad ibn ‘Atīq, said, “So He, glory be to Him, warned with a threat to
those who incline to His enemies, of being touched by the fire, even if it is with lenient
words.”
• And the Shaykh, ‘Abdul-Latīf ibn ‛Abdur-Rahmān – and he was from the Imāms of the
Salafī Da‛wah of Najd – also said, after mentioning some of the aforementioned
statements of the interpreters (Mufassirīn) in the meaning of “inclination” (he said):
“And that is because the sin of Shirk is the greatest sin that Allāh has ever been
disobeyed in, (according to) its various levels. So how about if something that is worse
than it, such as mocking the verses of Allāh and removing His laws and His commands
and labeling that which contradicts it as ‘justice’, is added to that? And Allāh knows, as
well as the Messenger and the believers, that this is the disbelief (Kufr) and the
ignorance and the misguidance. And whoever has the smallest amount of self-respect or
even a small trace of life in his heart, then he would develop a sense of protectiveness
(Ghīrah) for Allāh and His Messenger and His Book and His religion and make his
objections firm and his disavowal (Barā’ah) towards each and every one of their
gatherings. And this is from the Jihād, without which, the Jihād against the enemy
cannot take place. So take the opportunities to openly demonstrate the religion of Allāh
and reminding (people) about it while degrading those who oppose it and having
disavowal (Barā’ah) from it (i.e. Shirk) and its people. And contemplate the means,
which lead to this greatest of harms, and contemplate the texts of the Legislator (i.e.
Yatasāloon [An-Nabā’], Ithash-Shamsu Kuwwirat [At-Takwir] have turned my hair grey.” Shaykh Al-Albānī,
may Allāh be merciful to him said, “It is Sahīh upon the conditions of Al-Bukhārī,” in Silsilat al-Ahadīth
As-Sahīhah, #995 and Sahīh in Sahīh Sunan At-Tirmithī, #2627. And in another narration, “Soorah Hūd and
its sisters…” which Shaykh Al-Albānī classified as Sahīh in Sahīh Al-Jāmi‛, #3,720.
57
Allāh) in cutting off the means and causes (to it). And most of the people – even if
someone has disavowal (Barā’ah) from it (i.e. Shirk) and its people – he might be from
the soldiers of those who have formed allegiance to them and are friendly with them
and rising to their defense. And Allāh is the One, Whom we seek help from.”54 How
great was he? It is as if he was speaking about our time.
• And the Shaykh, Muhammad ibn ‛Abdul-Wahhab said, “So Allāh, Allāh, O my
brothers,55 hold onto the basis of your religion and its origin and its infrastructure and
its head, the testimony (Shahādah) that there is nothing worthy of worship except Allāh.
And know its meaning and love it and love its people and make them your brothers,
even if they are far from you in lineage. And disbelieve in the Tawāghīt and take them as
your enemies and hate them and hate those who love them, or those who argue for
them, or those who do not declare their disbelief (Takfīr) or says, ‘I have nothing to do
with thim,’ or those who say, ‘Allāh has not held me responsible regarding them,’
because this one (i.e. whoever says this) has lied upon Allāh and lied a clear sin. (This
is) because Allāh has made every Muslim responsible to hate the disbelievers (Kuffār)
and made it compulsory (Fardh) upon him to take of them as enemies, as well as taking
them as enemies and declaring their disbelief (Takfīr), and having disavowal (Barā’ah)
from them, even if they are their fathers or their sons or their brothers. So Allāh, Allāh,
hold onto that in hopes that you will meet your Lord while not associating anything
with Him.”56 (Pgs. 67-70)
34. The only thing which can be made secret is military preparation &
plans. However, for Barā’ah, it must be done openly to at-Tawāghīt,
Shirk and al-Mushrikīn
And know, after that, that there is no contradiction between acting upon the Millah of
Ibrāhīm and taking the precautions in secrecy and concealing the hostilities used to give
victory to the religion. And the sum of our words does not reject this great precaution,
which the Prophet (sallallāhu ‘alayhī wassallam) used to take. And the evidence upon that
from his biographical accounts (Sīrah) is more than can be counted. However, what is to
be said is: “This secrecy is to be put in its proper place and this is the secrecy of
(operational military) planning and preparation. As for the Millah of Ibrāhīm and the
disbelief in the Tawāghīt and their methodologies and their false deities, then all of this
does not enter into the secrecy.” Rather, this is from the openness of the Da‛wah so it
must be openly declared from the outset of the path, as we have clarified earlier. And
upon that, the saying of the Prophet Muhammad (sallallāhu ‘alayhī wassallam) is held:
54
55
Trans. Note: “So Allāh, Allāh, O my brothers…” An expression to emphasize the importance of the
admonition to follow, by invoking Allāh’s name in order to call one’s attention to its magnitude.
56
From Majmū‛at At-Tawhīd
58
“There will not cease to be a group from my nation (Ummah) openly upon the truth.” –
The Hadīth.57 As for concealing it and hiding it, due to cozying-up to the Tawāghīt and
entering into their ranks and being promoted in their positions; then it is not of our
Prophet, Muhammad (sallallāhu ‘alayhī wassallam), rather it is from the guidance and
secrecy of the people of the Earthly institutions, about whom it is obligatory (Wājib) to
say to them also:
“To you be your religion, and to me my religion.” (Al-Kāfirūn, 6) (Pgs. 70-71)
35. Regarding the saying, “Being strict & harsh now is not good for our
Da’wah and will only hurt us and it might destroy the movement” & the
Khīlafah is only a means of al-Walā’ wal Barā’ah
… They say, due to their ignorance, “This path that you call to exposes us and openly
shows our planning and makes the end of our Da‛wah and its fruits come quickly.”
So it is said to them firstly, “These claimed fruits will not ripen and their goodness will
not become apparent until the seedling is upon the methodology of the Prophethood.
And the (current) state of those contemporary Da‛wahs is the greatest evidence and
supporting witness for that, beyond the aforementioned Sharī‛ah-based evidences from
the Millah of Ibrāhīm and the Da‛wah of the Prophets and Messengers, may the blessings
of Allāh and His peace be upon them all. Because what we suffer from today is the
ignorance of the sons of the Muslims and the concealment of the truth from them, along
with the added falsehood and the uncertainty of the stance concerning allegiance and
disavowal (Al-Walā’ wal-Barā’). Furthermore, this resulted from the silence and the
concealing of this truth by the scholars (‛Ulamā) and the callers (Du‛āt). And had they
openly declared and demonstrated it, and were tested because of it – as was the
condition of the Prophets – then it would have become apparent and clear to all of the
people. And the people of the truth would have distinguished themselves from the
people of falsehood. And Allāh’s Message would have been conveyed and the
deception, which is upon the people, would have been removed, especially concerning
the vital and hazardous matters of our time. And just as it is said, “If the scholar (‛Ālim)
speaks out of Tuqyah58 yet the ignorant one (is permitted to) speak with his ignorance,
then when will the truth become apparent?” And if the religion of Allāh and His
57
Narrated by Muslim and others
58
Trans. Note: Tuqyah refers to the practice of acting or speaking in a way as to trick or fool the observer
into understanding something different regarding his external condition than what really exists
internally. Al-Hāfith, Ibn Hajar, may Allāh be merciful to him, said, “The Tuqyah is to be careful from
demonstrating what lies inside oneself from beliefs and other things to anyone else.” [Fath Al-Bārī, Vol.
12/314].
59
Tawhīd, in actions and in beliefs, is not shown to the people, then what fruits do those
callers (Du‛āt) wait for and hope for?
Is it the “Islāmic State”? Verily, the showing of the true Tawhīd of Allāh to the people,
and their removal from the darkness of the Shirk into the light of the Tawhīd, is the
greatest goal and most important intention, even if the Da‛wahs are severely tormented
and the callers (Du‛āt) are tested.
And will the religion of Allāh ever be open except while (needing) defense and with the
trials?
And if Allāh did not check one set of people by means of another, the earth would
indeed be full of mischief. (Al-Baqarah, 251)
So with that, the rising up of the religion of Allāh and the removal of the people and
safeguarding them from the Shirk, in its varying forms, will take place. And this is the
goal for which the trials are endured upon, and doorstep (upon which) the sacrifices are
slaughtered. And the Islāmic State is nothing more than a means from the (various)
means of attaining this greatest of goals. (Pgs. 71-73)
36. The story of the boy & the king is an excellent example of Barā’ah &
there is no greater victory than martyrdom
And in the ‘Event of the People of the Trenches’, there is a lesson for those with
intellect, as that truthful boy caller (Dā‛ī) neither established a state nor any authority,
however what he did was openly show the Tawhīd of Allāh in the greatest of open
displays.59 And he gave victory to the religion with a supportive victory, while attaining
the Martyrdom (Shahādah).
59
Trans. Note: The ‘Event of the People of the Trenches’ is often also called the ‘Story of the Boy and the
King’, which is referred to in Sūrat Al-Burūj, about which, Muslim narrated from Hammād ibn Salamah:
“…then the boy was brought…’ meaning to the King, “…and it was said to him, ‘Turn back from your
religion.’ But he refused so he (i.e. the King) presented him to some of his companions and said to them,
‘Go to mountain so-and-so with him and climb the mountain and when you reach its peak and he turns
back from his religion, (let him live) otherwise, throw him off. So they accompanied him and climbed the
mountain with him and he said, ‘O Allāh, protect me by whatever you will.’ So the mountain trembled
and they fell off and he came walking to the King. So the King said to him, ‘What did your companions
do?’ He said, ‘Allāh protected me from them.’ So he (i.e. the King) gave him to a group of his companions
and said to them, ‘Accompany him and carry in boat and travel to the middle of the sea. Then if he turns
back from his religion, (let him live) otherwise, throw him in. So he said, ‘O Allāh, protect me by
whatever you will.’ So the ship capsized and they drowned and he came walking to the King. So the King
said to him, ‘Allāh protected me from them.’ Then he (i.e. the boy) said to him, ‘You will not be able to
kill me until you do what I order you to do.’ He said, ‘And what is that?’ He said, ‘You must join all the
people on an upland plain and crucify me to a tree trunk. Then take an arrow from my quiver and place
60
And what value is there in life beyond that (i.e. showing the Tawhīd and attaining
Martyrdom) and of what consequence are the killing and the burning and the torture, if
the caller wins with this greatest of victories, regardless of whether or not there is a
state? And even if the believers are burned and trenches are dug for them, then verily,
they are victors because (in doing so) the word of Allāh has become supreme and the
highest. And in addition to that, the Martyrdom (Shahādah) becomes their path and the
Paradise becomes their abode, so hold that as a virtue… (Again) hold that as a virtue.
(Pgs. 73-74)
37. Regarding the excuse, “Islām will be wiped out if we practice Jihād &
Barā’ah”
And with this, you come to realize that the saying of those ignorant ones, “This path
ends the Da‛wah and makes the end of its fruits come faster,” is ignorance and
spreading lies, because this Da‛wah is the religion of Allāh, which Allāh, the Mighty, the
Majestic, has promised to make dominant above all other religions, even if the
polytheists (Mushrikūn) hate that. And that will surely take place without doubt. And
the victory of the religion of Allāh and its rising is not tied in to the personalities of
those unstable ones, such that it would depart if they depart, or be destroyed if they are
destroyed or if they turn away. He, the Most High, said:
And if you turn away (from Islām and the obedience of Allāh), He will exchange you
for some other people, and they will not be your likes. (Muhammad, 38)
And He said:
O you who believe! Whoever from among you turns back from his religion (Islām),
Allāh will bring a people whom He will love and they will love Him; humble
the arrow in center of the bow and then say, ‘In the Name of Allāh, the Lord of the boy,’ and then shoot
me. And verily, if you do that, you will kill me. So he joined all the people on an upland plain and
crucified him to a tree trunk and then he took an arrow from his quiver. The he placed it in the bow and
said, ‘In the Name of Allāh, the Lord of the boy,’ and then he shot him and the arrow pierced his
temporal region of his skull. So the boy put his hand over the spot where the arrow pierced and then he
died. So the people said, ‘We have believed in the Lord of the boy! We have believed in the Lord of the
boy! We have believed in the Lord of the boy!’ So the king was approached and it was said to him, ‘You
know what you were afraid of? I swear by Allāh that that which you were afraid of has befallen you. The
people have believed.’ So he ordered for trenches to be dug out of the mouths of hills. Then fires were lit
(in them) and he said, ‘Whoever does not return from their religion (i.e. Islām), I will throw him in it or he
will be commanded, ‘Jump in it!’ So they did that (i.e. jumped in) until a woman came and she had with
her a boy and she was afraid to enter it. So the boy said to her, ‘O mother, be patient because veri ly, you
are upon the truth!” (Pg. 73)
61
towards the believers, stern towards the disbelievers, fighting in the Way of Allāh,
and never afraid of the blame of the blamers. That is the Grace of Allāh, which He
bestows on whom He wills. And Allāh is All-Sufficient for His creatures' needs, All-
Knower. (Al-Mā’idah, 54)
And whosoever turns away, then Allāh is Rich (Free of all wants), Worthy of all
praise. (Al-Hadīd, 24) (Pgs. 74-75)
38. The Prophets & Messengers went through the severest of tests, yet it
only increased them in exposure & penetration of the people’s hearts
simply because they didn’t give up
And these were the Da‛wahs of the Messengers and the Prophets and their followers,
which are the best supportive witness throughout the passages of time, and they were
the people who underwent the most severe trials and tests. Yet those trials did not affect
the light of their Da‛wahs, rather it did not increase them except in exposure (to the
people) and fame and penetrating the hearts of the people amongst their ranks. And it
remains here, until this time, and it has not ceased to be a light, which guides those who
are upon the path of Da‛wah to Allāh. And this is the truth about which there is no
dispute. (Pg. 75)
39. Al-Walā wal Barā is Wājib on every Muslim since it is a condition of

Lā Ilāha IlAllāh
Then despite all of that, another issue must be understood at this point. And it is that
this making known by openly showing the enmity and disavowal (Barā’ah) from the
stubborn disbelievers (Kuffār) and openly showing disbelief in their deities and their
various types of falsehood, in each era, even if it is the (very) basis of the circumstances
of the Muslim caller, which is the description of the Prophets and the straight, clear path
of their Da‛wah and that these Da‛wahs will never succeed, and its intentions and its
status will never be correct, nor will the religion of Allāh be apparent, nor will the
people know the truth except by adhering to it and following it. Despite that, it is to be
said that if an assembly from the people of truth were to openly make it known, then it
(i.e. the obligation) would fall off of the rest, and the weak ones from them even more
so. And that this would be making it known. As far as it, in-and-of itself; it is obligatory
(Wājib) upon each and every Muslim, in any era and in every place, because – as it has
passed – it is from Lā ilāha ilAllāh, without which, the Islām of an individual cannot be
62
correct. But as far as discarding and throwing away the making it known absolutely,
with the responsibilities of the Da‛wahs, despite the fact that it is a basic fundamental
from the Da‛wahs of the Prophets, then this is a strange, innovated matter, which is not
from the religion of Islām whatsoever. Rather, this entered those callers (Du‛āt), who
invite with other than the guidance of the Prophet (sallallāhu ‘alayhī wassallam) because
of their blind following (Taqlīd) and their mimicking of their Earthly parties and their
paths, which take the path of the Tuqyah, in every condition and without being
concerned with cozying-up to (the rulers) nor are they uncomfortable with Hypocrisy
(Nifāq). (Pgs. 75-76)
40. A Sahābī does Barā’ah by himself & was harmed greatly yet the
Prophet (sallallāhu ‘alayhī wassallam) did not stop him nor did he say,
“You have harmed the Da’wah and have become a Fitnah for it”
And also the story of the Islām of Abī Thār in Al-Bukhārī; and the place of testimony
(i.e. evidence) from that is his (sallallāhu ‘alayhī wassallam) saying to him, “O Abā Thār,
conceal this issue and return to your city. Then, if you hear about us emerging, come
forward.” – The Hadīth. Yet despite that, Abū Thār made known, between the backs of
the disbelievers (i.e. among them), his following of the guidance of the Prophet
(sallallāhu ‘alayhī wassallam) and his path in that. And despite their beating him until he
almost died, as it is related in the Hadīth, and despite his repeatedly making it (i.e. his
Islām) known, the Prophet (sallallāhu ‘alayhī wassallam) did not object to his action and he
did not let him down, nor did he say, as the callers (Du‛āt) in our time say, “With your
action you will expose the Da‛wah and spread a tribulation (Fitnah) and you will harm
the benefit of the Da‛wah,” or “You have set the Da‛wah back one hundred years…” And
how could it be for him to utter such a thing, while he was the leader of all the people
and the best example for them, upon this path, until the Day of Resurrection? So the
concealment of some of the weak people in following the Da‛wah is one thing, and the
apparentness and openly declaring the religion is yet another thing. And the Da‛wah of
the Prophet (sallallāhu ‘alayhī wassallam) was apparent, known and famous and everyone
knows that its basis (Asl) and its axis is the disbelief in the Tawāghīt of that time with the
Tawhīd in all forms of worship to Allāh, the Mighty, the Majestic, to the point where it
was warned about (by its enemies) and war was waged against it by many different
means. And did his weak followers need to hide or to emigrate and suffer what they
received from harm and exhaustion except due to the clarity of the Da‛wah and the fame
of its basis? And if they had even a small amount of the cozying-up (to the opposition)
as the people in our time have, then none of that would have happened to them
whatsoever. (Pg. 77)
63
41. Regarding those callers (to Islām) joining Tāghūtī armies for the sake
of “the betterment of the Da’wah”
However, as for many of the callers (Du‛āt) wasting their lives in the armies of the
Tawāghīt, being allied (to them) and cozying-up to (them), they live and die while at
their service and at the service of their vile institutions with the argument of
(preserving) the Da‛wah and giving victory to the religion (Dīn). So they deceive the
people in their religion and they bury the Tawhīd. So these paths are in the West while
the Da‛wah of the Prophet (sallallāhu ‘alayhī wassallam) and his guidance are in the
furthest of the East. (Pg. 78)
42. The Prophet (sallallāhu ‘alayhī wassallam) orders the assassination

of Ka’b ibn Al-Ashraf; his crime was inciting the people to fight the
Muslims as well as insulting the women of the Muslims
Trans. Note: The killing of Ka‛b ibn Al-Ashraf was narrated by Al-Bukhārī and Muslim,
with different phrasings of each narration, from Jābir ibn ‘Abdullāh, who said, “The
Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, “Who would kill Ka‛b ibn Al-
Ashraf as he has harmed Allāh and His Messenger?’ Muhammad ibn Maslamah (got up
and) said, ‘I will kill him.’ So, Muhammad ibn Maslamah went to Ka‛b and said, ‘I want
a loan of one or two Wasqs (i.e. measurement of quantity) of food grains.’ Ka‛b said,
‘Mortgage your women to me.’ Muhammad ibn Maslamah said, ‘How can we mortgage
our women, and you are the most handsome among the Arabs?’ He said, ‘Then
mortgage your sons to me.’ Muhammad said, ‘How can we mortgage our sons, as the
people will abuse them for being mortgaged for one or two Wasqs of food grains? It is
shameful for us. Rather, we will mortgage our arms to you.’ So, Muhammad ibn
Maslamah promised him that he would come to him next time. They (Muhammad ibn
Maslamah and his companions) came to him as promised and killed him. Then they
went to the Prophet and told him about it.” [– From one of the phrasings of Al-Bukhārī].
(Pg. 78)
43. If a Muslim is not willing to give up his position, centers, and

luxuries for the Da’wah, then he is not from the Millah of Ibrāhīm
whatsoever
64
So the Millah of Ibrāhīm, therefore, is the correct path of the Da‛wah by which there is
the leaving of the loved ones and the cutting of the necks. As for other than it, from the
paths and the twisted methodologies and the astray, crooked routes, by which those
who traverse them wish to establish the religion of Allāh without losing their centers
and their positions and while avoiding angering the people of the authority (Sultān) or
losing the castles and the women and the pleasure of one’s family and houses and
homelands, then they are not from the Millah of Ibrāhīm whatsoever, even if the people
of these Da‛wahs claim that they are upon the methodologies of the predecessors (Salaf)
and upon the Da‛wah of the Prophets and Messengers. So by Allāh, we have seen them,
we have seen them, (i.e. again and again) and how they smile in the faces of the
hypocrites (Munāfiqīn) and the oppressors (Thālimīn); even the disbelievers (Kuffār) who
oppose Allāh and His Messenger, not making Da‛wah to them while hoping for their
guidance. Rather, they sit with them in order to cozy-up to them and approve their
falsehood and offer them their applause while standing up to honor them with
reverence. And they address them by their titles such as “His Majesty” (Sāhib Al-Jalālah)
and “His Greatness, the King” (Al-Malik Al-Mu‛atham) and “The Guardian of the
Presidency” (Ar-Ra’īs Al-Mu’ammin) and “His Highness” (Sāhib As-Sumū’), and even
“Imām of the Muslims” (Imām Al-Muslimīn) and “Chief of the Believers” (Amīr Al-
Mu’minīn), despite the fact that they are (the very manifestation) of war against Islām
(itself) and the Muslims. (Pgs. 78-79)
44. An important benefit, which exposes the Government Scholars
Know, may Allāh excuse you and ourselves from the deception of the deceivers, that
what many of the ignorant do; even if they are labeled as “The Mashayikh (Shaykhs)”
while covering themselves with the Salafiyyah from the labeling many of the Tughāt of
our time with the title of “Amīr Al-Mu’minīn” or “Imām Al-Muslimīn”, verily they take
the path of the Khawārij and the Mu‛tazilah in not considering the condition of
Qurashiyyah (belonging to the tribe of Quraysh) in the Imām. Review for that Sahīh Al-
Bukhārī: The Book of Judgments – Chapter: The Leaders are from Quraysh” and other
than that from the books of the Sunnah and Jurisprudence (Fiqh) and the rulings of
Sultaniyyah (Sultānship), as it is a known issue, which you should not encounter any
difficulties in reviewing. And Al-Hāfith, Ibn Hajar narrated in Al-Fat’h from Al-Qādhī
‘Iyād, his statement: “The condition of the Imām being a Qurashī is the school of thought
(Mathhab) of all of the scholars (‛Ulamā) and they have included it in the matters of
consensus (Ijmā‛) and nothing is narrated from any of the predecessors (Salaf) in
contradiction to that. And likewise, all of those who came after them in all of the
townships.’ He said, ‘And there is no consideration for the saying of the Khawārij and
those who complied with them from the Mu‛tazilah.” (Vol. 31/91)
• Then I noticed that the Shaykh, ‘Abdullāh Abā Bitīn, who was from the scholars of the
65
Da‛wah of Najd, making a refutation upon some of those who oppose and object to the
labeling of the Shaykh, Muhammad ibn ‛Abdul-Wahhāb and ‛Abdul-‛Azīz ibn Sa‛ūd
with the title of “Al-Imām” while neither of them were Qurashīs. He said, “And
Muhammad ibn ‛Abdul-Wahhāb, may Allāh be merciful to him, did not claim the
leadership (Imāmah) of the Ummah. Rather, he was only a scholar who called for the
guidance and fought upon it. And he was not labeled in his lifetime with ‘Al-Imām’ nor
was ‛Abdul-‛Azīz ibn Muhammad ibn Sa‛ud. Neither of them were labeled with ‘Al-
Imām’. Rather, it only occurred from those who took authority after their death.” [Look
to Ad-Durar As-Saniyyah, Volume of Jihād, page 240] So look to this devout Imām and
how he freed himself from that and objected to that, despite the fact that those
mentioned were from the callers (Du’āt) of the guidance. And (consider) the
stubbornness of the government Shaykhs in this time, who persist upon calling their
Tawāghīt “Al-Imām”, or “Amīr Al-Mu’minīn”. So their tidings are that they are upon the
path of the Khawārij; the very same description, which they constantly accuse the
students of knowledge with and the callers (Du‛āt) of truth with, who oppose their
Tawāghīt.
And they accused them out of

transgression with what the accusers
Are more deserving of, to repel from

himself the criminal deed.
He accuses the innocent with the

crime that he committed as a lie.
And for that, they confuse the

ignorant ones.
And all of this concerns the condition of the Qurashiyyah so how about adding to that,
the absence of justice and knowledge and wisdom and other than that from the
conditions of leadership (Imāmah)? And how about if the Islām and the faith (Īmān) are
absent? How (then), how? (Pgs. 79-80)
45. Regarding the Muslim who sits with those – such as the Tāghūt – who
mock the Dīn for the “betterment of the Da’wah”
Yes, by Allāh, we have seen them. He would leave and return selling his religion for
less than the wing of a mosquito. He is called a believer and he studies the Tawhīd and
maybe he even teaches it. Then he takes an oath to honor the constitution with its laws
of disbelief and he bears witness to the virtue of the fabricated laws and he increases the
66
ranks of the oppressors (Thālimīn) and must greet them with a cheerful face and a
pleasant tongue, despite the fact that they pass over the verses of Allāh in the evening
and the daytime, which forbid them from inclining towards the oppressors (Thālimīn) or
obeying them and being pleased with some of their falsehood, as they read these verses,
such as His, the Most High’s, statement:
And incline not toward those who do wrong, lest the Fire should touch you… (Hūd,
113)
And His, the Mighty, the Majestic’s statement:
And it has already been revealed to you in the Book (this Qur'ān) that when you hear
the Verses of Allāh being denied and mocked at, then sit not with them, until they
engage in a talk other than that; (but if you stayed with them) certainly in that case
you would be like them. (An-Nisā’, 140) – the verse.
• And the Shaykh, Sulaymān ibn ‛Abdullāh, ibn Ash-Shaykh, Muhammad ibn ‛Abdul-
Wahhāb, said concerning the meaning of His, the Blessed, the Most High’s statement:
…certainly in that case you would be like them. “The verse is upon its outward
meaning, which is that if a man who hears the verses of Allāh being disbelieved in and
being mocked, and yet he sits with the mocking disbelievers without any compulsion or
any objection and without standing up from them, until they begin a different
discussion, then he is a disbeliever (Kāfir) like them, even if he did not commit their
action.”60
And His, the Powerful, the Majestic’s statement:
And when you see those who engage in a false conversation about Our Verses (of the
Qur'ān) by mocking at them, stay away from them till they turn to another topic. (Al-
An‛ām, 68)
• Al-Hasan Al-Basrī said, “It is not allowed for him to sit with them whether they idly
chat or do not idly chat, due to His, the Most High’s, statement: And if Shaytān causes
you to forget, then after the remembrance sit not you in the company of those people
who are the Thālimūn. (Al-An‛ām, 68) And likewise, is His, the Most High’s, statement:
And had We not made you stand firm, you would nearly have inclined to them a
little. In that case, We would have made you taste a double portion (of punishment)
in this life and a double portion (of punishment) after death. And then you would
have found none to help you against Us. (Al-Isrā’, 74)
60
67
• And the Shaykh, Sulaymān ibn ‛Abdullāh said, “So if this address was to the most
noble of the creation (i.e. the Messenger of Allāh), may the blessings of Allāh and His
peace be upon him, then how about for other than him?61
And they read His, the Most High’s, statement describing the believers:
And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and
all that Allāh has forbidden). (Al-Mu’minūn, 3)
And His statement:
And those who do not witness falsehood, and if they pass by some evil play or evil
talk, they pass by it with dignity. (Al-Furqān, 72)
Yet they claim that they are upon the methodology of the predecessors (Salaf), while the
predecessors (Salaf) used to flee from the doors of the Sultāns and their positions, during
the time of the lords of the Sharī‛ah (i.e. those who ruled according to it) and the
guidance, as opposed to the times of tyranny and darkness (i.e. nowadays). And by
Allāh, the swords were neither put to their throats nor were they hung by their feet or
were they forced upon that. Rather, they chose to do so while they were granted for
that, huge amounts of money and the diplomatic immunities. So we seek refuge in
Allāh from the personal desires and the removal of foresight. And we wish that they
would at least openly say, “We have done this due to enthusiasm for this worldly-life
(Dunyā).” But instead, they say, “The benefit of the Da‛wah and the support of the
religion (Dīn).” So at whom do you laugh, O you poor people? Is it at us, the weak? If
so, then neither we nor the likes of us hold any harm or benefit for you. Or is it upon
“The Mighty” (Al-Jabbār) of the Heavens and the Earths (i.e. Allāh), the One, which no
hidden thing can be hidden from, while He knows your secrets and your private
conversations. (Pgs. 80-83)
46. Regarding those who say, “So-and-so is an extremist and is hasty for
this open hatred…”
And we have heard them accuse those who oppose them or object to them regarding
that, that they are shallow in ideology and have little experience and that they have
neither wisdom in the Da‛wah, nor patience in the harvesting of the fruit nor the vision
regarding the current realities and the universal practices. And (they claim) that they
lack political knowledge and while being shortsighted. And they did not realize – those
61
68
poor people – that they were not (merely) accusing, with that, a small group of
individuals. Rather, they are accusing, with that, all of the Messengers and the Millah of
Ibrāhīm, which from its most important issues is openly showing the disavowal
(Barā’ah) to the enemies of Allāh and the disbelief in them and their crooked paths,
while making the enmity and hatred apparent towards their methodologies of disbelief.
And they did not realize that their words imply that Ibrāhīm and those who were with
him had neither wisdom in the Da‛wah nor understanding of their current realities and
that they were hasty and extremists, despite the fact that Allāh, the Powerful, the
Majestic, approved of them and commanded us to take them as examples, as He said:
Indeed there has been an excellent example for you in Ibrāhīm and those with him…
(Al-Mumtahinah, 4)
And who can be better in religion than one who submits his face (himself) to Allāh
and he is a Muhsin (a good-doer). And follows the religion of Ibrāhīm Hanifa (to
worship none but Allāh Alone). And Allāh did take Ibrāhīm as a Khalīl (an intimate
friend). (An-Nisā’, 125)
And He, Glory be to Him, removed Ibrāhīm far from foolishness as He described him
with guidance, when He said:
And indeed We bestowed aforetime on Ibrāhīm his (portion of) guidance, and We
were Well-Acquainted with him. (Al-Anbiyā’, 51)
Then He mentioned his Da‛wah, furthermore, He, Glory be to Him, clarified – as we

mentioned earlier – that the Millah of Ibrāhīm; no one turns away from it except the
foolish one.62 And how could the foolish one have wisdom in Da‛wah and clear
sightedness and a correct methodology and a claim of (being upon) a straight path?
(Pgs. 83-84)
62
Trans. Note: Al-Anbiyā’, 52 – 70 & Āl-‛Imrān, 67
69
Section IV: Chapter 2: The Difficulty in Adhering
to the Millah of Ibrāhīm and a Warning Against
Following the Crooked Paths
70
1. The test & trials on the Muslims is from the Sunnah of Allāh
So the assumer should not assume that this path is laid out with fragrant flowers or that
it is surrounded with tranquility and gentleness. Rather, it is, by Allāh, surrounded
with hateful things and trials. But its seal (i.e. destination) is a musk-scented soul and
(the fragrance of) sweet basil with a Lord who is not displeased. And we do not wish
for the trials for ourselves, nor for the Muslims, but the trials are from the Sunnah of
Allāh, the Powerful, the Majestic, along this path, by which He differentiates between
the vile and the good, as it is the path, which the people of desires and the authority
(Sultān) cannot be pleased with due to its direct clash against their current positions.
And it is a clear disavowal (Barā’ah) towards their deities and their manifestations of
Shirk. (Pgs. 84-85)
2. Many of the Muslim leaders and members of Islamic movements live

comfortably and are barely tested which exposes the fact that they do not
practice al-Wala’ wal Barā’ah like the Prophet (sallallāhu ‘alayhī
wassallam); indeed, they are not upon his path
But other than this path, you will mostly find its people living luxuriously and inclining
towards this worldly-life (Dunyā). And you will not see traces of these trials upon them
because a person is only tested according to the level of his religion. So the most
severely tested people are the Prophets, then nearest (in level) and then the nearest (in
level).63 And the followers of the Millah of Ibrāhīm are the most severely tested people
because they follow the methodology of the Prophets in the Da‛wah unto Allāh. As
Waraqah ibn Nawfal64 said to the Prophet (sallallāhu ‘alayhī wassallam), “No man has
ever come with the likes of what you came with except that he was taken as an
enemy.”65 So if you see, in our time, those who claim to call to the likes of what the
63
Trans. Note: Referring to the Hadīth narrated by At-Tirmithī, in which the Messenger of Allāh
(sallallāhu ‘alayhī wassallam) was asked which of the people are the most severely tested. He said, “The
Prophets, then nearest (in level) and then the nearest (in level). The man will be tested according to his
religion. So if there is firmness in his religion, his tests will be harsher. And if there is weakness in his
religion, his tests will be in accordance to the amount (i.e. strength) of his religion. So the tests will not
leave the slave until it leaves him walking on the Earth without any mistakes (i.e. sins) upon him.” Shaykh
Al-Albānī, may Allāh be merciful to him, classified it Hasan Sahīh in Sahīh Sunan At-Tirmithī, #1,956 and
Sahīh with a different phrasing in Sahīh At-Targhīb, #3,402 as well as Sahīh Al-Jāmi‛, #992 and #993. And in
Silsilat Al-Ahadīth As-Sahīhah, he said, “Its chain is good.” #143.
64
Trans. Note: Waraqah ibn Nawfal was the cousin of Khadījah bint Khuwaylid, the first wife of the
Messenger of Allāh.
65 Narrated by Al-Bukhārī
71
Prophet (sallallāhu ‘alayhī wassallam) used to call to and upon the likes of his path, and
he claims to be upon his methodology, yet he is not taken as an enemy by the people of
falsehood and the authority (Sultān), and instead he is calm and relaxed between their
backs (i.e. amongst them), then examine his condition. He is either astray from the path;
he has not come with the likes of what the Prophet (sallallāhu ‘alayhī wassallam) came
with and he took crooked paths, or he is a liar in his claim and he clothes himself in
what he is not fit to clothe himself with. This could either be due to followed desires
and from seeking the pleasure of every opinionated person’s whims, or due to the
worldly-life (Dunyā), which he hopes to attain (a position in), such as being a spy or an
eye (i.e. watcher) for the people of the authority (Sultān) against the people of the
religion. And that which Waraqah said to the Prophet (sallallāhu ‘alayhī wassallam), was
approved of in the personalities of the companions (Sahābah), when they gave their
pledge of allegiance (Bay’ah) to the Prophet (sallallāhu ‘alayhī wassallam) as As‛ad ibn
Zarārah said when he rose up and reminded them saying, “Be cautious, O people of
Yathrib (i.e. Madīnah). Verily, his expulsion this day is a separation from all the Arabs
or (it will mean) the killing of the best of you and that the swords shall strike you. So
either you are a people who will be patient upon that; (and if so) take it and your
reward will be with Allāh. Or else you are a people who fear for yourselves, in which
case you should leave him. So be clear about that as it will be more excusable for you
with Allāh!”66
So contemplate this well because we are in great need of that, nowadays wherein
everyone who leaps ahead and crawls, has covered himself in the garments of the
Da‛wah and as callers (Du‛āt). So look upon yourselves and measure it (i.e. your ability
to bear this burden) and present this path to it (i.e. the self) and hold it accountable for
its defects therein. So you will either be from a people who are patient upon that; and
therefore you must take it with its right and ask Allāh to keep you firm upon what
results from trials. Or alternatively, you cannot see this ability within yourself to stand
up and openly show this Millah. So remove from yourself the clothing of the callers
(Du’āt) and lock your house upon yourself with your personal affairs. So leave yourself
from matters of the general masses or isolate yourself in a valley from the valleys with a
provision (Ghanīmah) of yours. Because it is, by Allāh, just like As‛ad ibn Zarārah said,
which is that it is more excusable for you, with Allāh. Yes, that is more excusable for
you with Allāh than you laughing at yourselves and at the people, while you do not
have the strength to stand up upon the Millah of Ibrāhīm. Otherwise, you will go out in
the Da‛wah upon crooked paths and you take other than the guidance of the Prophet
(sallallāhu ‘alayhī wassallam) as guidance, such as beatifying and cozying-up to the
Tawāghīt, while hiding and concealing your enmity towards them and to their
falsehood. So by Allāh, then (again) by Allāh, verily the one who isolates himself in a
valley from the valleys with a provision (Ghanīmah) of his, is superior and he is upon a
more guided path than yourself in that case. And the truth was told by he who said:
66
Narrated by Al-Imām Ahmad and Al-Bayhaqī
72
Silence is better than the words
of a flatterer cozying up to those
Whose insides are filthy, but

have pleasant words.
He knew the reality but he

inclined towards that which
Pleases and impresses every

arrogant transgressor.
O people, do not be surprised by

those who enrich (beautify)
With the words, in these days of

ours
While they ascended the pulpits

and wrote in the blackened
newspapers
And they proceeded to all the

other social gatherings.
By Allāh, they did not declare

the reality and the guidance.
Certainly not, nor did they

expose the destructions.
How could the reality be

pointed out with a wish
To be connected to the people of

oppression and desires.
Or a seeker of power in an era of

Prestige for he who is famous to
be someone of desires.
So my advice, O people, is that

you not desire
73
In our time, with the abundance
of desires.
Live for the religion of Allāh,

not for a civilization
That is surrounded by
confusion and doubts.
(Pgs. 85-87)
3. Regarding those Muslims who laugh at the Muslims that correct them;
they even justify their evil of mixing with al-Kuffār by using the hadīth
on how mixing with people is better than staying away from the people
And we have seen many of them mocking the ones who have noticed their crooked
paths and their astrayness and who subsequently turned away from them and their
calls, which are upon other than the Prophetic methodology. We have seen them
mocking them due to their isolation while they accuse them of sitting back and inclining
towards this worldly-life (Dunyā) and with their defects related in the Da‛wah to Allāh.
Then if this is the case, then what defects in Da‛wah do those (other) people have? Is it
(i.e. the defects) in Da‛wah with which you seek refuge in the army and the police and
the national councils and the parliaments of Shirk and other than that, from the
employment, which increases the numbers of the oppressors (Thālimīn)? Or is it that one
whereby you enter the gatherings of indecency (Fāhishah) in the coed universities and
the colleges and the corrupted schools and other than them, by using the argument of
the benefits of the Da‛wah, wherein you do not even show your true religion when you
call therein, by means of other than the guidance of the Prophet (sallallāhu ‘alayhī
wassallam)? Or could it be that they (i.e. those who you blame for forsaking your Da‛wah
once they discovered your crookedness) are guilty of the same defects, in the true
Da‛wah, which both groups were deficient in; that being the Millah of Ibrāhīm? Or do
you use as evidence, the statement of the Prophet (sallallāhu ‘alayhī wassallam), “The
believer who mixes with the people while being patient upon their harm is superior to
the believer who does not mix with the people and is not patient upon their harm?”67
67
Narrated by Imām Ahmad and At-Tirmithī and others [Trans. Note: Shaykh Al-Albānī, may Allāh be
merciful to him, classified it as Sahīh in Sahīh Al-Jāmi‛, #6,651 as well as with slight differences in narration
in Sahīh Al-Adab, #300 and Sahīh Sunan Ibn Mājah ”, #3,257. And in Silsilat Al-Ahadīth As-Sahīhah, he said,
“Its chain is upon the condition of the two Shaykhs (i.e. Al-Bukhārī and Muslim) #939.]
74
Then our response to this is that this Hadīth is in the East and you are from it in the
West, because this mixing must be upon the guidance of the Prophet (sallallāhu ‘alayhī
wassallam) and not following your opinions and your desires and your innovated
methods of Da‛wah. So if it were like that, in other words, upon his (sallallāhu ‘alayhī
wassallam) guidance, the harm and the reward would both be attained. Otherwise, then
what rewards do those who call with, other than the guidance of the Prophet (sallallāhu
‘alayhī wassallam), wait for?68 And whoever says this, has thrown away a great
condition, from the conditions, for the acceptance of deeds, which is “The Following.”69
And what harm is to be faced by those who do not openly show their enmity towards
the people of transgression (Fisq) and the wickedness and the disobedience, while he
does not even openly declare his disavowal (Barā’ah) from their manifestations of Shirk
and their crooked paths? Furthermore, he even sits amongst them approving of their
falsehood, while smiling in their faces while their faces (i.e. those who sit with them) do
not so much as change color (i.e. frown) or even becoming angry for Allāh’s sake for
even the blink of any eye, while they violate the sanctities of Allāh, with the argument
of the leniency and the wisdom (in the Da‛wah) and the good admonition and to avoid
causing the people to flee from the religion. And they use ‘the benefit of the Da‛wah’,
while destroying the religion knot-by-knot (i.e. piece-by-piece) with the axes of their
innovated leniency and wisdom. (Pgs. 87-89)
4. A look at how Ibn al-Mubārak sent his letter to Fudhayl about Jihād &
what his letter would have looked like if he saw the Muslims today
And you see some of them laughing at their followers of young men while they wage
war against their isolating themselves in absolute terms, and rejecting the affirmed texts
concerning that,70 while reciting the poetry of Ibn Al-Mubārak, may Allāh, the Most
High, be merciful to him, when he sent to Al-Fudhayl, saying:
68 Trans. Note: Another logical point that shows the incompatibility of the description of this Hadīth with
those who incline towards the oppressors (Thālimīn), is the description of harm. It might be easy to mix
with the people, but if no harm results from this, due to the ease of compromise from the caller (Dā‛ī)
with the desires of those whom he claims to call, then how could he attribute himself to the description of
the aforementioned Hadīth?
69
Trans. Note: The agreed upon conditions for any deed to be accepted is that it firstly must be dedicated
solely for the pleasure of Allāh, alone. And the second condition is that the deed must be in accordance to
the Sunnah of His Messenger (sallallāhu ‘alayhī wassallam); hence “The Following”. In his interpretation
(Tafsīr) of the verse: So whoever hopes for the mīting with his Lord, let him work righteousness and
associate none as a partner with his Lord… [Al-Kahf, 110] Al-Hāfith, Ibn Kathīr said, “This is what is
meant by seeking the pleasure of Allāh alone with no associate or partner. These are the two basic
features of acceptable deed: their intent is for the sake of Allāh alone, and they are done in accordance
with the Sunnah of the Messenger of Allāh (sallallāhu ‘alayhī wassallam).” [Tafsīr Ibn Kathīr, Vol. 3/147;
publication of Dār Al-Fayhā’, Damascus and Dār As-Salām, Riyādh, 2nd Edition, 1418 H.]
70 Editors Note: In reference to the next subheading regarding a hadīth
75
O worshipper of the Two Sacred Mosques, if you saw us
Then you would know that you are but playing in worship.
Whosoever stains his neck with tears

Then our collars are smeared with our blood.
– to the end.
And if the worshipper of the Two Sacred Mosques (Al-Haramayn) had seen them (i.e.
those who use this poetry today) and saw their crooked Da‛wahs, then perhaps he
would reply, “Al-Hamdulilāh, to the One who excused me from that which He has tried
you with and He made me virtuous in merit, over many of those Whom He created.”
And I say: What a great difference between these Da‛wahs of yours and your paths, and
between the Jihād of Ibn Al-Mubārak and those righteous ones who participated in the
warfare. Furthermore, perhaps if Ibn Al-Mubārak saw these Da‛wahs of theirs, then he
would have sent to Al-Fudhayl saying:
O worshipper of the Two Sacred Mosques, if you saw them

You would be grateful due to your being away in worship.
Whosoever does not call with the guidance of his Prophet

Then he is the ignorant one who plays with his religion.
(Pgs. 90-91)
5. The hadīth on doing Jihād & being isolated from society

Trans. Note: Such as what was narrated by Al-Bukhārī from Abu Sa‛īd Al-Khudrī, may
Allāh be pleased with him that the Messenger of Allāh (sallallāhu ‘alayhī wassallam) said,
“Soon there will come a time when the best wealth a Muslim will have will be sheep
which he will take to the mountaintops and places where rain falls, fleeing for the sake
of his religious commitment from tribulation.” And Muslim also narrated from him (i.e.
Abu Sa‛īd) that a man came to the Prophet (sallallāhu ‘alayhī wassallam) and said, “Which
of the people is best?” He said, “A man who strives in Jihād for the sake of Allāh with
his wealth and his self.” He asked, “Then who?” He said, “A believer in a mountain
pass who worships Allāh and leaves the people alone.” In their explanation of these
Hadīths, An-Nawawī said, “This does not mean the mountain pass itself, rather what is
referred to is being alone and isolating oneself. A mountain pass is mentioned as a
metaphor because it is usually devoid of people.” [Sharh Sahīh Muslim, Vol.13/34] and
Al-Hāfith, Ibn Hajar said, “This report indicates that isolation is preferable in the case of
one who fears for his religious commitment.” [Fath Al-Bārī, Vol. 13/42]. (Pg. 90)
76
Section V: Chapter 3: The Responsibilities in
Adhering to the Millah of Ibrāhīm
77
1. Al-Barā’ah is also done to distinguish between those who are
outwardly righteous & to not show the Fāsiqūn the “cozying-up”
Yes, verily the Millah of Ibrāhīm holds one accountable for much. But in that, is tied the
victory of Allāh and the huge success. And with it, the people are differentiated into
groups; the group of faith (Īmān) and the group of disbelief (Kufr) and transgressions
(Fusūq) and disobedience (‛Usyān). And with it, the allies of The Most Merciful (Ar-
Rahmān) become distinguished from the allies of the Satan (Ash-Shaytān). Such was the
Da‛wah of the Prophets and the Messengers. They did not have these sick conditions,
which we live with today from everything being all mixed up between the righteous
with the unrighteous or the cozying-up to or the sitting of the bearded people along
with the people of transgression (Fisq) and wickedness (Fujūr) and their honoring them
and holding them above or ahead of the people of righteousness (Birr) and piety
(Taqwa), despite the fact that those people openly show hatred and enmity towards the
religion by several different means. Rather, their Da‛wahs were clear disavowal (Barā’ah)
from their people who turned away from the legislation of Allāh with open enmity
towards their false deities, not compromising nor cozying-up nor making things nice in
the conveyance of the legislation of Allāh. (Pgs. 91-92)
2. Even Prophet Nūh didn’t cozy-up to his people (that were Fāsiqūn) but
instead showed them Barā’ah. The statement of Nūh is astonishing since
he didn’t have any huge support or backing or state; rather, he had Allāh
So listen to Nūh, from the depths of time, wherein he addressed his people, (while he
was) alone, not fearing their authority, nor their transgression as he said:
“O my people, if my stay (with you), and my reminding (you) of the Ayāt (proofs,
evidences, verses, lessons, signs, revelations, etc.) of Allāh is hard on you, then I put
my trust in Allāh. So devise your plot, you and your partners, and let not your plot be
in doubt for you. Then pass your sentence on me and give me no respite.” (Yūnus, 71)
And would a man who cozied-up to his people say the likes of this? It is just like Sayyid
Qutb, may Allāh be merciful to him said, “This was a clear motivating challenge, which
the speaker would not utter, except while he had his hands full of strength and while
having complete faith in his preparedness, to the point where he could battle his enemy
on his own, such that he might dare them with these challenging words to attack him.
So what was behind Nūh from strength and preparedness…? He had Allāh with him
78
and Allāh is sufficient as a guide and a supporter. And Allāh, the Most High, had
ordered his Prophet, Muhammad (sallallāhu ‘alayhī wassallam) to recite this to his people,
as He said:
And recite to them the news of Nūh. When he said to his people… (Yūnus, 71)
(Pgs. 92-93)
3. Prophet Hūd faced a fierce and powerful opposition, yet he challenged

them despite their ability to crush him
And look to Hūd (‘alayhis salām) in the beginning of these verses as he confronted his
people who were from the most severe people in terms of their strength and the fiercest
of them in attacking. He confronted them while alone, yet with the firmness of the
mountains, or even more sternly. Listen to him, while he openly declares his disavowal
(Barā’ah) clearly and plainly from their manifestations of Shirk and making them hear
his eternal words:
He said: “I call Allāh to witness and bear you witness that I am free from that which
you ascribe as partners in worship with Him (Allāh). So plot against me, all of you,
and give me no respite.” (Hūd, 55)
He said this to them, while he was but one man, “Plot against me with your numbers
(of men) and your army and your deities of falsehood.”
“Verily, my Lord is on the Straight Path (the truth).” (Hūd, 56)
(Pg. 93)
4. Regarding those who love Sayyid Qutb but beg at-Tughāt to make
permission in doing Da’wah or attaining a seat in the Councils of Shirk
And to those who parrot many of the words of Sayyid, may Allāh, the Most High, be
merciful to him, while at the same time, they are enthusiastic – or worse yet, they even
race one another to beg the Tawāghīt who turn away from the legislation of Allāh – so
that they would rule with the legislation in a few of the matters, or so that they might
issue them the permission to make Da‛wah unto Allāh or so that they might attain a seat
in the councils of Shirk and transgressions (Fusūq) and disobedience (‛Usyān). To them,
we mention the words of Sayyid, concerning these verses as he said, “Verily, it is an
uprising of disavowal (Barā’ah) towards the people, while he was from them and was
79
their brother. And it was an uprising for fear of remaining amongst them while they
had taken other than the path of Allāh as a path. And it was an uprising of separation
between the two groups, which shall never join, while making Allāh, his Lord, to be a
witness of his disavowal (Barā’ah) towards his astray people and his withdrawal from
them along with his separation from them. And he made them to be witnesses upon his
disavowal (Barā’ah) towards them, right to their faces so that they would not have any
doubt within themselves, concerning his fleeing (from them) and his fear of remaining
with them!”
“And verily, someone might be astonished by a man who confronts those people who
trust in their false gods with this trust. So he makes their beliefs (appear) vulgar and he
chastises them upon that and then he stirs their hostility by opposing them. He did not
seek any delay as to prepare, as they had prepared. And he did not leave them to linger
as to soothe their fury. Verily, the people of the Da‛wah unto Allāh, in every region and
era, are in need of standing for a lengthy period in front of this brilliant ‘stance’. One
man; no one believed with him, except a small amount, facing the most violent of the
Earth’s people and the richest of the people of the Earth and the most advanced people
of the Earth, materially at that time, as they were the aggressive tyrants (Jabbārūn), who
use to attack without mercy, along with those whom (Allāh’s) favors had made them
arrogant, along with those who had established the production mills, while hoping for
eternally extended lives. Verily, it was the faith (Īmān) and the trust and the assurance;
the faith (Īmān) in Allāh and the trust in His promise and the assurance in His victory:
“I put my trust in Allāh, my Lord and your Lord! There is not a moving (living)
creature but He has grasp of its forelock. Verily, my Lord is on the Straight Path (the
truth).” (Hūd, 56) And those mistaken, stubborn people of his; verily they were from the
creatures whose Lord held grasp of their forelocks and it is He who controls them by
His Might and his Power. So why should he (i.e. Hūd) fear these creatures and how
should he receive them, while they were powerless, having no control, except by the
permission of his Lord?
And why should he remain amongst them while their (i.e. the believer’s) path was
different than their (the disbeliever’s) path?”71
Likewise, were the conditions of the Messengers, may the Blessings of Allāh and His
Peace be upon them, with their stubborn people. And likewise was their Da‛wah; a
constant struggle against falsehood and clarity in the Da‛wah and openly declaring the
enmity and the disavowal while their Da‛wahs did not know any cozying-up to, nor
being pleased with, any of the falsehood or meeting it in the middle of the path (i.e.
compromising).
71
Summarized from Ath-Thilāl.
80
So the enmity of the people of truth towards the falsehood and its people and their
separating themselves from them is a very old matter, which Allāh has made obligatory
(Wājib) since the time He sent Adam (‘alayhis salām) down to Earth. And Allāh willed it
within the devine decree (Qadr) and legislation (Shara’) so that His allies would be
differentiated from His enemies and His party from (the object of) His war and the vile
from the good and so that He would take martyrs (Shahadā) from the believers, just as
He, the Majestic, Most High, said:
“Get down, one of you an enemy to the other…” (Al-A‛rāf, 24)
And upon this, the entire caravan of Messengers passed and this was their religion as
you have come to know. He, the Most High, said:
And so We have appointed for every Prophet enemies - Shayātin (devils) among
mankind and Jinns… (Al-An‛ām, 112)
Thus have We made for every Prophet an enemy among the Mujrimūn (disbelievers,
polytheists, criminals, etc.). (Al-Furqān, 31)
(Pgs. 93-96)
5. The Prophet (sallallāhu ‘alayhī wassallam) showed Barā’ah in the

Makkan stage & was known as an enemy of Shirk & al-Mushrikūn
And likewise was the Seal of the Prophets and the Messengers, may the Blessings of
Allāh and His Peace be upon him. And he is the one who has been described as “…a
divider between the people.”72 And in a narration, “…he has divided between the
people.” So he responded to the command of Allāh, the Most High, in following the
Millah of Ibrāhīm, (‘alayhis salām), as he neither remained silent upon the Shirk and its
people nor did he cozy-up to them nor did he make things nice for them or other than
that. Rather, in Makkah, despite the small quantity of his followers and their weakness,
he would openly declare his disavowal (Barā’ah) towards the disbelievers and their false
deities. And he would declare them to be vulgar and he would say, as Allāh, the Most
High, commanded him to, while having disavowal towards the Shirk and while clearly
declaring the disbelief of its people along with their disavowal from his religion and the
disavowal of his religion towards them:
72
Narrated in Al-Bukhārī
81
Say: “O Al-Kāfirūn, I worship not that which you worship. Nor will you worship that
which I worship. And I shall not worship that which you are worshipping. Nor will
you worship that which I worship. To you be your religion, and to me my religion.”
(Al-Kāfirūn, 1-6)
And he would openly declare to them that he is firm upon his path, while being
disavowed from those who oppose it, and that he is from the believers who are enemies
to both themselves and their religion:
Say: “O you mankind! If you are in doubt as to my religion (Islām), then (know that)
I will never worship those whom you worship, besides Allāh. But I worship Allāh
Who causes you to die, I am commanded to be one of the believers.” (Yūnus, 104)
And He, the Most High, addressed him saying:
And if they belie you, say: “For me are my deeds and for you are your deeds! You are
innocent of what I do, and I am innocent of what you do!” (Yūnus, 41)
And He, Glory be to Him, taught the believers to say:
…Allāh is our Lord and your Lord. For us our deeds and for you your deeds. (Ash-
Shūrah, 15)
(Pgs. 96-97)
6. The hadīth on reciting Sūrah al-Kāfirūn before sleep since it is Barā’ah

from Shirk
It has come in the authentic Hadīth that the Messenger of Allāh (sallallāhu ‘alayhī
wassallam) said to one of his companions “Read: Say: ‘O Al-Kāfirūn… (Al-Kāfirūn, 1-6)
then go to sleep upon its seal (i.e. at its end) because it is a disavowal (Barā’ah) from the
Shirk.”73 (Pg. 98)
73
Narrated by Abū Dāwūd and others [Trans. Note: Shaykh Al-Albānī, may Allāh be merciful to him,
classified it Sahīh in Sahīh Sunan Abī Dāwūd, #4,027; Sahīh Sunnan At-Tirmithī, #2,709, with a longer
phrasing; and Sahīh Al-Jāmi‛, #1,161. And he classified an alternate narration of the same Hadīth as Hasan
also in Sahīh Al-Jāmi‛, #292 and as “Strong” in Mishkāt Al-Masābīh, #2,102].
82
7. Appreciating the beauty of Sūrah al-Kāfirūn in its historical context
And it has come in Risālat Asbāb Najāt As-Su’ūl Min As-Sayf Al-Maslūl that which
summarizes as follows: “Verily, the word of sincerity (Ikhlās), ‘Lā ilāha ilAllāh ’, was
restricted with mighty restrictions. So the Imām of those who were Hanīf (sallallāhu
‘alayhī wassallam) [i.e. free from Shirk (this refers to Ibrāhīm)] was not sufficed by its
uttering alone nor was the love and the allegiance fulfilled for him – while he was the
Imām of those who loved – until it was (accompanied) with enmity. Just as He, the Most
High, informed us about him: He said: ‘Do you observe that which you have been
worshipping; you and your ancient fathers? Verily! They are enemies to me, save the
Lord of the 'Alamīn (mankind, Jinns and all that exists).’ (Ash-Shu’arah, 77) And this
is the meaning of the saying ‘Lā ilāha ilAllāh’, just as He, the Most High said: And
(remember) when Ibrāhīm said to his father and his people: ‘Verily, I am innocent of
what you worship, except Him Who did create me, and verily, He will guide me.’
And he made it a Word lasting among his offspring, that they may turn back (i.e. to
repent to Allāh). (Az-Zukhraf, 28) Therefore, the Imām of those who are Hanīf (i.e.
Ibrāhīm) (‘alayhis salām) passed it on to his followers and the Prophets inherited it
amongst each other. Then when our Prophet, Muhammad (sallallāhu ‘alayhī wassallam)
was sent, Allāh ordered him to declare it just as our father, Ibrāhīm, declared it. So
Allāh, the Powerful, the Mighty, revealed it in an entire chapter (Sūrah), which is Sūrat
Al-Kāfirūn.”74 (Pg. 98)
8. Rukhsah is only applied to extreme conditions & not like how the
Du’āt of today have abused it
And likewise, he, may the blessings of Allāh and His peace be upon him, used to
reassure his companions and always remind them with the stories of the people of
firmness, to the point where if one of them were tested with a severe trial for Allāh’s
sake, which he could not bear and he fell into what ‘Ammār, may Allāh be pleased with
him, fell into (to be explained later), then he would inform him regarding Allāh’s
pardon of that along His making a concession due to necessity (Rukhsah) in that. This is
unlike the condition of many of the callers (Du‛āt) in our time, who constantly repeat
the Hadīths of the concessions (Rukhsahs) and the compulsion or the necessities
throughout their entire lives, and in all of their days and their various locales, for every
falsehood, while increasing the numbers of the governments of Kufr and Shirk, without
any real compulsion or necessity whatsoever. So when will they openly show their
religion? (Pg. 99)
74
From Majmū’at At-Tawhīd
83
9. The Da’wah of the Prophet (sallallāhu ‘alayhī wassallam) never
relaxed the Tāghūt nor cooled their eyes
And due to the fact that his Da‛wah was this way, then the oppressors were not pleased
with him, for even a single day. Nor did they become accustomed to him nor were their
eyes cooled (i.e. relaxed) with his Da‛wah. Rather, their uprising took place and their
revolt occurred. And how often did they attempt to negotiate with him yet he stood up
proud, seeing their falsehood and their gatherings, in which they plotted against him.
So he rose up due to his enthusiasm for their (complete) guidance as opposed to
meeting them halfway (i.e. compromising) with their falsehood, or fearing a small
amount of that which they desired or loved of their falsehood. Rather, he used to say to
them, after that and forever, whatever his Lord commanded him to say:
Say to those who disbelieve: “You will be defeated and gathered together to Hell,
and worst indeed is that place to rest.” (Āl-‛Imrān, 12)
(Pg. 100)
10. If the Sahāba did not have open disgust for Shirk, then the Quraysh
would have never attacked them
And the Shaykh, ‛Abdur-Rahmān ibn Hasan said, after mentioning some of the stances
of the companions of the Prophet (sallallāhu ‘alayhī wassallam) in making known (their
religion) and standing firm, “So this was the condition of the companions (Sahābah) of
the Messenger of Allāh (sallallāhu ‘alayhī wassallam) and that which they faced from the
Mushrikīn from severe harm. So where is this from the condition of those who have
fallen into tribulation (Fitnah), who rush to the falsehood, and submerge themselves in
it, while going forwards and backwards, and loving, and cozying-up to, and inclining
towards, and glorifying, and praising it? So they most closely resemble what Allāh, the
Most High, said: And if the enemy had entered from all sides (of the city), and they
had been exhorted to Al-Fitnah (tribulations, trials) they would surely have
committed it and would have hesitated thereupon but little. (Al-Ahzāb, 14) We ask
Allāh, the Most High, to keep us firm upon the Islām and we seek refuge from the
tribulations, which lead astray, from what is apparent and what is hidden. And it is
well known that those who entered into Islām and believed in the Prophet (sallallāhu
‘alayhī wassallam) concerning that which he came with; if they did not have disavowal
(Barā’ah) towards the Shirk and its people and hatred of the Mushrikīn due to their
84
religion and their disgust with their gods, then they (i.e. Quraysh) would not have
openly attacked them with these various types of harm.”75 (Pg. 101)
11. Regarding those who say, “The Muslims in Abyssinia are like the
Muslims in the West… we both fled oppression for justice…” is feeble
since the Prophet (sallallāhu ‘alayhī wassallam) only sent them there to
practice their Dīn openly and safely; in the West, the enemies of Allāh
constantly attack Islām and the Muslims and forces them to submit to
their allegiance against the Mujāhidīn
The Shaykh, Hamad ibn ‘Atīq, said in his discussion regarding the chapter (Sūrah) of
“The Disavowal from the Shirk” (i.e. Al-Kāfirūn), “So Allāh commanded His Messenger
(sallallāhu ‘alayhī wassallam) to say to the disbelievers (paraphrasing), ‘Your religion,
which you are upon; I have disavowal (Barā’ah) from it. And my religion, which I am
upon; you have disavowal (Barā’ah) from it.’ And the intent was to clearly declare to
them that they were upon disbelief (Kufr) and that he had disavowal from them and
from their religion. So it is upon those who follow the Prophet (sallallāhu ‘alayhī
wassallam) to say that and he would not be openly showing his religion without that.
And for this (reason), when the companions (Sahābah) became aware of that and the
polytheists (Mushrikīn) harmed them, he ordered them to perform the emigration (Al-
Hijrah) to Abyssinia (Al-Habashah). And if he were able to find for them any concession
[(Rukhsah) i.e. reduction in the strictness of this order], such as remaining silent upon
the polytheists (Mushrikīn), then he would not have ordered them with the emigration
to that foreign land.”76 (Pgs. 101-102)
12. Regarding those who say, “Muhammad (sallallāhu ‘alayhī

wassallam) didn’t follow the Millah of Ibrāhīm because he was in
Makkah for thirteen years without breaking any idols”
Here is a doubt (Shubhah), which is often repeated by those who do not understand the
Millah of Ibrāhīm (‘alayhis salām), nor do they grasp what it includes; such as the saying
of many of the ignorant people, that the Millah of Ibrāhīm is abrogated for us (i.e. our
nation). And they use the idols, which were around the Ka’bah that he (sallallāhu ‘alayhī
wassallam) did not break, during his lengthy stay in Makkah, during the time of
75
76
From Sabīl An-Najāt Wal-Fikāk, page 67
85
weakness, as evidence for that (i.e. claimed abrogation). And this has reached the point
where I heard one of them – and he is from the well-known Shaykhs (Mashāyikh), whose
books have filled the bookstores – in a recorded lesson of his, arrogantly stating and
claimed what summarizes as, “Verily, the Messenger (sallallāhu ‘alayhī wassallam) was
the first one to turn away from the Millah of Ibrāhīm, which you hope for, because he
sat in Makkah for thirteen years amongst those idols while not destroying them…” So
we say to him and the likes of him, “Verily, that which prevented you from
understanding the Millah of Ibrāhīm and knowing it, is the deflation of your
understanding and the restrictive nature of the horizons of your intellect, by your
restricting it (i.e. the Millah) to only breaking the idols and your assumption that the
Millah of Ibrāhīm, which we refer to, is derived from, and would only be in the form of
his (i.e. the Prophet’s) (sallallāhu ‘alayhī wassallam) action in attacking his people’s idols
by striking them with his (actual) right (hand), causing them to crumble into pieces; all
but the largest one, in hopes that they would return to him(and blame that large idol).
And when it was not affirmed, with you, that the Messenger of Allāh (sallallāhu ‘alayhī
wassallam) did that with the idols of his people, this entire Millah became abrogated for
us, according to your restricted views and that it does not apply to us in any way. And
from there, your claim necessitates (the same abrogation) from all of what came from
the aforementioned verses, such as the encouragement upon following the Millah of
Ibrāhīm and the warning against turning away from it and the explanation of the
Da‛wah of Ibrāhīm (sallallāhu ‘alayhī wassallam) and those who believed with him and
their stance against their peoples and the stances of the Prophets and others with their
peoples. (Therefore) all of this would be meaningless and redundant and of no use, nor
would there be any benefit in it and (accordingly) there would be no benefit from it
being in the Book of Allāh. Glory be to You, our Lord. This is a great lie! And may Allāh
be merciful to Ibn Al-Qayyim, as he said:
Whoever has this amount as the

limit of his knowledge
Then he should shield himself

with silence and concealment.
And may Allāh, be far removed and high above being (described) without purpose and
from there being in His, the Majestic and Most High’s, Book, something which holds no
benefit in its mentioning. And the likes of these errors are not from the doubts
(Shubuhāt), which deserve a lengthy refutation or explanation and they are nothing but
contradictions in the minds of the people, which stood between their understandings of
this great Millah, with its explanations. Especially while you have learned from what
has passed, the Millah of Ibrāhīm, and what it includes and what is intended by it. And
that it is the (very) foundation of Islām and the meaning of ‘Lā ilāha ilAllāh’ and that
therein, is what this phrase encompasses from the negation and the affirmation. And
they are the disavowal (Barā’ah) from the Shirk and its people, while openly showing
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enmity towards them with the sincerity in the worship of Allāh alone, and the
allegiance to His supporters (Awliyā’). And you have learned that this is the basis of the
religion. Therefore it is decisive legislation and even if every scholar (‛Ālim) or ignorant
one (Jāhil) from all the places (of the world) were to unite, then they could not refute it
at all with any argument. And we have clarified for you that Allāh, the Most High,
mentioned for us, the condition of Ibrāhīm (‘alayhis salām) and those who were with him
from the believers with their people and how they had disavowal from them while
openly showing enmity and hatred towards them and that He, Glory be to Him, said
immediately prior to mentioning this stance of theirs:
(Al-Mumtahinah, 4)
And He, Glory be to Him, also said after that:
who look forward to (the Meeting with) Allāh and the Last Day. (Al-Mumtahinah, 6)
Then He, Glory be to Him, said – and focus upon what He said:
And whosoever turns away, then verily, Allāh is Rich (Free of all wants), Worthy of
all Praise. (Al-Mumtahinah, 6)
(Pgs. 102-104)
13. The implication of saying that the Prophet (sallallāhu ‘alayhī

wassallam) was the first to turn away from the Millah of Ibrāhīm is that
he did not disbelieve in Shirk
And you have also learned that this is the basis of the Millah of Ibrāhīm, which we refer
to and which we call to and we see most of the Earth’s population having defects in it.
And you have learned that this is the path wherein lies the victory for Allāh, the
Powerful, the Majestic, and the making of His religion to be supreme while belittling
the Shirk and its people. And if the issue were like that, (i.e. he actually meant what his
statement implied) then the refutation upon this path would be that this Shaykh corrects
his aforementioned statement by saying, “Verily, the Prophet (sallallāhu ‘alayhī
wassallam) remained for thirteen years in Makkah amongst those idols and he did not
have disavowal from them, nor did he openly show his disbelief in them nor the enmity
towards them.” It would be said to him after that, “Consider yourself a Christian or a
87
Jew or a Zoroastrian or whatever you wish. As for the religion of Islām, then say to it,
‘‛Alayk As-Salām (i.e. good-bye).” (Pg. 104)
14. The hadīth on the breaking of the idols in the Makkan stage & that
we shouldn’t feel bad for that even if it means breaking idols today or
killing the Tāghūt with the sword as Jihād is the highest level of Barā’ah
And we say: As for the real belittling and its manifestation such as what Ibrāhīm did, it
is authentic from the Prophet (sallallāhu ‘alayhī wassallam) that he did something of that
(i.e. breaking the idols) when he was able to and capable of, while the disbelievers
(Kuffār) of Quraysh were unaware. And I am not referring to after the conquest (Fath),
rather in Makkah, during the time of weakness, as narrated by Al-Imām, Ahmad and
Abū Ya‛la and Al-Bazzār, with a Hasan chain from ‛Alī ibn Abī Tālib, may Allāh be
pleased with him who said, “The Prophet (sallallāhu ‘alayhī wassallam) and I went out
until we came to the Ka‛bah. So the Messenger of Allāh (sallallāhu ‘alayhī wassallam) said
to me, ‘Sit,’ and he climbed upon my shoulders. So I began to lift him up, but he
perceived a weakness from me. So he got down and the Prophet of Allāh (sallallāhu
‘alayhī wassallam) sat for me and said, ‘Climb upon my shoulders.’ He (i.e. ‛Alī) said, ‘So
I climbed upon his shoulders.’ He (i.e. ‛Alī) said, ‘So he stood up with me.’ He (i.e. ‛Alī)
said, ‘So it seemed to me that if I wished, I could have reached the horizon of the sky,
until I climbed upon the house (i.e. Ka‛bah) upon which, were copper or brass statues.
So I would engage it on its right and its left and in front and behind it, until I was in
control of it. The Messenger of Allāh said to me, ‘Now throw it!’ So I threw it and it
shattered like a broken bottle. Then I got down and the Messenger of Allāh and I left,
racing until we would hide amongst the houses, due to the fear that someone from the
people would discover us.”
And Al-Haythamī made a chapter for it in Mujmi‛ Az-Zawā’id: “Chapter – His sallallāhu
‘alayhī wassallam’s Breaking of the Idols.” And he mentioned in the narration, “Upon the
Ka‛bah were idols so I went to lift the Messenger of Allāh (sallallāhu ‘alayhī wassallam) but
I was unable to. So he lifted me, them I began breaking them.” And in a narration he
added, “Then afterwards they were no longer placed on top,” meaning any of those
idols.” He said, “All of the men of them are trustworthy.” And Abū Ja‛far At-Tabarī
mentioned it in Tahthīb Al-Āthār and he discussed some of the juristic (Fiqhī) benefits
from it.
And for this (reason), we are never uncomfortable from the saying that this also is asked
from us in the condition of ability during times of weakness and other than it, whether
that idol is a statue or a grave or a Tāghūt or an institution or other than that, according
to their various different forms (of idolatry), in every time and place. And I mean by
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that, the Jihād and the fighting, as that is the highest level of openly showing the enmity
and hatred towards the enemies of Allāh. (Pgs. 105-106)
15. Even if the hadīth on the breaking of the idol in Makkah was to be
da’īf, then surely the Prophet (sallallāhu ‘alayhī wassallam) was not of
those who was soft with al-Kuffār; they Prophet (sallallāhu ‘alayhī
wassallam) was of those who ridiculed their Shirk
Yet despite that, we say that even if we were to concede, for the sake of argument, that
the smashing of the idols in Makkah, during the period of weakness was not authentic
from the Prophet (sallallāhu ‘alayhī wassallam), then he, may the blessings of Allāh and
His peace be upon him, would still have been a follower of the Millah of Ibrāhīm with
the utmost following, adhering to it with strength, as he did not, for a single moment,
cozy-up to the disbelievers (Kuffār), nor did he remain silent upon their falsehood, nor
upon their gods. Rather, his entire focus and efforts in those (first) thirteen years –
furthermore, even during other than these (years), was:
“Worship Allāh, and avoid the Tāghūt.” (An-Nahl, 36)
So the fact that he sat amongst them for thirteen years, does not mean that he praised or
commended them or took some kind of oath upon respecting them, as is done by many
of the ignorant ones, who attribute themselves to the Da‛wah, towards the modern Yāsiq
of this era (i.e. the constitution of the apostate governments). Rather, he used to declare
his open enmity and disavowal towards the polytheists (Mushrikīn) and their deeds and
show his disbelief in their gods, despite his weakness and the weakness of his
companions. And we have explained this for you in what has passed. And when you
consider the Makkah-period of the Qur‛ān, much of this will become clear to you. From
it, for instance, His, the Most High’s statement in describing the condition of His
Prophet (sallallāhu ‘alayhī wassallam) in Makkah towards the disbelievers:
And when those who disbelieve see you, they take you not except for mockery
(saying): “Is this the one who talks (badly) about your gods?” While they disbelieve
at the mention of the Most Beneficent (Allāh). (Al-Anbiyā’, 36)
Ibn Kathīr said, “They meant, ‘Is this the one who swears at your gods and ridicules
your intelligence?’ to other than that.” (Pgs. 106-107)
89
16. Regarding the hadīth of slaughter, “O people of Quraysh! I have come
to you, to slaughter you!” This hadīth proves that the Prophet (sallallāhu
‘alayhī wassallam) criticized their Religion & mocked them for their
Shirk. He even threatened them; when he was confronted by Quraysh
regarding his statement and his mocking, he proclaimed that he did
indeed do it
And also herein, for you, is what came in the Musnad of Imām Ahmad, as well as others,
with an authentic chain, concerning his sallallāhu ‘alayhī wassallam’s description and his
condition in Makkah during the time of weakness. Contemplate it and understand it
and look how the disbelievers (Kuffār) described our Prophet as swearing at their gods
and ridiculing their intelligence. And observe them well as they surrounded him, alone
by himself, and they forced his acknowledgment of what he said, by saying to him,
“Are you the one who says such-and-such and such-and-such?” So he would reply to
them without any cozying-up to, or terror, or fear, or apprehension; rather with full
stability and firmness and clarity, “Yes, I am the one who says that.”
‛Abdullāh ibn Ahmad ibn Hanbal said, “Narrated to me, my father, that Ya’qūb said,
‘My father told us from Ibn Is’hāq, who said Yahyā ibn ‘Urwah ibn Az-Zubayr told me
from his father from ‘Abdullāh ibn ‘Amr al-‘Ās, who said:
What is the worst act of enmity that the Quraysh had done against the Messenger of
Allāh (sallallāhu ‘alayhī wassallam)?” He replied, “I went to Al-Hijr one day, and their
dignitaries were there talking about the Messenger of Allāh (sallallāhu ‘alayhī
wassallam)…
So they said, “We never tolerated a man like the way we did Muhammad… He has
mocked our elders, cursed our forefathers, criticized our religion, divided our
community, and attacked our gods! We indeed have been very patient with him
regarding a grave matter.”
While they were at that state, the Messenger of Allāh (sallallāhu ‘alayhī wassallam) came
walking to Ar-Rukn. Then he went around the Ka’bah (making Tawāf three times). When
he passed by them, they started to mock him by repeating some of his (own) sayings. I
looked at the Prophet and could see the anger in his face. And when he passed by them
the second time, they mocked him again, and I saw the anger in his face (once more)-
then he walked (away). Then when he passed by them for the third time and they had
mocked him again – the Prophet (sallallāhu ‘alayhī wassallam) replied:
“O people of Quraysh! Hear this: By Him in Whose Hand is the soul of Muhammad-
I have come to you, to slaughter you.”
90
His words struck them so severely, that there wasn’t any man from amongst them,
except it was as if there was a bird falling upon his head (i.e. they were shocked,
terrorized, and dumbfounded) – such that even the one who was the most wickedly
harsh against the Prophet before this, was saying the most kind and tender words he
could think of; such that even one of them said, “O Abul-Qāsim (Muhammad): Go! Go,
O righteous one! Indeed, By Allāh, you are not ignorant!” So the Messenger of Allāh
left.
The next day, they gathered together to meet at Al-Hijr and I was with them. They
asked each other, “Do you remember what he said to you, and what you said to him?
To such a degree, that he manifested to you that which you hate, yet you let him go!” So
when they were in this state, the Messenger showed up again. So they all immediately
surrounded him, and interrogated, “Are you the one who is mocking our gods and our
religion?” The Prophet replied, “Yes. I am the one who says these things.”
I saw one of them (beginning to) pull the garment of the Prophet, but Abū Bakr jumped
and stood between them and him. While crying, Abū Bakr said, “Would you kill a man
because he says: My Lord is Allāh”? [Ghāfir: 28] Upon that, they left him. This was the
worst thing I saw from the Quraysh against the Prophet (sallallāhu ‘alayhī wassallam).77
(Pgs. 107-108)
17. Regarding those who have abandoned Barā’ah & who love to be
praised for following the Sunnah
The Shaykh, ‘Abdur-Rahmān ibn Hasan said, while discussing these types of people,
“They wallow in the hardship of tribulation (Fitnah) while their hearts have become
relaxed towards the people of oppression (Thulm) and wrongdoing. And they
frequently visit them and approach them willingly and voluntarily until they become
affected by that which is in their hands from the vanities of this worldly life (Dunyā),
both secretly and openly. So where is the heart, which is calm with faith (Īmān) if its
claimant flows with the desires of every field? So how much does this resemble the
condition of this one and the likes of him, with the type who were mentioned by the
‛Allāmah, Ibn Al-Qayyim, may Allāh be merciful to him, while they are the ones who
have the fullest share of His, the Most High’s, statement: Think not that those who
77
#7,036 from Al-Musnad with the verification (Tahqīq) of Ahmad Shākir, who said, “Its chain is Sahīh.”
And it is as he said. Trans. Note: Refer to Al-Musnad (11/203). Ahmad Shākir also mentioned that it is
narrated by Ibn Hajar Al-Haythamī in Mujma’ Az-Zawā’id (6/15-16), and was pointed to by Ibn Hajar Al-
‘Asqalānī in Al-Fat’h (7/128), and Ibn Kathīr mentioned that it was narrated by Al-Bayhaqī in At-Tārīkh
(3/46).
91
rejoice in what they have done (or brought about), and love to be praised for what
they have not done,- think not you that they are rescued from the torment, and for
them is a painful torment. (Āl-‛Imrān, 188) They become pleased with that which they
have from innovation (Bid‛ah) and astrayness, while they love to be praised for the
following the Sunnah and sincerity. And this is (found) often in those who have strayed
from the straight path, from those who are attributed to knowledge and worship.”78
(Pgs. 109-110)
18. Insulting Shirk is considered Barā’ah, however, the insulting goes to

a certain extent where one is not allowed to swear at the Religion of al-
Kuffār unnecessarily since they, most probably, will swear back against
Allāh. The type of swearing that is allowed is one that penetrates the
intellect like we see in the examples of Ibrāhīm when he belittles them
but in such a way that they feel embarrassed for even following such
foolishness
And here is an issue wherein there could be some misunderstandings from some
people. And it is how the reconciliation would take place between his sallallāhu ‘alayhī
wassallam’s making their gods and their religion (appear) vulgar, as in this Hadīth and
others, and between His, the Most High’s statement:
And insult not those whom they (disbelievers) worship besides Allāh, lest they
insult Allāh wrongfully without knowledge. (Al-An‛ām, 108)
So we say, and with Allāh is the successful achievement (Tawfīq), that all of what we
have mentioned in what has passed, from the explanation of the Millah of Ibrāhīm, such
as making their false gods (appear) disgusting and making them (appear) vulgar while
belittling their status; even if some call this a swear, it is not (really) a swear in-and-of-
itself. Rather, the basis of its purpose is clarifying the Tawhīd to the people. And that
comes:
• By demonstrating the falsehood of the devout servitude (Ulūhiyyah) to these

various, claimed lords, and the disbelief in them, while clarifying their falseness
to the creation. Like in His, the Most High’s, statement:
Verily, those whom you call upon besides Allāh are slaves like you. So call upon
them and let them answer you if you are truthful. Have they feet wherewith they
78
Ad-Durar As-Saniyyah, Volume of Jihād, page 127.
92
walk? Or have they hands wherewith they hold? Or have they eyes wherewith they
see? Or have they ears wherewith they hear? Say: “Call your (so-called) partners (of
Allāh) and then plot against me, and give me no respite! Verily, my Walī (Protector,
Supporter, and Helper, etc.) is Allāh Who has revealed the Book (the Qur'ān), and He
protects (supports and helps) the righteous. And those whom you call upon besides
Him (Allāh) cannot help you nor can they help themselves.” (Al-A‛rāf, 194-197)
And the saying of Ibrāhīm, ‘alayhis salām:
When he said to his father: “O my father! Why do you worship that which hears not,
sees not and cannot avail you in anything?” (Mariyam, 42)
And His, the Most High’s, saying in Sūrat An-Najm:
Have you then considered Al-Lāt, and Al-'Uzza And Manāt, the other third? Is it for
you the males and for Him the females? That indeed is a division most unfair! (An-
Najm, 19-22)
And likewise is everything that came as a description of these gods, such as clarifying
that they are not deserving of worship, or labeling them as “At-Tāghūt”, or making their
worship to be (referred to as) the obedience to the Satan (Ash-Shaytān) and that they,
and themselves, are from the fuel of the Hell-Fire and other than that.
• And likewise is the establishment of this Tawhīd in actions, by openly showing

the enmity and hatred towards them and the disavowal (Barā’ah) from them and
the disbelief in them, such as in His, the Most High’s, statement about Ibrāhīm:
He said: “Do you observe that which you have been worshipping, you and your
ancient fathers? Verily, they are enemies to me, save the Lord of the ‛Alamīn (all that
exists).” (Ash-Shu‛arah, 75-77)
And His statement:
He said: “O my people, I am indeed free from all that you join as partners in worship
with Allāh.” (Al-An‛am, 78)
…And that which is encompassed by the Sūrah of disavowal from the Shirk (i.e. Al-
Kāfirūn), from meanings and other than that, which we have previously mentioned. So
none of that enters beneath a swear in-and-of-itself, which was prohibited in the
aforementioned verse, and about which, from its very nature would agitate the enemy
and would put him down and dishonor him only, without any benefit or clarifications.
So (this would lead) him to swear (back) at Allāh, the Powerful, the Majestic, out of
transgression and ignorance, or maybe without any real intent (i.e. merely a reflex),
especially those who believe in His Lordship (Rūbūbiyyah), such as the disbelievers of
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Quraysh did.79 And likewise is the situation regarding the slaves of the Yāsiq, as the
Millah of Ibrāhīm necessitates warning about their Yāsiq and to have enmity towards it
and hate it and call the people to disbelieve in it, and have disavowal (Barā’ah) towards
it and towards its supporters (Awliyā’ ) and its slaves who stubbornly persist in ruling
with it, by mentioning its defects and revealing its falseness and condemning its rulings
and its clear clashing against the religion of Allāh, by its permitting of apostasy (Riddah)
and interest (Riba) and making the committing of indecencies (Fāhishah) and wickedness
79
Trans. Note: It must not be understood from the words of the Shaykh, here that he excuses the swearing
at Allāh or His Messenger (sallallāhu ‘alayhī wassallam) in cases where someone does so out of ignorance or
transgression or without full intent. Rather, there is no doubt that a man who swears at Allāh, the Most
High, or His Messenger (sallallāhu ‘alayhī wassallam) is guilty of the Major Disbelief (Kufr Al-Akbar), which
takes one outside the religion of Islām, regardless of his motivation. And he has made this clear in his
treatise on this very subject called As-Sārim Al-Maslūl ‛Ala Shātim Ar-Rabb Aw Ad-Dīn Aw Ar-Rasūl,
wherein he states, “Know that the one who swears at Allāh or the religion or the Messenger (sallallāhu
‘alayhī wassallam) is a disbeliever (Kāfir) apostate (Murtad), whether he does so jokingly or seriously, or
whether he makes it lawful (Halāl) or if he says, ‘I do not make this lawful (Halāl),’ or whether he does so
in a state of anger or calmness. And his blood and his wealth become lawful (Halāl), whether he is from
those who attribute themselves to Islām, or if he is a Thimmī (non-Muslim paying tribute to the Muslims
to live in their lands) or Mu‛āhid (someone with a treaty of non-hostility with the Muslims) of male or
female…” [page 2]
And Shaykh Al-Islām, Ibn Taymiyyah, may Allāh be merciful to him said, “Whoever swears at Allāh and
His Messenger out of mocking, while not being forced and whoever utters words of disbelief (Kufr) out of
mocking, while not being forced and whoever makes fun of Allāh and his signs (Āyāt) and His
Messenger, then he is a disbeliever (Kāfir) on his inside and his outside. And those who say, ‘The one
such as this may be a believer in Allāh on the inside while merely a disbeliever (Kāfir) in his outside,’ –
then surely he has uttered a saying of evil mischief in the religion (Dīn)!” [Majmū‛ Al-Fatāwa, Vol. 7/556].
And ‛Abdullāh ibn Ahmad ibn Hanbal said, “My father (i.e. Imām Ahmad) was asked about a man who
said, ‘O son of so-and-so…’ (cursing at him, and adds) ‘…you, and whoever created you!’ My father said,
‘He is an apostate (Murtad) from Islām.’ I asked my father, ‘Do we cut his head off?’ He said, ‘Yes, we cut
off his head.” [Majmu‛ Al-Fatāwa, Vol. 7/209].
So unlike the Murji’ah of today, who scramble to find excuses for those who swear at Allāh, out of
ignorance, or anger, from being raised improperly by one’s parents – which resulted from their (i.e. the
Murji’ah’s) innovated principles of separating actions and statements from beliefs, as they affect faith
(Īmān) – Ahl us-Sunnah wa’l-Jamā’ah hold this action itself to be a nullification of Islām.
As Shaykh Al-Islām, Ibn Taymiyyah said, “Verily, whoever swears at Allāh or swears at His Messenger
has disbelieved on the outside and the inside, whether the one who swears believes that is was unlawful
(Harām) or he makes it permissible. And (this applies even if he) does not believe in the (validity) of that
swear. This is the school of thought (i.e. opinion) of all the jurists and the rest of Ahl As-Sunnah; those
who say, ‘Faith (Īmān) is statements and actions.” [Majmū‛ Al-Fatāwa, Vol. 7/557].
But what Shaykh Abu Muhammad is referring to here are those people who swear at Allāh as a reflex
action due to their taking offence to their false gods being insulted. And so although this case does not
excuse the action from the point of view of declaring his disbelief (Takfīr), the Shaykh’s point is that this
man’s retaliatory swear was simply motivated due to his protective instincts (Ghīrah) towards his gods, as
opposed to outright hatred of Allāh or His Messenger (sallallāhu ‘alayhī wassallam).
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(Fujūr) to be (committed) easily, by removing the penalties (Hudūd) of Allāh, such as the
penalty (Hadd) for illicit sex (Zinā) or the slander or the theft or the consumption of
alcohol and the substitution of these disbelieving, wicked laws in place of these great
penalties (Hudūd) and the likes of that. And this (happens) frequently, so all of this
(criticism) does not enter into what has been prohibited, even if the slaves of the Yāsiq
and their custodians call it a swear or “Extending the Tongue.”80 Rather, the obligation
– from what you have come to know in what has passed – is that the callers (Du‛āt)
should openly show it and make it known. As far as swearing at them and at their
rulers and their constitutions in-an-of-itself, which would lead to a development (i.e.
their swearing at Allāh or His Sharī’ah etc.), then this is what was prohibited because of
what results from that such as these ignorant ones swearing at the one who swore, or at
his religion and his path, even if they falsely and dishonestly attribute themselves to
Islām, while bearing witness to the Lordship (Rūbūbiyyah) of Allāh and while they may
even single Him out in some of the types of devoted servitude (Ulūhiyyah), other than in
the ruling (Hukm) and legislation, as the interpreters (Mufassirūn) said:
“…lest they insult Allâh…
In other words, they will swear at the One who ordered this swear.81 So that would
return back upon Allāh, out of ignorance and hostility without knowledge, just like a
man could swear at the father of a man, so he would swear back at his father, and
perhaps they were even two brothers from the same father. So the rage and the anger
and the agitation alone, blinds the enemy from thinking and contemplating and causes
it to swear (itself).” Muhammad Rashīd Ridhā said in his Tafsīr, “The motivation upon
the action here is the desire to swear, which is intended to belittle the one sworn at,
because this one who swears doesn’t focus his intent except towards belittling the one
whom he addressed with the swear.” This is contrary to penetrating the intellect. And
the Da‛wah and using it, while addressing and calling attention to the falseness of these
gods and the fact that they can neither hear nor can they see nor do they harm nor do
they benefit nor do they draw one nearer (to Allāh) nor can they intercede or even help
80
Trans. Note: “Extending the Tongue” refers to the bogus crime, in most apostate governments, of
criticizing the ruler or his regime. And this term refers to those who openly condemn the ruler in the
form of speeches, interviews, articles, sermons or even political dialogues. It is levied against the students
of knowledge or scholars who declare the misguidance, transgression or disbelief (Takfīr) of the ruler, or
even to his political opposition who simply criticize him or his laws or domestic and foreign policies etc.
It is for this crime that the noble author, the Shaykh, Abu Muhammad Al-Maqdisī, may Allāh preserve
him, remains imprisoned in his Jordanian cell. And thus it becomes clear to the respected reader that this
author truly lives and adheres to the Millah of Ibrāhīm, (‘alayhis salām). We ask Allāh, the Most High, to
give victory to our scholars who prefer to dwell in the prisons of the Tawāghīt rather than to issue
apologies to them or to incline towards them or to cozy-up to them. And we are reminded by the words
of the Prophet of Allāh, Yūsuf, ‘alayhis salām:
He said: “O my Lord! Prison is more to my liking than that to which they invite me.” [Yūsuf, 33]
81
Trans. Note: Look to Tafsīr At-Tabarī.
95
themselves or their followers whatsoever. And contemplate the story of Ibrāhīm with
his people and how he turned their attention towards the falseness of these claimed
gods. And he consulted with them, not for the sake of mere revolt or belittling them, but
instead so that they would think and to force their intellects to clash with that (i.e. the
concept of their false gods). And contemplate how he exposed that issue of theirs while
they turned away and opposed (his suggestion) and became confused. Therefore, at that
point, he firmly said to them:
“Fie upon you, and upon that which you worship besides Allāh! Have you then no
sense?” (Al-Anbiyā’, 67)
And if you contemplate the statement of ‛Abdullāh ibn ‛Amr, the narrator of the
aforementioned Hadīth, when he mentioned the saying of Quraysh to the Prophet
(sallallāhu ‘alayhī wassallam), “Are you the one who says such-and-such and such-and-
such?” He said, explaining that: Due to what reached them from him such as making
their gods (appear) disgusting. Then the shaming, according to the Arabs; this is a
swear or it is similar to a swear. And Ibn Taymiyyah, may Allāh, the Most High, be
merciful to him, included this in his book (beneath), “Benefit: Clarification of the Types
of Swears”82 and elsewhere. However, in such a situation, this is not a swear in-and-of-
itself, as you have come to know, because the Prophet (sallallāhu ‘alayhī wassallam) had
been establishing the Da‛wah of Tawhīd, which Allāh sent him with and with the Millah
of Ibrāhīm, which He, Glory be to Him, commanded him to follow. And all of this (i.e.
this very Da‛wah to Tawhīd) is a swear according to those polytheists (Mushrikīn). This is
because it falsifies their religion and belittles their claimed gods by removing the
attributes of devoted servitude (‘Ulūhiyyah) from them, which they had attributed to
them. And this is the shaming of their gods, which they mentioned. And likewise, the
attributing of misguidance to their fathers was not the starting of a development in-and-
of-itself. Rather, it was to make them avoid their blind following and to forbid them
from their following of them in their misguidance.
Al-Qāsimī narrated in his Tafsīr from Ar-Rāzī, his statement: “And in the verse is a
chastisement of those who call to the religion so that they do not become preoccupied in
that which contains no benefit as opposed to that which is sought. This is because
describing these idols as inanimate objects, which can neither harm nor benefit attaining
a goal, is sufficient to insult their devoted servitude (Ulūhiyyah). So there is no need,
after that, to swear at them.” Yet at the same time, that does not please the disbelievers
(Kuffār) nor does it satisfy them, even if it is not a swear in-and-of-itself, because it is a
shattering of their gods and disbelief in them. And for this (reason) they called it ‘a
swear’, just as they called the description of their fathers with astrayness, ‘a swear’. As
they said, “He has ridiculed our intelligence and swore at our fathers and made our
82
As-Sārim Al-Maslūl ‘Ala Shātim Ar-Rasūl, page 528
96
religion (appear) vulgar while dividing our group and swearing at our gods.” (Pgs. 110-
117)
19. The words of the Shaykh, Muhammad ibn ‘Abdul-Wahhāb regarding

swearing
The Shaykh, Muhammad ibn ‛Abdul-Wahhāb said, within the second section of the six
sections, which he mentioned from the biographical accounts (Sīrah) of the Prophet
(sallallāhu ‘alayhī wassallam), that when he openly swore at the religion and declared
their knowledgeable ones to be ignorant; at that instance, they ‘raised their cloak
(Thawb) to him and his companions from the shin of enmity’83 and they said, ‘He has
ridiculed our intelligence and pointed out the defects of our religion and swore at our
gods.’ And it is known that he (sallallāhu ‘alayhī wassallam) did not swear at ‘Īsa or his
mother, nor to the Angels nor the righteous ones. But when he mentioned that they
were not to be supplicated to, and that they could neither benefit nor harm, they
considered this to be a swear.” (Pg. 117)
20. In summary, the prohibition of swearing is not absolute
And the summary of that is that all of this does not enter into the unrestricted swearing,
which Allāh prohibited in the (aforementioned) verse, nor is this what was intended by
it, even if the disbeliever (Kāfir) ends up swearing at Allāh or the religion out of
aggression because of the likes of it. So because of this, it is not for the Muslim to leave
what Allāh has obligated upon him such as openly declaring the Tawhīd and outwardly
showing the religion, because the swear in this case would not have come except for
aggression, after being fully informed, due to his mentioning the arguments and the
clarification. Otherwise, if we were to make judgments based upon that (i.e. offending
the disbelievers), then we would have to leave our entire religion and we would have
lowered ourselves due to the disbeliever’s black eyes (i.e. their evil) because all of it (i.e.
the Da‛wah) is based upon the basis of the faith (Īmān) in Allāh and the disbelief in every
Tāghūt. So beware, and form the analogy between the modern-day Tawāghīt, such as the
constitutions and methodologies and laws and rulers and other than that, and do not
restrict the meaning to the stone idols so as to cement something, which has not been
restricted. (Pgs. 117-118)
83
Trans. Note: ‘Raised their cloak to him,’ is an expression meaning: ‘They thumbed their noses…” etc.
97
21. If swearing at al-Mushrikīn was forbidden absolutely because of
“they will swear at us back,” then how come the same is not applied to
Jihād since doing Jihād against them leaves the possibility of them
killing us?
And Muhammad Rashīd Ridhā said, “And from them… That which was narrated from
Abī Mansūr, who said, ‘How is it that Allāh, the Most High, prohibited swearing at the
one who deserves to be swore at, so that the One who does not deserve it would not be
sworn at, while He has ordered us to fight them, and that if we fight them, they will
certainly fight us back, which would result in the believer being killed unjustly or
(without) him having committed any evil? And likewise, the Prophet (sallallāhu ‘alayhī
wassallam) ordered to convey and to recite upon them, even if they disbelieve in it. So he
responded to that by saying that swearing at their gods is permitted but it not
obligatory, while fighting them is obligatory. And likewise is the conveyance and that
which is permitted can be prohibited due to that which results from it and takes place
due to it. But that which is compulsory (Fardh) will not be prohibited due to what
results from it.” (Pg. 118)
22. Regarding those who argue that openly displaying the Dīn is not
good because Allāh commanded us to recite Qur’ān in neither a loud
voice or low voice since the Mushrikīn would hear it and swear at the
Qur’ān, and therefore, if the Dīn is openly displayed they would swear at
it
And with the likes of that, comes the refutation upon those who used as evidence, what
Al-Bukhārī narrated in his Sahīh, to falsify that which we mentioned from the obligation
of openly showing the religion, which is that His, the Most High’s, statement: And offer
your Salāt (prayer) neither aloud nor in a low voice… (Al-Isrā’, 110) was revealed
while the Messenger of Allāh (sallallāhu ‘alayhī wassallam) was concealing himself in
Makkah. So if he raised his voice, the polytheists (Mushrikīn) would hear and therefore
they would swear at the Qur’ān, the One who revealed it and the one who came with it.
And Allāh, the Most High, said: And offer your Salāt (prayer) neither aloud nor in a
low voice… (Al-Isrā’, 110) Do not raise your voice in your prayer (Salāt) so that the
Mushrikīn will hear it, but do not lower it so that your companions will not hear it. And
seek a path in between that.
So the Da‛wah to Allāh was established and the religion of the Muslims became
apparent along with their Da‛wah to cast away the idols. And this became known to
98
everyone in Makkah, along with their disavowal (Barā’ah) from them. And since the
clarity and openness of the issue was like that, then leaving the loud recitation of the
Qur’ān, in order to repel this harm, would not extinguish the light of the Da‛wah and
would not have had any negative effects upon it whatsoever. This is because the Qur’ān
had spread in every place, despite the efforts of the polytheists (Mushrikīn). And the
Millah of Ibrāhīm was openly declared to the point where everyone who openly
declared his Islām was labeled with ‘the Sabian’84 in other words, the disbeliever in their
religion and in their idols. And the issue was at the pinnacle of clarity and there was
neither ambiguity in it nor any misunderstandings. Furthermore, the fact that raising
the voice during the reciting of the prayer (Salāt), so that other than those praying
would hear it, is not an obligation from the obligations of the prayer (anyway). So it is
allowed to leave it in order to close this path (i.e. the swearing of the Mushrikīn). And
this is an implementation of the same aforementioned rule, which is limited to the
permissible matters and the recommended matters but not in the obligatory matters. So
this is not (considered) leaving an obligation. Rather, it was sufficient for the Imām to
allow those praying behind him to hear, which is what Allāh, the Most High,
commanded His Messenger with in His statement:
…nor in a low voice... (Al-Isrā’, 110)
In other words, for (the benefit of) your companions. (Pgs. 119-120)
23. Regarding those who argue, “This Barā’ah is contradictory to when

the Prophet (sallallāhu ‘alayhī wassallam) and the Sahāba took shelter
with al-Mushrikīn”
And there is another doubt (Shubhah), which some people may use as evidence. And
that is the sheltering of Abī Tālib towards the Prophet (sallallāhu ‘alayhī wassallam),
which Allāh, the Powerful, the Majestic, bestowed favors upon him. As He said:
Did He not find you an orphan and gave you a refuge? (Ad-Duhā, 6)
84
Trans. Note: Ibn Kathīr, may Allāh be merciful to him, mentioned the different opinions regarding the
Sabians and which of the scholars took these opinions, then he said: “And the most apparently correct
saying, and Allāh knows best, is the saying of Mujāhid and those who followed him, and Wahb Ibn
Munabbah; that they are not on the religion of the Jews nor the Christians nor the Majūs nor the
Mushrikīn. Rather they are upon their Fitrah, and they have no established religion which they follow
and possess. And due to this, the Mushrikūn used to label those who entered into Islām as As-Sābi’ (the
Sabian), meaning, that he has left all of the other religions of the People of the Earth at that.” Tafsīr Al-
Qur’ān Al-‘Athīm: 1/149
99
And likewise, the stories of safeguarding and security from the disbeliever (Kāfir) to the
Muslim; and its examples are many. From that is what Al-Bukhārī narrated in his Sahīh
from the safeguarding of Ibn Ad-Dughnah towards Abī Bakr, while in Makkah85 and
also An-Najāshī and his protection of the Muslims, while he was upon Christianity
prior to his Islām,86 and what resembles this. And the summary of this doubt is: How
could the Muslim be pleased in the likes of these conditions with the sheltering and
protection and safeguarding of the disbeliever (Kāfir), who opposes him in his beliefs
and methodology? Doesn’t this negate the Millah of Ibrāhīm in terms of disavowal
(Barā’ah) from the polytheists (Mushrikīn)? So we say – and with Allāh is the successful
achievement (Tawfīq): There is no contradiction between the aforementioned examples
and between the Millah of Ibrāhīm and the Da‛wah of the Prophets and the Messengers.
And this is because the issue is, as we have mentioned to you previously, is two distinct
parts:
The First: The disavowal (Barā’ah) from the false gods with the disbelief in the Tawāghīt,
which are worshipped besides Allāh, the Powerful, the Majestic.
The Second: Enmity towards the stubborn polytheists (Mushrikīn) who persist upon
their falsehood. And we have mentioned to you previously also, that the first is
required from the Muslim from the very outset of the path, without any lingering or
delay. Rather, it is obligatory upon an assembly of the Muslims to openly declare and to
make apparent and show it, so that the people will know the basis of the Da‛wah and so
that it will become well known and therefore become a fundamental truth by which,
everyone who enters into this religion is described with.
As for the second, then this is not to be shown and openly declared until after they
persist upon their falsehood and their enmity towards the truth and its people. So, for
85
Trans. Note: Referring to the Hadīth narrated by Al-Bukhārī from ‛Ā’ishah, may Allāh be pleased with
her, wherein Ibn Ad-Dughnah met Abu Bakr, may Allāh me pleased with him, while he was performing
the emigration to Abyssinia. Upon hearing that Quraysh had driven Abu Bakr away from his town, Ibn
Ad-Dughnah said: “Ibn Ad-Dughnah said, “O Abu Bakr, a man like you should not leave his home-land,
nor should he be driven out, because you help the destitute, earn their livings, and you keep good
relations with your kith and kin, help the weak and poor, entertain guests generously, and help the
calamity-stricken persons. Therefore I am your protector. Go back and worship your Lord in your town.”
86
Trans. Note: Referring to the event of the first emigration (Hijrah) of the companions of the Messenger
of Allāh ‫ ﺳﻠم و ﻋﻠﯾﮫ ﷲ ﺻﻠﻰ‬who left Makkah and traveled to Abyssinia (Habashah) seeking a land in which
they could practice their religion openly. Upon their arrival there, Quraysh sent a delegation to retrieve
them and an audience with the King of Abyssinia was held to determine if they would be allowed to
forcibly take the Muslims back to Makkah. After hearing the arguments of Quraysh, An-Najāshī asked to
hear of the revelation, which had been sent to the Prophet of these emigrants. Upon hearing Ja‛far recite
from Sūrat Mariyam, he said to Quraysh: “Verily, this and that which ‘Īsa came with come from the same
ray of light. Go away, because, no by Allāh, I will not surrender them to you and they shall not be
approached.” And this was prior to An-Najāshī’s Islām, while he was still a Christian. [Look to Ar-Rahīq
Al-Makhtoom, page 95; (Arabic Edition) publication of Dār As-Salām; Riyādh 1414 H. & Seerat Ibn Hishām,
Vol. 1/334-338].
100
example, Abū Tālib; despite his remaining upon his disbelief (Kufr), he did not form
any apparent enmity or hatred towards the truth or its people. Rather, it was the other
way around, as he was a defending garment for the One of the truth and His Messenger
(sallallāhu ‘alayhī wassallam), just as Al-‛Abbās, may Allāh be pleased with him,
described him in the Hadīth of Al-Bukhārī. As he said to the Prophet (sallallāhu ‘alayhī
wassallam), “What have you benefited your uncle, as he used to look after you and
support you and become angry for your sake…” – the Hadīth. And (this applies) even if
that were due to tribal loyalties (‛Asabiyyah) or due to ties of kinship. And review, for
that, what the ‛Allāmah, Ash-Shinqītī mentioned concerning the support of the religion
by a wicked man and through the ties of kinship or trough tribal loyalties (‛Asabiyyah)
and the ties of lineage, despite the falsehood of these ties and the falsehood of the love,
based upon this alone.87 And the supporting evidence for that is that the likes of this
supporter and safe-guarder; the hope remains regarding his guidance and his following
the truth up until the last moment, as long as he does not stand in the ranks of the
enemies and those waging war against it. Rather, he stands in defense of some of its
followers. Then what about if he added to that, the fact that he were one of the close
relatives of the caller and is tied closely to him? And for this (reason), the Prophet
(sallallāhu ‘alayhī wassallam) did not give up hope concerning the Da‛wah of his uncle,
who used to say:
By Allāh, they will not reach

you with their groups
Until I have been buried quickly

in the Earth.
So make your matter known.

There is nothing upon you.
Have glad tidings of that and

may your eyes be cooled by it.
And even before all of that, there is another issue, which is the first point and the most
important subject in this matter. And that is how the Prophet (sallallāhu ‘alayhī
wassallam); despite the stance of his uncle, who defended him, he did not cozy-up to
him as a price for his Da‛wah and his religion. Rather, his uncle knew his sallallāhu
‘alayhī wassallam’s Da‛wah and would hear of his enmity and his pointing out the defects
of their false gods, while ridiculing their intelligence. And when Abū Tālib persisted in
continuing that (i.e. Shirk), he, may the blessings of Allāh and His peace be upon him,
neither cozied-up to him, nor did he step down from any matters of his religion in order
to make it pleasant for his uncle’s heart, who used to protect him and support and
shelter him. Rather, he declared his well-known statement: “By Allāh, I am no more
87
Look to Adhwā’ Al-Bayān, Vol. 3/41-43, 406-407
101
able to leave that which I have been sent with than any of you are able to light a fire by
the sun.”88 And also, in the beginning and the ending, he (sallallāhu ‘alayhī wassallam)
was not to have any ties with his disbeliever (Kāfir) uncle in terms of devotion or love.
And he (sallallāhu ‘alayhī wassallam) is our leader (Qudwah) and our most noble example
of His, the Most High’s, statement:
You will not find any people who believe in Allâh and the Last Day, making
friendship with those who oppose Allâh and His Messenger, even though they were
their fathers… (Al-Mujādilah, 22) – the verse.
…despite his enthusiasm for his guidance. So that is one thing and the love and
devotion is yet another thing. And the Prophet (sallallāhu ‘alayhī wassallam), despite the
support of his uncle and his protection of him and his defense of him, did not pray
upon him the day he died. Rather, Allāh, the Powerful, the Majestic, prohibited him
from even seeking forgiveness for him on the day when He revealed to him:
It is not (proper) for the Prophet and those who believe to ask Allāh's Forgiveness for
the Mushrikūn… (At-Tawbah, 113) – the verse.
And there was no effect upon him, may the blessings of Allāh and His peace be upon
him, when ‘Alī, may Allāh be pleased with him, said to him, “Verily, your old
misguided uncle has died, so who shall bury him?” except that he said to him, “Go and
bury him.”89
And likewise this is also said about the family of Shu‛ayb, who used to stand between
him and the disbelievers (Kuffār). He, the Most High, said informing about the enemies
of His Prophet:
Were it not for your family, we should certainly have stoned you… (Hūd, 91)
…while they were (themselves) disbelievers. And likewise, the Prophet of Allāh, Sālih
(‘alayhis salām), and his guardian whom the disbelievers (Kuffār) used to fear:
They said: “Swear one to another by Allāh that we shall make a secret night attack on
him and his household, and afterwards we will surely say to his guardian: ‘We
witnessed not the destruction of his household, and verily! We are telling the truth.”
(An-Naml, 49)
88
As it is narrated in At-Tabarānī and elsewhere
89
Narrated by Ahmad and An-Nasā’ī and others [Trans. Note: From the full narration of Abī Dāwūd,
which was classified as Sahīh by Shaykh Al-Albānī, may Allāh be merciful to him, in Sahīh Sunan Abī
Dāwood, #2,753 as well as in a shorter narration within Irwā’ Al-Ghalīl, #717].
102
• Furthermore, there is a clear difference that must be understood and
considered. (And this is the difference) between the disbeliever (Kāfir) assisting
the Muslim or safeguarding him while supporting him and protecting him or
helping him individually, when the Muslim is not seeking refuge with him nor
does he disgrace himself by begging (for help) – rather the disbeliever (Kāfir)
only does that from himself out of being motivated by tribalism or loyalties or
relation or other than that – and (on the other hand) between the Muslim seeking
that from him, with his request holding a type of humiliation and degradation
and cozying-up (to them) or approval (of them) while remaining silent upon
some of their falsehood or being satisfied with their polytheism (Shirk). There is
no doubt that the difference between the two situations is clear and obvious,
which would not be hidden from the one who has foresight. And if you
contemplate these examples (i.e. Abū Tālib, An-Najāshī etc.) you would find
them from the first category. And Abū Ja‛far At-Tahāwī has some eloquent
words, which resemble these,90 wherein he differentiated between seeking the
support of the Mushrikīn during warfare and the fact that this was from what
Allāh, the Most High has prohibited in his statement:
O you who believe! Take not as (your) Bitānah (advisors, consultants, protectors,
helpers, friends, etc.) those outside your religion since they will not fail to do their
best to corrupt you. They desire to harm you severely. (Āl-‛Imrān, 118) – the verse.
…and between their fighting on their own against the enemies of the Muslims without
being requested (to do so), and the seeking of help by the Muslims themselves. So
review that, as it is beneficial in this topic. And likewise was the safeguarding of Ibn
Ad-Dughnah towards Abī Bakr as all if that was from this type. (Pgs. 120-125)
24. Regarding the Muslim that has Mushrik parents & how he should
treat them
And included in that also, is the maintaining of the ties of kinship with the polytheist
(Mushrik) parents, while treating them well and uniting their hearts (i.e. maintaining the
good feelings), as long as the hope for their being influenced by their son, and their
following of the truth, which he invites to, remains and is possible. (And this continues)
as long as they are connected to their child, even if they strive for him to make Shirk
with Allāh, as long as they do not stand in the ranks with the enemies who wage war
against, and who prevent (people) from, the path of Allāh. So if they do that, then he
shows his disavowal (Barā’ah) to them openly, just as Ibrāhīm did to his father when it
became clear to him that he was an enemy to Allāh. Furthermore, (in this case) he is to
90
Look to Mushkil Al-Āthār, Vol. 3/239
103
take them as enemies and fight them just like Abū ‛Ubaydah and others from the
Sahābah did at Badr.91 So as we said earlier, Ibrāhīm (‘alayhis salām), used to unite the
hearts (i.e. maintain good feelings) with his father and invite him by good means with
leniency, while openly showing his enthusiasm for his guidance and his fear of Allāh’s
punishment towards the supporters (Awliyā’) of the Shaytān. But when his (i.e.
Ibrāhīm’s father’s) clear enmity towards Allāh became clear to him, he (i.e. Ibrāhīm)
became disavowed from him and secluded himself from him. And He, Glory be to Him,
made the exception for us, in the following of Ibrāhīm and those who were with him, in
Sūrat Al-Mumtahinah, in that he sought forgiveness for his father. But He prohibited the
believers, in Sūrat At-Tawbah, from seeking forgiveness for the Mushrikīn, even if they
were from the people of closeness to them. Then He said about Ibrāhīm:
And his [Ibrāhīm's] invoking (Allāh) for his father's forgiveness was only because of
a promise he had made to him (his father). But when it became clear to him that he
(his father) is an enemy to Allāh, he dissociated himself from him. Verily Ibrāhīm
was oft remembering and was forbearing. (At-Tawbah, 114)
And from it was His, the Most High’s, statement:
And argue not with the people of the Scripture (Jews and Christians), unless it be in
(a way) that is better…
Then He, Glory be to Him, made the exceptions:
…except with such of them as do wrong… (Al-‛Ankabūt, 46)
(Pgs. 125-127)
91
Trans. Note: Al-Hāfith, Ibn Kathīr said in his Tafsīr of Sūrat Al-Mujādilah, “And Sa‛īd ibn ‛Abdul-‛Azīz
and others said, “This verse: You will not find any people who believe in Allāh and the Last Day… [Al-
Mujādilah, 22] – to its end, was revealed concerning Abī ‛Ubaydah ‛Amr ibn ‛Abdullāh Al-Jarrah, when he
killed his father on the Day of Badr. And because of this, ‛Umar ibn Al-Khattāb, may Allāh be pleased
with him, said, when he left the decision after him to the consulting council (Shūrah), between the six
(men), ‘And if Abu ‛Ubaydah were alive, then I would have made him the Khalīfah.’ And it is said about
His, the Most High’s statement: ‘…even though they were their fathers…’ that it was revealed for Abī
‛Ubaydah on the Day of Badr. ‘…or their sons…’ for As-Siddīq (i.e. Abu Bakr) who attempted to kill his
son, ‛Abdur-Rahmān, on that day ‘…or their brothers…’ for Mus‛ab ibn ‛Umayr who killed his brother,
‛Ubayd ibn ‛Umayr on that day ‘…or their kindred (people)…’ for ‛Umar, who killed a relative of his on
that day as well as for Hamzah and ‛Alī and ‛Ubaydah ibn Al-Jarrah, who killed ‛Utbah and Shaybah and
Al-Walīd ibn ‛Utbah on that day. So Allāh knows best.” [Tafsīr Ibn Kathīr, Vol. 4/422; publication of Dār
Al-Fayhā, Damascus and Dār As-Salām, Riyādh, 2nd Edition, 1418 H.]
104
25. Regarding those who argue that An-Najāshī gave safe haven to the
Muslims & so they didn’t openly show their Dīn (i.e., Al-Walā’ wal
Barā’ah)
And likewise was the security of An-Najāshī towards the emigrants (Muhājirīn). And
refer to the story of Ja’far and his stance, may Allāh be pleased with him, concerning his
making his religion and his beliefs known regarding ‘Īsa, which contradicted the
religion of the one who they were amongst (i.e. An-Najāshī), despite his (i.e. Ja‛far’s)
weakness and those who were with him, and despite his entering into his protection
(Amān). However, An-Najāshī wept when he heard the words of Allāh being recited
and openly showed his support and acceptance and he gave them security so that they
were able to openly show their religion and their beliefs to everyone. So the Islām of An-
Najāshī and those who entered into Islām from the people of Abyssinia (Habashah) was
due to the successful achievement (Tawfīq) from Allāh, the Most High, and then due to
their openly showing their religion. May Allāh, the Most High, be pleased with them
all. And review for a refutation of this doubt (Shubhah) and a demonstration of its
falsehood, the treatise Al-Mawrid Al-‛Athb Az-Zalāl,92 by the Shaykh, ‛Abdur-Rahmān ibn
Hasan, son the Shaykh, Muhammad ibn ‛Abdul-Wahhāb, may Allāh be merciful to them
all, from the same volume, as it is valuable in refuting this doubt (Shubhah). And (it is
also beneficial in refuting) another doubt, which is their using “The Believers from the
Family of Pharaoh” as evidence.93 (Pgs. 127-128)
26. Allāh’s help will not come until polarization between Haqq & Bātil
occurs; and polarization will not occur until the believers separate
themselves from the enemies of Allāh based upon the ‘Aqīdah. From
thereon, the tests of Allāh will appear difficult for the purpose of
purifying the ranks of the believers until it strengthens them for the
domination of Islām
“And likewise, it is a must for the people of the Da‛wah to stand up to their people with
a stance of utter separation. And on the day that this separation takes place; the
occurrence of Allāh’s promise of assistance to His supporters, along with the
destruction of His enemies will also take place. Because throughout the history of the
Da‛wah to Allāh, Allāh did not ever separate between His supporters (Awliyā’) and His
enemies, except after His supporters separated themselves from His enemies, based
92
Ad-Durar As-Saniyyah, Volume of Jihād, ‘Summarized Refutations’, page 124 and also page 197
93
Page 212
105
upon their belief (‛Aqīdah). So they (i.e. those who separated) chose Allāh alone, and the
people of the Da‛wah unto Allāh have an excellent example in the Messengers of Allāh
and that they must have their hearts full of trust until they (i.e. their hearts) overflow
with it. And it is upon them to trust in Allāh alone, in the face of the Tāghūt, no matter
who they are and the Tāghūt will not harm them except for annoyances; a test from
Allāh. (And this test is) not due to His inability, Glory be to Him, to give victory to His
supporters, nor is it to just leave them to be surrounded by His enemies. Rather, it is a
test by which the hearts and the ranks are purified. Then the opening will be returned
to the believers and the promise of Allāh will take place for them with victory and
establishment….”94 (Pgs. 128-129)
27. The four different types of people who are successful in upholding
this Millah
And lastly, you must know that the people concerning this truth are of types:
• A man who is firm and who makes the Millah of Ibrāhīm and the religion of all
the Messengers to be known according to its aforementioned description and he
does not fear the blame of any blamers for (the sake) of Allāh. So this one is from
the open Victorious Assembly (At-Tā’ifah Al-Mansūrah),95 while being a caller to
the truth who mixes with the people and remaining patient with their harm. And
he is the one who has won the honor of both abodes (i.e. this life and the
hereafter). And he is the one about whom, Allāh said:
And who is better in speech than he who says: “My Lord is Allāh,” and then stands
straight, and invites (men) to Allāh and does righteous deeds, and says: “I am one of
the Muslims.” (Fusilat, 33)
And he is the one meant in the Hadīth, “The believer who mixes with the people while
being patient upon their harm is superior…”96
94
From Ath-Thilāl, with some rearrangement
95
Trans. Note: As for the Hadīth of “The Victorious Assembly” (At-Tā’ifah Al-Mansūrah), the Messenger of
Allāh (sallallāhu ‘alayhī wassallam) said, “There will not cease to be an assembly (Tā’ifah), from my nation
(Ummah), establishing the order of Allāh. They are unharmed by those who betray them or oppose them,
until the matter of Allāh arrives while they are dominant over the people.” – narrated by Muslim from
Mu‛awiyyah, may Allāh be pleased with him. And he (sallallāhu ‘alayhī wassallam) said, “And this religion
(Dīn) will never cease to be established. A group (‛Isābah) from the Muslims will fight upon that until the
hour arrives.” – Narrated by Muslim from Jābir ibn Samurah.
96
Trans. Note: Narrated by Imām Ahmad and At-Tirmithī and others as mentioned earlier
106
And the harm only takes place because he comes with what the Messengers came with.
He neither cozies-up to the people of falsehood, nor does he incline towards them nor is
he satisfied with their falsehood. Rather, he has disavowal (Barā’ah) from them while
openly showing enmity towards them and abandoning all that which assists them in
their falsehood including their positions and their employment or careers or their paths.
And whoever’s condition is this; he is not sinful for living in their society or their
countries. And it is not obligatory upon him to emigrate away from any country he may
be in. The Shaykh, Hamad ibn ‘Atīq said within his discussion about His, the Most
(Al-Mumtahinah, 4) – the verse.
And the meaning of His statement: “…become openly seen…” in other words, made
apparent and clear. And the intent is to clearly continuously show enmity and hatred
towards those who unify their Lord. So whoever fulfills that, both in knowledge and
action, while openly making it clear so that the people of his country perceive it from
him, it is not obligatory upon him to perform the emigration away from whichever
country he is in. But whoever is not like that, and yet he assumes that if he is left to pray
and to fast and perform the pilgrimage (Hajj), that the (obligation of) emigration falls off
of him, then this one is ignorant of his religion, and he is someone who is unaware of
the essence of the message of the Messengers…”97
And this category of people; if they openly make the truth known and are thereafter
threatened with being killed or tortured and yet there is no country, which they can
emigrate to, then they have a good example in the people of the cave who withdrew
with their religion and fled with it to the mountains.98 And another example (for them)
is in the companions of the trenches99 who were burned (to death) in the path of their
belief (‛Aqīdah) and their Tawhīd. And they neither weakened nor did they surrender.
And an example is the companions of the Prophet, who performed the emigration
(Hijrah) and performed Jihād and fought and were killed. And your Lord is sufficient as
a guide and a victor.
If it were not for them, it would

have collapsed along with its
people.
But its unshakable mountains

and its pegs were there.
97
98
Trans. Note: “The People of the Cave”, as mentioned in Sūrat Al-Kahf, 9 -22
99
Trans. Note: As in the story of the Boy and the King mentioned earlier
107
And if it were not for them then
darkness would have shrouded
its people.
But they are in it as full moons

and stars.
• Or a man who is at a lower level than the first, who is unable to take this path,
which is surrounded by hateful things. And he fears for his religion and is
unable to openly declare it. So he secludes himself with his provisions, with
which he follows the streams and the paths of the mountains. He worships Allāh
and flees, with his religion, from the trials.
• Or a weak man who shuts his house upon himself and concentrates on his
family (affairs) and strives to save them and to preserve them from the Shirk and
its people and from a fire (i.e. Hell) whose fuel is men and stones. He avoids the
disbelievers (Kuffār) and turns away from them and he does not show any
satisfaction with their falsehood nor does he assist it in any way. And this is a
must for the safety of his Tawhīd, that his heart remains calm with enmity and
hatred for the Shirk and the Mushrikīn. He awaits the removal of the preventing
factor (of his leaving) and he waits for opportunities to flee with his religion and
for the emigration (Hijrah), to a country, which has less evil and wherein he will
be able to show his religion, such as the emigration (Hijrah) of the emigrants (i.e.
the companions) to Abyssinia.
• Or another (type) would be one who openly shows the pleasure with the
people of falsehood, while cozying-up to their lies and their misguidance’s. So
this one has three different (possible) conditions, which the Shaykh, Ibn ‘Atīq
mentioned…100 (Pgs. 129-132)
28. Regarding the one who shows pleasure with the people of Bātil &
softens up to them, then there are three possible conditions of such
people: (1) He is Kāfir, (2) He is a Kāfir Munāfiq, and (3) He complies
externally, but hates them internally; so there are two conditions for this:
(a) he is forced to because of them physically forcing him, so he is still a
Muslim, and (b) He is not forced to comply, therefore he is a Murtadd
100
The very next title will discuss this fourth type of person in detail & his possible conditions
108
Or another (type) would be one who openly shows the pleasure with the people of
falsehood, while cozying-up to their lies and their misguidance’s. So this one has three
different (possible) conditions, which the Shaykh, Ibn ‘Atīq mentioned101 when he said:
“The First Condition: That he complies with them both internally and externally. So he
is a disbeliever (Kāfir), whether he was compelled or not compelled. Therefore, he is
from those about whom Allāh said: …but such as open their breasts to disbelief, on
them is wrath from Allâh, and theirs will be a great torment.” (An-Nahl, 106)
“The Second Condition: That he complies with them and inclines towards them
internally, while opposing them externally. Therefore, this one is also a disbeliever
(Kāfir) and they are the hypocrites (Munāfiqīn).”
“The Third Condition: That he complies with them externally, while opposing them
internally. And this is of two types; the first of which is he who does so due to the fact
that he is under their power, while they beat him and hold him and threaten him with
death. Therefore, he in such a condition is allowed to comply with them externally,
while his heart is calm with faith (Īmān), as it happened with ‛Ammār.102 He, the Most
High, said: …except him who is forced thereto and whose heart is at rest with
Faith…” (An-Nahl, 106)
I say: And it is a must for the one such as this, as we have mentioned beforehand, to
continuously strive – just as the weak ones from the companions of the Prophet
(sallallāhu ‘alayhī wassallam) – to flee with his religion and to continuously supplicate:
“Our Lord! Rescue us from this town whose people are oppressors; and raise for us
from You one who will protect, and raise for us from You one who will help.” (An-
Nisā’, 75)
Then he (i.e. Hamad ibn ‘Atīq) said, “And the second type is that he complies with them
externally, while opposing them internally, without him being beneath their power.
And instead, he was held upon that either by hope for authority or wealth or extreme
devotion to one’s nation or family or fear of what may happen with his wealth. So he, in
such a condition, would be an apostate (Murtadd) and his hatred for them internally
would not benefit him. And he would be from those about whom Allāh said: That is
because they loved and preferred the life of this world over that of the Hereafter.
And Allāh guides not the people who disbelieve. (An-Nahl, 107) So He informed us
that they were not held upon their disbelief (Kufr) because of ignorance or their hatred
or their love of falsehood, rather it was only because they took a share from the shares
of this worldly life (Dunyā) and they put that ahead of their religion.” He said, “And
101
Sabīl An-Najāt Wal-Fikāk, page 62
102
Trans. Note: Referring to the story of ‛Ammār ibn Yāsir, may Allāh be pleased with him, and what
occurred when the polytheists tortured him. This will be discussed further in an upcoming footnote.
109
this is the meaning of the words of Shaykh Al-Islām, Muhammad ibn ‛Abdul-Wahhāb,
may Allāh, the Most High, be merciful to him.”
• I say: The meaning of the words of the Shaykh, Muhammad ibn ‛Abdul-
Wahhāb, which Ibn ‘Atīq was referring to are present at many places within his
books and his treatises. From them, for example, were his words:
“Know that the evidence for the declaration of disbelief (Takfīr) of a righteous Muslim, if
he makes Shirk with Allāh or allies himself with the polytheists (Mushrikīn) against the
monotheists (Muwahhidīn) while not making Shirk, is more than can be enumerated
from the words of Allāh and the words of His Messenger and the words of the scholars
(‛Ulamā). And I will mention a verse for you from the words of Allāh, which the people
of knowledge formed consensus (Ijmā‛) upon its interpretation, saying that it refers to
the Muslims, and that if a man says such a thing, then he is a disbeliever (Kāfir), no
matter when it happens. He, the Most High, said: Whoever disbelieved in Allāh after
his belief, except him who is forced thereto and whose heart is at rest with Faith…
(An-Nahl, 106) – the verse. And in it (i.e. its interpretation) they mentioned that they
(i.e. these people) chose this worldly life (Dunyā) over the life of the hereafter. So if the
scholars (‛Ulamā) mention that it was revealed regarding the companions (Sahābah),
when the people of Makkah put them through tribulation (Fitnah), while mentioning
that if the companion uttered the words of Shirk upon his tongue while at the same time
he hates that (i.e. Shirk) and has enmity towards its people, but only due to fear of them,
then he is a disbeliever (Kāfir) after having faith (Īmān).”103
And this complies with the words of the Shaykh, Ibn ‘Atīq, which have passed as well as
the words of Shaykh Sulaymān, which are forthcoming. And they are threatening words
and I know for certain that if they were from my own words as opposed to being the
words of these Imām scholars, it would have been said, “Khawārij!” and “Takfīr!” despite
the fact that this verse is a clear text concerning that. And this issue differs from the
matter of compulsion upon uttering disbelief (Kufr), wherein the one who utters it is
excused. So we are among people who were neither compelled nor have they been
beaten nor were they tortured. Rather, they were only held upon openly showing the
compliance and the allegiance with the polytheists (Mushrikīn), due to loving this
worldly life (Dunyā) and the fear of (losing) it, as well as hope for wealth and extreme
devotion to one’s dwellings; “The Land and the Prosperity,” as they say.
So this is prioritizing this worldly life (Dunyā) over the life of the hereafter and
purchasing the luxuries of this life, which come to an end by throwing away the
religion and the Tawhīd and the belief (‛Aqīdah). Perhaps they shield themselves by
invoking (the excuse) of compulsion and their claim that it was a necessity, while in
reality they are not from its people (i.e. the compelled people). For this (reason), Allāh,
103
Majmū‛at Ar-Risā’il An-Najdiyyah, page 42
110
the Most High, said in Sūrat Āl-‛Imrān, after He prohibited the allegiance towards His
enemies and permitted the Tuqyah104 for the one who is actually compelled; He warned
by saying:
And Allāh warns you against Himself (His Punishment), and to Allāh is the final
return. Say: “Whether you hide what is in your breasts or reveal it, Allāh knows it…”
(Āl-‛Imrān, 28-29)
And He said in the verse, which directly follows it:
On the Day when every person will be confronted with all the good he has done, and
all the evil he has done, he will wish that there were a great distance between him
and his evil. And Allāh warns you against Himself (His Punishment)… (Āl-‛Imrān,
30)
And this is from the greatest threats of punishment and warnings towards those who
contemplate the Book of Allāh and understand it. (Pgs. 132-136)
29. The conditions for the compulsion to be considered genuine
But whomever Allāh wishes to fall into tribulation (Fitnah); then you cannot control
anything, regarding him, besides Allāh. That is because many of those who have no
share in goodness use compulsion as an excuse, while they are not from its people. And
the scholars (‛Ulamā) have mentioned conditions for the compulsion to be considered
genuine. From them:
1. That the compeller is (actually) able to perform that which he is threatening to do and
the compelled one, who is commanded, is unable to repel that even by fleeing.
104
Trans. Note: His use of the word “Tuqyah” here, refers to making it appear as though the words of
disbelief (Kufr) have been uttered, while being compelled or tortured or beaten etc., when in reality, what
has been said is only interpreted or understood to be disbelief (Kufr) by the one who is compelling.
Imām Al-Qurtubī, may Allāh be merciful to him said, “Those who have studied in-depth from the
scholars (‛Ulamā) have said, ‘If the compelled one utters disbelief (Kufr), then it is not permitted for him to
say upon his tongue (anything) except that which is slightly different than it. Because in that slight
change, there is an option to deceive (i.e. to not utter actual Kufr) but whenever it is not like that (i.e. he
has the option to alter the words, but chooses not to) then he is a disbeliever (Kāfir) because the
compulsion would not have power over the slight changes to the wording.’ An example of that is if they
say to him, ‘Disbelieve in Allāh! (Yakfur Billāh!),’ but instead he (i.e. the compelled one) says, ‘…Billāhī,’
such that he adds the letter ‘Ya’. And likewise, if it is said to him, ‘Disbelieve in the Prophet! (Yakfur Bin-
Nabī!),’ but instead he says, ‘I disbelieve in the ‘Nabī,’ stressing (the last part), which refers to the place
which is elevated from the ground.” [Al-Jāmi‛ Li-Ahkām Al-Qur’ān , Vol. 10/187.]
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2. That his assumption is certain that if he refuses, then he (i.e. the compeller) will put
him into that (i.e. his threat).
3. That what he is being threatened with is immediate, such that if he were to say, “If
you do not do such-and-such, I shall beat you tomorrow,” then he is not considered
someone who has been compelled.
4. That nothing indicates the excessiveness of the one who is commanded, such as his
exceeding (i.e. doing of saying even more) in that which would remove the trial (i.e.
torture, beating etc.) from him.
• Just as they differentiated between that which the compelled one is threatened and
frightened with, regarding the compulsion upon the disobediences and the compulsion
upon uttering statements of disbelief (Kufr) or forming allegiance to the disbelievers
and the likes of that, as they did not permit the second (type) except for the one who is
tortured with a torment that he cannot endure. And they mentioned being killed or
being burned with fire or the severing of limbs or eternal imprisonment and the likes of
that. And ‛Ammār, may Allāh be pleased with him, was the one whom the verses of
Tuqyah were revealed about, and it is known that he did not say what he said except
after seeing his mother and his father killed after he tasted several colors (i.e.
experienced many types) of torture.105 So his ribs were broken and he was harmed for
105
Trans. Note: “And like that is when the polytheists (Mushrikīn) took ‛Ammār, may Allāh be pleased
with him, and they did not leave him alone (i.e. stop tormenting) him until he swore at the Prophet
(sallallāhu ‘alayhī wassallam) and mentioned good things about their gods. So he came to the Messenger of
Allāh (sallallāhu ‘alayhī wassallam) and was asked, “What has passed behind you?’ He said, ‘Evil, O
Messenger of Allāh. I was not left alone until I spoke badly about you and good things about their gods.’
So the Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, ‘How was your heart (when you said it)?’ He
said, ‘I found my heart calm with Īmān.’ He said, ‘If they return (to torment you), then you too return (to
what they make you say).” [Look to Hayāt As-Sahābah, Vol. 1/292]
And Ibn Hajar said, “And it is well known that the aforementioned verse (i.e. An-Nahl, 106) was revealed
for ‛Ammār ibn Yāsir as it has come from the path of Abī ‛Ubaydah ibn Muhammad ibn ‛Ammār ibn
Yāsir, who said, ‘The polytheists (Mushrikūn) took ‛Ammār and tortured him until he complied with
them in some of what they wanted. So he complained about that to the Prophet (sallallāhu ‘alayhī
wassallam). So he said to him, ‘How did you find your heart?’ He said, ‘Calm with faith (Īmān).’ He said,
‘Then if they return (to the torture) then return (to what you said).” And it is Mursal, and its men are all
trustworthy. And was narrated by At-Tabarī and before him, ‛Abdur-Razzāq and from him, ‛Abd ibn
Humayd.” [Fath Al-Bārī, Vol. 12/312]
And Shaykh Abu Basīr ‛Abdul-Mun‛im Mustafā Halīmah said, “But those who commit Kufr under
circumstances that are easy and then consider that to be from compulsion (and claim that it was only) due
to torment, although it could have been easily endured with the least amount of patience and
steadfastness – and then they use as their proof, the story of ‛Ammār; they are (certainly) wrong and
mistaken. This is because ‛Ammār, may Allāh be pleased with him, went to them (i.e. his tormentors) in
order to command (the good) and forbid (the evil) and they killed his two parents in front of his eyes and
112
Allāh’s sake with a severe harm, while most of those who use the excuse of Tuqyah from
those who became corrupted in the tribulation (Fitnah) and drown in the falsehood and
Shirk, were not even reached by a tenth of a tenth (i.e. 1%) from what reached him. But
as we stated earlier, “Whomever Allāh wishes to fall into tribulation (Fitnah); then you
cannot control anything, regarding him, besides Allāh.” (Pgs. 136-138)
30. The one who is steadfast in the face of torture is better than the one
who isn’t (but is permitted by the Sharī’ah)
Add to this, the fact that the people of knowledge have mentioned within the chapters
dealing with (the subject of) being compelled to utter words of disbelief (Kufr), that
taking the ‛Azīmah (i.e. the more difficult path) while remaining patient upon the harm
and hoping for the reward of Allāh, the Most High, is greater and far superior.106 And
here were the stances of the companions (Sahābah) and their followers and the Imāms,
which bear witness to that. So with the likes of these stances, the making apparent and
making the religion to be supreme would take place. And look to Sahīh Al-Bukhārī;
“Chapter: The One Who Chooses the Beating and the Killing and the Humiliation
Rather than Disbelief (Kufr).” And the supportive evidences for that are more than what
can be counted, such as the stance of Imām Ahmad during the tribulation (Fitnah) of
“The Creation of the Qur’ān”107, and others, are many.108 (Pg. 138)
burnt him with fire and immersed him in water. So he gave them what they demanded (i.e. the swearing
at the Prophet and speaking good about their gods). And this is (found in) one of the narrations that the
Prophet (sallallāhu ‘alayhī wassallam) met ‘Ammār when he was weeping. “So he started to wipe his eyes
saying, ‘The disbelievers (Kuffār) took you and immersed you in water so you said such-and-such. So if
they return, say that to them (again).” And from ‛Amr ibn Maymūn who said, “The Mushrikīn burnt
‛Ammār with fire.” So where are they (i.e. these people who claim compulsion) compared to ‛Ammār and
what happened to ‛Ammār?! [Qawā‛id Fī At-Takfīr, page 68; publication of Dār Al-Bashīr, ‛Ammān, 1415
H.]
106
Trans. Note: From the proof of this rule is the saying of Abī Ad-Darda’, “My beloved one (sallallāhu
‘alayhī wassallam) advised me, ‘Do not associate anything with Allāh, even if you are mutilated and
burned.” [Narrated by Ibn Mājah and Al-Bayhaqī and authenticated by Shaykh Al-Albānī in Sahīh At-
Targhīb, #566] and his sallallāhu ‘alayhī wassallam’s saying, “Three (situations) – whoever is in them will
taste the sweetness of faith (Īmān)…” and from what was mentioned, “…that he would hate to return to
disbelief (Kufr) like he would hate to be thrown into the Fire.” [Agreed upon]
107
Trans. Note: “The Fitnah of the Creation of the Qur’ān”, refers to the period wherein the Jahmiyyah;
those who denied the attributes of Allāh such as speech, innovated and called to the belief that the Qur’ān
was not the speech of Allāh, rather it was His Creation. Imām Ahmad was from the foremost scholars of
his time who opposed this belief and was subsequently beaten and imprisoned for this stance against
their innovation.
108
Trans. Note: One example from the scholars of the predecessors (Salaf) is what occurred between Imām
Ahmad ibn Hanbal and his contemporary, Yahyah ibn Ma‛īn; both of whom were great scholars from Ahl
As-Sunnah Wal-Jamā‛ah, during “The Fitnah of the Creation of the Qur’ān”. Shaykh Abu Basīr ‛Abdul-
Mun‛im Mustafā Halīmah narrated: “And Yahyah ibn Ma’īn – during the days of the Fitnah of the
113
31. Regarding those who don’t face torture and give-in to the Tawāghīt
And they mention His, the Most High’s, statement:
And of mankind are some who say: “We believe in Allāh,” but if they are made to
suffer for the sake of Allāh, they consider the trial of mankind as Allāh's
punishment… (Al-‛Ankabūt, 10)
And likewise, they mention being offered the choice (of torture or showing Kufr) would
negate it being compulsion and that this would be like the condition of Shu‛ayb (‘alayhis
salām), with his people, as they gave him the choice between returning to the disbelief
(Kufr) or leaving their village. And for that (reason), they (i.e. those scholars) did not
permit the responding with and making disbelief (Kufr) to be apparent in such a
situation. And we only mention all of this so that the one whom Allāh has bestowed the
virtues of intellect and Tawhīd upon him, would recognize the strangeness of the
religion in our time and the strangeness of its callers and its people who know it with
real knowledge. And (also), that most of today’s people have entered into the religion of
governments and the religion of the Tawāghīt, out of choice and with no real
compulsion at all, and merely due to love of this worldly life (Dunyā) and its abodes
and its wealth and its luxuries and its positions, ahead of the religion of Allāh as they
cast it away and sell it for a miserable price. So beware from being like they are, such
that you would become regretful. (Pgs. 139-140)
creation of the Qur’ān – took for himself, the concession (Rukhsah) and took for himself, the excuse of fear
and said, ‘The Qur’ān is created.’ And when he entered upon Imām Ahmad, may Allāh be merciful to
him, while he was ill, he gave Salām to him but he (i.e. Imām Ahmad) did not return his Salām. So he (i.e.
Yahyah ibn Ma’īn) did not stop making excuses and repeating the Hadīth of ‛Ammār and saying, ‘Allāh,
the Most High said: …except him who is forced thereto and whose heart is at rest with Faith…” So
Ahmad turned his face away to the other side and Yahyah said, ‘He will not accept any excuse.’ So when
Yahyah left, Ahmad said (to his students), ‘He uses the Hadīth of ‘Ammār but the Hadīth of ‛Ammār is,
‘…I passed them and they were swearing at you (i.e. the Prophet (sallallāhu ‘alayhī wassallam) so I forbade
them (from that) and they beat me…’ whereas it is said to you (i.e. his students), ‘We want to hit you.’ So
Yahyah said, ‘By Allāh, I have not seen anyone under the cover of the sky who is more knowledgeable in
the religion (Dīn) of Allāh than you.” [Qawā‛id Fī At-Takfīr, pp. 68-69; publication of Dār Al-Bashīr,
‛Ammān, 1415 H.]
114
32. We judge according to the external and not internal since the internal
is for Allāh to judge, whereas in this life, we were made to judge by what
is externally clear
And with this (explanation), and the likes of it, the strangeness of the sayings of the
Shaykh, Ibn ‛Atīq, concerning the one who complies with the Mushrikīn externally, while
opposing them internally when he is not under their power, is removed. And rather he
(i.e. the man who does this) was held to do this due to what was mentioned from the
worldly life (Dunyā) and not due to compulsion. And his statement, “…while opposing
them internally…” he means by that, and Allāh knows best, “…according to his claim
(of opposing them)…” Otherwise, how could we know and see the reality of his inside
in such a condition of his, except by the means of revelation, just like in the story of
Hātib ibn Abī Balta‛ah. And Allāh, the Powerful, the Majestic, did not hold us
responsible for the internal, rather we judge upon the external. So just as we withhold
our swords from the one who conceals the hypocrisy (Nifāq), while openly showing the
allegiance towards Islām, and while making its apparent practices (i.e. prayer, Hajj) etc.
then likewise, we use them (i.e. our swords) upon the head of the one who makes the
allegiance to the disbelievers to be apparent while entering their group and siding with
them, even if he claims that he has Islām upon the inside. Because Allāh, the Powerful,
the Majestic, has made our worship – according to the rulings of this life – to be
external. And He, glory be to Him, alone is the One who is responsible for their insides.
And He knows the truthful from the liar and so He holds the people accountable for
their deeds and He will resurrect them upon their intentions. As in the Hadīth of the
Mother of the Believers (i.e. ‛Ā’ishah), which is agreed upon, concerning the army,
which sinks (into the Earth) while there are clear-sighted ones amongst them as well as
those who are compelled.109 So Allāh destroys them all in this life (Dunyā) and He will
resurrect them upon their intentions on the Day of Resurrection. And this is the
meaning of the saying of ‘Umar ibn Al-Khattāb, may Allāh be pleased with him, as it is
in Sahīh Al-Bukhārī: “Verily, there are people who were held accountable by revelation,
during the time of the Messenger of Allāh (sallallāhu ‘alayhī wassallam). So whoever
makes apparent to us goodness, then we give him security and draw near to him but
we have nothing to do with his insides. Allāh holds his insides accountable. And
whoever makes evil apparent, then we will not give him security nor will we believe
him, even if he says, ‘My inside is good.”
109
Trans. Note: Referring to the Hadīth of ‛Ā’ishah, may Allāh be pleased with her, who said, “The
Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, ‘An army will set out against the Ka‛bah and when it
reaches a smooth, desolate land, the first of them to the last of them will be swallowed up by the earth.”
She (i.e. ‛Ā’ishah) asked, ‘O Messenger of Allāh, why will all of them be swallowed up when amongst
them there will be market places and those who are not from them?’ He answered, ‘The first of them to
the last of them will be swallowed by the earth and then they will be resurrected in accordance to their
intentions.” [Narrated by Al-Bukhārī and Muslim.]
115
And likewise was the matter of the Prophet (sallallāhu ‘alayhī wassallam) concerning his
interaction with the people during battle and elsewhere. (For example) was Al-‛Abbās
ibn ‛Abdul-Muttalib, while claiming Islām and attributing himself to it.110 Yet he
remained in Makkah, while it was a land of disbelief (Dār Al-Kufr) at that time and he
did not perform the emigration (Hijrah) to the land of Islām (Dār Al-Islām) and he went
out with the polytheists (Mushrikīn) on the Day of Badr. So when the Muslims captured
him they treated him according to outward appearance and not according to what he
claimed from Islām upon his inside. And this was because he went out in the ranks of
the polytheists (Mushrikīn) increasing their numbers. And it is even narrated that he
claimed that he was compelled to go out with them, as in some of the narrations (from
the sources) previously referred to. And in some of them, the Prophet (sallallāhu ‘alayhī
wassallam) says to him, when he saw him use the excuse of compulsion, while claiming
Islām, “Allāh knows best about your condition. If what you claim is true, then Allāh will
reward you for that. But the outward appearance of your matter is that you were
against us, therefore pay your ransom.”111
In any case, it is sufficient for us here what was affirmed in Sahīh Al-Bukhārī and others
from that (event). The Prophet (sallallāhu ‘alayhī wassallam) treated him according to his
outer appearance and did not free him until he paid his ransom, just like the rest of the
captives from the Mushrikīn. And perhaps from this point, also, is that which came in
Sahīh Muslim from the Hadīth of ‛Imrān ibn Husayn, in the story of the man from (the
tribe of) Banī ‛Uqayl, who was from those who formed a treaty with (the tribe of)
Thuqayf, who was captured. And the Prophet did not release him, despite his claim of
Islām.112
So it becomes known from all of this that we are held accountable regarding our
interactions and rulings in this life, based upon the outward appearance, as opposed to
the insides. And this is from the favor of Allāh, the Powerful, the Majestic, upon us.
Otherwise, Islām and its people would become the pawns and amusements for every
spy and vile one and Zindīq.113
110
Look, for example, to Mujmi‛ Az-Zawā’id, Vol. 6/88, 89, 91 and Mushkil Al-Āthār, Vol. 4/242-246 and
elsewhere.
111
Narrated by Imām Ahmad and its men are trustworthy except that in it was a narrator who was not
named.
112
Look for it in Mukhtasir Al-Munthirī below #1,008.
113
Trans. Note: A “Zindīq” or the “Zanādiqah” are similar to the hypocrites (Munāfiqīn) in that they show
Islām on their outside while having disbelief (Kufr) upon their inside. The difference is that the Zindīq will
occasionally demonstrate actions or statements of disbelief but when he is approached, he denies that he
has disbelieved and claims that he is upon Islām.
Abu Idrīs narrated, “People from the Zanādiqah who had apostated, were brought to ‛Alī. He questioned
them yet they denied it, so it (i.e. their disbelief) was clarified to them.” He (i.e. Abu Idrīs) said, “So he
killed them without giving them time to repent (i.e. return to Islām).” He (i.e. Abu Idrīs) said, “A man
who was a Christian and became a Muslim but later apostated, was later brought before him (i.e. ‛Alī) so
116
And from this point, is the story of Hātib and what came from his deed in the year of
the Conquest [(Fath) of Makkah]. So the basic rule is that the judgment, upon the
outward appearance of the one who commits the likes of his deed, is with disbelief
(Kufr) and that the Muslims are to judge upon him with what his outward appearance
would dictate from the rulings of this life regarding (either) killing or capture. And (this
applies despite) whoever noticed the condition of the apostates and their categories and
some of their arguments and (false) interpretations. And of those who were deceived by
the testifying, by some of the men, to the (so-called) Prophethood of Musaylamah and
the story of Thumāmah and Al-Yashqarī and the likes of that, and in how (Abū Bakr)
As-Siddīq treated them all according to the outward appearance.114 So he treated them
with the killing and with captivity and this was from his greatest virtues and merits and
good deeds (Hasanāt). He understood the correctness of that which we are intending
(i.e. in the explanation of this rule) and to which we are referring. And review for that,
he questioned that man and found that this man admitted to what he had done therefore ‛Alī) asked him
to repent. It was said to him (i.e. ‛Alī), ‘Why did you ask him to repent but you didn’t ask the others to
repent?’ He said, ‘This one admitted what he had done but those others did not admit it and they even
denied (their Kufr) until it had to be proven to them. So this is why I did not give them time to repent.”
And according to another narration, “Do you know why I asked the Christian to repent? I asked him to
repent because he (openly) showed his religion but the Zanādiqah – those, who required it to be proven to
them, rejected (the charge). So I killed them because they denied it until it was proven to them.”
[Narrated by Ibn Taymiyyah in As-Sārim Al-Maslūl ‘Ala Shātim Ar-Rasūl, page 360.]
114
Trans. Note: Referring to the events during the war against the apostates, during the Khilāfah of Abu
Bakr and his subsequent treatment of them all as disbelievers; whether they were from the apostates
themselves or from those who assisted them. And the evidence of this treatment of Abu Bakr comes in
how he fought them all with the rulings (Ahkām) of the disbelievers, by testifying that their slain were all
in the fire, and by neither praying upon them, nor accepting blood-money from them on behalf of the
slain Muslims or other than that from the rulings (Ahkām) of fighting the disbelievers (Kuffār). And this
treatment was all based upon their outward actions. Ash-Shawkānī narrated that Tāriq ibn Shīhāb said,
“A delegation of Buzākhah, from the Asad and Ghutfān (tribes) came to Abu Bakr asking him for
reconciliation. So he gave them the choice between an economically harmful war or a humiliating treaty.
So they asked, ‘We know what this economical harm is, but what is the humiliation?’ He said, ‘The
weapons and horses will be taken away from you and we shall keep as war booty (Ghanīmah), what we
took from you. And you shall return to us, what you took from us. And you shall pay the blood-money
for our slain. And your slain shall be in the fire. And you shall be left as a people who follow the tails of
camels (i.e. farmers) until Allāh shows the successor of His Messenger (i.e. Abu Bakr) and the Emigrants
(Muhājirīn), something by which to excuse you.’ So (later) Abu Bakr presented what he had said to the
people. So ‛Umar stood up and said, ‘I have an opinion that I shall advise you with. As for what you
mentioned from the economically harmful war and the humiliating reconciliation, then what you have
mentioned is great. And as for us keeping what we took from them as war booty (Ghanīmah), while they
return what they took from us, then what you mentioned is great. As for what you mentioned about them
paying us the blood-money for our slain, and their slain being in the Fire, then our slain fought and were
killed upon the command of Allāh; their reward is with Allāh and they have no blood-money.’ He (i.e.
the narrator) said, ‘So the people followed what ‘Umar suggested.” [Narrated by Al-Barqānī upon the
conditions of Al-Bukhārī – Nayl Al-Awtār, Vol. 8/22] And Ibn Hajar mentioned, “Al-Bukhārī condensed it
by narrating part of it, which was his (i.e. Abu Bakr’s) saying to them, ‘You shall follow the tails of
camels…’ – up to his saying – ‘…something by which to excuse you.’ And Al-Barqānī narrated it in its
full length, with the same chain that Al-Bukhārī narrated in that part of it.” [Fath Al-Bārī, Vol. 13/210.]
117
the words of the Shaykh, Muhammad ibn ‛Abdul-Wahhāb, may Allāh, the Most High,
be merciful to him, as they are plentiful in this subject.115 (Pgs. 140-144)
33. Regarding those who suggest an absolute prohibition of Takfīr
And this was completely what was understood by ‛Umar, may Allāh be merciful to
him, in the story of Hātib, while he made it clear in the presence of the Prophet
(sallallāhu ‘alayhī wassallam) yet it is known that the Prophet (sallallāhu ‘alayhī wassallam)
did not object to ‛Umar’s understanding, nor did he say to him at that instance, “If a
man says to his brother, ‘O disbeliever (Kāfir),’ then one of them has been reached by
it.”116 Rather, he approved his judgment and did not object to it concerning those who
do not have a preventative factor, such as the preventative factor of Hātib.117 And he
115
Look, for example, to the six topics, which he mentioned in introduction to the History (Sīrah) and
elsewhere, as they are abundant.
116
Trans. Note: The point of the author here is to address the doubts that some of the people of
negligence use in completely negating the declaration of disbelief (Takfīr) unless they have confirmation
of what is inside that person’s heart. In doing so, they often use as evidence, the Hadīths such as:
“Whoever says to his brother, ‘O Kāfir…’ it returns upon one of them.” Or the Hadīth, “Anyone who says
to his brother, ‘O Kāfir…’ or ‘O enemy of Allāh…’ while it is not correct, it would return back to him.”
[Sahīh Al-Bukhārī] So when ‛Umar said what he said regarding Hātib, may Allāh be pleased with them,
this is evidence that he was judging him from his external actions, while not attempting to look to his
inside. And when ‛Umar did that in the presence of the Messenger of Allāh (sallallāhu ‘alayhī wassallam),
he was not rebuked or corrected or condemned in the least. Rather, the Messenger of Allāh merely said,
“And what informs you…”, without objecting to that from ‛Umar.
117
Trans. Note: By “preventative factor” (obstacle) the author refers to those things, which would
prevent the declaration of disbelief (Takfīr) such as compulsion, insanity, misinterpretations etc.
Therefore, even if a particular action or statement is dīmed to be major disbelief (Kufr Akbar), it may be
that a particular person has a “preventative factor”, which would excuse him from having the declaration
of disbelief (Takfīr) applied to him specifically.
Ibn Taymiyyah, may Allāh be merciful to him said, “The truth of the matter regarding this, is that a
statement may be disbelief (Kufr). So it is said, ‘Whoever says this (thing) is a disbeliever (Kāfir).’
However, an individual who says this thing is not immediately called a disbeliever (Kāfir) until the
clarification – the kind of which will render a person a disbeliever (Kāfir) if he denies it, has been
established upon him…’
‘And the sayings, which – whoever says them, disbelieves; it may be that this man did not possess the
texts, which are required to understand the truth (or maybe they) did not reach him or he might have
them but he did not consider them acceptable (i.e. authentic etc.) or he may not have understood them
correctly or he may have misunderstandings that Allāh will excuse. So whosoever, from the believers, is
juristically qualified (Mujtahid), yet makes an error, then surely Allāh will forgive his error, whoever he
may be. (This applies) whether it is in matters of belief or matters of deeds. This is what the companions
(Sahābah) of the Messenger of Allāh (sallallāhu ‘alayhī wassallam) and the majority of the leaders of Islām are
upon. And they did not divide matters into matters of fundamentals (Usūl) – such that whoever negates it
(automatically) disbelieves or into branches (Farū‛) – such that he who negates it never disbelieves…’
118
validated Hātib’s inside for us, with his statement, “And what informs you? Perhaps
Allāh looked upon the people of Badr…” And Hātib, may Allāh be pleased with him,
said – as it has come in Al-Bukhārī and elsewhere, “And I did not do so while
disbelieving, nor while apostatizing, nor while being pleased with disbelief (Kufr) after
Islām.” So he (sallallāhu ‘alayhī wassallam) said, in his approval of him, “He has told you
the truth.” And the rushing to this statement of his, may Allāh be merciful to him, is
from the most apparent evidences that the companions (Sahābah) had it embedded in
themselves that the basic rule, regarding the outward appearance of this deed, is
apostasy and disbelief (Kufr).118 And in the narration of Abī Ya‛la and Ahmad, he said,
“Verily, I did not do it in order to betray the Messenger of Allāh (sallallāhu ‘alayhī
wassallam) nor due to hypocrisy (Nifāq). I knew that Allāh would make His Messenger
dominant and fulfill His Light for him.” And in another narration of theirs, as well, “By
Allāh, O Messenger of Allāh, the faith (Īmān) did not change from my heart…”119 And
contemplate the statement of the Prophet (sallallāhu ‘alayhī wassallam) in the narration of
Al-Bukhārī, “…he has told you the truth.” So this companion who participated in Badr,
was made an exception by the Prophet (sallallāhu ‘alayhī wassallam) and he approved of
him and bore witness upon the truthfulness of his insides and that he did not do so out
of apostasy or disbelief (Kufr). Rather, it was a major sin from the major sins, which he
committed as opposed to the fact that he was a participant at Badr. So is there, from
those who act so easily in the allegiance to the disbelievers who overuse the story of
Hātib? Are any of them today, on the face of the Earth, who is a participant at Badr
whom Allāh has looked upon his heart so that if they were to perform this deed; a
major sin, in absolute terms and become easy in it and collapse, breaking down?120
‘And the general curses do not always implicate the cursing of the specific individual (because) that
(person may) have something that prevents the curse from applying to him. And like that, is the general
declaration of disbelief (Takfīr) and the general threats of punishment. Based on this, the general threat of
punishment in the Book and the Sunnah, is made subject to the precondition of the establishment of
conditions and the elimination of all the preventative factors…’
‘…And I used to make it clear to them that it has been narrated to them from the predecessors (Salaf) and
the Imāms that issuing the declaration of disbelief (Takfīr) to one who says such-and-such is also correct,
but it is compulsory to differentiate between the general and the specific (by declaring), ‘Whoever does
this, then he is such-and-such!’ And this is the same way the predecessors (Salaf) did it when they would
say, ‘Whoever says such-and-such, then he is such-and-such.’ The specific individual will prevent the
general threats of punishment from applying to him through his repentance or rewards, which would
cancel it (i.e. punishment) or the trials, which befall him that might cancel it or the intercession, which
may be accepted (by Allāh).” [Look to Majmū‛ Al-Fatāwa, Vol. 3/230; Vol. 10/329; Vol. 23/41.]
118
Trans. Note: The Shaykh’s point here is that the fact that Hātib, may Allāh be merciful to him, said this,
shows that the companions who were present, were holding him as one who had apostated due to
disbelief (Kufr) and being pleased with disbelief (Kufr). Therefore, Hātib said this statement in order to
remove this assumption of him and this is proof that the companions did, in fact, hold this action to be an
action of disbelief and apostasy. Otherwise, he would not have felt it necessary to say this in his defense.
119
Look to Mujmi‛ Az-Zawā’id, Vol. 9/306.
120
Trans. Note: This section from the Shaykh, Abu Muhammad Al-Maqdisī, may Allāh preserve him, is
somewhat ambiguous. This is because there is no real explanation of what the preventative factor from
119
And we would not ask this question except after we knew the truthfulness of their
insides and that they did not commit it due to apostasy nor out of disbelief (Kufr),
furthermore, like the shedding of leaves of the Tragacanth plant.121 So from where
would we know, after the revelation has been cut off, discover the validity of their
insides? And who would approve of them and bear witness for us, with that, after the
Messenger of Allāh (sallallāhu ‘alayhī wassallam)? So this (i.e. example of Hātib) was a
preventative factor, from the preventative factors of disbelief (Kufr), coming from the
interior as opposed to the exterior. But we are not held upon that after the cutting off of
the revelation. And therefore, the basis of he who makes apparent the inclination
towards the disbelievers and the compliance with them and allegiance towards them, is
that we judge upon him according to his outward appearance, as it has passed. And
Allāh will be responsible for their insides if they are upon other than that, then he will
be resurrected according to his intention in case the Muslims kill him while he is among
the ranks of the disbelievers (Kuffār). And if he is captured, then the rulings (which are
applied to) the disbelievers are (also) to be implemented upon him, as it has passed.
And the Muslims are excused in killing he who makes the likes of this apparent, even if
he profess and claims that inside him is Al-Islām as well as his allegiance to its people.
And concerning this, look to the discussion of Shaykh Al-Islām, Ibn Taymiyyah, may
Allāh, the Most High, be merciful to him, regarding the army that will attack the
Ka‛bah,122 such that it shall sink down (into the Earth) and to the story of the capture of
Al-‛Abbās on the day of Badr, while he claimed Islām.123 And likewise, the words of his
student, of the ‛Allāmah, Ibn Al-Qayyim124 and elsewhere from the verifying (Muhaqaq)
scholars. And contemplate, also, the reason for the revelation of His, the Most High’s,
statement:
Verily! As for those whom the angels take (in death) while they are wronging
themselves… (An-Nisā’, 97)
Refer to it in Sahīh Al-Bukhārī and elsewhere, as it is beneficial in this topic also. Pay
attention and contemplate all of that and remove the dust of sleep from your eyes and
do not be from the lazy, blind-followers. (Pgs. 144-148)
the declaration of Hātib’s disbelief (Takfīr) was. Refer to the Appendix: “Refuting the Doubts Related to
the Event of Hātib ibn Abī Balta‛ah”, for a more detailed discussion of this topic and the opinions of the
scholars regarding assisting the disbelievers (Kuffār) against the Muslims and how this relates to the story
of Hātib, may Allāh be pleased with him.
121
Trans. Note: The “Qatād” or Tragacanth plant is one, which does not shed its leaves. Therefore, this
expression implies that the ability to know the truth of one’s insides is as unlikely as the Tragacanth plant
shedding its leaves.
122
Trans. Note: Referring to the Hadīth of ‛Ā’ishah from Al-Bukhārī and Muslim, which we narrated
earlier.
123
Look to Majmū‛ Al-Fatāwa, Vol. 28/537.
124
Look to Zād Al-Ma‛ād, Vol. 3/422.
120
34. The condition of the one who shows allegiance to the Tāghūt in any
form when he’s not under direct compulsion & calls it Islāmic
And lastly, Al-Hāfith (i.e. Ibn Hajar) mentioned from some of the people of the battles,
“He said, ‘And it is in ‘Tafsīr Yahyah ibn Salām’, that the phrasing of Hātib’s letter was:
‘And to proceed: O people of Quraysh, verily the Messenger of Allāh (sallallāhu ‘alayhī
wassallam) has come to you with an army like the night, which flows like a stream. So by
Allāh, if he came to you alone, then Allāh would have granted him victory and fulfilled
His promise to him. So beware of yourselves (i.e. be careful) and, ‘As-Salām’.’ And
likewise, this was mentioned by As-Suhaylī.”125
I say: So if the intelligent one contemplates this letter of Hātib and what was in it from
his trust in the victory of Allāh to His Prophet (sallallāhu ‘alayhī wassallam) and his
glorification of his status and yet, despite that, Allāh, the Most High, sent revelation
concerning this, due to his deed; great verses, which make the skin of those who believe
tremble. He said:
O you who believe! Take not My enemies and your enemies as friends, showing
affection towards them, while they have disbelieved in what has come to you of the
truth and have driven out the Messenger and yourselves because you believe in
Allāh your Lord! If you have come forth to strive in My Cause and to seek My Good
Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You
show friendship to them in secret, while I am All-Aware of what you conceal and
what you reveal. And whosoever of you (Muslims) does that, then indeed he has
gone (far) astray from the Straight Path. (Al-Mumtahinah, 1)
So if you contemplate this, may Allāh guide you, and how Allāh, the Most High,
discussed it as being severe, and made it to be from the allegiance (Muwalāt) and love of
His enemies, then you look to the conditions of many of those who attribute themselves
to the Da‛wah and to Islām in this time and that which comes from them such as
blessing, and cozying-up to, and even supporting, and assisting the slaves of the law
and the tails of the Europeans (Franjī) and the enemies of the Sharī‛ah, and the Tawhīd,
and that which they make apparent from their constitutions and their allegiance to their
governments and the making oaths upon honoring their laws; then you will know the
true strangeness of the religion and the strangeness of its people who know it with real
knowledge and their rarity. So beware from negligence in the religion. Beware, (and
again) beware.
The Shaykh, Hamad ibn ‘Atīq said, “As far as that which many of the people believe is
an excuse, then verily it has been beautified (for them) by the Shaytān and his pleading.
And that is that some of them; if the supporters of the Shaytān frighten him with fear,
125
Fath Al-Bārī, Vol. 7/521.
121
which has no (basis in) reality, then he assumes that it is permissible to comply with the
polytheists (Mushrikīn) and to make their obedience apparent…” Then he mentioned
words from Shaykh Al-Islām, Ibn Taymiyyah, concerning the description of compulsion
upon words of disbelief and that it could not be except while being beaten and tortured
and killed, rather than with mere words or out of threats of separating him from his
wife or his wealth or his family. Then he, may Allāh, the Most High, be merciful to him
said, “So if you know that and you know what has come from many of the people, then
the statement of the Prophet (sallallāhu ‘alayhī wassallam) has become clear to you: ‘Islām
began strange and it shall return strange as it began…’126 And it has returned (to being)
strange. And what is even rarer than that, are those who know its true reality. And with
Allāh is the successful achievement (Tawfīq).”127
• And the Shaykh, Sulaymān ibn ‛Abdullāh ibn Ash-Shaykh, Muhammad ibn
‛Abdul-Wahhāb, the author of the book Taysīr Al-‛Azīz Al-Hamīd, said in the
introduction to the treatise Hukm Muwalāt Ahl Al-Ishrāk: “Know, may Allāh be
merciful to you, that if the person openly shows to the Mushrikīn compliance
with them in their religion, due to fear of them and the willingness to please
them and cozying-up, in order to repel their evil, then he is a disbeliever (Kāfir)
like them, even if he dislikes their religion and hates it while loving Islām and the
Muslims…”
Then he mentioned what was even harsher than that from the supporting of the
polytheists (Mushrikīn) financially and allegiance with them, while cutting off the
allegiance to the Muslims. Until he said: “And no one is excused from that except for
one who was compelled. And he would be one whom the polytheists (Mushrikīn)
overpowered, such that they say to him, ‘Disbelieve and do such-and-such, or else we
do such-and-such to you and kill you,’ or if they take him and torture him until he
complies with them. In that case, it is allowed for him to comply with them upon his
tongue, while his heart is calm with faith (Īmān). And the scholars have formed a
consensus (Ijmā‛) that whoever speaks with disbelief, out of joking, disbelieves. So how
about the one who openly shows the disbelief (Kufr) out of fear and lusting after this
worldly life (Dunyā)?”
Then he began mentioning over twenty evidences for that. And for that (reason), the
book became famously titled, Ad-Dalā’il. So all of that should be contemplated by those
who attribute themselves to the Da‛wah, from those who openly show allegiance and
compliance to the slaves of the Yāsiq, while they defend them and their laws and their
governments and their armies.
126
Trans. Note: Referring to the Hadīth of Abu Hurayrah, that the Messenger of Allāh (sallallāhu ‘alayhī
wassallam) said, “Islām began strange and it shall return strange as it began. So Tūbah (i.e. a tree in
paradise) for the strangers!” [Narrated by Muslim and others.]
127
From Sabīl An-Najāt within the same chapter.
122
And they must understand this well, as it is very important for them, especially if they
know that all of it was dedicated to the soldiers of the Egyptian state when they entered
Najd, during the era of the Shaykh, Hamad ibn ‘Atīq and the Shaykh, Sulaymān, may
Allāh be merciful to them both, as they wrote the book Sabīl An-Najāt Wal-Fikāk and the
book Ad-Dalā’il, during that time, in order to warn the people from forming allegiance
with those soldiers who used to adhere to, with much innovation (Bid‛ah) and
superstitions and the manifestations with the Shirk of the graves.128 And from that
which is known is that the famous scholars of Najd, from the descendants of
Muhammad ibn ‛Abdul-Wahhāb, and his followers in that era, used to declare the
disbelief (Takfīr) to the Egyptian state and its soldiers who were following the Turkish
state, as it is known from many of their treatises. Furthermore, they even declared the
disbelief (Takfīr) to those who formed allegiance to them or entered into their obedience,
while being satisfied with them and taking them as guardians besides the believers.
And the question, which urgently throws itself here, is: If this was the ruling of those
Imām scholars, concerning the soldiers who followed the state, which most of the
Muslims nowadays weep for and its days (i.e. they wish it would return), and if these
books and their writings concerned those who formed allegiance with it and loved it or
longed for it to be dominant, then what do you suppose they would say about the
slaves of the modern-day Yāsiq? And with what do you see them ruling upon these who
openly show allegiance to them and to their armies and their police, due to fearing
banishment from their homes and livelihood or employment or other than that from
portions (lit. peels) of this worldly life and its luxuries. And with what do you see them
judging those who take an oath upon being sincere to them or upon honoring their laws
if they saw this time?
“So beware, (and again) beware, O you people of intellect. And repent, (and again)
repent, O you unaware ones, as the tribulation (Fitnah) has occurred in the (very) roots
of the religion, as opposed to its branches, nor in this worldly life. So it must be that the
family and the spouses and the wealth and the trade and the homes are a shield for the
religion and a ransom for it (i.e. they are to be sacrificed for Islām). And the religion
should not be made a ransom for them or a shield for them. He, the Most High, said:
Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth
that you have gained, the commerce in which you fear a decline, and the dwellings in
which you delight … are dearer to you than Allāh and His Messenger, and striving
hard and fighting in His Cause, then wait until Allāh brings about His Decision
(torment). And Allāh guides not the people who are Al-Fāsiqūn. (At-Tawbah, 24)
Therefore, understand it and contemplate it because Allāh has obligated that Allāh and
His Messenger and Al-Jihād are more beloved than all of those eight matters (i.e. the
aforementioned verse), much less one of them, or several (of them) from that which is
even lower than them from something that is considered even more repugnant. So the
128
Look to page 309 and elsewhere in the Volume of Jihād within the book Ad-Durar As-Saniyyah.
123
religion should be with you, the most valuable and highest commodity…”129 (Pgs. 148-
152)
129
Ad-Durar As-Saniyyah, Volume of Jihād, page 127.
124
Section VI: Chapter 4: From the Methods of the
Transgressing Rulers (Tughāt) in Dissolving the
Millah of Ibrāhīm and Eliminating it Within the
Selves of the Callers (Du‛āt)
125
1. If you understood this Millah, then you will understand that at-Tughāt
will never be satisfied with it & will do whatever they can to fight it
Therefore, if you have understood the Millah of Ibrāhīm with a clear understanding,
and you have come to know that it was the methodology of the Messengers and their
followers and that it is the path to victory and success and happiness in both abodes (i.e.
this life and the hereafter), then you must know afterwards, with certain knowledge,
that the transgressors (Tughāt) in every era will never be satisfied with it. Rather, they
fear this great Millah and are frightened by it and they are keen and enthusiastic in
eliminating it and removing it from the selves of the callers (Du‛āt) via numerous paths
and methods.
As he, the Most High, informed (us) about them, from a long time ago when He said in
Sūrat Al-Qalam, while it is from the Makkah-period:
They wish that you should compromise (in religion out of courtesy) with them, so
they (too) would compromise with you. (Al-Qalam, 9)
So they wish that the callers (Du‛āt) would take other than it (i.e. this Millah) from the
crooked paths so that they would stray from the Da‛wah of the solid, straight-forward
Da‛wah of the Prophets, and they will not cease to plot to steer the callers (Du‛āt) off this
straight path, towards paths in which their lays silence upon much of their falsehood,
which will please their hearts or compromise with them in some of their matters. This
way, the Da‛wah will die and its matters will dissolve and this matter dissolves away
and its callers will stray from its straight, clear and apparent path. So the Tughāt know
that the first retreat is a step backwards and then this step is followed by even more
steps in which the callers (Du‛āt) forget the basic methodology of the Da‛wah (itself).
And from this astrayness, without doubt, comes compromises with the people of
falsehood in many of their falsehoods or (at least) in some of them. And that is the
height of what they hope for from the very beginning, such that when they see those
callers (Du‛āt) stepping down and retreating, then they will make apparent to them how
pleased they are with them and their Da‛wah. Then they draw near to them and praise
their efforts and show love and affection towards them. He, the Most High, said:
Verily, they were about to tempt you away from that which We have revealed (the
Qur'ān) unto you to fabricate something other than it against Us, and then they
would certainly have taken you a friend! (Al-Isrā’, 73)
(Pgs. 152-153)
126
2. One should never depend on the rulers & governments for the victory
of the Da’wah, but they should only depend on Allāh & never stray from
the methodology of Da’wah which the Prophets followed
Sayyid Qutb, may Allāh, the Most High, be merciful to him, mentioned something at
this verse, after he mentioned the efforts of the polytheists (Mushrikīn) in negotiating
with the Messenger (sallallāhu ‘alayhī wassallam) upon many of the issues of his religion
and his Da‛wah. And from that, (he mentioned) leaving the criticism of their gods and
that which their fathers were upon, to other than that. He said:
“These efforts, from which Allāh protected His Messenger; they are the efforts of the
people of the authority (Sultān) towards the people of the Da‛wah in all times. They are
efforts to deceive them so that they would stray ever-so-slightly from the straightness of
the Da‛wah and its solidarity. And they become pleased with the mediocre life, which
they use to deceive them, at the expense of many virtues. And from the carriers of the
Da‛wahs, are those who were caused to fall into tribulation (Fitnah), in this fashion, away
from his Da‛wah because they saw the matter as easy. So the people of the authority
(Sultān) do not seek from him to leave his Da‛wah completely, rather they only seek
slight adjustments from him, so that the two sides can meet in the middle of the path
(i.e. compromise). And the Shaytān might come to the carrier of the Da‛wah from this
gap so that he may see that the best Da‛wah is to gain the people of authority (Sultān), to
it (i.e. the Da’wah) even if this means stepping down from a part of it! However, the
slight astrayness at the outset of the path ends with the complete astrayness at the end
of the path. And a person of the Da‛wah who accepts the surrender of part of it; even if it
is a small part, and (submits) to give up a piece of it – even if it is small, is unable to stop
at what gave into originally, due to (the fact that) his being prepared to surrender
increases every time – he will backslide! And the people of the authority (Sultān) work
gradually with the people of the Da‛wahs, so that when they surrender a part of it, then
they will lose their dignity and their shield. And the ones being overtaken know that
both the continuing of the negotiation while raising its cost, and in attaining the people
of authority to their ranks, is a spiritual defeat in that they come to depend upon the
people of the authority, in order to give victory to the Da‛wah. And Allāh alone is the
one whom the believers depend upon in their Da‛wah. And whenever the defeat
spreads in the depths of the self, then this defeat will never result in victory!” (Pgs. 153-
154)
127
3. Modern-day examples of Muslims taking the Tāghūt as friends for the
“benefit” of the Da’wah & who side with the Tāghūt against other Kāfir
nations
Yes, and we see many of the Du‛āt nowadays whom the transgressors (Tughāt) have
taken as friends such that they neither harm them nor do they take them as enemies,
because these callers (Du‛āt) have openly shown their satisfaction with much of their
falsehood. So they met with them in the middle of the road (i.e. compromised) and sat
with them in the seminars and at the celebrations and destructions.
And from the examples of those methods in our current situation:
• What we have already referred to from what many of the transgressors (Tughāt) have
established such as parliaments and councils of the nation and the likes of that, so that
they join therein with their oppressors from the Du‛āt and others. So they sit with them
in it (i.e. parliaments etc.) and convene there while mixing with them until they resolve
the issues between them. So the issue never materializes into a matter of disavowal
(Barā’ah) towards them or disbelief in their laws or in their constitutions or
disconnection from all of their falsehood. Rather, (it is) cooperating and assisting and
advising and sitting at the discussion tables for the benefit of the country and its
economy and its security and…and…and… – all for the country whose Tāghūt controls
it and rules it according to his desires and his manifestations of disbelief (Kufr). And
this is a lapse, whose people we have lived amongst, and have seen most of those who
attributed themselves to the methodology of the predecessors (Manhaj As-Salaf) or they
envelope themselves in the words of Sayyid Qutb and the likes of him. Yet despite that,
after they have fallen into this lapse they applaud the Tawāghīt and stand up for them
out of honor and respect and they address them according to their titles. They even call
out for allegiance to their governments and their armies and their security and they take
oaths upon honoring their constitutions and their laws and other than that. So what
have they left for their Da‛wahs? We seek refuge in Allāh from the astrayness.
And also from that is what many of the Tawāghīt seek refuge in from the recruitment of
the scholars (‛Ulamā), while preoccupying them with what benefits them (i.e. the rulers).
Examples include waging war against their opposition and those who threaten them
and their institutions and their governments, such as the communists or the Shī‛ah or
others from those who threaten them or threaten their rule. So the Tāghūt seeks refuge
in some of those scholars (‛Ulamā), who are enthusiastic and outraged by, and who hate
these astray ideologies (i.e. those of the Shī‛ah, communists etc.). So he assists them
against their common enemy while deceiving those scholars in showing his enthusiasm
for the religion and upon its people and his fear of those people regarding the sanctities
of the Muslims, while backing them (i.e. the scholars) with assistance and endowments
and titles in order to wage war against them. So those poor ones fall into his (i.e. the
128
Tāghūt’s) snare, while spending their lives and their time and their Da‛wahs in giving
victory to one enemy against another enemy. The situation has even reached the point
where many of them have completely ceased their enmity towards the near Tāghūt and
they befriend him and perhaps they even become, (slowly) day-by-day, from his
soldiers and assistants, who are sincere to him and his government. They dedicate their
lives in his service and cementing his throne and his rule and his state, whether they
perceive it, or it takes place in a way that they do not perceive it. And we wish they
would comprehend the saying of the righteous slave (i.e. Mūsā, ‘alayhis salām):
“My Lord! For that with which You have favored me, I will never more be a “Thahīr”
for the Mujrimīn (criminals, disobedient to Allâh, polytheists, sinners, etc.)!” (Al-
Qasas, 17)
As Al-Qurtubī narrated at this verse from some of the narrations, “The Israelite who
sought the assistance of Mūsā was a disbeliever (Kāfir) and it was only said that he was
from his group, due to his being an Israelite, but it was not intended to mean
compliance in terms of religion. So based upon this, he (i.e. Mūsā, ‘alayhis salām) was
regretful because he had assisted one disbeliever (Kāfir) against another disbeliever
(Kāfir). So he said, “I will never again, after this, be a helper for the disbelievers.”
And the “Thahīr” – in other words, “a helper”. And we wish that they would
understand His, the Most High’s, statement:
O you who believe! Fight those of the disbelievers who are close to you, and let them
find harshness in you… (At-Tawbah, 123)
(Pgs. 155-157)
4. The obligation to fight those enemies who are the nearest & how
greatly we have strayed from this today
And we wish that they would understand His, the Most High’s, statement:
O you who believe! Fight those of the disbelievers who are close to you, and let them
find harshness in you… (At-Tawbah, 123)
That way, they would have avoided falling into what they fell into, because those
communists and other than them; while they are (certainly) enemies to Islām and its
people, and although having enmity towards them and disavowal (Barā’ah) from them
with disbelief in their falsehood is also sought, the point is that (the Muslims) begin
with the most important (enemy) then the (next) most important, then the next nearest
129
(enemy) and then the next nearest (enemy). This is an issue, which is approved of and
known from the history (Sīrah) of our Prophet Muhammad (sallallāhu ‘alayhī wassallam).
Rather, the genuine intellect rebuffs the opposite (of this) because the threat of the
nearest (enemy) and the more directly (involved) one, and his influence and all his evil
(Fasād) and his tribulation are greater and far more serious than the farther one or even)
the near one (i.e. enemy) who is not as directly involved.130 And for this (reason), the
striving against oneself (i.e. his desires etc.) and against the Shaytān, precedes the Jihād
against the enemies, in a general sense.
And the Messenger of Allāh (sallallāhu ‘alayhī wassallam); it would not be for him to
begin (war) with Persia or with Rome or against the Jews while abandoning (the
fighting of) those whom he was amongst.131 (Pgs. 157-158)
5. Regarding those Shuyūkh who issue fatāwa for the Tāghūt & are used
as pawns against the Du’āt in a deceivingly methodological approach
Rather, perhaps many of the Tawāghīt would seek to take advantage of this dangerous
hazard and exploit many of those ignorant scholars in blocking several of the callers
(Du‛āt) and the alienation of their Islāmic groups who are the opponents of those
scholars in the Da‛wah unto Allāh, or the discipline (Mathhab) or the methodology
(Manhaj) or other than that. Furthermore, they may even elicit religious verdicts
130
Trans. Note: And this issue is known in the books of Islāmic Jurisprudence (Fiqh) as “The Near Enemy
and the Far Enemy”. For example, Ibn Qudāmah said, “‘Topic: And Every People Fight Those Who Are
Nearest to Them From the Enemy’ – And the basic principle in this is His, the Most High’s, statement: O
you who believe! Fight those of the disbelievers who are close to you… [At-Tawbah, 123] and because
the nearest one is more harmful. And in fighting him, there is the repelling of his harm from those who
are directly facing them and from those who are behind them. And in being preoccupied with the further
one, it gives him (i.e. the near enemy) an opportunity against the Muslims, due to their being preoccupied
with other than him.” And he went on to say, “If this is established, then if there is an excuse for starting
with the further one, due to his being more feared or for a benefit in starting with him, due to his
proximity or a possibility of overpowering him, or due to the nearest one being submissive or if there is
something, which prevents fighting against him, then there is no problem in starting with the further one,
due to it being a situation of need.” [Al-Mughnī Wash-Sharh Al-Kabīr, Vol. 10/372-373.]
131
Trans. Note: And in his interpretation (Tafsīr) of the verse: O you who believe! Fight those of the
disbelievers who are close to you… Al-Hāfith, Ibn Kathīr said, “Allāh commands the believers to fight
the disbelievers, the nearest in proximity to the Islāmic State, then the furthest. This is why the Messenger
of Allāh (sallallāhu ‘alayhī wassallam) started fighting the Mushrikīn within the Arabian Peninsula. When
he finished with them and Allāh gave him control over Makkah, Al-Madīnah, At-Tā’if, Yemen,
Yamāmah, Hajr, Khaybar, Hadramawt and other Arab provinces, and the various Arab tribes entered
Islām in large crowds, he then stated to fight the Romans who were the nearest in proximity to the
Arabian Peninsula, and as such, had the most right of being called to Islām, especially since they were
from the People of the Book.” [Tafsīr Ibn Kathīr, Vol. 2/528-529; publication of Dār Al-Fayhā’, Damascus
and Dār As-Salām, Riyādh, 2nd Edition, 1418 H.]
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(Fatāwa) from them in order to eliminate them and their Da‛wahs by using the argument
that they are from the Khawārij or the unjustified rebels (Bughāt) who go out spreading
mischief (Fasād) in the land:
Verily! They are the ones who make mischief… (Al-Baqarah, 12)
And they are aware of this and they can feel it too. And we have witnessed this
backsliding often from the people of our time. And to Allāh are the grievances. And
those poor scholars and their brothers, the callers (Du‛āt) did not know that no matter
what level they reach in misguidance, it is misguidance due to ignorance or (mistaken)
interpretation – furthermore, even if it were from stubbornness while being
knowledgeable, then it still would not reach the level of the misguidance of the Tawāghīt
and their opposition to Allāh and His religion.
• And from that also, is the deception of the believers and the callers, with the
positions and centers and employments and titles and granting them honor and
wealth and homes while showering them with the charities and other than that,
so that they can restrain them and burden them and seal their mouths with it and
so that they can use these (provisions) to put in place the statement of the one
who declares: “Do not bite the hand (lit. breast) that feeds you.” And in this way,
those callers and those scholars will fall into tribulation (Fitnah) due to them or
due to their governments, until the situation reaches the point where they
approve of the falsehood (Bātil) of those transgressors (Tughāt) through their
various religious verdicts (Fatāwa) and with their reiteration of their merits while
glorifying their praises, night and day.
Ibn Al-Jawzī said, “And from the deception of Iblīs upon the jurists (Fuqahā’) is their
intermingling with the Amīrs and the Sultāns and their cozying-up to them and
abandoning the making objections upon them, while being able to do so.”132 And he
said, “And in general, the entrance upon the Sultāns is a huge threat because the intent
may be for good at the start, but then it might change, due to their generosity and
favors along with their greed for it. And he might not be able to refrain from cozying-
up to them, while abandoning the making objections upon them. And Sufyān Ath-
Thawrī, may Allāh be pleased with him, used to say, ‘I do not fear their humiliating me,
rather I only fear their generosity such that my heart might incline towards them.”133
And if the intelligent one reflects upon those whom Sufyān used to fear about the
possibility of his heart inclining towards them, then he would find that the difference
between them and the transgressors (Tughāt) of our time is quite wide and vast. So
132
Talbīs Iblīs, page 121.
133
Page 122.
131
Allāh is the One from Whom we seek help. And may Allāh be merciful to the one who
said:
No one makes a worse bargain

than a scholar
Who is manipulated by this

Dunyā amongst the ignorant.
He then starts to divide his

religion as the Hands of Saba’134
And eliminates it due to his zeal

for gathering wealth.
Whoever does not focus upon

his Lord and fear Him
Then both his hands have

perished and his wealth departs.
(Pgs. 158-160)
6. Regarding the Tāghūtī establishment of “The Muslim World League”
And from the likes of that also, are the leagues and establishments of harm, which those
Tawāghīt establish, such as “The Muslim World League”, which some of our poor
scholars have been deceived into joining, despite its clear black path of cozying-up to
the mischievous (Fāsid) governments generally, and to the Sa‛udī government and its
Tawāghīt in particular. And it has reached the point where it is rare that you would find
any distributions or even a book from their publications, except that it overflows with
the flattery and hypocrisy (Nifāq) towards that state, much less its direct ties and the ties
to its shifty authorities of other various states. And its (i.e. these establishments)
contradiction and its being opposed to some of those states would only result from
loyalty to its mother-state. So when the matters between the Tawāghīt are upon that
which is sought (i.e. peaceful), then it will publicly appear this way between them. But
if a Tāghūt, such as Qathāfī, for instance, attacks its state or its Tawāghīt and their
politics, then the religious verdicts (Fatāwa) and the condemnations flow as well as the
continuous chastisement. Then later on, when the matters return to their original
134
Trans. Note: “Divided as the hands of Saba’ (i.e. Sheba),” is an Arabic expression, which means that
they became extremely divided. [Look to Majma‛ Al-Bahrayn Wa Matla‛ An-Nīrayn, Vol. 1/212.]
132
situation, these verdicts (Fatāwa) subside and become hushed and we cease to hear even
a whisper, despite the fact that this Tāghūt has not changed nor has he been altered in
the slightest. Rather, his situation may even have become worse and more harmful than
it was previously. And if they see him with their eyes performing the circumbulation
(Tawāf) of the House (i.e. Ka‛bah) with his impurity (Najāsah) and his transgression
(Tughyān), then they do not move a muscle. So to Allāh are the grievances. And in any
case, this establishment and the likes of it does not exceed the fact that it is a
government-based establishment and we have become accustomed to distrusting that
which comes from the governments. And what a good custom that is. (Pgs. 160-161)
7. The irony of the established institution, “Committees for the

Commanding of the Good & the Forbiddance of Evil”
And from that, also, is what they grant to many of the callers (Du‛āt) from permits and
licenses for the Da‛wah and delivering sermons (Khutbahs) and that which they establish
from “Committees for the Commanding of the Good and the Forbiddance of Evil”,
which strive to assimilate and appease the zealous callers (Du‛āt), while at the same
time, preventing them from (objecting to) the evil of the government itself and its
politics and its falsehood (Bātil) and the greatest evils of its Tawāghīt. And they do this
by preoccupying them with some of the evils of the general masses, which amount to a
threat to the security of the state and the permanence of the rule of the Tawāghīt. And
they (i.e. the scholars) would be unable to surpass that (i.e. forbidding the evil of the
general masses) to the higher and greater levels (of evil), as long as they remain tied to
those committees or those permits, which govern them or and their Da‛wahs by binding
them firmly. (Pg. 161)
8. The Tawāghīt of today desire to kill the Millah in the hearts of the
youth through their universities & schools which teach allegiance & love
for the Tāghūt
And from that, as well, is their destruction of and the elimination and killing of this
Millah in the selves of the youth from the descendants of the believers, by means of their
schools and colleges and their media and their various Tāghūt-oriented establishments.
So even though those Tawāghīt are worse in terms of their filth and greater in terms of
their plotting than Pharaoh, such that they do not seek refuge in his methods of
eliminating their sons, except as a last resort when their other filthy methods fail.
Therefore, they strive hard prior to that in order to eliminate this Millah in their selves
so that instead of them destroying the generations, by means which would be perceived
(i.e. actual killing them) as Pharaoh did, they eliminate this Millah within them. So they
133
destroy them with all forms of destruction and that occurs by raising them (i.e.
students) upon loving them (i.e. the Tawāghīt) and having allegiance towards them and
to their laws and their governments, by means of these evil (Fāsid) schools and their
other various media, which many of the ignorant Muslims enter into and bring into
their homes. So rather than the Tawāghīt causing the people to revolt by swiftly
executing them in reality, they follow this vile policy so that the people will glorify their
praise and their merits that they (i.e. the governments) have wiped out ignorance and
spread the knowledge and civilization. And beyond all that, under this cover, they raise
sincere followers and servants for the governments and their laws and to their
governing families, from the descendants of the Muslims. Or at least they will raise a
shapeless, ignorant, misguided generation, which turns away from this straight,
concrete Da‛wah and this solid Millah, while cozying-up to the people of falsehood
(Bātil), which will be unable and unfit to confront them or even to consider it. And we
have explained this matter and uncovered their vile methods in our treatise I‛dād Al-
Qādat Al-Fawāris Bi Hajrī Fasād Al-Madāris.135 (Pgs. 161-162)
9. The result of cozying-up to the Tāghūt is that they will never fear your
Da’wah
And how often does the caller (Dā’ī) fall and stumble when slipping in any of these
hazards? So this situation in which we now live, including the people’s distrust of the
Islāmic leaderships and the scholars, is nothing more than one of the results of these
hazards. And how small does he become in the eyes of the transgressors (Tughāt)
themselves while removing his fear from their hearts, such that they neither fear him
nor are they threatened by his Da‛wah and they do not give him any consideration at
all? Yet, if they were to witness from him, firmness and solidarity, such as the solidarity
of the mountains, with disavowal (Barā’ah) and refusal and disdain from lowering
himself to them in any of the points of their paths, which oppose the methodology
(Manhaj) of the proper Da‛wah, then they, at that point, they would give him a thousand
considerations. And Allāh puts terror and dread in the hearts of the transgressors
(Tughāt), just like the dread of the Prophet (sallallāhu ‘alayhī wassallam) existed in the
hearts those disbelievers (Kuffār). And just as he would be given the victory, due to that
terror, by the distance of one month.136 So beware these hazards and beware from
falling into the games of the transgressors (Tughāt). (Pgs. 162-163)
135
Trans. Note: “Preparing the Leading Knights For Abandoning the Evil of the Schools”.
136
Trans. Note: Referring to the Hadīth narrated by from Al-Bukhārī and Muslim, from Jābir that the
Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, “I have been given five things that were not given to
anyone before me: I have been made victorious due to terror for a distance of one month’s journey; the
earth has been made a place of prayer for me – wherever and whoever of my nation wants to pray, he
may pray; and the war booty has been made lawful for me, and this was not lawful for anyone before me.
134
10. The solution to the games of the tyrants is to follow the Millah of
Ibrāhīm & be firm on it
Finally, then Allāh, the Powerful, the Majestic, has clarified these steps for us and
uncovered these games for us and He warned us about them. And He has given us the
solution and the cure, while pointing us to the correct path. As He said, prior to His
statement:
They wish that you should compromise with them, so they (too) would compromise
with you. (Al-Qalam, 9)
He said:
So obey not the deniers. (Al-Qalam, 8)
Do not obey them and do not incline towards them and do not accept being half of their
solutions (towards their goals) as your Lord has given you the religion of truth and He
has pointed you to a straight path and He has guided you to the Millah of Ibrāhīm.
• And precisely like that, is His, the Most High’s, statement in Sūrat Al-Insān,
and it was also from the Makkah-period:
Therefore be patient and submit to the Command of your Lord, and obey neither a
sinner nor a disbeliever among them. (Al-Insān, 24)
And in mentioning the Qur’ān and Allāh, the Powerful, the Majestic’s appreciation of
His Prophet, in revealing this to him prior to the prohibition of obeying the sinful
disbelievers, the correct path of the Da‛wah was clarified, because this path was not
chosen by the callers (Du‛āt) or by the selves. And it is not for them to submerge it or to
identify its distinctive qualities as they wish or choose. Rather it is only the Millah of
Ibrāhīm and the Da‛wah of the Prophets and the Messengers, which is mentioned in full
detail within this Qur’ān.
• And also like that, is His, the Most High’s, statement in Sūrat Al-Furqān, which
is also from the Makkah-period:
I have been given permission to intercede. The prophets used to be raised for their own people only, but I
have been raised for all of mankind.”
135
So obey not the disbelievers and make Jihād against them with it (the Qur'ān); the
greatest Jihād. (Al-Furqān, 52)
“…and make Jihād against them with it…” In other words, with the Noble Qur’ān. So
do not drift to a methodology or practice or path in the Da‛wah other than the path with
which you have been ordered in the Qur’ān. And warn them with this Qur’ān and do
not take other than it from the crooked, deviated paths, in which there lies the
obedience to the disbelievers (Kuffār) or the remaining silent upon some of their
falsehood (Bātil).
• And likewise also, was His statement to His Prophet (sallallāhu ‘alayhī
wassallam) after He ordered him to make Tilāwah (precise recitation) with His
Book137 a little:
And obey not him whose heart We have made heedless of Our Remembrance; one
who follows his own lusts and affairs. And say: “The truth is from your Lord.” Then
whosoever wills, let him believe, and whosoever wills, let him disbelieve. (Al-Kahf,
28-29)
And these verses were from the Makkah-period (as well).
And likewise, is His, the Most High’s, statement in Sūrat Ash-Shoorah, while it was also
from the Makkah-period, after He mentioned what He had legislated for the previous
Prophets, Nūh, Ibrāhīm, Mūsa and ‘Īsa:
…be on the straight path as you were ordered, and follow not their desires… (Ash-
Shurah, 15)
And His, Glory be to Him, command to His Prophet, after a while, that he should
declare to the disbelievers (Kuffār):
For us our deeds and for you your deeds. (Ash-Shurah, 15)
137
And from the meanings of At-Tilāwah is: “The Following”. So whoever makes Tilāwah upon something;
in other words, “He has followed it.”
And there is no doubt that the Tilāwah of the Book of Allāh, the Powerful, the Majestic, by reading it and
studying it while adhering to it and following its commands, is from the greatest causes of steadfastness
upon this path, as it has passed. And similarly, the constant remembrance of Allāh, the Powerful, the
Majestic, and focusing upon Him while performing the Night Prayer (Qiyām Al-Layl), as He, the Most
High said directly after the aforementioned verse, from Sūrat Al-Insān:
And remember the Name of your Lord every morning and afternoon and during night, prostrate
yourself to Him, and glorify Him a long night through. [Al-Insān, 25 – 26].
136
…is a clear disavowal (Barā’ah) from them and their astray desires and their
methodologies and their paths.
And likewise, as well, was His, the Most High’s statement to His Prophet (sallallāhu
‘alayhī wassallam) in Sūrat Al-Jāthiyah, which was also from the Makkah-period:
Then We have put you on a plain way of (Our) commandment. So follow you that,
and follow not the desires of those who know not. Verily, they can avail you nothing
against Allāh. Verily, the Thālimūn (polytheists, wrong-doers, etc.) are Awliyā'
(protectors, helpers, etc.) to one another, but Allâh is the Walî (Helper, Protector, etc.)
of the Muttaqūn (pious). (Al-Jāthiyah, 18-19)
And in this way, if we were to follow all of the verses of the Qur’ān, then we would
have found verses in the tens or even hundreds, which would indicate these important
meanings, as Allāh, the Powerful, the Majestic, did not create His slaves for mere
playing nor did He leave them without responsibilities. Isn’t the clarity of this
methodology (Manhaj) and its stability sufficient for the callers (Du‛āt)? And won’t that
which sufficed the Messenger of Allāh (sallallāhu ‘alayhī wassallam) and the Prophets
before him, suffice them? Isn’t it time for them to awaken from their heedlessness and
for them to rectify the astraynesses and the misguidance’s? Wasn’t it enough that they
have fallen into the games of the transgressors (Tughāt), while concealing the truth and
deceiving the people and wasting the efforts and the lives? So by Allāh, there is but one
choice:
“Either the Sharī‛ah of Allāh or the desires of those who have no knowledge. And there
is no third option as there is no middle ground between the straight Sharī‛ah and the
unstable desires.
“And these verses identify and outline the path for the individual of the Da‛wah. And
they are far better in this (issue) than any statements or commentaries or explanations.
Verily, it is one Sharī‛ah, which deserves this description and all things other than it are
desires, which sprout from ignorance. And it is upon the individual of the Da‛wah to
follow the Sharī‛ah alone and to abandon all of the desires. And it is upon him also,
never to stray from the Sharī‛ah at all to any of the desires, because the people of these
desires cooperate amongst themselves against the person of the Sharī‛ah. So it is not
allowed for him to hope for some victory for them, as they have rallied against him;
each one of them being guardians of the other. Yet despite that, they are too weak to
inflict harm upon him, except for mere annoyances. So Allāh is his guardian and his
victor. And where is (their) allegiance compared to (his) allegiance? And where are the
weak, ignorant jokers who are guardians of one another, compared to the individual of
the Sharī‛ah, with whom Allāh has allegiance with…?”138
138
From Ath-Thilāl, with some rearrangement.
137
…but Allāh is the Walī (Helper, Protector, etc.) of the Muttaqūn (pious). (Al-Jāthiyah,
19)
This is the path…
So are there any men?
(Pgs. 163-167)
138
Section VII: Chapter 5: Refuting the Doubts
Related to the Event of Hātib ibn Abī Balta‛ah
139
1. Translator’s forward
In the name of Allāh, the Beneficent, the Merciful…
The reason for including the explanation of the event of Hātib ibn Abī Balta’ah is the
following:
1 – The frequent mentioning of this event by the author, Abū Muhammad Al-Maqdisī,
may Allāh preserve him, and to give it a more comprehensive explanation than what
was available in the context of his points concerning it.
2 – The general need to address this issue and how it relates to the modern day apostate
regimes and governments and their allegiance with the disbelieving nation states of the
West or other than them.
3 – The mistaken conclusions, which have been deduced from this event and the need to
clarify them to avoid falling into the mistakes related to this topic in general.
And among the mistaken conclusions, which have been assumed from this event, is the
following:
• What Hātib, may Allāh be pleased with him, did was not disbelief (Kufr), and
this is why the Messenger of Allāh (sallallāhu ‘alayhī wassallam) did not execute
him or declare his disbelief (Takfīr).
• Informing the enemies of the Muslims about their intentions and

vulnerabilities is not considered allegiance (Muwalāt).
• Actions of allegiance (Muwalāt) towards the disbelievers against the Muslims

are only considered to nullify a person’s Islām when they are combined with
allegiance of the heart.
• The declaration of disbelief (Takfīr) cannot be issued for the mere action alone
because the action cannot conclusively prove that allegiance exists in the heart of
the one who commits this action.
• The fact that the Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, “He has
told the truth,” upon hearing Hātib’s excuse, is an indication of these
conclusions.
140
• The fact that Hātib, may Allāh be pleased with him, participated in the battle of
Badr, was a preventative factor (Māni‛) from declaring his disbelief (Takfīr).
• Performing actions of allegiance (Muwalāt) is not considered disbelief (Kufr) if

it is done for a benefit from this worldly life (Dunyā).
During our research for this issue, we came across an excellent treatise, which addresses
most, if not all of the misconceptions regarding this event. And it comes from the noble
Shaykh, ‛Abdul-Qādir ibn ‛Abdul-‛Azīz, may Allāh preserve him, from his enormously
beneficial book Al-Jāmi‛ Fī Talab Al-‛Ilm Ash-Sharīf.139
In his lengthy refutation of the errors in the book Ar-Risālah Al-Līmāniyyah, the Shaykh
entered this section regarding the mistakes related to the event of Hātib, and has
basically gone through the misconceptions of the author of that book, as well as some of
those from his contemporaries, one-by-one. Therefore, it seemed a fitting and
comprehensive chapter to include here, as it serves our purpose equally well, which is
to point out the mistakes of some of the people in relation to this Hadīth and what it
indicates.
As for the translation, we have attempted to be as precise to the terminology of Shaykh

‛Abdul-Qādir, while retaining the fluidity of the English language. Again, we have
lowered the Shaykh’s references into footnotes and added some of our own as well, to
clarify some of his points. We have also added some headings to help identify the
points, which the Shaykh addresses throughout this section, which we’ve denoted with
square parenthesis, in order to differentiate ours from those of the author. We would
also like to inform the reader that, in this section, the author occasionally alludes to
certain points and principles, which he had covered in earlier chapters from the same
book, which were obviously not included here. So please bear this in mind, while
reading.
We hope that the addition of this appendix section will assist in the understanding of
the matter and add to the clarification of the Millah of Ibrāhīm; particularly with regards
to the apostate, disbelieving governments and regimes, who have allied themselves
with the enemies of Allāh and assisted them in hunting for the believers and callers, by
imprisoning them and eliminating their Da‛wah. And we ask Allāh, the Most High, to
give victory to His religion and the believers and the soldiers of the Millah of Ibrāhīm.
139
Trans. Note: Vol. 2/636 – 644 [This book has not yet been published by a major publication company.
Our copy was printed and published for limited distribution, in a full sized, two-volume soft cover
format. It is worth noting here that as of the writing of these words, the author of this book, the Shaykh,
‛Abdul-Qādir, may Allāh preserve him, currently resides in his prison cell in Yemen just as the Shaykh,
Abu Muhammad Al-Maqdisī sits in his prison cell in Jordan. And may Allāh, the Most High, give victory
to our imprisoned scholars and Mujāhidīn and humiliate their enemies from the disbelievers (Kuffār) and
apostates (Murtadīn)!]
141
And may the peace of blessings of Allāh, be upon our Prophet, and his family and his
companions and those who followed them in goodness, until the Last Day.
At-Tibyān Publications
142
2. The Text of the Event of Hātib:
And he (i.e. the author of Ar-Risālah Al-Līmāniyyah) began on page 17 by mentioning the
Hadīth of Hātib ibn Abī Balta‛ah, may Allāh be pleased with him. And the Hadīth is
agreed upon. And in the narration of Al-Bukhārī, he said, “Al-Humaydī narrated to us,
‘Sufyān narrated to us, ‛Amr ibn Dinār narrated to us, ‘He said, Al-Hasan ibn
Muhammad ibn ‛Alī, narrated to me that he heard ‛Ubaydullāh ibn Abī Rāfi‛, the scribe
of ‛Alī saying, ‘I heard ‛Alī, may Allāh be pleased with him, saying, ‘The Messenger of
Allāh (sallallāhu ‘alayhī wassallam) sent me, Az-Zubayr and Al-Miqdād somewhere
saying, ‘Proceed till you reach Rawdat Khakh. There you will find a lady with a letter.
Take the letter from her.’ So, we set out and our horses ran at full pace till we got at Ar-
Rawda where we found the lady and said (to her), ‘Take out the letter.’ She replied, ‘I
have no letter with me.’ We said, ‘Either you take out the letter or else we will take off
your clothes.’ So, she took it out of her braid. We brought the letter to the Prophet
(sallallāhu ‘alayhī wassallam) and it contained a statement from Hātib ibn Abī Balta‛ah to
some of the people of the Mushrikīn of Makkah informing them of some of the plans of
the Prophet (sallallāhu ‘alayhī wassallam). So the Prophet (sallallāhu ‘alayhī wassallam) said,
‘O Hātib, what is this?’ Hātib replied, ‘O Messenger of Allāh, do not rush to judgment
in my case. I was a man closely connected with the Quraysh, but I did not belong to
their tribe. While the other emigrants with you, had their relatives in Makkah who
would protect their families and wealth in Makkah. So, I wanted to recompense for my
lacking blood relation to them by doing them a favor so that they might protect my
relatives. I did not do that, while disbelieving nor while apostatizing from my religion.’
So the Prophet (sallallāhu ‘alayhī wassallam) said, ‘Verily, he has told you the truth.’ Then
‛Umar said, O Messenger of Allāh, permit me to strike his neck.” So he (i.e. the Prophet
(sallallāhu ‘alayhī wassallam)) said, ‘Verily, he participated at Badr. And what informs
you? Perhaps Allāh, the Powerful, the Mighty, looked upon the people of Badr and
said, ‘Do as you wish, for I have forgiven you.” ‛Amr said, ‘And for him, was revealed:
O you who believe! Take not My enemies and your enemies as friends (Awliyā’)…
(Al-Mumtahinah, 1) – The Hadīth.140
And in a narration of Muslim, “And I did not do so while disbelieving, nor while
apostatizing, nor while being pleased with disbelief (Kufr) after Islām.”
3. Refuting the Doubts Regarding this Hadīth:
140
#4,890
143
The author of Ar-Risālah Al-Līmāniyyah said on page 18, “In this Hadīth, there is evidence
that Hātib, may Allāh be pleased with him, came with an action from the actions of
allegiance (Muwalāt) towards the polytheists (Mushrikīn). And that was from the text of
the verse: O you who believe! Take not My enemies and your enemies as friends
(Awliyā’)… (Al-Mumtahinah, 1) And it was revealed concerning him, just as the Hadīth
indicates that he did not disbelieve with this allegiance (Muwalāt) of his. And that was
from the text of the statement of the Prophet (sallallāhu ‘alayhī wassallam) to ‛Umar: “He
has told the truth.” He meant that he told the truth in his statement: “And I did not do
so while disbelieving, nor while apostatizing from my religion, nor while being pleased
with disbelief (Kufr) after Islām.” What we extract from that clear evidence is that the
allegiance (Muwalāt) of Hātib was outwardly apparent allegiance (Muwalāt Thāhiriyyah),
which he committed for a benefit in this worldly life (Dunyā), while his heart was at rest
with faith (Īmān). And if it were internally hidden allegiance (Muwalāt Bātiniyyah), then
he would have disbelieved. And that is not possible, due to the statement of the Prophet
(sallallāhu ‘alayhī wassallam): “He has told the truth,” and by the address of His, Glory be
to Him, statement: O you who believe! Take not… (Al-Mumtahinah, 1) Therefore, he
was not stripped with the label of faith (Īmān).”
And he also said on page 21, “And that is because, although Hātib committed an action
from the actions of allegiance, since his belief was unharmed, it was not judged upon
with disbelief (Kufr). The reason for that is that his inside remained unharmed. And this
is what was meant by Muwalāt Thāhiriyyah as opposed to that of the internally hidden
(Bātin). Because if the pleasure of the heart with what he committed were combined
with what he committed, then his allegiance (Muwalāt) would have been internally
hidden allegiance (Muwalāt Bātiniyyah). And that is when the outwardly apparent
(Thāhir) combines with the internally hidden (Bātin) and that which the committer
disbelieves, after giving consideration to his circumstances.”
4. Doubt 1: The Label of Faith (Īmān) in the address
As for his saying that Hātib committed outwardly apparent allegiance (Muwalāt
Thāhiriyyah), towards the polytheists (Mushrikīn) but that he did not disbelieve with
that, then this is correct.
As for him basing his (i.e. Hātib’s) non-disbelief upon the fact that he (only) committed
outwardly apparent allegiance (Muwalāt Thāhiriyyah), for a benefit in this worldly life
(Dunyā), while not having allegiance of the heart (Muwalāt Qalbiyyah),141 then this is an
141
Trans. Note: Allegiance of the heart (Muwalāt Qalbiyyah) is what is meant by internally hidden
allegiance (Muwalāt Bātiniyyah), because the intent of both terms refers to the inside of the person. So
these two terms are synonymous.
144
error and that the outward, apparent allegiance (Muwalāt Thāhirah), which is free from
internal, hidden allegiance (Muwalāt Bātinah), does not bring one to disbelief (Kufr), then
this is (also) a mistake. And we shall explain this, by Allāh’s will.
And likewise, was his statement that the address of:
O you who believe…
– in the beginning of Sūrat Al-Mumtahinah – indicates that he did not disbelieve. Then
this is a mistake (as well). And the author attributed this, also on page 19, to the Shaykh,
Sulaymān ibn Sahmān. And he also erred because the address with the label of faith
(Īmān), does not indicate the non-disbelief of those being addressed. Rather, it is
permissible for the individual to be described according to his former condition, even if
he changed from it.
And examples of this are:
• His sallallāhu ‘alayhī wassallam’s saying: “The blood of a Muslim man is not
permissible except in one of three (situations)…” and from them, “…the abandoner of
his religion…” – the agreed upon Hadīth. And ‘the abandoner of his religion’; he is the
apostate, yet he (i.e. he Prophet sallallāhu ‘alayhī wassallam) described him in the
beginning of the Hadīth with Islām, based upon his former condition. And about this,
Ibn Hajar said, “And in this Hadīth, is the permissibility of describing the individual
with that which he was upon, even if he changed from it, due to his (i.e. the Prophet’s
(sallallāhu ‘alayhī wassallam made the exception for the apostate from the Muslims. And
that was based upon what he used to be upon.”142
• And another example of that is his sallallāhu ‘alayhī wassallam’s saying: “Three will
receive their rewards doubled…” and he mentioned from them, “…and a man from the
People of the Book (Ahl Al-Kitāb), who believed in his Prophet and believed in me.” –
the agreed upon Hadīth. So he described him as being from the People of the Book (Ahl
Al-Kitāb) despite his entering into Islām, with the evidence of his sallallāhu ‘alayhī
wassallam’s saying, “…and believed in me.” So his saying, “…and a man from the
People of the Book…” is from the point of labeling him based upon his former
condition. And the equivalent of this Hadīth, from the Book of Allāh, is His, the Most
And there are, certainly, among the People of the Book, those who believe in Allāh
and in that which has been revealed to you… (Āl-‛Imrān, 199)
And likewise is the verse in Al-Mā’idah:
142
Fath Al-Bārī, Vol. 12/204
145
…those who say: “We are Christians.”
– Until His, the Most High’s, statement:
They say: “Our Lord! We believe… (Al-Mā’idah, 82-83)
• And likewise is His, the Most High’s, statement:
O you who believe! Whoever from among you turns back from his religion… (Al-
Mā’idah, 54)
So does the address with faith (Īmān) prevent the apostasy of some of them? And like
that is His, the Most High’s, statement in the beginning of Sūrat Al-Mumtahinah:
O you who believe! Take not My enemies and your enemies as friends (Awliyā’)…
– Until His statement:
And whosoever of you (Muslims) does that, then indeed he has gone (far) astray,
(away) from the Straight Path. (Al-Mumtahinah, 1)
So the address with faith (Īmān) does not prevent the disbelief (Kufr) of some of those
being addressed. And their description with those who believe would be from the point
of describing the individual based upon his former condition, as we have affirmed. This
is with the agreement that Hātib did not disbelieve, but I wanted to make a point of this
error, which was his (i.e. author’s) using the address with the label of faith (Īmān) as
evidence for the non-disbelief. So there is no evidence in it from that, especially when it
is a general address. Therefore: …you who believe… is from the general phrasings,
because it is an “Ism Mawsūl” (i.e. general pronoun), which is opposed to the address
being specific to someone, such as in His, the Most High’s, statement:
And upon the three who remained behind… (At-Tawbah, 118)
And His, the Most High’s, statement:
When two parties from among you were about to lose heart, but Allāh was their Walī
(Supporter and Protector). (Āl-‛Imrān, 122)
5. Doubt 2: Outward Actions vs. Actions of the Heart
146
As for the author using the fact that it was outward, apparent allegiance (Muwalāt
Thāhirah) as evidence for the non-disbelief of Hātib, may Allāh be pleased with him,
which does not bring one to disbelief (Kufr), as long as it is not accompanied with
allegiance of the heart (Muwalāt Qalbiyyah), then his usage of this as evidence is bogus
(Fāsid). And here is its clarification:
a) There is no disagreement that what Hātib committed was outward, apparent

allegiance (Muwalāt Thāhirah), towards the polytheists (Mushrikīn) by the text of His, the
Most High’s, statement:
O you who believe! Take not My enemies and your enemies as friends, showing
affection towards them… (Al-Mumtahinah, 1)
And it was revealed concerning him.
b) And there is no disagrīment that the outward, apparent allegiance (Muwalāt Thāhirah)
towards the polytheists (Mushrikīn) is major disbelief (Kufr Akbar), without it being
accompanied with allegiance of the heart (Muwalāt Qalbiyyah). And we have established
the evidence upon that earlier, using the Book and the Sunnah and the consensus
(Ijmā‛).143 As for the Book, then it is His, the Most High’s, statement:
143
Trans. Note: As for the Book and the Sunnah, then its verses are clear, as are the events such as the
position of the companions (Sahābah) towards those who allied themselves with the disbelieving
apostates during the Khilāfah of Abu Bakr are clear examples. As for the consensus (Ijmā‛) regarding the
allegiance (Muwalāt) towards the polytheists (Mushrikīn) being major disbelief (Kufr Akbar), then the
Shaykh, ‛Abdul-Qādir ibn ‛Abdul-‛Azīz did not narrated the references for this here so we’ve brought a
few from other sources:
Ibn Hazm, may Allāh be merciful to him, said, “It is correct that His, the Most High’s, statement: And if
any amongst you takes them as Auliyâ', then surely he is one of them. [Al-Mā’idah, 51] is upon its outer
meaning and that he is a disbeliever (Kāfir) from the group of the disbelievers (Kuffār) and this is correct.
No two (people) from the Muslims would disagree about this.” [Al-Muhala, Vol. 11/138]
And Shaykh ‛Abdul-Latīf ibn ‛Abdur-Rahmān ibn Hasan Āl Ash-Shaykh, said after his discussion about
the obligation of having enmity and disavowal (Barā’ah) towards the disbelievers: “So how about the one
who helps them or draws them towards the countries of the people of Islām or praises them or holds them
as being more just than the people of Islām, or selects their states and their dwellings (as preferable to
live) and their allegiance (Wilayah) while loving for them to become dominant; then this is clear apostasy
(Riddah), according to the complete agreement. He, the Most High, said: And whosoever disbelieves in
the faith then his deeds are invalidated, and in the Hereafter he will be among the losers. (Al-Mā’idah,
5) [Ad-Durar As-Saniyyah, Vol. 8/326.]
And the Shaykh, ‛Abdullāh ibn Humayd said, “As for the allying (Tawallī); then it is being cordial to them
and praising them and giving victory to them and assisting them against the Muslims and forming
fellowship, as opposed to having disavowal (Barā’ah) against them outwardly. So this is apostasy from
whoever does this and the rulings (Ahkām) of the apostates must be implemented upon him, as it has
been indicated by the Book and the Sunnah and the consensus (Ijmā‛) of the nation (Ummah) who are
followed.” [Ad-Durar As-Saniyyah, Vol. 15/479.]
147
And if any amongst you takes them as Awliyā‛, then surely he is one of them. (Al-
Mā’idah, 51)
And that which took place in their hearts (i.e. those who committed what the verse was
revealed for) was fear and not being pleased with the disbelievers (Kuffār) and their
religion. And as for the Sunnah, then it is the ruling of the Prophet (sallallāhu ‘alayhī
wassallam) upon his uncle, Al-‛Abbās, with the ruling of he disbelievers (Kuffār), due to
his helping the polytheists (Mushrikīn) against the Muslims.144 And as for the consensus
(Ijmā‛), then it is the consensus of the companions (Sahābah) upon the declaring the
disbelief (Takfīr) of those who assisted the leaders of apostasy. And I have elaborated
upon this point in the clarification of the second section: “The Clarification of the Ruling
Upon Those who Assist the Tawāghīt”, and in my earlier refutation of the claim of the
author that no one disbelieves with the outward, apparent allegiance (Muwalāt Ath-
Thāhir), and that this was the statement of the extremists of the Murji’ah.145 And this is
sufficient to clarify that what Hātib committed was disbelief (Kufr), yet he negated that
from himself saying: “And I did not do so while disbelieving, nor while apostatizing
from my religion, nor while being pleased with disbelief (Kufr) after Islām.” – from the
narration of Muslim. And ‛Umar ibn Al-Khattāb described him with that also, as Ibn
Hajar mentioned it, saying, “And in the Hadīth of Ibn ‛Abbās, ‛Umar said, ‘I drew my
sword and said: ‘O Messenger of Allāh, enable me over him, as he has disbelieved!’ Ibn
Hajar said, “Its chain is Sahīh.”146 And this Hadīth of Ibn ‛Abbās was narrated by At-
Tabarī. And all of this concerns the clarification that what Hātib committed was
disbelief (Kufr).
6. Doubt 3: The Meaning of, “Hātib has told the truth.”
This, plus there is no evidence in the saying of the Prophet (sallallāhu ‘alayhī wassallam):
“He has told the truth,” that what Hātib committed was not disbelief (Kufr). (Rather),
his action was disbelief (Kufr) according to the Book and the Sunnah and the consensus
(Ijmā‛), upon the disbelief (Kufr) of the one who stands with the disbelievers (Kuffār)
against the Muslims.147 So with that, it is obligatory for the affirmation of truthfulness
144
And the Shaykh, Abu Muhammad has mentioned this event previously.
145
Refer to the earlier explanation of Irjā’ and the Murji’ah sect from the footnote in the introduction.
146
147
Trans. Note: The Shaykh, ‛Abdul-Qādir ibn ‛Abdul-‛Azīz does not mean to suggest that there is
scholarly consensus (Ijmā‛) that what Hātib did was disbelief (Kufr). And this becomes clear ahead when
he goes on to mention how the scholars (‛Ulamā) disagreed about the ruling upon Hātib’s action. And he
even quotes some of the scholars (‛Ulamā) such as Al- Qurtubī and others who did not consider the action
of Hātib to be disbelief (Kufr). Rather, what he is saying is that there is no doubt that the one who stands
with the disbelievers (Kuffār) against the Muslims has committed disbelief (Kufr), even if some of the
148
(Tasdīq) by the Messenger (sallallāhu ‘alayhī wassallam), to be redirected towards another
matter, which is the compliance of the statement of Hātib, with his own conviction and
not the compliance of the statement with his present situation and with the reality, as
the Book and the Sunnah and the consensus (Ijmā‛) is contrary to that.148 And these
words are in need of clarification. And its clarification is: Is the truthfulness of the
conveyance applied to the compliance of the statement of the informer regarding his
conviction, or does it apply to the compliance of the statement of the informer with the
present situation he is informing about?
And this issue has two sayings about it. And the following example will clarify it:
Suppose a blind man was to stare at a shining light and say, “I see darkness.” Then
upon the former saying, which is the compliance of his statement with his conviction,
then he is truthful, even if he made a mistake.
And upon the second saying, which is the compliance of his statement with that present
situation, he is a liar. And both of the sayings have been taken by some of the scholars
(‛Ulamā). And this issue is included in the issues of “The Science of Meanings.”149 And
the truth is that both of these sayings are correct – even if the second one is more known
– and they can be combined or be separate, as the truthfulness can be labeled upon the
compliance of his statement with his conviction, or it could be labeled upon the
compliance of his statement with that reality and with the present situation together,
which would be the absolute truth. And that which identifies the intent of it is the
context and the outward indicators (Qarā’in) and the examples of that from the
revelation:
• His, the Most High’s, statement:
When the hypocrites come to you, they say: “We bear witness that you are indeed the
Messenger of Allāh.” Allāh knows that you are indeed His Messenger and Allāh
bears witness that the hypocrites are liars indeed. (Al-Munāfiqūn, 1)
So Allāh declared them as liars from the point of the contradiction of their statement
with their convictions only – because they did not believe that he is the Messenger of
Allāh, even if their statement was in compliance with the present situation (i.e. reality)
scholars mistakenly concluded that Hātib did not commit this action. And some narrations of this
consensus (Ijmā‛) were mentioned in a previous footnote.
148
Trans. Note: This is with the understanding that when Hātib said, “And I did not do it while
disbelieving, nor while apostatizing, nor while being pleased with disbelief (Kufr) after Islām,” he said so
with the meaning: “What I did was not Kufr, nor apostasy nor is it being pleased with disbelief (Kufr)
after Islām.” And so this would be incorrect in the sense of describing his action, itself, but correct in the
sense that he, himself, did not disbelieve, nor did he apostatize, nor was he pleased with disbelief (Kufr)
after Islām.
149
And it was pointed out by Al-Khattīb Al-Qazwīnī in his book, Al-‘Īdhāh Fī ‛Ulūm Al-Balāghah, page 18;
published by Dār Al-Kutub Al-‛Ilmiyyah, 1405 H.
149
and that he was truly the Messenger of Allāh. So it becomes clear from that, how the
truthfulness and lying, in this example, was based upon the compliance of the
statement of the informer with his conviction, as opposed to its compliance with the
present situation and the reality.
• And His, the Most High’s, statement, about the saying of Sulaymān (‘alayhis salām) to
Hud-hud:
He said: “We shall see whether you speak the truth or you are (one) of the liars.” (An-
Naml, 27)
Therefore, the intent of the truthfulness here was the compliance of the statement with
the present situation (i.e. reality), which is being conveyed, as it was been indicated in
the context of these verses.
• And His, the Most High’s, statement:
Say: “O mankind! Verily, I am sent to you all as the Messenger of Allāh…” (Al-A‛rāf,
158)
Therefore this is a truthful conveyance from the Messenger of Allāh (sallallāhu ‘alayhī
wassallam). And its truthfulness is from both aspects; from the aspect of the compliance
of this statement with his conviction and from its compliance with the present situation
(i.e. reality). This is because he (sallallāhu ‘alayhī wassallam) believed that he was the
Messenger of Allāh – being from the point of his conviction – and he was truthfully the
Messenger of Allāh – being from the point of the present situation (i.e. reality).
So these examples clarify the difference between the truthfulness of the informer, from
the point of the compliance of his statement to his conviction as well as the point of the
compliance of his statement with the present situation (i.e. reality) and that there wasn’t
necessarily a tie between these two points, as they can sometimes be combined or they
can be separate.
7. Doubt 4: What was Hātib telling the truth about?
And by applying this to the affirmation of truthfulness (Tasdīq) of the Prophet (sallallāhu
‘alayhī wassallam) to Hātib, may Allāh be pleased with him, we see that Hātib conveyed
two matters; that he did what he did in order to protect his relatives in Makkah and that
he did not do so from disbelief (Kufr). And the Prophet (sallallāhu ‘alayhī wassallam) said
that he had conveyed the truth in his saying. So was this truthfulness from the point of
the compliance of his statement with his conviction or from the point of its compliance
150
with that present situation (i.e. reality). Or was it from both points combined? And that
which identifies the intent here is looking to the outside indicators (Qarā’in) and the
other evidences.
So his statement that he did not do what he did from the allegiance (Muwalāt) of the
disbelievers (Kuffār), from disbelief (Kufr), nor from apostasy from the religion; in other
words, he did not do so with the intent of disbelief (Kufr), then his truthfulness is from
the point of the compliance of his statement with his conviction, and that he did not
intend disbelief (Kufr), and not from the point of its compliance with that present
situation (i.e. reality) of allegiance to the disbelievers not being disbelief (Kufr). And the
evidence upon offsetting his truthfulness to the first point but not the second, is the
indication of the Book and the Sunnah and the consensus (Ijmā‛), regarding allegiance
(Muwalāt) of the disbelievers (Kuffār), by helping them against the Muslims – as Hātib
did – being disbelief (Kufr). So it is confirmed that his statement is contrary to the
present situation (i.e. reality), even if it complies with his conviction.
And as for his (i.e. Hātib’s) using his fear for his relatives as an excuse, then he was
truthful in his excuse and that this was what caused him to do what he did. So his
truthfulness in this case was from the point of the compliance of his statement to that of
his conviction, not from the point of its compliance with that present situation and the
reality. And that is due to the establishment of the evidence upon that fear alone –
without any refuge seeking compulsion (actually) taking place – that does not entitle
the concession (Rukhsah) for committing disbelief (Kufr), which in this case is the
allegiance (Muwalāt) of the disbelievers (Kuffār).
So it has been affirmed by looking to the outside indicators (Qarā’in) and the other
evidences, that the affirmation of truthfulness (Tasdīq) of the Prophet (sallallāhu ‘alayhī
wassallam) towards Hātib, was from the point of the compliance of his statement with
his (i.e. Hātib’s) conviction and not its compliance with that present situation. And
upon this, the affirmation of the truthfulness (Tasdīq) of the Prophet (sallallāhu ‘alayhī
wassallam) towards him, is not an approval of his statement, nor does it indicate that
what he did was not disbelief (Kufr), just as it does not indicate that his excuse is correct,
or that it (i.e. this excuse on its own) is to be considered in the (Islāmic) legislation
(Shara‛).
And all of this is in the clarification that what Hātib, may Allāh be pleased with him,
committed was disbelief (Kufr). And Shaykh Al-Islām, Muhammad ibn ‛Abdul-Wahhāb,
mentioned it in Nawāqidh Al-Islām, and it is the helping the polytheists (Mushrikīn)
against the Muslims. And the ‘helping’ could be in the form of fighting alongside them,
like Al-‛Abbās, may Allāh be pleased with him, did, or by pointing out the
vulnerabilities of the Muslims to them, like Hātib, may Allāh be pleased with him, did.
And with this, ‛Umar described him, as Ibn Hajar said, “And Al-Hārith added, ‘So
151
‛Umar said, ‘But yes, and he betrayed and helped your enemies against you.”150 And I
narrated previously, the saying of the Shaykh, Hamad ibn ‘Atīq An-Najdī, “Verily, the
helping the polytheists (Mushrikīn) and pointing out the vulnerabilities of the Muslims,
or defending them with the tongues, or being pleased with what they are upon; all of
these are things, which cause one to disbelieve. And those whom they (i.e. these
actions) come from; if they are not from any of the aforementioned compulsion, then
they are apostates, even if, while doing so, they hate the disbelievers (Kuffār) and love
the Muslims.”151
8. Doubt 5: What Excused the Declaration of Hātib’s Disbelief (Takfīr)?
This, plus it has come in the magazine Al-Murābitūn, which comes from the same group,
which the book Ar-Risālah Al-Līmāniyyah came from, their saying: “And there is to be no
attention given to that which some of the ignorant ones repeat, saying that Hātib
committed disbelief (Kufr), but was forgiven because he was from the people of Badr.
This is because, verily, Allāh forgives not that partners should be set up with him in
worship, but He forgives except that (anything else) to whom He pleases. And Allāh
had protected the people of Badr so that they did not fall into Shirk. This is beyond the
fact that the clear text in which there is the affirmation of truthfulness (Tasdīq) of the
Messenger towards him for what he (i.e. Hātib) said, that he did not do so disbelieving,
nor while apostatizing.”152 And the author of Ar-Risālah Al-Līmāniyyah, has similar
words to these on page 21-22, so I say: That is the extent of their knowledge. And I
comment on their statements with what follows:
• As for Hātib committing a disbelief (Kufr), then this is the correct (thing), according to
the Book and the Sunnah and the consensus (Ijmā‛), concerning the one who helps the
disbelievers (Kuffār) against the Muslims.
• And as for the affirmation of truthfulness (Tasdīq) of the Prophet (sallallāhu ‘alayhī
wassallam) towards him, then the saying has passed that it was the affirmation of
truthfulness (Tasdīq) of his statement and not an approval of his claim. In other words,
he told the truth in the compliance of his statement to that of his conviction, not by its
compliance with that present situation and the reality.
150
Fath Al-Bārī, Vol. 12/309; and this narration of Al-Hārith was narrated by At-Tabarī and Ibn Abī
Hātim.
151
From his Ad-Difā‛ ‛An Ahl As-Sunnah Wal-Ittibā‛, by him, page 32; published by Dār Al-Qur’ān Al-
Karīm, 1400H.
152
The magazine Al-Murābitūn, no. 6; Rabī‛ Al-‘Awal, 1411 H., page 40.
152
• And as for him being forgiven because he as from the people of Badr, then he
(himself) did not disbelieve anyway such that he could be forgiven for Shirk. And this is
the difference between the absolute description with the declaration of disbelief (Takfīr)
vs. the declaration of disbelief (Takfīr) of a specific individual. So he committed a
disbelief (Kufr), but he did not (personally) disbelieve, due to the presence of a
preventative factor (Māni‛) from declaring his disbelief (Takfīr). And the preventative
factor (Māni‛) here is not his participation at Badr. Rather, it is another issue, which shall
be clarified shortly, by the will of Allāh.
• And for their using of His, the Most High’s, statement:
Verily, Allāh forgives not that partners should be set up with him… (An-Nisā’, 48)
…then this concerns the dead and not the living one. In other words, He does not
forgive the one who dies as a polytheist (Mushrik). And this is a matter of consensus
(Ijmā‛). As for the living one, then everything is forgiven from him with repentance
(Tawbah); the Shirk and what is less than it – whether he was a participant at Badr or not
a participant at Badr. But Allāh had protected the participants from Shirk – just like He,
the Most High, said:
Say to those who have disbelieved, if they cease (from disbelief) their past will be
forgiven. But if they return (thereto), then the examples of those (punished) before
them have already preceded (as a warning). (Al-Anfāl, 38)
And the verses concerning the forgiveness of the disbelief (Kufr), through repentance,
are abundant as in the end of Al-Furqān and as in the verse of Az-Zumar.
And after the clarification concerning that what Hātib committed from the outward,
apparent allegiance (Muwalāt Ath-Thāhirah), was disbelief (Kufr); and this is the general
declaration of disbelief (Takfīr), which is applied for the cause itself (i.e. allegiance), we
shall mention the preventative factor (Mani‛), which prevented declaring his disbelief
(Takfīr), as a specific individual.
c) As for this preventative factor (Māni‛), then it is the excuse that he offered in his
defense. And that was his fear from the disbelievers (Kuffār) upon his family and his
wealth in Makkah. And Hātib assumed that this excuse entitled him to the concession
(Rukhsah), for what he did. And this excuse of his is not considered in the (Islāmic)
legislation (Shara‛), as it has passed regarding fear of the disbelievers, that on its own –
without any compulsion occurring – does not entitle one to the concession (Rukhsah) for
the allegiance (Muwalāt), which causes one to disbelieve, which was what he
committed. And for this, Allāh, the Most High, admonished him in the same Sūrah,
with His statement:
153
Neither your relatives nor your children will benefit you on the Day of Resurrection
(against Allāh). He will judge between you. (Al-Mumtahinah, 3)
The Shaykh, Sulaymān ibn ‘Abdullāh, ibn Muhammad ‛Abdul-Wahhāb, said in his
treatise Hukm Muwalāt Ahl Al-Ishrāk, “Then He, the Most High, mentioned the doubt
(Shubhah) of he who uses the ties of kinship and the children, as He said: …neither your
relatives nor your children will benefit you on the Day of Resurrection (against
Allāh). He will judge between you. And Allāh is the All-Seer of what you do. (Al-
Mumtahinah, 3) So He, the Most High, did not excuse those who use the ties of kinship
and the children and the fear upon them or the hardships in parting from them. Rather,
He informed that they will be of no benefit on the Day of Resurrection and that they
would not benefit at all from the punishment of Allāh, as He said in the other verse:
Then, when the Trumpet is blown, there will be no kinship among them that Day,
nor will they ask of one another. (Al-Mu’minūn, 101)153
9. Doubt 6: Why Did the Misinterpretation (Ta’wīl) of Hātib Prevent the

Declaration of his Disbelief (Takfīr)?
And Hātib, may Allāh be pleased with him, (mistakenly) interpreted that his fear of the
disbelievers (Kuffār) upon his family and his wealth, entitled him to the concession
(Rukhsah) for what he did. But he was mistaken in his interpretation, so Allāh
admonished him concerning that, as it was indicated by the previous verse, which
shows that he was mistaken. And this mistaken interpretation was the preventative
factor (Māni‛) from declaring his disbelief (Takfīr), just as the mistaken interpretation
was a preventative factor (Māni‛) from the declaring the disbelief (Takfīr) of Qudāmah
ibn Math‛ūn, may Allāh be pleased with him. And he was also from the people of Badr,
when he consumed the alcohol, assuming it was permissible by interpreting that from
Those who believe and do righteous good deeds; there is no sin on them for what
they consumed… (Al-Mā’idah, 93)
…until ‛Umar, may Allāh be pleased with him, said to him, “You are mistaken, your
backside in a pit!154 If you feared Allāh, then you would not have consumed it.”155 And I
153
From Majmū‛at At-Tawhīd, page 353; published by Dār Al-Fikr, 1399 H.
154
This is an Arabic phrase which is said to someone who makes a big mistake. It is as if to say that their
backside has fallen into a pit, which is like a mistake, which is meant to show the severity of the mistake.
155
Trans. Note: “So they drank the alcohol and said that it was lawful (Halāl), while they were in Shām.
So ‛Umar went to them and the people pointed them out and said, ‘O Amīr Al-Mu’minīn, we see that they
have lied against Allāh and legalized in His religion something that He did not permit. So cut off their
heads!’ ‛Alī, (who was present) was silent. So he (i.e. ‛Umar) said, ‘What do you say about them, Abul-
154
mentioned this story and its references from the books of knowledge in “The Important
Notice”, within my commentary upon Al-‛Aqīdah At-Tahawiyyah, concerning those of
the sins, which the declaration of disbelief (Takfīr) is conditional upon the one who
commits it rejecting or making it to be permissible vs. those which are not conditional
upon that. So just as the mistake in interpretation prevented declaring the disbelief
(Takfīr) of Qudāmah, it likewise prevented declaring the disbelief (Takfīr) of Hātib, while
they were both participants in Badr. And He, the Most High, has stated:
And there is no sin on you if you make a mistake therein… (Al-Ahzāb, 5)
And concerning the clarification of Hātib’s excuse, Ibn Hajar said, “And the excuse of
Hātib was what he mentioned, as he did this while interpreting that there was no harm
in it.”156 Ibn Hajar was referring to what was narrated in some of the phrasings of the
Hadīth, wherein Hātib said, “And I knew that this would not have any harm upon you
(i.e. the Prophet sallallāhu ‘alayhī wassallam).”157
And also concerning the clarification of Hātib’s excuse, Ibn Kathīr said, “And He, the
Most High, said: Let not the believers take the disbelievers as Awliyā’ (supporters,
helpers, etc.) instead of the believers, and whoever does that will never be helped by
Allāh in any way, except if you indeed fear a danger from them. And Allāh warns
you against Himself (His Punishment)… (Āl-‛Imrān, 28) And for this (reason), the
Messenger of Allāh (sallallāhu ‘alayhī wassallam) accepted the excuse of Hātib, when he
mentioned that he only did so in order to coax Quraysh (into his favor), due to what
remained with them from (his) wealth and children.”158
Ibn Kathīr’s intent was to say that Hātib assumed that what he committed entered
beneath the point of the Tuqyah, which is permitted out of fear. And he (i.e. Hātib) was
mistaken because what he committed was allegiance (Muwalāt) that causes one to
disbelieve, which is not entitled to the Rukhsah out of fear, as He, the Most High, said:
And if any amongst you takes them as Awliyā', then surely he is one of them.
– Until His statement:
Hasan?’ He (i.e. ‛Alī) said, ‘We shall give them time to repent. If they do so, we shall whip them eighty
time for their consumption of the alcohol, but if they do no repent, we shall cut off their heads for lying
against Allāh and legalizing something in His religion, something that He did not permit.’ So they gave
them time to repent and they repented and were whipped eighty times. Then ‛Umar said to Qudāmah,
‘You were mistaken. If you feared Allāh and believed and did righteous deeds, then you would not have
consumed the alcohol.” [Ma‛ānī Āthār At-Tahāwī. Some of its chains of narration are in Fath Al-Bārī
beneath the chapter entitled: “The Punishment for Consuming Alcohol” and in Ikfār Al-Mulhidīn, page
95.]
156
157
Ibn Taymiyyah pointed this (narration) out in Majmū‛ Al-Fatāwa, Vol. 35/68.
158
Tafsīr Ibn Kathīr, Vol. 4/347
155
…they say: “We fear lest some misfortune of a disaster may befall us.” (Al-Mā’idah,
51-52)
So Allāh judged upon them with disbelief, due to the allegiance (Muwalāt) of the
disbelievers (Kuffār), despite their using the excuse of fear. But Allāh did not label them
as liars in this excuse of theirs. So with that, it becomes known that the fear does not
entitle one to the concession (Rukhsah) for the allegiance (Muwalāt) of the disbelievers
(Kuffār), and it becomes known that Hātib was mistaken in his assumption that his fear
for his family and his wealth entitled him to the concession (Rukhsah), for that which he
committed from the allegiance (Muwalāt) of the disbelievers (Kuffār).
And in clarifying that the one who mistakenly interprets is not to be judged upon with
disbelief (Kufr) – if he were to commit something, which causes disbelief (Kufr), due to
his interpretation – until it has been made clear to him. Then if he continues after the
clarification; at that point, he is judged upon with disbelief (Kufr). Ibn Taymiyyah, may
Allāh be merciful to him, said, “So if the one who was mistaken in his interpretation is
not judged upon with disbelief (Kufr) except after the clarification has been made to him
and after he has been approached to repent – like the companions (Sahābah) did with the
assembly who made the alcohol permissible – therefore in other than that, it is even
more appropriate and more suitable.”159 And Ibn Taymiyyah also said, “As for the four
compulsory deeds (i.e. prayer, alms-giving, fasting and pilgrimage); then if he rejects
the obligation of any of them after he has been reached by the clarifying argument (Al-
Hujjah), then he is a disbeliever (Kāfir). And likewise is whoever rejects the forbiddance
of the openly forbidden things, about which their forbiddance has been often repeated
(Mutawātir), such as all forms of illicit sexual activity (Fawāhish) and the oppression
(Thulm) and the lying and the alcohol and the likes of that. As for the one whom the
clarifying argument (Al-Hujjah) has not been made to, such as if he were new to Islām,
or was raised in a remote Bedouin region, such that the legislations of Islām did not
reach him there, or the likes of that, or if he is mistaken and assumes that those who
believe and do good deeds have been made an exception in the prohibition of the
alcohol, like those whom ‛Umar approached for their repentance, were mistaken in, and
things like that; then approaching them to repent is to be done and the clarifying
argument is to be made upon them. Then if they persist, they disbelieve at that time.
And they are not judged upon with disbelief (Kufr) prior to that, just as the companions
(Sahābah) did not judge upon Qudāmah ibn Math‛ūn and his companions with disbelief
(Kufr) when they made the mistake in that which they erred in their interpretation.”160
159
Majmū‛ Al-Fatāwa, Vol. 7/619
160
Majmū‛ Al-Fatāwa, Vol. 7/609-610
156
10. Doubt 7: If Hātib Did Commit Disbelief (Kufr), Then Why Wasn’t He
Approached to Perform Repentance (Tawbah)?
Then if it is asked, “If it is obligatory to approach him for repentance and to clarify to
him, then why wasn’t it confirmed that the Prophet (sallallāhu ‘alayhī wassallam)
approached Hātib for repentance?” Then the clarification has passed in the rule of
declaring disbelief (Takfīr), that the approaching for repentance; even if its meaning in
principle is to request the repentance from the one who has been judged upon with
apostasy and disbelief (Kufr), except that it became customarily used by the scholars
(‛Ulamā) for what comes prior to the judgement of apostasy from clarifying the
circumstances and the removal of the preventative factors from the individual who
committed an action of disbelief (Kufr). And it is confirmed that the Prophet (sallallāhu
‘alayhī wassallam) clarified Hātib’s circumstances by saying to him, “What is this, O
Hātib?” So he (i.e. Hātib) presented his excuse, which was considered a preventative
factor (Māni‛) from declaring his disbelief (Takfīr). As for Hātib’s confession concerning
the evil of what he had done and regarding his mistake in what he used as an excuse,
then this was taken into consideration by Allāh, the Most High, when He revealed
about Hātib in the beginning of Sūrat Al-Mumtahinah and this clarification of Allāh is
sufficient as a clarification. And He, the Most High, has said in these verses:
And whosoever of you (Muslims) does that, then indeed he has gone (far) astray,
(away) from the Straight Path. (Al-Mumtahinah, 1)
This concerns the clarification of the evil of what he did. And He, the Most High, said:
Neither your relatives nor your children will benefit you on the Day of Resurrection
(against Allāh). He will judge between you. (Al-Mumtahinah, 3)
And this concerns the clarification of his mistake in what he used as an excuse (saying)
that his family and his children did not entitle him to the Rukhsah for what he
committed, because they would not benefit him at all if Allāh becomes angry with him,
due to his action.
11. Doubt 8: Even if Hātib Was Excused from the Disbelief (Kufr), Why
Wasn’t He Punished for Committing That Act?
d) Then if the one, who commits disbelief (Kufr), due to a misinterpretation, is not
judged upon with disbelief (Kufr), due to his excuse of misinterpretation, so is it
obligatory to apply the punishment upon him afterwards? And the answer is that his
punishment depends on the type of sin and whether that sin is from those sins, which
157
have a specific penalty (Hadd) from penalties associated with it – and this is the
punishment that has been decreed in the (Islāmic) legislation (Shara‛) as one of Allāh, the
Most High’s, rights. So (in this case) is it obligatory to establish the penalty (Hadd)? Or
was it from the sins that do not have a specific penalty (Hadd)? And those sins, which
do not have a specific penalty (Hadd) are punished with Ta‛zīr, which can range in
degree from shaming (the offender) to his execution, according to the level which
would repel his evil and mischief161 just as Shaykh Al-Islām, Ibn Taymiyyah affirmed in
his treatise As-Siyāsah Ash-Shar‛iyyah. And this (verdict) is up to the discretion of the
Imām or the ruler – in other words, the judge (Qādhī). And the difference between these
two types could be clarified by offering an example of both types:
So Qudāmah ibn Math‛ūn and Hātib ibn Abī Balta‛ah both committed disbelief (Kufr),
due to misinterpretation. Therefore, they did not disbelieve because Qudāmah made
the consumption of alcohol to be lawful (Halāl), due misinterpreting the verse of Al-
Mā’idah:
Those who believe and do righteous good deeds; there is no sin on them for what
they consumed… (Al-Mā’idah, 93)
And Hātib formed allegiance with the disbelievers (Kuffār) and helped them against the
Muslims, due misinterpreting an excuse for that and (assuming) that it would not harm
the Muslims. But despite the fact that neither of them disbelieved from this, Qudāmah
received the penalty (Hadd) for drinking wine, whereas Hātib was excused, while both
of them participated in Badr. So what was the difference?
And the difference is that the sin of Qudāmah was one, which had a specific penalty –
and that was his drinking of the wine – therefore he was not pardoned for that, due to
his participation at Badr. And the one who established the penalty (Hadd) upon him
was ‛Umar, during his Khilāfah, just as the Prophet (sallallāhu ‘alayhī wassallam)
161
Trans. Note: Ta‛zīr refers to the penalties, which are instituted by the Imām or the judge (Qādī) for sins,
which do not have specified penalties (Hudūd) in the Sharī‛ah. The ‛Allāmah, Ibn Al-Qayyim, may Allāh be
merciful to him, said, “And the sins are thrī types; a type, which has a specific penalty (Hadd), and for
which there is no expiation (Kaffārah), such as illicit sex (Zinā) and theft and drinking alcohol and
slandering (in regards to chastity). And sufficient in these (sins) are the penalties, without imprisonment
or Ta’zīr. And (secondly), a type for which there is an expiation (Kaffārah), such as sexual intercourse in
the state of Ihrām (as in Hajj or ‛Umrah) or during a day in Ramadān, or sexual intercourse with one’s wife
whom he has forbidden to himself (through Thihār), prior to offering the expiation (Kaffārah). And
sufficient in these (sins) are the expiations, without any specified penalty (Hadd). But is it sufficient
without Ta‛zīr? There are two opinions in this, from the jurists (Fuqahā) and they both come from the
companions of (Imām) Ahmad as well as others. And (thirdly), a type, for which there is no expiation
(Kaffārah) nor is there any specified penalty (Hadd), such as stealing something, which does not reach the
level of amputation and the intentional false oath, according to Ahmad and Abī Hanīfah or gazing upon
the foreign (i.e. marriageable) female. Therefore this allows a Ta‛zīr out of obligation, according to most
(scholars), and out of permissibility according to Ash-Shāfi’ī.” [At-Turuq Al-Hukmiyyah Fī As-Siyāsah Ash-
Shar‛iyyah, page 119, publication of Dār Ihyā’ Al-‛Ulūm, Beirut.]
158
established the penalty (Hadd) for slander upon Mustih ibn Uthāthah – while he was a
participant at Badr – when he took part in the Event of the Lie,162 while at the same
time, the sin of Hātib was one of Ta‛zīr, which can be excused or pardoned by the Īmām.
So the Prophet (sallallāhu ‘alayhī wassallam) pardoned that, due to his passed (deeds) and
his participation at Badr. And this is from the point of what was narrated from him
(sallallāhu ‘alayhī wassallam), when he said, “Pardon the missteps of the people of status,
except in the prescribed penalties (Hudūd).”163 And the people of status are those who
are not known for evil, just as Ibn Al-Athīr mentioned.164 And concerning the difference
between the two types of sins; those with the specified penalty (Hadd) and those
without a specified penalty (Hadd), Ibn Hajar, may Allāh be merciful to him, said, “And
the establishment of the penalty (Hadd) upon Mustih, due to the slandering of ‛Ā’ishah,
may Allāh be pleased with her, despite the fact that he participated at Badr, was
confusing. Therefore what he committed from this major sin (Kabīrah) was not excused,
while Hātib was excused. So was that based upon his being from the people of Badr?
And the answer is what has passed in the Chapter: The Virtue of Those Who
Participated at Badr,” which is that the excusing the people of Badr is in matters for
which there is no specific penalty (Hadd).”165 And in the chapter he referred to, Ibn
Hajar said, “And they agreed that the aforementioned glad tidings concern the rulings
in the Hereafter, not in the rulings of this worldly life (Dunyā), such as the
establishment of the specified penalties (Hudūd) and other things.”166 And the glad
tidings mentioned were the forgiveness of the sins for the people of Badr.
12. Summary
And I shall summarize what I said concerning the Hadīth of Hātib, may Allāh be
pleased with him, in what follows:
• That Hātib, may Allāh be pleased with him, formed allegiance (Wilayah) with the
disbelievers (Kuffār) and helped them against the Muslims and he was the one for
whom (Allāh) revealed:
162
Trans. Note: Referring to the incident when the chastity of ‛Ā’ishah, may Allāh be pleased with her,
was slandered by the hypocrites (Munāfiqīn) Therefore, the verse in Sūrat Nūr, 24 was revealed ordering
the whipping of those who participated in slandering chaste women, while not producing four witnesses.
163
Narrated by Ahmad and Abu Dāwūd and An-Nasā’ī and Al-Bayhaqī, from ‛Ā’ishah [Trans Note:
Shaykh Al-Albānī, may Allāh be merciful to him called it Sahīh in Sahīh Sunan Abī Dāwūd, #3,679 and in
Mishkāt Al-Masābīh, #3,502 and in As-Silsilat As-Sahīhah, #638 he said, “It’s chain is Sahīh,” and he
mentioned (supportive) witnesses for it.]
164
An-Nihāyah, Vol. 5/285
165
166
159
O you who believe! Take not My enemies and your enemies (i.e. disbelievers and
polytheists, etc.) as friends… (Al-Mumtahinah, 1)
• That the allegiance (Muwalāt) of the disbelievers (Kuffār) is disbelief (Kufr), without
making the condition that it must be accompanied with allegiance of the heart (Muwalāt
Al-Qalbiyyah), as the author of Ar-Risālah Al-Līmāniyyah claimed. And this is due to His,
the Most High’s, statement:
“And if any amongst you takes them as Awliyā', then surely he is one of them.”
…until His statement:
“…they say: ‘We fear lest some misfortune of a disaster may befall us.” (Al-Mā’idah,
51-52)
• We conclude from this that Hātib committed disbelief (Kufr) and not (merely) a
disobedience as the author and others have claimed.
• However, Hātib did not (personally) disbelieve due to the presence of a preventative
factor (Māni‛) in his defense from the Takfīr. And that was the interpretation – even
though he was mistaken in that – and the preventative factor (Māni‛) was not his
participation at Badr, as some people assume.
• And that this preventative factor (Mani‛); even if it prevented declaring his disbelief
(Takfīr), it did not prevent his deserving of Ta‛zīr punishment. And due to this, ‛Umar
referred to the Prophet (sallallāhu ‘alayhī wassallam) a second time concerning his
execution, yet his participation of Badr prevented that. And due to this, a school
(Mathhab) from a group of the scholars (‛Ulamā) became (of the opinion) that a spy is to
be killed and that this was to be referred to the discretion of the Imām. Ibn Al-Qayyim
mentioned this in “The Benefits From the Battle of the Conquest of Makkah”.167 And Ibn
Hajar also mentioned it, just as some of the scholars (‛Ulamā) held the disbelief (Kufr) of
the spy who is attributed to Islām, saying that this is Zandaqah.168
And with this, you will see that there were (actually) two preventative factors
(Mawāni‛), which were present in the event of Hātib, may Allāh be pleased with him:
The First: A preventative factor (Māni‛) from declaring his disbelief (Takfīr), which was
the interpretation (Ta’wīl), even though it was mistaken. And this was precisely what
took place with Qudāmah ibn Math‛ūn.
167
Zād Al-Ma‛ād, Vol. 2/170 and Vol. 3/215; published by Al-Maktabah Al-‛Ilmiyyah, Beirut and in Badā‛i
Al-Fawā’id, Vol. 4/128; published by Dār Al-Kitāb Al-‛Arabī.
168
Fath Al-Bārī, Vol. 8/635 and look to the passed references.
160
The Second: A preventative factor (Māni‛) from his unspecified penalty (Ta‛zīr), which
was his participation at Badr.
This is the verified saying, which is backed by the reconciled evidences in the Sharī‛ah,
concerning the event of Hātib. And many disagreements have been narrated concerning
the extracted points by the scholars (‛Ulamā) from this event and they are confirmed in
the Tafsīrs and the explanations of the Hadīths. And I have avoided mentioning them,
except for what the evidences support. And He, the Most High, said:
Had it been from other than Allāh, they would surely have found therein many
contradictions. (An-Nisā’, 82)
And the teacher, ‛Abdul-Majīd Ash-Shāthilī, said in his book Hadd Al-Islām, that all of
the allegiance (Muwalāt) to the disbelievers (Kuffār) is disbelief (Kufr). And this is
correct; however he had difficulty with the Hadīth of Hātib and that he did not
disbelieve by his action. So he said that it was not from the allegiance (Muwalāt) and this
was a mistake, because Sūrat Al-Mumtahinah was revealed for him and it is clear that
what he committed was allegiance (Muwalāt).
13. Issue: The One Who Shows Islām While Spying on the Muslims for
the Disbelievers (Kuffār)
And know that those who declared the execution of the spy and those who said that he
is not killed; both of them used the Hadīth of Hātib as evidence as it is known in the
books of jurisprudence (Fiqh) and Hadīth, until one of the contemporaries came and said
that showing the Islām is alone sufficient to prevent the execution of the spy, and he
disputed the saying of Ibn Al-Qayyim, and others that the preventative factor from the
execution of Hātib was his participation at Badr, but that it is allowed to kill the one
who is not of this description. And this contemporary used the Hadīth of Furāt ibn
Hayyān as evidence. And in it, “…the Messenger of Allāh (sallallāhu ‘alayhī wassallam)
ordered his execution, while he was an eye for Abī Sufyān, while he was pledged (i.e. in
terms of loyalty and inheritance) to a man from the Helpers (Ansār). So he passed by a
group (lit. circle) of the Helpers (Ansār) and said, “I am a Muslim.” So a man from the
Helpers (Ansār) said, “O Messenger of Allāh, he says, ‘I am a Muslim.’ So the
Messenger of Allāh (sallallāhu ‘alayhī wassallam) said, “Verily, from you are men who we
leave them to their faith (Īmān); from them is Furāt Ibn Hayyān.”169 So this
contemporary – and he is Dr. Muhammad Khayr Haykal – said that the reason, which
169
Narrated by Abu Dāwūd with an authentic chain [Trans. Note: Shaykh Al-Albānī, may Allāh be
merciful to him, called it Sahīh in Sahīh Sunan Abī Dāwūd, #2,310 and in Sahīh Al-Jāmi‛, #2,236 and
included it in As-Silsilat As-Sahīhah, #1,701 without grading it.]
161
prevented the execution of Furāt ibn Hayyān, was the fact that he openly declared his
Islām. Then he mentioned the saying of Ibn Al-Qayyim and then he said, verbatim:
“These words of Ibn Al-Qayyim; in them there is an overlooking of the Hadīth of Furāt
ibn Hayyān, which indicates that Islām, on its own, is the only preventative factor
(Māni’ ) for the execution of a spy. And it is known that reconciling the evidences is
more appropriate then using some of it while overlooking the other part of it.” Then he
said that perhaps his (i.e. Ibn Al-Qayyim’s) failure to mention the Hadīth of Furāt was
due to the weakness of some of its narrations.170 And I say that the issue is not like the
author assumed, because this Hadīth of Furāt concerns the covenanted disbeliever
(Mu‛āhid Kāfir) if he spies upon the Muslims. And due to this, Abū Dāwūd narrates it in
his Sunan beneath his chapter: “The Thimmī171 Spy.” Therefore, if he spies, then his
covenant (‛Ahd) is broken and he deserves to be executed. But if he entered into Islām,
then his blood becomes protected, due to his sallallāhu ‘alayhī wassallam’s statement,
“Islām erases what came before it.” – The Hadīth.172 And this was what happened with
Furāt as there was no Islām known from him beforehand. Then when he entered Islām,
his Islām erased what he had done. And this is contrary to a Muslim, whose Islām is
known, spying (on the Muslims on behalf of the disbelievers). And this (situation) has
no Hadīth concerning it except for the Hadīth of Hātib. So Ibn Al-Qayyim did not
overlook the Hadīth of Furāt; rather the author was the one who overlooked the
difference between the two matters, because the Hadīth of Hātib concerns one issue and
the Hadīth of Furāt concerns another issue.
14. A Notice Concerning a Huge Mistake
The author of Ar-Risālah Al-Līmāniyyah said in what I narrated from him earlier, “What
we extract from that clear evidence is that the allegiance (Muwalāt) of Hātib was
outwardly apparent (Thāhiriyyah), which he committed for a benefit in this worldly life
(Dunyā), while his heart was at rest with faith (Īmān). And if it were internally hidden
allegiance (Muwalāt Bātiniyyah), then he would have disbelieved.”173 And in this, he is a
blind follower (Muqalid) upon what was mentioned by Abū Bakr ibn Al-‛Arabī and Al-
Qurtubī, in their Tafsīrs. Al-Qurtubī said, “Whoever actively searches for the
vulnerabilities of the Muslims to provide intelligence about them and inform their
enemy about their (secret) information, then with that he is not a disbeliever (Kāfir) if
this action was due to a benefit of this worldly life (Dunyā), while his belief upon that
170
Look to Al-Jihād Wal-Qitāl Fī As-Siyyāsah Ash-Shar‛iyyah, by Dr. Muhammad Khayr Haykal, Vol.
2/1162-1163; publication of Dār Al-Bayarak, Beirut, 1414 H.
171
Trans. Note: Thimmī: A non-Muslim who remains in the Islāmic state while paying tribute to the
Islāmic government.
172
Narrated by Muslim
173
Page 18
162
(i.e. Islām) remains intact, just as Hātib did, when he intended with that to gain the
hand, while not intending apostasy (Riddah) from the religion.”174
And this saying is from the worst of what is said. And it opens the door of apostasy
(Riddah) and disbelief (Kufr) to the point where it is wide open to whomever wills to
commit disbelief. Then, he (i.e. the one being questioned about his action) will use as his
excuse, that he had a benefit of this worldly life (Dunyā) and I shall comment on this in
what follows:
• As for the statement of Al-Qurtubī, “…while not intending apostasy (Riddah) from the
religion,” then this mistake was made into a notice and it passed in the section dealing
with the mistakes of declaring disbelief (Takfīr) and that what is considered is the
intention of committing the action, which causes one to disbelieve; not intending to
disbelieve with that. And I elaborated concerning the notice upon this with abundant
evidence. And I mentioned there, the saying of Shaykh Al-Islām, Ibn Taymiyyah: “And
in general, whoever says or does that which is disbelief (Kufr), then he disbelieves with
that, even if he did not intend to become a disbeliever (Kāfir), as no one intends the
disbelief (Kufr) except by that which Allāh wills.”175
• As for the saying that the one who points out the vulnerabilities to the enemy of the
Muslims does not disbelieve if he did so for a benefit from this worldly life (Dunyā),
then this is a mistaken extraction from the event of Hātib, because what made him
commit what he did was not only due to a benefit from this worldly life (Dunyā), rather
it was the fear of the disbelievers (Kuffār) upon his offspring. So contemplate the
difference.
• And the majority of the disbelievers (Kuffār) did not disbelieve except for the worldly
life benefits by choosing the worldly life over the Hereafter, as He, the Most High, said:
And woe unto the disbelievers from a severe torment; those who prefer the life of
this world instead of the Hereafter… (Ibrāhīm, 2-3)
And Allāh described the disbelievers (Kuffār) of the People of the Book (Ahl Al-Kitāb) as
being:
Those are they who have bought the life of this world at the price of the Hereafter.
(Al-Baqarah, 86)
And He described them as follows:
174
Tafsīr Al-Qurtubī, Vol. 18/52
175
As-Sārim Al-Maslūl, page 177-178
163
…so they threw it away behind their backs, and purchased with it some miserable
gain. (Āl-‛Imrān, 187)
And Herqal did not disbelieve and refuse Islām except due to being reluctant about
giving up his kingdom, as it is apparent from the Hadīth, which is agreed upon (i.e.
Bukhārī and Muslim), from Ibn ‛Abbās from Abī Sufyān. Nor did Al-Maqūqas refuse
Islām – after the Prophet (sallallāhu ‘alayhī wassallam) sent to him inviting him to it –
except out of love for his worldly life (Dunyā) and fear of loosing his kingdom.176 And
Ibn Taymiyyah narrated his story and said in its conclusion that when he refused Islām,
the Prophet (sallallāhu ‘alayhī wassallam) said to him, “The vile one is reluctant about
giving up his kingdom, while there is no eternity for his kingdom.”177 And Herqal and
Al-Maqūqas along with the Jews and many of the disbelievers (Kuffār) used to know
that he was truly the Messenger of Allāh, yet they refused Islām out of love for the
worldly life (Dunyā). He, the Most High, said:
And when there came to them, a Book from Allāh confirming what is with them,
although aforetime they had invoked Allāh in order to gain victory over those who
disbelieved, then when there came to them that which they had recognized, they
disbelieved in it. So let the Curse of Allāh be on the disbelievers. (Al-Baqarah, 89)
And those kings and these disbelieving leaders, who rule the countries of the Muslims
nowadays by other than Islām; nothing prevents them from ruling with Islām, except for
love of this worldly life (Dunyā) and indulging in its delights and fear of losing their
kingdoms and the restriction of their authority. And this is from the blinded perception,
which Allāh has punished them with, as a result of their turning away (from His laws).
And if they entered Islām, then their worldly life (Dunyā) and their Hereafter would
have been safeguarded for them, just as the Prophet (sallallāhu ‘alayhī wassallam) said in
his letter to Herqal: “Enter Islām and you will be safeguarded.” And Ibn Hajar pointed
to the safety, which was promised, and mentioned that it includes the safety of this
worldly life (Dunyā) as well as the Hereafter and the remaining of his kingdom, as the
Prophet retained the kings who entered into Islām, upon their kingdoms. But the issue is
just as He, the Most High, said:
And Allāh will cause to go astray those who are Thālimūn, and Allāh does what He
wills. (Ibrāhīm, 27)
176
Al-Mawqūqas was the title of the emperor of the Christians in Alexandria. His name was Jurayh ibn
Mīnā Al-Qubtī. This Hadīth was originally narrated in At-Tabaqāt Al-Kubrā, by Ibn Sa’d, Vol. 1/260, As-
Sīrah An-Nabawiyyah, Ibn Hishām, Vol. 4/188, As-Sīrah Al-Halabiyyah, Vol. 3/280-283 and Al-Bidāyah Wan-
Nihāyah, by Ibn Kathīr, Vol. 4/274. For details, look to Ibn Taymiyyah’s Jawāb As-Sahīh Liman Badala Dīn
Al-Masīh, Vol. 1/291-299, published by Dār Al-‘Āsimah, Riyādh, 2nd Edition, 1419 H.
177
Look to Al-Jawāb As-Sahīh Fī Man Baddala Dīn Al-Masīh, by Ibn Taymiyyah, Vol. 1/97.
164
And the outcome is that what Hātib did was disbelief (Kufr) and no one is entitled to the
concession (Rukhsah) for disbelief (Kufr), except with compulsion (Ikrāh). There is no
concession (Rukhsah) for it due to benefits from this worldly life (Dunyā) nor due to fear
alone, as long as the compulsion (Ikrāh) has not occurred. And whoever disbelieves
willingly, without compulsion; then his heart has been opened to disbelief. And most of
those who do that, only do so for the benefits of this worldly life (Dunyā). And that is
indicated by His, the Most High’s, statement:
Whoever disbelieved in Allāh after his belief, except him who is forced thereto and
whose heart is at rest with Faith but such as open their hearts to disbelief, on them is
wrath from Allāh, and theirs will be a great torment. That is because they loved and
preferred the life of this world over that of the Hereafter. (An-Nahl, 106-107)
And in commenting upon these verses, Shaykh Al-Islām, Muhammad ibn ‛Abdul-
Wahhāb, may Allāh be merciful to him, said, “But it is upon you to understand two
verses from the Book of Allāh. The first of the two is: Make no excuse; you have
disbelieved after you had believed. (At-Tawbah, 66) So if it has been affirmed to you
that some of the companions (Sahābah) who battled against the Romans alongside the
Messenger of Allāh (sallallāhu ‘alayhī wassallam) disbelieved due to a word, which they
said out of joking and playing, then it becomes clear to you that the one who speaks
disbelief (Kufr) or performs it out of fearing a decrease in wealth or high status or
anyone’s favor, is greater than the one who speaks a word, while joking in it.”178
“And the second verse is: Whoever disbelieved in Allāh after his belief, except him
who is compelled thereto and whose heart is at rest with Faith…179 Therefore Allāh
did not excuse from those people, except the one who was compelled, while his heart
was at rest with faith (Īmān). As for other than this one, then he has disbelieved after his
faith (Īmān), whether he did so out of fear or to gain someone’s favor or extreme
devotion to his nation or his family or his tribe of his wealth or whether he did so while
178
Trans. Note: The incident being referred to in this point of the Shaykh, Muhammad ibn ‛Abdul-
Wahhāb, may Allāh be merciful to him, is what was narrated by Ibn Kathīr in his Tafsīr of: Make no
excuse; you have disbelieved after you had believed. [At-Tawbah, 66] ‛Abdullāh ibn ‛Umar said, ‘During
the battle of Tabūk, a man was sitting in a gathering and said, ‘I have never seen the likes of these reciters
(i.e. the companions) of ours! They have the fattest stomachs, the most lying tongues and the most
cowardice in battle.’ A man in the Masjid said, ‘You have lied! You are a hypocrite, and verily, I shall
inform the Messenger of Allāh (sallallāhu ‘alayhī wassallam).” When this reached the Messenger of Allāh
(sallallāhu ‘alayhī wassallam) a section of the Qur’ān was revealed about it.” ‛Abdullāh ibn ‛Umar said, “I
saw that man afterwards holding the reigns of the camel of the Messenger of Allāh while being dusted
with pebbles (i.e. from the strides of the camel) saying, ‘O Messenger of Allāh, we were only engaged in
idle talk while jesting.” And the Messenger of Allāh (sallallāhu ‘alayhī wassallam) would recite: Was it at
Allāh, and His Ayât (verses) and His Messenger that you were mocking? [At-Tawbah, 65].” [Tafsīr At-
Tabarī, Vol. 14/333 and Tafsīr Ibn Kathīr, Vol. 2/484; publication of Dār Al-Fayhā’, Damascus and Dār As-
Salām, Riyādh, 2nd Edition, 1418 H.]
179
An-Nahl, 106
165
joking or other things than that, except the one who is compelled. And the verse
indicates this from two points:
“The First: His statement: … except him who is compelled… Therefore Allāh did not
exempt anyone except the one who was compelled and it is known that the person is
not compelled except upon a deed or a statement. As for the belief (‛Aqīdah) of the heart,
then no one is compelled in that.
“The Second: His, the Most High’s, statement: That is because they loved and
preferred the life of this world over that of the Hereafter. (An-Nahl, 106) Therefore He
clearly stated that this disbelief (Kufr) and punishment was not due to belief or
ignorance or hatred of the religion or love for disbelief (Kufr). Rather, its cause was only
that he had in that, a portion from the shares of this worldly life (Dunyā). So he
prioritized that ahead of the religion, and Allāh, Glory be to Him, and Most High,
knows best.”180
And in the commentary upon the same verses of Sūrat An-Nahl, Ibn Taymiyyah, may
Allāh be merciful to him, said, “And Allāh, Glory be to Him, and Most High, made the
prioritization of this worldly life (Dunyā) over that of the Hereafter to be the basis for
which necessitated their loss. And choosing this worldly life (Dunyā) over the Hereafter
could occur even with knowledge (‛Ilm) and inner assent (Tasdīq) that the disbelief
(Kufr) will harm his Hereafter and that he will have no share in the Hereafter.”181
And so with this, it becomes clear to you that disbelief (Kufr) is not granted any
concession (Rukhsah) due to the benefits of the worldly life (Dunyā) in any case, and that
this is a false excuse. And even more false that that is the usage of the Hadīth of Hātib to
be an evidence for this (conclusion). Rather, most of the disbelievers (Kuffār) only ever
disbelieved out of love of this worldly life (Dunyā) because of what is in it from
positions and governance and wealth. And because of this, Allāh put them under the
authority of the believers in order to remove their wealth from them, which prevented
them from the faith (Īmān) – through the war booty (Ghanīmah) and the voluntary
tribute (Fay’) – and to subdue them physically, as they were too proud to humble
themselves to Allāh – through execution or slavery. And these are from the fruits of the
Jihād in the path of Allāh, the Most High.
This is what concerns the notice upon the huge mistake in using the benefits of this
worldly life (Dunyā) as an excuse.
180
From the treatise Kashf Ash-Shubahāt Fī At-Tawhīd, by Muhammad ibn ‛Abdul-Wahhāb, within
Majmū‛at At-Tawhīd, page 125-126; publication of Dār Al-Fikr, 1399 H.
181
Majmū‛ Al-Fatāwa, Vol. 7/560
166
[Declaration of Disavowal]
To the transgressing rulers (Tawāghīt) of every time and place… to the transgressing
rulers (Tawāghīt); the governors and the leaders and the Caesars and the Kisrahs
(Persian Emperors) and the Pharaohs and the Kings… to their servants and their
misguiding scholars (‛Ulamā)… to their supporters and their armies and their police and
their intelligence agencies… and their guardians… to all of them collectively, we say:
“Verily, we are free from you and whatever you worship besides Allāh.” [Al-
Mumtahinah, 4] Free from your retched laws, methodologies, constitutions and values...
free from your repugnant governments, courts, distinguishing characteristics and
media… “We have rejected you, and there has become apparent between us and you,
enmity and hatred forever, until you believe in Allāh Alone.” [Al-Mumtahinah, 4]
I will perform Jihād against And I will make fighting them

Your enemies as long as you my occupation
keep me (in existence),
And I will expose them at the And I will slice their strength
heads of the assemblies, with my tongue.
Perish in your rage, for my Of the secrets you withhold,

Lord is well knowing, and the evil of your souls
For Allāh will support His And His Messenger along with
Religion and His Book, the knowledge and authority.
And the truth is a pillar, which Even if the Thaqalān (man and
no one can destroy Jinn) united (to do so).
(Ibn al-Qayyim)
167
168

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The First of the Series of Treatises
Breezes,
From the Gardens of Firdaws
‫ﻭﺳﺎﺭِﻋﻮﺍ ﺇِﻟﹶﻰ ﻣﻐﻔِﺮ ٍﺓ ﻣِﻦ ﺭﺑﱢﻜﹸﻢ ﻭﺟﻨﱠ ٍﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﱠﻤﻮﺍﺕ ﻭﺍﻷَﺭﺽ‬
“And march forth in the way (which leads to) forgiveness from your Lord, and for Gardens, the width of which is that
of the heavens and the earth” ąl ‘ImrĆn: 133
ϲ˰Ϡ˰Ϥ˰όϟ΍ Ϊ˰˰ϴ˰ΣϮΘϟ΍
The Tawhīd of Action

“At-Tawhīd Al-‘Amalī”
Segment of a speech given by the martyred Shaykh of the Mujœhidūn
Imām ‘Abdullœh ‘Azzœm

(May Allœh have mercy upon him)
In the Name of Allāh, Most Gracious, Most Merciful
… While living in Afghœnistœn, I have realized that Tawhīd cannot penetrate into the
soul of the human being, nor will it intensify and strengthen – the way it does in the
fields of Jihœd.
This is the Tawhīd, regarding which the Messenger of Allœh ••• •••••••••••
• • • •••• •• • said:
••
“I was sent before the hour with the sword…”
Why?
“… so that Allāh is worshipped Alone with no partners with Him.”1
So: The settling of Tawhīd in this world, is done by the sword… not by reading books,
not by studying the books of ‘Aqīdah…
Indeed, the Messenger of Allœh ••• • ••••••••••

• • • •••• •• • •taught
• us that Tawhīd Al-Ulūhiyyah –
which was the reason why he was sent, so that Tawhīd Al-Ulūhiyyah can be established
in the people, and on the earth… He taught us that this Tawhīd cannot be learned by
study lessons…
No, it can only be brought up and raised (through Tarbiyyah) in the souls, through the
confrontations in battles, and the events which take place from the stances taken in the
face of the Tawāghīt… through the sacrifices which the soul of the human puts forth…
Every time the soul of a human sacrifices something for this Dīn – this Dīn will open up
its subtle beauties for him, and it will unveil its treasures for him.
And it is appropriate to mention in this discussion, that some of those people who do
not understand the reality and nature of this Tawhīd - they accuse these people (i.e. the
Afghœns) through whom Allœh has honored the Muslims, through whom Allœh has
elevated the significance of every Muslim in the world, through whom Islœm is being
lifted up from a bottomless pit, and placed onto the international platform, contesting
against forces whom people call “Super Powers” in today’s world… those who have
returned Haybah (fear, dread, awe, respect) to Islœm, which was absent due to the
absence of Jihœd…
1 Part of an authentic Hadīth narrated by Imām Ahmad on the authority of Ibn ‘Umar
•••••••••• . Declared Sahīh by Al-Albœnū in “Irwā’ Al-Ghalīl” (1269).
• •••• • ••••
“… and Allāh will remove fear and dread from the hearts of your enemies and He will place Al-
Wahn (weakness) in your hearts.” So we said: “And what is Al-Wahn (weakness)?” He
(peace be upon him) said: “Love of this world and dislike of death.”2
And this fear and dread which the enemies should have of us, can never return to us,
except by the sword, by fighting and killing…
So as I was saying, some people have not really understood the real nature of this
Tawhīd – they just read a few words about it, and now they begin to say, “The ‘Aqīdah of
the Afghān contains some shirk and bid’ah, and things.”
“And some of those amongst us said to them: Your ‘Aqīdah has some problems.
Refuge is sought with Allāh from such baseless slander!
The flames of shirk are not extinguished, except by crimson rain.3
And can Tawhīd be established, except at the point of a sharp white edge?4
O feminine ones sitting! Take it easy, because it’s your eyesight which has the problems.”
Those who truly understand what Tawhīd really is… what the Tawhīd of Action is:
Tawhīd Al-Ulūhiyyah… Tawakkul (firm reliance) upon Allœh Alone, fearing Allœh Alone,
worshipping Allœh Alone…
This cannot be understood just by reading some words in some books. Yes, Tawhīd Ar-
Rubūbiyyah (which was recognized even by the mushrikīn of Quraysh 5), can be
understood by attending a lecture or two.
2 The entire Hadīth is narrated from Thawbœn •••••• , that he said, The Messenger of
• •••• • ••••
Allœh (peace be upon him) said: “The nations will gather upon you like the hungry gather
around their plate.” So, we said: “O Messenger of Allœh! Will that be because of our lack
in numbers?” He (peace be upon him) said: “In those days, you will be many in number, but
you will be like the foam on the surface of the sea- and Allāh will remove fear and dread from the
hearts of your enemies and He will place Al-Wahn (weakness) in your hearts.” So we said:
“And what is Al-Wahn (weakness)?” He (peace be upon him) said: “Love of this world and
dislike of death.” And in another narration of Ahmad: “Your disliking of Qitāl (fighting).”
Recorded by Imām Abƈ Dœwƈd and Imām Ahmad, refer to As-Silsilah As-Sahīhah (956)
where Al-Albœnū declared it Sahīh.
3 Meaning, blood.
4 Meaning, the sword.
5 See Al-‘Ankabƈt: 61-63, Luqmœn: 25, Az-Zumar: 38, Az-Zukhruf: 9 and 87, Yƈsuf: 106.
And refer to the Tafāsīr in At-Tabarū (21/11-12), Al-Qurtubū (13/361), Ibn Kathūr (6/301),
Al-Baghawū (3/474), Al-Baydhœwū (3/42), Al-Jalœlayn (pg. 429), Ar-Rœzū (25/90-91),
Abus-Sa’ƈd (4/345), Ibn ‘Atiyyah Al-Andalusū (11/415), Aboo Hayyœn Al-Andalusū in
“Al-Bahr Al-Muhīt” (7/157), “Tafsīr Al-Wasīt” of Al-Wœhidū (3/425), Al-Qœsimū
(13/4761-4762), Tafsīr Tajrīd Al-Bayān (12/191).
We understand that: Indeed, Allœh has a Hand, which is not like our hands. And we
understand that through the principles of Asmā’ and Sifāt (the Names and Attributes of
Allœh) – that we affirm for Allœh (Glorified and Majestic is He) the Most Beautiful
Names and the Noble Attributes which have been affirmed by the Messenger of Allœh
in the authentic narrations, and in the Noble Book… and we affirm all these, without
doing any Ta’wīl (figurativeness), nor Tahrīf (distortion), nor Ta’tīl (denial), nor Tashbīh
(resembling), nor Tamthīl (similitude). And we say, that Allœh “rose above the Throne”,
we do not say that He “conquered it”. And Istiwā’ (the Rising of Allœh over the Throne)
is something which is known, but “mannerism” (i.e. How He rose above it) is unknown,
and believing it is obligatory, and asking about it is an innovation.
So this, everyone of us memorizes it! You’ve memorized, right? Or no? This is

something easy – Do you know why? Because this is the theoretical aspect of Īmān
(which does not require action)… it is a matter of knowing it and affirming it. And
never was a single Prophet sent for this reason, ever.6
Rather, the only reason they were sent, was to establish Tawhīd Al-Ulūhiyyah, the Tawhīd
of Action. Having Īmān, in that Allœh – and I mean firm and sincere reliance upon Allœh
– that truly, He is the Creator, the Sustainer and Provider, He is the Giver of Life and
Death (and to have this belief manifested through actions in one’s stances in life)… this
is not just some theoretical belief, that is Tawhīd Ar-Rubūbiyyah. Rather Tawhīd Al-
Ulūhiyyah is only affirmed through stances taken in life… and the ‘Aqīdah of Tawhīd Al-
Ulūhiyyah cannot be established in the soul of a human – specifically Tawakkul (firm
reliance) upon Allœh in the matters of sustenance (rizq), in matters of the appointed time
(death), in matters of rank and status… The soul of the human cannot establish these
upon Tawhīd, except when going through such long events (of battles), and going
through this long journey, and going through enormous sacrifices –only then will this
Tawhīd start to be constructed in the soul, day after day, brick by brick; and then, the
construction of Tawhīd will become tall in the soul of the person.
Let me ask you: Who understands Tawhīd more? That elderly man… the brothers once
narrated to me that: One day, planes were bombarding us, and all of us hid, except one
old man named Muhammad ‘Umar; he looked at the plan while it was bombing the
Mujœhidūn, and he said, “O Lord! Who is greater? You or this plane? Who is more superior?
You or this plane? Will you leave these slaves of Yours to these planes?” And he lifted up his
two hands like this, towards the sky, and he spoke to Allœh (Glorified and Majestic is
He) using his Fitrah (natural instinct). Before he even finished his words, the plane
6 For the evidences and deeper explanation of this matter, refer to Kitāb At-Tawhīd by
Shaykh Al-Islām, Muhammad ibn ‘Abdil-Wahhœb • ••••• ••••, and also his book, Kashf Ash-
Shubuhāt.
dropped, even though nothing was shot at the plane. And the Kœbul Radio Station
announced that the plane which was downed had a Russian general in it…
So this (Tawhīd) is an ‘Aqīdah… a liberation of the human soul from Khawf (fear)… fear
of death and position…
And here is Shaykh Tamūm Al-‘Adnœnū amongst us… and Shaykh Tamūm Al-‘Adnœnū, on
the 30th of Ramadhœn of 1406, when the Russians launched an operation using three
Communist branches – meaning, 3,000 (troops) supported with tanks, planes, and
missile-launchers… One launcher can have 41 missiles placed in it at once, all of them
being launched at the same time… 41 missiles coming at you, causing the mountain
which is under your feet to tremble and quake… mortars, machine guns, and heavy
artillery… five Russian brigades, one of which was a Specnaz brigade – an extremely
fast action battalion - named “Russian Lightning”…
And Shaykh Tamūm was in this battle… and Shaykh Tamūm weighs about 140 kilograms,
and that’s why whenever the Shaykh gets mad at someone, he says, “I will sit on you,”
that’s it! And what that means is, that he is going to kill you!
So Shaykh Tamūm was sitting under a tree, (saying) “O Provider of Death! (I seek) Shahādah
in the last day of Ramadhān,” it was the 30th of Ramadhœn, the last day… so he began
reciting the Qur’ān… so he finished reciting the entire first Juz’ while bullets were
whizzing right in front of his face, and beside his ears; no one could believe that he was
still alive under that tree, while the planes were bombarding, and the enemy mortars
and missiles were being fired at his direction…
The tree, it was completely in flames, it was burning completely… You wouldn’t even
be able to say a full sentence to someone sitting next to you. If you were to say, “Do you
have bullets?” – When you are saying, “Do you have,” – the next word would not be
uttered due to a rocket striking you, or mortar, or bomb – and your sentence would
never be finished (such was the severity of the situation).
Every time Shaykh Tamūm came across a verse mentioning Paradise, such as:
‫ﺃﹸﻭﹶﻟﺌِﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﺠﻨﱠ ِﺔ ﻫﻢ ﻓِﻴﻬﺎ ﺧﺎﻟِﺪﻭ ﹶﻥ‬
“… they are dwellers of Paradise, they will dwell therein forever.”7
He repeated it, and repeated it, he said, “Perhaps the bullet will strike me with
Paradise.”
7 Al-Baqarah: 82
‫ﺃﹸﻭﹶﻟﺌِﻚ ﺃﹶﺻﺤﺎﺏ ﺍﻟﹾﺠﻨﱠ ِﺔ ﻫﻢ ﻓِﻴﻬﺎ ﺧﺎﻟِﺪﻭ ﹶﻥ‬
“… they are dwellers of Paradise, they will dwell therein forever.”8
So that’s how he finished the first Juz’, and the second Juz’… and when he came across a
verse mentioning the Fire, he hurried it, fearing that he might be struck with a bullet
while reciting about the Fire… so he finished the third Juz’, the fourth Juz’, the fifth
Juz’… all of this, in the midst of horrors which would make you forget your own
name…
Wallāhi O Brothers! The hardest for us was during the Istinjā’, because it was impossible
for someone to think that he can go to fulfill Istinjā’ and still remain alive, he fears that
he will be martyred during Istinjā’… this was what used to be a burden upon us…
So then, the Shaykh said, “O Allœh! If not Shahādah, then at least a wound!” Six minutes
past, seven minutes… four hours straight, while he was under continuous
bombardment, as if it was raining…
Shaykh Tamūm said, “After that day, I realized that there is no death… none can die,
except in that specific second pre-decreed by the Lord of the Worlds, period. And
taking daunting risks does not bring the appointed time closer, nor does safety and
security distance death.”
This is something he read in the Fatāwā of Shaykh Al-Islām Ibn Taymiyyah… he didn’t
read it in Al-Majmū’ of An-Nawawū, nor in the Hāshiyah of Ibn ‘Œbidūn, nor in the books
of Ibn Al-Qayyim… he read this from (someone whose, i.e. Ibn Taymiyyah) veins were
being burnt, whose soul was being pulverized underneath “torpedoes (of his day)” 9…
the ‘Aqīdah of Tawhīd… of fearlessness of death and provisions…
8 Al-Baqarah: 82
9 The Shaykh is comparing Ibn Taymiyyah to those other Imœms, because Ibn
Taymiyyah was unique in comparison to those mentioned, and indeed, Ibn Taymiyyah
is of those Imāms who were waged Jihœd against the kuffār, and was imprisoned and
expelled and suffered much at the hands of the enemies of Allœh – unlike the other
Imāms mentioned. And because of this, Ibn Taymiyyah’s words contained such
wisdoms and hidden beauties, which other scholars who did not go through the similar
hardships and sufferings, their words did not contain such wisdoms. So Shaykh
‘Abdullœh ‘Azzœm is demonstrating this point, of how with Jihœd, hardships, and
sufferings in the Path of Allœh – the wisdoms of this Dīn and its treasures of knowledge
are bestowed upon the Mujœhid. This was demonstrated when Shaykh Al-Islām Ibn
Taymiyyah • ••••• ••••
narrated from Imām ‘Abdullœh Ibn Al-Mubœrak and Imām Ahmad Ibn
You find a person living a normal life, if it was said to him, “The intelligence agents
came by your house,” – he, and Allœh knows best, will become paralyzed. Or if you told
him, “I saw (CIA) agents standing at the door of your house,” – that’s all it takes… for
an entire week he won’t be able to sleep or rest, even if he misses Salœt Al-Fajr! For even
seven days he can’t fear Allœh, the way he fears the saying, “I saw an agent in front of
your home…”
So why does he fear the agents? Because he is afraid for his sustenance, or that his
appointed time of death (will come). Is there any other reason? Not at all… it’s either
fear of death, or fear of losing sustenance. So this notion, in the minds of mankind, has
become the petrifying ghost which pounces upon them in their beds, causing them to
never shut their eyelids!!
But if you did not fear for your sustenance and your life, you wouldn’t be afraid of
them either. Like, if it was said to you now, “The Russian intelligence is vexed at you,”
– would it affect you? Even African Intelligence would (make you afraid), because there
are ways for them to reach your home (in Egypt, Algeria, Sudan, etc), so you would still
be afraid! So Jihœd is what we see as the only solution for this disease… disease of these
notions of fear of the agents, fear of the appointed time (death), fear of loss of
provisions.
The most valuable thing which a human possesses, is the soul (Rūh)… and when you
place your soul upon your palm, begging Allœh to take it, day and night – to purify it if
He accepts it… becoming sad if the Lord of the Worlds does not choose it: Then after
that, what could you ever fear, other than Allœh?
“When a young man becomes habituated to diving into the fatal fields,
Then the easiest thing he passes by is mud.”
Someone is exposed to death everyday – will mud affect him?! The least bothering thing
he passes by is mud… So Tawhīd, and its being settled inside the soul of the human…
you have now known that it cannot be brought up inside the soul – meaning, it cannot
become rooted firmly inside the soul – except by Jihœd.
And as a basic rule, much of the knowledge of this Dīn cannot be grasped except by
Jihœd, and that is why Allœh (Most High) says:
Hanbal that they said, “If the people disagree (Ikhtilāf) regarding anything, then look at
what the Mujœhidƈn say - since the Truth is with them; because Allœh says, “As for
those who wage Jihād in Us (for Our Cause), We will surely guide them to Our Paths.”’
[Al-‘Ankabƈt: 69] Refer to “Majmū’ Al-Fatāwā” (28/442).
‫ﹶﻓﻠﹶﻮﻻ ﻧﻔﹶﺮ ﻣِﻦ ﻛﹸﻞ ﻓِﺮ ﹶﻗ ٍﺔ ﻣِﻨﻬﻢ ﻃﹶﺎِﺋ ﹶﻔﺔﹲ ﻟِﻴﺘﻔﹶﻘﻬﻮﺍ ﻓِﻲ ﺍﻟﺪﱢﻳ ِﻦ‬
“Of every troop of them, a party only should go forth, so that they may gain
understanding in the Dīn, and that they may warn their people when they return to
them, so that they may beware (of evil).”10
The word “they” in the part, “so that they may gain…” is referring to going forth (An-
Nafīr) to gain understanding of the Dīn… some scholars went to the other opinion and
said that, “No, the party which sits behind, that is the one which gains understanding in
the Dīn.”
But the opinion which was taken as more authentic by Ibn ‘Abbœs •••••••••• , and At-
• •••• • ••••
Tabarū , and Sayyid Qutb – is that the troop which goes forth in the Path of Allœh, that
11
is the one who gains the understanding of the Dīn… and that is the one which realizes
its hidden beauties, and the Dīn reveals its pearls to them.
Sayyid Qutb (may Allœh have mercy upon him) said:
“Verily, this Dīn, does not reveal its hidden beauties to a cold sitting “Faqīh” who does
not struggle to establish this Dīn upon this earth. This Dīn is not a cake which you can
refrigerate in your brain. Rather, this Dīn is only understood through struggling to
return it into the sphere of life, and building its society once more.”
Yes… this Dīn… you will not grasp it, except according to what you give for its sake…
Give for its sake, then it will give you… the rule of “Give and Take”…
Sacrifice! Then the Lord of the Worlds will open the doors for you…
Put forth sacrifices for this Dīn – Allœh (Most Glorified) will teach you His Āyāt and the
Ahādīth…
As a basic rule, you will not be able to understand many verses, except when it is a
reality you are going through – a reality of Jihœd.
10 At-Tawbah: 122
11 Included amongst those who hold this to be the correct explanation of this verse, is
the Imām of the Ascetics from the Tābi’īn, Hasan Al-Basrū, may Allœh be pleased with
him; refer to the Tafsīr of Ibn Jarūr At-Tabarū under this verse for detailed discussion on
this matter.
Sure, for example, Sūrah At-Tawbah… Sūrah Al-Anfāl… Sūrah Āl ‘Imrān… these
chapters… How can you possibly understand them without struggling for this Jihœd?
How will you understand these? Is it possible for these to be understood?
And from here, comes the first benefit from amongst the benefits of Jihœd: Liberating
the human soul, establishing Tawhīd Al-Ulūhiyyah – meaning, Tawhīd Al-‘Ubūdiyyah, the
Tawhīd of Action… establishing this in the heart and soul, until the man begins
behaving with the Lord of the Worlds, as if he is seeing Him… he behaves in response
to the Divine Attributes of Allœh, that He is Near (Al-Qarīb)…
(A town named) Arsalœn was surrounded by tanks from every direction and place, and
there was a small group (of Mujœhidūn) there who were guarding a munitions storage as
the tanks were approaching, and they (the Russians) wanted to capture them alive, and
none remained for them, except Allœh… (they said) “O Allāh, to not give a way to a single
kāfir upon me!” – then suddenly the battle turns around, against the tanks, voices are
heard, yet no one is seen in the area, and there is none in the area except the small
group of brothers… the tanks are scorched and the Russian troops retreat… not a single
shot was fired at them… How can those who go through this, not trust upon the Lord
of the Worlds?
‫ﻉ ِﺇﺫﹶﺍ ﺩﻋﺎ ِﻥ‬

ِ ‫ﻭِﺇﺫﹶﺍ ﺳﹶﺄﻟﹶﻚ ﻋِﺒﺎﺩِﻱ ﻋﻨﱢﻲ ﹶﻓِﺈﻧﱢﻲ ﹶﻗﺮِﻳﺐ ﺃﹸﺟِﻴﺐ ﺩﻋﻮ ﹶﺓ ﺍﻟﺪﱠﺍ‬
“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I
am indeed near (to them by My Knowledge, Help, and Assistance). I respond to the
invocations of the supplicant when he calls on Me (Alone).”12
… Shaykh Jalœl Ad-Dūn Al-Haqqœnū said, “In the first year of the Jihœd, people were not
capable of reaching us. We were fewer in number, and we were at the top of the
mountain; no one could come close to us, no one was able to give us support… we
couldn’t even light a fire to heat some tea, lest it would cause smoke to rise (and the
enemy would see our positions)… and this was to such a degree, that even the regime
didn’t know where we were, and the earth was narrowing down upon us… food
rations finished… If you become ill, you can endure patiently… freezing temperature,
you can endure patiently… But starvation, where? How can you endure that? How can
you live without eating anything? I prayed Salāt Al-Fajr, and sat in a state of distress on
my prayer rug, and I was overtaken by drowsiness and sleepiness… and then suddenly,
someone shakes my shoulders from behind like this [demonstrates], he was sitting on the
prayer rug like the Jalsah (sitting position) of prayer, (and he said) “O Jalāl Ad-Dīn! Your
Lord remained feeding you for 30 years and you didn’t do Jihād in His Path – So if He forgets
you, will you then do Jihād in His Path?!”
12 Al-Baqarah: 186
And that is why an Egyptian brother who was with us, his wife asked him (before he
joined the Mujœhidūn in Afghœnistœn), “Where will you work?!” He told her, “I am going
to directly work in the Foundation of the Lord of the Worlds!” And he said, “So-and-so works
under so-and-so Business Company, and so-and-sp works for so-and-so governor… And I will
work directly for the Lord of the Worlds. Who is better than me!? Who is higher than me?!
Whose life is more honored than this life!?”
And that is why the statement of the Prophet ••• •••••••••••

• • • •••• •• • •is• so absolutely true in
reality, when he said, “Among the best of lives for people, is a man who clasps the reins
of his horse in the Path of Allāh, flying on its back; whenever he hears a call (for battle) or
advancement towards the enemy - he flies to it, seeking death and being slain with
eagerness …”13
Thus: The first obligation is the Tawhīd - singling out Allœh (Exalted and Majestic
is He): Tawhīd Al-‘Ubūdiyyah; and behaving with Allœh (Glorified and Lofty is
He) in accordance with His Names and Attributes; behaving with Al-Latīf (The
Most Courteous and Kind) according to His Courteousness and Kindness; and
behaving with Al-Qarīb (The Near One) according to His Nearness; and to
behave with As-Samī’ (The All-Hearer) according to His All-Hearing – and so on
and so forth.
Secondly, the Tarbiyyah of ‘Izzah (i.e. growing, and bringing up, and raising
honor and dignity) in the souls of the people. And this is because humiliation
and defeat is a consequence of fear… and courage and boldness bring about
13 Refer to Muslim (1889), and the Sharh by An-Nawawū (13/34). Declared Sahīh by Al-
Albœnū in Sahīh At-Targhīb (1226, 2736), and Sahīh Al-Jāmi’ (5915). The full Hadīth ends
with, “And a man on top of a mountain peak or on the bottom of a deep valley, establishing the
Salāt, giving the Zakāt, and worshipping his Lord until death visits him. People see nothing
from him but good.” And in other narrations, “seeking death or being slain…”. And in the
Musnad of Abƈ ‘Awœnah (5/59), “A time will come upon mankind, when the best of them is
the man who grasps the reins of his horse in the Path of Allāh, whenever he hears a call (for
battle), he gets on its back, and then he seeks death eagerly.” And yet in another Hadīth, the
Prophet ••• •••••••••••
• • • ••• •• • asked,
•• “Should I not inform you of the best of mankind in status?” The
Companions responded, “But yes!” So he said, “A man grasping onto the head of his horse
in the Path of Allāh, until he dies or is killed.” Al-Albœnū declared it Sahīh in As-Silsilah As-
Sahīhah (255), and Sahīh At-Targhīb (1298, 2737). And amongst those whom we hope
Allœh will include them amongst the ones mentioned in this Hadīth, are those Nineteen
Lions, those brave brothers of ours, who flew on their horses, eagerly seeking to kill and
be killed in the Path of Allœh. May Allœh grant them the Highest Abodes in Paradise,
along with the Beloved Ones, and have mercy upon them.
dignity and honor. But fear for wealth, status, and this life – brings about
humiliation and subjugation; and freeing one’s self from these things, bears the
fruit of honor.
“The honor is upon the harsh backs of the stallions,

And glory is born from the wombs of sleepless nights and nocturnal journeys…”
ΕϻΎϘϤϟ΍ ΔϠδϠγ Ϧϣ ΚϟΎΜϟ΍
ΡΎ˰˰˰˰˰˰˰ϳέ
αϭΩήϔϟ΍ ΕΎϨΟ Ϧϣ
The Third of the Series of Treatises
Breezes,
From the Gardens of Firdaws
ν
˵ έ˸ Ϸ˴ ΍˴ϭ Ε
˵ ΍˴ϮϤ˴ δ
͉ ϟ΍ Ύ˴Ϭο
˵ ή˸ ϋ
˴ Δ˳ Ϩ͉ Ο
˴ ϭ˴ Ϣ˸ Ϝ˵ Α͋ έ˴ Ϧ
˸ ϣ˶ Γ˳ ή˴ ϔ˶ ϐ˸ ϣ˴ ϰ˴ϟ·˶ ΍Ϯ˵ϋέ˶ Ύ˴γϭ˴
“And march forth in the way (which leads to) forgiveness from your Lord, and for Gardens, the width of which is that
of the heavens and the earth” ąl ‘ImrĆn: 133
úøä÷¥ ¨÷¦Û Z ¬÷¦ËÅ

“Risœlah Ilœ Tœlib Al-‘Ilm”
Advice for the Seeker of Knowledge

By “Abū ‘Abdir-Rahmān Al-Atharī”
The pen name of the martyred Mujāhid of Tawhīd,
Shaykh Sultœn Al-‘Utaybū
(May Allœh have mercy upon him and accept him amongst the Shuhadœ’)
In the Name of Allœh, the Most Gracious, the Most Merciful:
All praise is due to Allœh, the Lord of the Worlds, and salutations and peace be
upon our Prophet, Muhammad, and upon his family and Companions, and all
those who imitate his footsteps, and take his Sunnah (way) as their own (way of
life), until the Day of Judgment.
Ammœ Ba’d
So this is a message which I send to my brother who seeks knowledge…
As-Salœm ‘Alaykum, Wa Rahmatullœh, Wa Barakœtuh.

(Peace be upon you, and the Mercy of Allœh, and His Blessings.)
O Tœlib Al-‘Ilm (Seeker of Knowledge): These are words, and Wasœyœ (wills,
advices), which I wrote as a reminder and sincere advice for you, in order to
fulfill and discharge my responsibility; and I ask Allœh (Glorified and Majestic is
He) to make my message reach you while you are in the most wholesome
blessing, relief, and health.
O Tœlib Al-‘Ilm: Beware lest your Talab (search, seeking) of Al-‘Ilm Ash-Shar’ū
(Islœmic Knowledge) be for employment (or official position), or a worldly matter
(such as status and reputation, etc); for it has been authentically narrated from
the Prophet (salutations and peace be upon him), that he said: “Perished be
the slave of the Dūnœr and Dirham, of Qatūfah (thick soft cloth) and Khamūsah (i.e.
money and luxurious clothes); as he is pleased if these things are given to him,
and if not, he is displeased. Let such a person perish and relapse, and if he is
pierced with a thorn, let him not find anyone to take it out for him…”1
And Allœh has stated:
ϥ
˴ Ϯ˵δΨ ˴ Β˸ ϳ˵ ϻ Ύ˴Ϭϴ˶ϓ Ϣ˸ ϫ˵ ϭ˴ Ύ˴Ϭϴ˶ϓ Ϣ˸ Ϭ˵ ϟ˴ Ύ˴Ϥϋ
˸ ΃˴ Ϣ˸ Ϭ˶ ϴ˸ ϟ˴ ·˶ ͋ϑϮ˴ ϧ˵ Ύ˴ϬΘ˴ Ϩ˴ ϳ˶ίϭ˴ Ύ˴ϴϧ˸ Ϊ͊ ϟ΍ Γ˴ Ύ˴ϴΤ
˴ ϟ˸ ΍ Ϊ˵ ϳ˶ήϳ˵ ϥ
˴ Ύ˴ϛ Ϧ˸ ϣ˴
ϥ
˴ Ϯ˵ϠϤ˴ ό˸ ϳ˴ ΍Ϯ˵ϧΎ˴ϛ Ύ˴ϣ Ϟ˲ σ
˶ Ύ˴Αϭ˴ Ύ˴Ϭϴ˶ϓ ΍Ϯ˵όϨ˴ λ ˴ Ύ˴ϣ ς ˴ Β˶ Σ ˴ ϭ˴ έ˵ Ύ͉Ϩϟ΍ ϻ͉ ·˶ Γ˶ ή˴ Χ˶ ϵ΍ ϲ˶ϓ Ϣ˸ Ϭ˵ ϟ˴ β ˴ ϴ˸ ϟ˴ Ϧ ˴ ϳ˶άϟ͉΍ Ϛ
˴ Ό˶ ϟ˴ ϭ˸ ΃˵
“Whosoever desires the life of the world and its glitter - to them We shall
pay in full (the wages of) their deeds therein, and they will have no
1 Trans. Note: Refer to Al-Bukhœrū (6/61), in the Book of Jihœd, and it was also narrated in
summarized form in (11/216) in the Book of Heart-Softeners. Also see Ibn Mœjah (4,135 &
4,136), in the Book of Zuhd. The full Hadūth completes as, “…Tƈbœ (a tree in Paradise) is for him
who holds the reins of his horse to strive in the Path of Allœh, with his hair unkempt and feet
covered with dust; if he is appointed in the vanguard, he is perfectly satisfied with his post of
guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so
simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes,
his intercession is not accepted.”
diminution therein. They are those 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.”2
And Shaykh Al-Islœm Muhammad ibn ‘Abdil-Wahhœb (may Allœh have mercy
upon him) named a chapter in Kitœb At-Tawhūd regarding this verse, entitled,
“Chapter: A Person’s Seeking the World Through His Deeds, Is a Part of
Polytheism (shirk)”.3
And Shaykh ‘Abdur-Rahmœn ibn Hasan (may Allœh have mercy upon him)
elucidated in his Sharh (explanatory commentary) of Kitœb At-Tawhūd – “Qurrat
‘Uyƈn Al-Muwahhidūn” (The Delight of the Eyes of the Pure Monotheists) – under
this chapter, saying, “And likewise is the situation of (many of) the Imœms of
Mosques, the teachers of Madrasahs, and the Mujœhidūn, who desire, in
exchange for their struggles, some reward and honorarium.”
So beware and take caution from this – may Allœh provide me, and you, Al-
Ikhlœs (truthful sincerity).
O Tœlib Al-‘Ilm: Make your intention of your Talab (search, seeking), to lift
ignorance off yourself, so that you can worship Allœh upon Basūrah (clear
sightedness, wisdom); and also that you lift ignorance off the Ummah, teaching
them the Dūn of Allœh (Glorified and Majestic is He).
O Tœlib Al-‘Ilm: Know, that memorizing of the Book of Allœh (Glorified and
Majestic is He), is indeed a good deed, a virtue, and an accomplishment – But
acting upon the Book of Allœh is a Fardh (obligation), a Wœjib (compulsory), a
must which binding upon you.
For verily, we have seen some people in this era, who have made memorizing
the Qur’œn a Fardh, and acting upon it a mere virtue. So beware of this,
because these people have abolished many texts.
And I remind you of the statement of the Companion (‘Abdullœh ibn Mas’ƈd) –
may Allœh be pleased with him – who said, “We used to learn ten verses from
the Qur’œn, and we would not go beyond them (to learn more verses), until
we had comprehended them and acted upon them.” 4 So to Allœh belongs all
their gratitude.
2 Hƈd: 15-16
3 Trans. Note: Refer to “Kitœb At-Tawhūd” (pg. 133-135) with the footnotes of Shaykh ‘Abdul-
Qœdir Al-Arnœ’ƈt (may Allœh have mercy upon him), published by Maktabah Dœr As-Salœm,
Riyœdh, 1413 H.
4 Trans. Note: A similar phrasings are narrated by Ibn ‘Asœkir in Tœrūkh Damishq, in the
biography of Ibn Mas’ƈd (pg. 93-94), with an authentic chain, and also by Ath-Thahabū in As-
Siyar (1/490). Also see Al-Jœmi’ Li-Ahkœm Al-Qur’œn (1/39).
O Tœlib Al-‘Ilm: Be warned…and then be warned… and then be warned: of
Taqlūd (blindly-following individuals, scholars, etc.), for verily, it is a deadly
disease. And you are obligated to adhere to the Book and the Sunnah, upon the
understanding of the Righteous Predecessors (As-Salaf As-Sœlih), even if
mankind rejects you.
Imœm Ash-Shœfi’ū (may Allœh have mercy upon him) said, “The scholars have
united (Ijmœ’), past and present, that whosoever has a Sunnah of the Messenger
of Allœh (salutations and peace be upon him) clarified unto him – then it is not
permissible to abandon it for the sake of anyone else’s word (i.e. opinion,
decision, etc.).”5
O Tœlib Al-‘Ilm: Beware of sanctifying (Taqdūs) and magnifying (Ta’thūm) men;

Rather, make the magnification of the Book of Allœh and the Sunnah of His
Messenger come before anyone and everyone, whoever it may be. And do not be
intimidated by labels and titles (i.e. Muftū, Lajnah, etc).
O Tœlib Al-‘Ilm: Beware of self-admiration, and being deceived (by self-pride

and conceit), for verily, it is how righteous people are destroyed.
O Tœlib Al-‘Ilm: Know, that the most important of requirements, and the most
obligatory of the obligations (Wœjibœt): Is Tawhūd. So make it the center of your
concerns; so learn it, in knowledge (‘Ilm), action (‘Amal), and calling to it
(Da’wah) – for indeed, it was the center of concern for the Da’wah of your
exemplary master, Muhammad (salutations and peace be upon him).
O Tœlib Al-‘Ilm: Be truthfully sincere with your brothers from amongst the
fellow Tullœb (seekers of knowledge). For indeed I have seen some people from
amongst the seekers of knowledge – lies are their constant trait, and they are
known to have double-faces… We have seen them meeting us with one face,
and then meeting others with another face; they will say a word to you, and
they will tell your brothers a different word, they will affirm it here, and reject it
there… So beware of these people, do not sit with or associate with them – for
verily, your companion influences you.
O Tœlib Al-‘Ilm: The fields of Jihœd are in need of you, and the militant
training camps are seeking for you – So where are you when it comes to aiding
the weak and oppressed ones?
O Tœlib Al-‘Ilm: Indeed, those who are around you, look at you as an example
(role model) for them – so do not let your relationship with them be a hindrance
for them (for lagging behind from participating or assisting the Jihœd).
5 Trans. Note: A similar phrasing from Imœm Ash-Shœfi’ū is mentioned in I’lœm Al-Muwaqqi’ūn
(2/263).
O Tœlib Al-‘Ilm: Beware of attempting to use excuses which were not even
accepted from the Companions of Muhammad (salutations and peace be upon
him) – and be clear and sincere with your own self - for verily, Allœh is watching
you, and He knows all the hidden secrets.
O Tœlib Al-‘Ilm: What are you doing about the statement of Allœh (Glorified
and Majestic is He):
Γ˶ Ύ˴ϴΤ
˴ ϟ˸ Ύ˶Α Ϣ˸ Θ˵ ϴ˶οέ˴ ΃˴ ν ˶ έ˸ Ϸ˴ ΍ ϰ˴ϟ·˶ Ϣ˸ Θ˵ Ϡ˸ ϗ˴ Ύ͉Λ΍ Ϫ˶ Ϡ͉ϟ΍ Ϟ˶ ϴ˶Βγ
˴ ϲ˶ϓ ΍ϭ˵ήϔ˶ ϧ΍ Ϣ˸ Ϝ˵ ϟ˴ Ϟ˴ ϴ˶ϗ ΍˴Ϋ·˶ Ϣ˸ Ϝ˵ ϟ˴ Ύ˴ϣ ΍Ϯ˵Ϩϣ˴ ΁ Ϧ˴ ϳ˶άϟ͉΍ Ύ˴Ϭϳ͊ ΃˴ Ύ˴ϳ
Ύ˱Ϥϴ˶ϟ΃˴ Ύ˱ Α΍˴άϋ ˴ Ϣ˸ Ϝ˵ Α˸ ά͋ ό˴ ϳ˵ ΍ϭ˵ήϔ˶ Ϩ˴Η ϻ͉ ·˶ Ϟ˲ ϴ˶Ϡϗ˴ ϻ͉ ·˶ Γ˶ ή˴ Χ ˶ ϵ΍ ϲ˶ϓ Ύ˴ϴϧ˸ Ϊ͊ ϟ΍ Γ˶ Ύ˴ϴΤ
˴ ϟ˸ ΍ ω
˵ Ύ˴Θϣ˴ Ύ˴Ϥϓ˴ Γ˶ ή˴ Χ ˶ ϵ΍ Ϧ ˸ ϣ˶ Ύ˴ϴϧ˸ Ϊ͊ ϟ΍
ή˲ ϳ˶Ϊϗ˴ ˯˳ ϲ ˸ η˴ ͋Ϟϛ˵ ϰ˴Ϡϋ ˴ Ϫ˵ ͉Ϡϟ΍˴ϭ Ύ˱Ό˸ϴη
˴ ϩ˵ ϭ͊ήπ ˵ Η˴ ϻ˴ϭ Ϣ˸ ϛ˵ ή˴ ϴ˸ Ϗ
˴ Ύ˱ ϣ˸Ϯϗ˴ ϝ˸ Ϊ˶ Β˸ Θ˴ δ
˸ ϳ˴ ϭ˴
“O you who believe! What is the matter with you, that when you are
asked to march forth in the Path of Allœh (i.e. Jihœd) you cling heavily to
the earth? Are you pleased with the life of this world rather than the
Hereafter? But little is the enjoyment of the life of this world as
compared with the Hereafter. If you march not forth, He will punish you
with a painful torment and will replace you by another people, and you
cannot harm Him at all, and Allœh is Able to do all things.”6
And He commanded:
ϥ
˴ Ϯ˵ϤϠ˴ ό˸ Η˴ Ϣ˸ Θ˵ Ϩ˵ϛ ϥ
˸ ·˶ Ϣ˸ Ϝ˵ ϟ˴ ή˲ ϴ˸ Χ
˴ Ϣ˸ Ϝ˵ ϟ˶ Ϋ˴ Ϫ˶ Ϡ͉ϟ΍ Ϟ˶ ϴ˶Βγ
˴ ϲ˶ϓ Ϣ˸ Ϝ˵ δ
˶ ϔ˵ ϧ˴΃ϭ˴ Ϣ˸ Ϝ˵ ϟ˶ ΍˴Ϯϣ˸ ΄˴ Α˶ ΍ϭ˵Ϊϫ˶ Ύ˴Οϭ˴ ϻ˱ Ύ˴ϘΛ˶ ϭ˴ Ύ˱ϓΎ˴ϔΧ
˶ ΍ϭ˵ήϔ˶ ϧ΍
“March forth, whether you are light (being healthy, young and wealthy)
or heavy (being ill, old and poor), strive hard with your wealth and your
lives in the Path of Allœh. This is better for you, if you but knew.” 7
O Tœlib Al-‘Ilm: Know, that courage is an enormous obligation upon those who
learn knowledge – so be courageous, and speak out with the Truth, and do not
compromise with anyone. And know – may Allœh protect you from evil – that
merely concealing the Truth, and being silent about it: this is something which
Allœh has warned with threats of Divine Punishment; Rather, He has cursed
them 8 – and there is no might, nor power, except with (the Permission) of
Allœh. So if this is the case (regarding those who merely conceal the Truth, by
being silent), then what about those who actually speak for falsehood?
And I remind you of the statement of Allœh (Most High):
6 At-Tawbah: 38-39
7 At-Tawbah: 41
8 Trans. Note: Refer to Al-Baqarah: 159: “Verily, those who conceal the clear proofs,
evidences and the guidance, which We have sent down, after We have made it clear for
the people in the Book, they are the ones cursed by Allœh and cursed by the cursers.”
Ϣ˸ ϫ˶ έ˶ Ϯ˵Ϭχ
˵ ˯˴ ΍˴έϭ˴ ϩ˵ ϭ˵άΒ˴ Ϩ˴ ϓ˴ Ϫ˵ ϧ˴ Ϯ˵ϤΘ˵ Ϝ˸ Η˴ ϻ˴ϭ α˶ Ύ͉ϨϠ˶ϟ Ϫ˵ ͉ϨϨ˵ ͋ϴΒ˴ Θ˵ ϟ˴ Ώ
˴ Ύ˴ΘϜ˶ ϟ˸ ΍ ΍Ϯ˵Ηϭ˵΃ Ϧ
˴ ϳ˶άϟ͉΍ ϕ
˴ Ύ˴Μϴ˶ϣ Ϫ˵ Ϡ͉ϟ΍ ά˴ Χ
˴ ΃˴ Ϋ˸ ·˶ϭ˴
ϥ
˴ ϭ˵ήΘ˴ θ ˸ ϳ˴ Ύ˴ϣ β
˴ Ό˸ Β˶ ϓ˴ ϼ
˱ ϴ˶Ϡϗ˴ Ύ˱ Ϩ˴ϤΛ˴ Ϫ˶ Α˶ ΍˸ϭή˴ Θ˴ η˸ ΍˴ϭ
“(And remember) when Allœh took a covenant from those who were given
the Scripture (the Jews and Christians) to make it (the Truth) known and
clear to mankind, and not to hide it, but they threw it away behind their
backs, and purchased with it some miserable gain! And indeed worst is
that which they bought.”9
And verily, we have seen people whom Allœh has provided knowledge and
intellect, but if fingers are pointed at them, they are afflicted with cowardice,
weakness, and fear. But, what benefit can knowledge bring, if it is not acted
upon? And indeed, these (puppet-scholars) have misguided many people; and
truthful was the statement of the Messenger (salutations and peace be upon
him), when he had said: “I do not fear for my Ummah with regards to
anything, except the misguiding Imœms (leaders).”10
O Tœlib Al-‘Ilm: Beware of going to the Salœtūn (i.e. Sultans, kings, rulers, etc.),
for it has been authentically narrated from our Prophet (salutations and peace
be upon him), that he said, “Whosoever goes to the Sultan, he will (indeed)
be in fitnah (trials and tribulations).”11
So what is your hope – O Seeker of Knowledge – with these Tawœghūt who have
haughtily tyrannized and subjugated mankind through coercion, obliterated
the Sharū’ah of Allœh, and aided the Christians everywhere against the
Muslims, and governed upon the necks of the Muslims using man-made laws,
and abolished the Hudƈd (Divine Penalties)… and many other acts of apostasy
and heresy; So beware of them, and beware of any government rabbi or monk
who sits with them – those who have desecrated their knowledge by associating
and sitting with the enemies of Allœh. Nay, they have even participated with
them in falsifying the true realties, misleading the masses, and beautifying the
falsehoods.
O Tœlib Al-‘Ilm: Do not be one of those who accuse the Shabœb (youth) –
whether it be in study circles, breaks, gatherings, or classes – benumbing the
9 Œl ‘Imrœn: 187
10 Trans. Note: Refer to Tafsūr Ibn Kathūr (3/268), where he graded it as, “Good, Strong”,
(Jayyid, Qawiyy). And similar narrations can be found in Iqtidhœ’ As-Sirœt Al-Mustaqūm of Ibn
Taymiyyah (1/142), and Takhrūj Al-Ihyœ’ of Al-‘Irœqū (1/86). And it was declared Sahūh by Al-
Albœnū in Sahūh Al-Jœmi’ (1,773 & 2,316), and Mishkœt Al-Masœbūh (259).
11 Trans. Note: Refer to Sahūh Al-Jœmi’ (6,296 & 6,124) where Al-Albœnū declared it Sahūh, and
in Mishkœt Al-Masœbūh (3,629). And in a similar narration, it is phrased as, “…Whosoever

follows the Sultan, he will (indeed) be in fitnah (trials and tribulations).” Declared Sahūh by Al-
Albœnū in Sahūh An-Nasœ’ū (4,320).
minds of the Shabœb so that they do not go perform Jihœd in the Path of Allœh;
or so that they don’t even say a word of truth, for one reason or another; or so
that they do not even call the tyrant, “O tyrant,” – or say to the kœfir, “O kœfir.”
And I sincerely advice you – if you are one of those who are in (a position of)
responsibility over the Shabœb – (Know that) you must incite the Believers to
fight, either here (in the Arabian Peninsula), or there (‘Irœq, Pakistan,
Afghœnistœn, Chechnya, Indonesia, America, etc.), or openly declare the Millah
(Faith) and clarify the reasons… Otherwise, make room for those other than
you (who are fit for the responsibility), and do not unknowingly be one of the
deserters.
And by Allœh, that you die while being only responsible for your own soul, is
better for you, than dieing while you are responsible in front of Allœh for
misguiding and obstructing the Shabœb of Islœm from the Jihœd – and there is
no might, nor power, except with (the Permission) of Allœh.
And I remind you of the stance of your exemplary master, Muhammad

(salutations and peace be upon him), when he was performing the Tawœf
(circumambulation) around the Ka’bah, and he was all alone and weak, when
they (the mushrikūn) reviled and belittled him – he said to them, “O people of
Quraysh! Hear this: By Him in Whose Hand is the soul of Muhammad- I have
come to you, to slaughter you.” And the entire incident is narrated by Imœm
Ahmad in his Musnad.12
O Tœlib Al-‘Ilm: I say this to you with brief words – If you were to follow your
Prophet (salutations and peace be upon him) in every matter, and you were to
speak out with the Truth, then soon you will be tested with hardships. And
Ibtilœ’ (tests, trials, hardships, sufferings, etc) is according to the level of Ūmœn –
as the Messenger of Allœh has informed us of13; and as Allœh (Glorified be He)
has said:
12 Trans. Note: Narrated by Imœm Ahmad ibn Hanbal in his Musnad (11/203, # 7036). Imœm
Ahmad Shœkir declared its chain to be authentic, and said, “Isnœduhu Sahūh.” He also
mentioned that it is narrated by Ibn Hajar Al-Haythamū in Mujma’ Az-Zawœ’id (6/15-16), and
was pointed to by Ibn Hajar al-‘Asqalœnū in Al-Fat’h (7/128), and Ibn Kathūr mentioned that it
was narrated by Al-Bayhaqū in At-Tœrūkh (3/46). For the entire incident, refer to the At-Tibyœn
Publication’s article, “The Hadūth of Slaughter.”
13 Trans. Note: It is authentically narrated by Al-Bukhœrū and Muslim, on the authority of Sa’d
ibn Abū Waqqœs (may Allœh be pleased with him) that he said: “I said: ‘O Messenger of Allœh!
Who amongst mankind suffers the severest?’ He (peace be upon him) replied: ‘The Prophets,
then the righteous, then those who are most like them, then those who are most like them. The
man is tried according to his strength in his Dūn. So, if his obedience and piety is sound, then his
tests and hardships are increased; and if his obedience and piety is weaker, then his (tests and
hardships) is lighter- and the believer is continuously tested until he walks on the Earth without
any sins on him.’ ” For a more in-depth discussion on this topic, refer to the At-Tibyœn
Publications releases, entitled, “Advice Regarding ‘Ubƈdiyyah” by Shaykh Abƈ Muhammad
Al-Maqdisū (may Allœh hasten his release), and also the video-lecture, “Such Are the
ϥ
˴ Ϯ˵ϨΘ˴ ϔ˸ ϳ˵ ϻ Ϣ˸ ϫ˵ ϭ˴ Ύ͉Ϩϣ˴ ΁ ΍Ϯ˵ϟϮ˵Ϙϳ˴ ϥ
˸ ΃˴ ΍Ϯ˵ϛή˴ Θ˸ ϳ˵ ϥ
˸ ΃˴ α
˵ Ύ͉Ϩϟ΍ ΐ
˴ δ
˶ Σ
˴ ΃˴
“Do people think that they will be left alone just because they say: “We
believe,” without being tested (i.e. put in tribulations)?”14
Know, that when the time comes (to be tested through hardships and
tribulations), that other students of knowledge will warn against you, and so
will the rabbis and monks of the regimes (also warn against you), and you will
be abandoned, and you will be reviled and belittled, and it will be said
regarding you that you are one of the Khawœrij – and many such accusations
which are being leveled against the subjugated and oppressed preachers of
Tawhūd. So have Sabr (patience), verily, with the hardship, there is relief -
verily, with the hardship, there is relief.15
O Tœlib Al-‘Ilm: Beware of those who preach for coexistence with the kuffœr.
Beware of those self-defeated traitors. Beware of them, and do not be deceived
by their honey-coated words which hide deadly poison, and do not be deceived
by their classes and those who attend them. Beware of them, for verily, the
least which can be said about their condition, is that we should treat them as
heretics (Ahl Al-Bid’ah). And our As-Salaf As-Sœlih (Righteous Predecessors)
have cautioned us from the heretics; so for example, look over “Kitœb Al-Bida’”
by Ibn Wadh’dhœh.
O Tœlib Al-‘Ilm: Always look into the Book of our Lord, and into the Sunnah of
our Prophet (salutations and peace be upon him) – and ponder over them both
thoroughly; For verily, contained in them two, is much goodness.
O Tœlib Al-‘Ilm: Be eager to conversate, exchange, study, consult, learn,

discuss, and debate Masœ’il (issues pertaining to the Dūn) with your brothers –
for verily, Rusƈkh (firm understanding, deep-rooted knowledge) of the Masœ’il
does not come, except with through discussing and conversating.
O Tœlib Al-‘Ilm: Let there be a time wherein you can be alone with your Lord,
and read His Words, and call upon Him fervently, and humble yourself down
for Him – For indeed, Du’œ (supplication, calling upon Allœh and asking Him) is
one of the greatest forms of ‘Ibœdah, as has been authentically narrated from
the Messenger (salutations and peace be upon him), “Ad-Du’œ, that is ‘Ibœdah.”
16
Messengers Tested, and Then the Outcome Will Be In Their Favor,” by Shaykh Abƈ Mus’ab
Az-Zarqœwū (may Allœh assist him).
14 Al-‘Ankabƈt: 2
15 Trans. Note: Phrased from the two verses in Al-Inshirœh: 5-6.
16 Trans. Note: Declared Sahūh by Al-Albœnū in Sahūh Al-Jœmi’ (3,407), and Sahūh At-Targhūb
(1,627), and similar in Sahūh Al-Adab Al-Mufrad (550).

O Tœlib Al-‘Ilm: Beware of the evil ‘Ulamœ’, and beware of associating with
them and their study circles – for verily, they are People of Evil and
Misguidance, who have caused the Muslims to be confused with regards to
their own Religion, and they have led the masses astray, and they have
participated with the rulers in selling the lands of the Muslims, including their
holy lands (Makkah, Madūnah, and Al-Quds).
Here is Al-Quds (a.k.a. “Jerusalem”), for over 50 years it is in the clutches of

the Jews – But what have the sultans’ ‘Ulamœ’ done (to return it back to the
Muslims)? All those committees, which are called, “Hay’at Kibœr Al-‘Ulamœ’,”
(The Board of Senior Scholars) and “Al-Lajnah Ad-Dœ’imah” (The Permanent
Committee)… Who created these? And who chose its members? Who
nominated them? Surely, it (i.e. the answer) is the treacherous rulers.
O Tœlib Al-‘Ilm: These ‘Ulamœ’ whom most of the Shabœb cling to, amongst
them are those who clearly declare and say that there should be ‘no animosity
between the Muslims and others’. And some ‘Ulamœ’ have gone to the lands of
the Christians in order to ‘bring together’ parliaments, and they are greeted
and welcomed by the prostitutes of Europe, as if nothing ever happened. And
some others, say, ‘if all the people went for Jihœd, then who will remain behind
for business in the shopping centers’… and another one attempts to talk above
Allœh (Glorified and High is He), saying, ‘those who are killed in Afghœnistœn,
but the Walū Al-Khamr did not give him permission (to go fight), then he cannot
be a Shahūd (martyr).’ And their head, their leader, says, ‘the Americans are
innocent people’… and yet another one says, ‘donating blood to the Americans
is permissible’… and there are many, many, many such cases and examples.
And then there are others, who race against each other to have their pictures
taken next to the Tawœghūt every week.
And indeed, we have approached these people and their senior brethren, and
we sincerely advised them, debated them, and discussed with them – and the
outcome was of no benefit, and there is no might, nor power, except with (the
Permission) of Allœh.
So O Tœlib Al-‘Ilm: I ask you by Allœh – Is this supposed to be the condition of

the prestigious ‘Ulamœ’ of Islœm? Or is this the condition of the Tawœghūt’s
puppets, and the rulers’ bootlickers?!
And in conclusion: I ask Allœh (Glorified and Majestic is He) to cause benefit to
the reader of these words, and to give it acceptance in the land.
And I ask Him (Glorified is He) to provide you with Basūrah (clear sightedness,
wisdom), and the ability to act upon it, and to make you blessed wherever you
are, and to make you one of those who speak the word of Truth.
And in ending: I ask Allœh (Most Glorious) for Shahœdah (martyrdom) in His
Path, so that He is pleased with us through it, and laughs at us because of it –
Verily, He is the All-Hearer, the Answerer, and All-Generous, Most Noble.
And our last prayer is, that all praise belongs to Allœh, the Lord of the Worlds.
- Transcribed on Thursday night, Laylat Al-Jumu’ah

The 28th of the month of Rajab, 1424 years after Al-Hijrah
(Corresponding to September 25, 2003)
“ Abƈ ‘Abdir-Rahmœn Al-Atharū ”*
*(killed on the 17th of Thul-Qi’dah, 1425 H, while striving to expel the mushrikūn from the
Arabian Peninsula; corresponding to Wednesday, December 29th, 2004)

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[Introduction by Juhayman Al-‘Utaybū] ...............................................................4

[Declaration of Disavowal] .....................................................................................9

Chapter: [Concerning the Clarification of the Millat Ibrœhūm] .....................33

Chapter: [The Difficulty in Adhering to the Millah of Ibrœhūm and a

Chapter: [The Responsibilities in Adhering to the Millah of Ibrœhūm] ......91

Chapter: [From the Methods of the Transgressing Rulers (Tughœt) in

Translator’s Forward to the Appendix..............................................................170

[The Text of the Event of Hœtib:] .......................................................................173

[Refuting the Doubts Regarding this Hadūth:] ...............................................174

[Doubt 1: The Label of Faith (Ūmœn) in the address:].....................................175

[Doubt 2: Outward Actions vs. Actions of the Heart]....................................178

[Doubt 3: The Meaning of, “Hœtib has told the truth.”]................................181

[Doubt 4: What was Hœtib telling the truth about?].......................................184

[Doubt 5: What Excused the Declaration of Hœtib’s Disbelief (Takfūr)?] ..186

[Doubt 6: Why Did the Misinterpretation (Ta’wūl) of Hœtib Prevent the

[Doubt 7: If Hœtib Did Commit Disbelief (Kufr), Then Why Wasn’t He

A Notice Concerning a Huge Mistake ..............................................................201

ǶÊ ȈÊƷċǂǳơ ǺÊ Ǹă Ʒą ċǂǳơ ǾÊ ōǴǳơ ǶÊ ǈ

We present to the English reader, Millat Ibrœhūm, 1 by the noble Shaykh,

As for the translation, we have attempted to be as precise as possible to the

Introduction by Juhayman Al-‘Utaybū 2

He said, “What would you think if he became Muslim?”

So he said, “O Messenger of Allœh! This is what I had feared.”

So there is amongst them those who are negligent regarding this

ƇĄ ƔËƍŔĄũĆŗŏË ĆƇƄŁ ƔËŗŌÉ řĿ ƆİƈË Ş

Messenger (Muhammad) may be a witness over you and you be witnesses

And said regarding the pretending claimants:

To the transgressing rulers (Tawœghūt) of every time and place… to the

I will perform Jihœd against And I will make fighting them

Perish in your rage, for my Of the secrets you withhold,

are upon its description.

And if Allœh wishes to spread a Which is needed, He makes an

Ambiguities, which crumble like With truth they all are

x Firstly: As far as His, the Most High’s, statement about Ibrœhūm:

ćƤȈÊǼČǷ ćǽơċȁƗƊ ćǶȈÊǴƸ

They said, “No.”

He said, “Then forty?”

They said, “No.”

He said, “Then twenty?”

They said, “No.”

Then he said, “Then ten; then five?”

They said, “No.”

He said, “Then one?”

They said, “No.”

ĄǾǴƊ ǿą ƗƊȁă ĄǾċǼȈăďƴǼăĄǼǳƊ ƢăȀȈÊǧ ǺăǸƥÊ ĄǶǴƊ ǟą ƗƊ ĄǺƸ

So the most deserving types of interpretation (Tafsūr) is the interpretation

He, the Most High, said:

ƢƆǗȂƌǳ ƢăȀȈǧÊ ōǹƛÊ ǱƊ ƢƊǫ ś

Doesn’t the (proper) etiquette towards the Prophets, and positive

19 Trans. Note: Al-Bukhœrū and Muslim.

Ǿă ōǴǳơ ȂĄƳǂą ȇă ǹƊ ƢƊǯ ǺăǸǳÊ ƈƨǼăǈ

If your Lord willed, you would As the heart is between the

…until His, the Most High’s, statement:

And with His, the Powerful, the Majestic’s, statement:

He, the Most High, said:

And He, Glory to Him, said:

And He, the Powerful, the Majestic, said:

Ƕă ȈÊǿơăǂƥąƛÊ ǾÊ ƥÊ ƢăǼȈą ċǏȁă ƢăǷȁă Ǯ

x Thirdly, as for their statement regarding the verse of Al-Mumtahinah being

Say, “Produce your proof if you are truthful.” 33

ǹƊ ȁĄƾƦĄǠą ƫă ƢăǷ ĄƾĄƦǟą ƗƊ ƢƊǳ ǹƊ ȁĄǂǧÊ ƢƊǰǳƒơ ƢăȀČȇƗƊ Ƣăȇ ǲƒ ƌǫ

33 Trans. Note: Al-Baqarah, 111.

…until His, the Most High’s, statement:

03 Volume No.3 - Millah Ibrahim & Compilation of Principles Aruguments Therein & 6 Pillars of Iman by Ibn Taymiyyah - AuthenticTauheed Publications

03 Volume No.3 - Millah Ibrahim & Compilation of Principles Aruguments Therein & 6 Pillars of Iman by Ibn Taymiyyah - AuthenticTauheed Publications