Allah the most high said:

(قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ ۝ أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِۖ أَفَلَا تَعْقِلُونَ)
"He said, "Then do you worship instead of Allah that which does not benefit you at all or harm you? Uff to you and to what you worship instead of Allah . Then will you not use reason?".
[Al-Anbiya:66-67]

So [all those that Allah have granted sound intellect and correct understanding, know with certainty that: absolute foolishness and the most severe of ignorance and the most despicable of stupidity and the greatest of crimes is for the creation to turn a creation; who their likes at one point were nonexistent and Allah brought them about, then to make them a partner to Allah in worship, Allah the mighty and majestic clarified in His noble Book that the Mushriks are the worst of what walks on the world, and negated them having intellect, saying:

(إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ)
"Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason".
[Al-Anfal:22]

...., and He informed that they are the worst of the creatures:

(إِنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ فِى نَارِ جَهَنَّمَ خَٰلِدِينَ فِيهَآۚ أُو۟لَٰٓئِكَ هُمْ شَرُّ ٱلْبَرِيَّةِ)
"Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures".
[Al-Bayyinah:6]

And many verses have come in the Qur'an clarifying the types of foolishness of those who worshipper others besides Allah, Allah the mighty and majestic said:

(وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥۚ وَلَقَدِ ٱصْطَفَيْنَٰهُ فِى ٱلدُّنْيَاۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ)
"And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous".
[Al-Baqarah:130]

...from the foolishness of the Mushriks, is that they make Shirk with Allah in worship with creations who are like them at one point non existent, Allah brought them about and then they call them Lord of all that exists. Who is the creator alone, and everything besides Him is created, Allah the mighty and majestic said:

(قُلِ ٱلْحَمْدُ لِلَّهِ وَسَلَٰمٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصْطَفَىٰٓۗ ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ)
"Say, [O Muhammad], "Praise be to Allah, and peace upon His servants whom He has chosen. Is Allah better or what they associate with Him?".
[An-Naml:59]

They draw a comparison between Allah and what they worship besides Him, for this reason in the five verses after this one comes the establishment of the Tawheed of Allah [in worship] and His ˹Rubuubiyyah˺ Lordship, and that this necessitates that whoever acknowledged and agrees to this that they have to single Him out alone in worship, and not make a partner with Him in this, and at the end of every verse He says:

(أَءِلَٰهٌ مَّعَ ٱللَّهِۚ)
"Is there a deity with Allah?".
[An-Naml:61]

And He ended the first verse with the clarification that the disbelievers make equals with Him, and equate others with Him, whereby He said:

(أَمَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَأَنزَلَ لَكُم مِّنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا بِهِۦ حَدَآئِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ لَكُمْ أَن تُنۢبِتُوا۟ شَجَرَهَآۗ أَءِلَٰهٌ مَّعَ ٱللَّهِۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ)
"[More precisely], is He [not best] who created the heavens and the earth and sent down for you rain from the sky, causing to grow thereby gardens of joyful beauty which you could not [otherwise] have grown the trees thereof? Is there a deity with Allah ? [No], but they are a people who ascribe equals [to Him]".
[An-Naml:60]

... and He informed that the Mushriks will dispute with the objects of their worship that will enter the fire, and their acknowledgement of their misguidance, because they made their objects of worship equals to the lord of all that exists, Allah the mighty and majestic said:

(قَالُوا۟ وَهُمْ فِيهَا يَخْتَصِمُونَ ۝ تَٱللَّهِ إِن كُنَّا لَفِى ضَلَٰلٍ مُّبِينٍ ۝ إِذْ نُسَوِّيكُم بِرَبِّ ٱلْعَٰلَمِينَ ۝ وَمَآ أَضَلَّنَآ إِلَّا ٱلْمُجْرِمُونَ)
"They will say while they dispute therein, "By Allah, we were indeed in manifest error, when we equated you with the Lord of all that exists. And no one misguided us except the criminals".
[Ash-Shu'ara':96-99]

And from their foolishness, is what Allah clarified regarding their objects of worship, that they are - like them - slaves of Allah, as Allah the most high, said:

(إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْۖ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُوا۟ لَكُمْ إِن كُنتُمْ صَٰدِقِينَ)
"Indeed, those you [Mushriks] call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful".
[Al-A'raf:194]

And from their foolishness, is that those objects of their worship which they worship are creations which don't participate with Allah relating anything of the creation, so how can they then have a share of worship?! Allah the mighty and majestic said...:

(يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ)
"O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued".
[Al-Hajj:73]

And from their foolishness, is that their objects of worship don't benefit them anything, nor bring about any good for them, nor ward away any harms, Allah the mighty and majestic said...:

(وَمَنْ أَضَلُّ مِمَّن يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَن لَّا يَسْتَجِيبُ لَهُۥٓ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ وَهُمْ عَن دُعَآئِهِمْ غَٰفِلُونَ ۝ وَإِذَا حُشِرَ ٱلنَّاسُ كَانُوا۟ لَهُمْ أَعْدَآءً وَكَانُوا۟ بِعِبَادَتِهِمْ كَٰفِرِينَ)
"And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware, And when the people are gathered [that Day], they [who were invoked] will be enemies to them, and they will be deniers of their worship."
[Al-Ahqaf:5-6]

And He said:

(وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ مَا يَمْلِكُونَ مِن قِطْمِيرٍ)
"And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed".
[Fatir:13]

And what's the most despicable of their foolishness, is that from them are those that make their idols with their hands and then worship it, Allah the mighty and majestic said regarding His Prophet Ibrahim:

(قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ ۝ وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ)
"He said, "Do you worship that which you [yourselves] carve. While Allah created you and that which you do?".
[As-Saffat:95-96]

End of speech (1).


______
1) Abridged from the speech of the Allaamah Abdulmuhsin Al-Abbaad, may Allah preserve him, in "Ahamiyatu Tawheed Al-Ibaadah" (p.39-48).


[Page 22]

And in the "Sahih Muslim" comes on the authority of Ibn Abbas, may Allah be pleased with both, that he said: "The Mushriks used to say "Labayk (At your obedience) there is no partner to You". He said: then the Messenger of Allah ﷺ would say: "Woe to you stop stop", and they would say: "Except a partner of Yours who You own and what they own". They would say this whilst making Tawaaf around the Ka'bah". End of speech.

Amr bin 'Abasa As-Sulami, may Allah be pleased with him, said: "I, whilst in pre-Islamic ignorance, used to think the people were upon misguidance, and that they weren't upon anything [of worth] when they were worshiping idols". Reported by Muslim in his "Sahih" (2/208).

And in the "the Sahih": that Abu Hurairah, may Allah be pleased with him, said: O Messenger of Allah, we used to be in pre-Islamic ignorance and evil". End of speech.

So the Tawheed of Allah the most high and the negation of Shirk is an affair which Allah placed in the natural predisposition and the intellect beares witness to the despicability of Shirk before the sending of the Message, as it is [a cause for punishment, but it is -i.e the punishment- pending upon the condition, and this is the evidence] as states by Shaykh-Ul-Islaam, may Allah have mercy upon him (1).

As [Shirk being Shirk, it was Shirk before and after the prohibition (came), whoever says: That immorality and despicable acts and sins only as such after the prohibition came, then this is on the level as saying Shirk only became Shirk after the prohibition of it, and it wasn't Shirk before this.

And it's well known that this, and that, is straight stubbornness against the intellect and natural predisposition. Oppression is oppression before the prohibition and after, and the despicable is despicable in and on itself before the prohibition and after, similarly immorality, and likewise Shirk, not that these things became as such by way of the legislation.

Yes, the legislation covered it in despicability on top of its despicability, so its despicability was due to its essence, so it increased in despicability with the intellect by way of the Lord prohibiting it, and Him casting blame on it, and Him informing that He hates it, and that He hates those that commit it. Like justice and truthfulness and repaying the goodness of those that give it by praise and being thankful is good in and on itself, and it increased in goodness by the Lord commanding it, and praising those that are as such, and Him informing that He loves it and loves that are as such ...

Similar His, exalted is He, rebuking the despicableness of Shirk in singling Him out in worship, and the worshipping of others alongside Him, and what He drew of parables of them in, and He established the invalidity of it through intellectual proofs, if it was only impermissible through the legislation then those proofs and parables wouldn't carry any meaning.

And with the negators of ˹Tahseen˺ and ˹Taqbeeh˺ it's possible that He can command with Shirk and the worship of others, and that being despicable is a only known through the warning from it! How amazing! What benefit remains with those parables and those binding evidences and proofs which point to it being despicable to the sound mind and natural predisposition, and that it's from the most despicable of the despicable, and the most oppressive of oppression? And what other thing makes sense in the intellect if there wasn't any knowledge in it which points to the despicability of the essence of Shirk, and that the knowledge of the despicability thereof is in the natural predisposition, known from the religion by necessity of intellect, and that the Messengers informed the nations with what their intellect natural predisposition found despicable, and that its perpetrators don't have intellect to them nor understanding nor hearts]. End of speech from of Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, from <Madaarij As-Saalikeen> (1/366,372).


[Page 23]

I said:
What clarifies this also is the statement of the most high:

(وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْۖ قَالُوا۟ بَلَىٰۛ شَهِدْنَآۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ ۝ أَوْ تَقُولُوٓا۟ إِنَّمَآ أَشْرَكَ ءَابَآؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّنۢ بَعْدِهِمْۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ ٱلْمُبْطِلُونَ)
"And [mention] when your Lord took from the children of Adam -  from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] -  lest you should say on the day of Resurrection, "Indeed, we were of this unaware, Or [lest] you say, "It was only that our fathers associated [others in worship] with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?"
[Al-A'raf:172-173]

So [He mentioned two proofs which they used to ward away this testification, one of them is:

(أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ)
"Lest you should say on the day of Resurrection, "Indeed, we were of this unaware".
[Al-A'raf:172]

So He clarified that the knowledge of this is innate known by necessity in the predisposition, it is a must that all humans know this, and the second is:

(أَوْ تَقُولُوٓا۟ إِنَّمَآ أَشْرَكَ ءَابَآؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّنۢ بَعْدِهِمْۖ)
Or [lest] you say, "It was only that our fathers associated [others in worship] with Allah before, and we were but descendants after them".
[Al-A'raf:173]

This is a proof for the warding of Shirk, as the first is a proof for the warding of ˹Ta'teel˺. ˹Ta'teel˺ is like the Disbelief of Fir'aun and his likes, and Shirk is like the Shirk of the Mushriks in all of the nations, so if they had in their natural predisposition what they testified for that Allah alone is their lord, then they will have with them what invalidates this Shirk, and this is the Tawheed which they testified upon themselves, so if they used the customs of the forefathers as a proof, then the natural predisposition and the intellect which came before this are a binding evidences over the customs of the forefathers, as he ﷺ said: "All newborns are born upon the ˹Fitrah˺ (natural predisposition), then their parents turn them into a Yahuudi or a Nasraani or a Majuusi".

And this necessitates that the very intellect which they know Tawheed through, is a evidences in the invalidation of Shirk, and this doesn't require a Messenger, because he made what preceded an evidence upon them, without this.

And this doesn't contradict His statement:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

As the Messenger calls to Tawheed, but there isn't an intellectual proof in the natural predisposition which the affirming of the creator is known by, then there wouldn't be an evidence upon them through merely the Messages, so this is an testification upon themselves which involves their acknowledgement that Allah is their lord, so nobody can come on the day of Judgement and say: "I was unaware of this", nor "The sin is upon my father the Mushrik, not me". Because they know that Allah is their lord and there is no partners to him, so they aren't excused for ˹Ta'teel˺ nor making Shirk, rather what necessitates punishment is present, then Allah out of the perfection of His mercy, and His being good to His creation, He does not punish anyone except after the sending of the Messengers to them, even if they are doing what necessitates them receiving blame and punishment, like the Arab Mushriks and others, who has a Messenger sent to them, they were doing bad and despicable acts which was a cause for blame and punishment, and the lord the most high with this being the case didn't punish them until He sent them a Messenger]. End of speech abridged from <Dar'u Ta'aarud> (8/492) by Shaykh-Ul-Islaam, may Allah have mercy upon him.

And in the first volume it has preceded, also from the speech of Shaykh-Ul-Islaam, his clarification the despicability of Shirk is known in the natural predisposition and intellect before the coming of the Messengers and the establishment of the evidences, but the punishment is pending upon its establishment (1), based upon the statement of Allah the most high:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

____
1) Whereby Shaykh-Ul-Islaam Ibn Taymiyyah, and other Imams established that actions are bad and blameworthy before the sending of the Messengers, similar the title Mushrik and Jaahili and oppressor, and other names which carry blame, because this is affirmed before the coming of the Message and the establishment of the evidences, and they put forth evidences which clarify that the title of Shirk is pending upon perpetration of the actions of the Mushriks which are major Shirk, and it is not pending to the establishment of the evidences, as there is no connection here with the excuse of ignorance, but they don't deserve the punishment except after the Messenger coming to them, based upon His statement:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

As mentioned in <Majmuu' Al-Fataawa> (20/37-38), and elsewhere.

▪️ Shaykh-Ul-Islaam, Ibn Taymiyyah, may Allah have mercy upon him, clarified this topic, and the approach of the opposers -i.e the Mu'tazilah and the Ashaa'irah- of the Salaf in this, and that they based this upon the subject matter of the Rhetoric based ˹At-Tahseen˺ and ˹At-Taqbeeh˺, and he clarified that the people differed [regarding Shirk, oppression, lying, immorality, and the likes to three positions:

1. It's said: that the despicability of this is known through the intellect, and that they deserve punishment for this in the hereafter, even if no Messenger comes to them, as the Mu'tazilah say, and many of the companions of Abu Hanifah, and they relayed this from Abu Hanifah himself, and this is a position of Abul-Khattaab and others.

2. It's said: There's is nothing bad nor good nor evil, except after the mention of this has come, what's bad is only that what has been about it "don't do it", and what's good is what's said been about it "do it" or was given permission to be performed, as is said by the Ashaa'irah, and those who agreed with them of the three groups.

3. And it was said: that it was bad evil and despicable before the coming of the Messenger, but the punishment only becomes deserving after the coming of the Messenger, and upon this are the majority of the Salaf, and the majority of the Muslims, and it is what the Book and the Sunnah points to. Because the two contain a clarification that what the disbelievers are upon is evil and despicable and bad, before the coming of the Messengers, even if they didn't deserve punishment except after the Messengers came to them, and in the "Sahih" is that Hudhayfah said: "O Messenger of Allah, we used to be in Jaahiliyyah and in bad, then Allah came to us with this good, is there after this good any bad? He said: "Yes, there will be callers to the doors of the Fire, whoever response to them by going towards it will be thrown in it".] End of speech look in <Majmuu' Al-Fataawa 11/677 and what comes after it>.

A clarification has preceded on some of the people of knowledge opposing regarding the topic of the people of the Al-Fatrah entering into the fire eternally, and that the basis of their approach is upon text based, contrary to the approach by the Mu'tazilah in this.

And that they are countered by the clear evidence of the people of Al-Fatrah, and those from the ignorant of Tawheed that take their ruling in the hereafter, being tested, and this is what Ibn Taymiyyah and Ibn-Ul-Qayyim relayed from the majority of the Salaf, but they are in agreement to consensus of the Salaf in the ruling upon the ignorant of Tawheed in the dunya in accordance to the outward of their actions.

The area of dispute between the people of knowledge has become obscured upon some people, so they thought that this was regarding the application of the title Mushrik upon the ignorant who have abandoned Tawheed in the dunya, so they relayed some of the speech of the people of knowledge in this like that of the Allaamah Ash-Shinqeeti and others in this, to establish that there was permissible differing that took place in this, whilst the differing which is narrated from them is only regarding the ruling in the hereafter, so pay attention to this.

[Page 25]

The seventh matter: Was grave worship present during the time of the Salaf-us-Saalih and the golden generations, because we find what's been relayed from them being a little, regarding clarifying that the grave worshippers are Mushriks?

I say seeking aid with Allah:

What has went overlooked upon many that write or speak on this topic is that grave worship wasn't present during the golden eras; the era of the Companions and the Taab'is and their followers (1), after Shirk and its traces were wiped out the main Jaahilliyah (pre-Islamic with the sending of the Prophet ﷺ. Then Companions then after him, and those that came after them from the golden generations upheld the establishment of the Tawheed of Allah in all lands they ruled over, and the righteous predecessors got rid of anything which went against Tawheed and protected what related to it.

Until what the Prophet ﷺ warned his nation from took place after him, of returning to the start of the worshipping of idols (2); which was grave worship, and taking it as an idol (3), and what the Companions (4) and the Salaf after them unanimously agreed upon -even if it didn't occur in their era- that the perpetrator of this of from the people of clear-cut Shirk.

As a people came after them, from the people of Rafdh (Raafidah) and the Heretics, and those that have went their way of the worship of graves and the Awliya, at the end of of the third century, and they were the first who innovated the Shirk with the graves and the Awliya which contradicts Tawheed, intending to exchange the religion -after the idolatry was wiped away- with what they surpassed the first Mushriks in (5).


____
1) The statement of Imam Muhammad bin Abdulwahaab, may Allah have mercy upon him, has preceded in the first volume (p.17), has come in relaying the Consensus that the grave worshippers, and others who worship other than Allah, of those that attribute to Islam -regardless if their object of worship was an angel or a prophet or a wali or a grave or a Jin or a stone-: have the verses which contain the ruling of the first Mushriks and their Takfeer, applied upon them, and that the benefit is with the generality of the wording, and not with the specific reason it was revealed, and that the benefit also is with the realities not with mere attributions by name to Islam whilst nullifying its reality, but [when the hearts become blind from knowing the truth, and from applying what Allah has revealed in what relates the Mushriks, upon those that do their action. And tread upon their path, so there is no deception in this]. Look in <Kashfu Ghayaahib...> (p.195) by the Allaamah Suleiman bin Sahmaan, may Allah have mercy upon him.
2) As it comes in Bukhari (no.4920) on the authority of Ibn Abbas, may Allah be pleased with them both, regarding the statement of the most high:

(وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا)
"And they have said: ‘You shall not leave your gods: nor shall you leave Wadd, nor Suwa‘, nor Yaghuth, nor Ya‘uq nor Nasr’ (these are the names of their idols)".
[Nuh:23]

He said: "These are names of righteous men from the people of Nuuh...". Until the end of Hadith.
Shaykh-Ul-Islam, Ibn Taymiyyah, may Allah have mercy upon him, said: "Groups from the Companions, and the Tabi's, said: They used to be righteous folk from the people of Nuuh, when they died they dedicated to their graves and as time passed, they made pictures of them, and this was the start of the worshipping of idols". <Jaami'ul-Masaa'il> (5/368-369).
3) As it comes in Sahih Muslim (no.532) on the authority of Jundub bin Abdillah, Marfuu': "Those that came before you used to take the graves of their Prophets as Masjids, so don't take the graves as Masjids, for indeed I forbid you from this".
And on the authority of Ibn Mas'uud, may Allah be pleased with him, Marfuu': "Indeed the most wicked of the people are those who the hour strikes upon whilst they are alive, and those who take the graves as Masjids".

Reported by Ahmad (3844, 4143) and elsewhere with a Hassan chain of narration, and it has a supporting narration by way of the Hadith of Abu Ubaidah bin Al-Jaraah, may Allah be pleased with them, found with Ahmad (1691,1694), and others, and both are in <As-Sahih Al-Musnad>. And in the <Muwatta> of Malik (1/172) on the authority of Zaid bin Aslam from Attaa -as a Mursal- found with Ahmad- from him ﷺ that he said: "O Allah don't make my grave an idol which is worshipped, the anger of Allah is severe upon a people who take the graves of their Prophets as Masjids". What aids the first part is the Hadith of Abu Hurairah, may Allah be pleased with him, found with Ahmad and others, and it is in <As-Sahih Al-Musnad>.
Al-Haafidh, Ibn Abdulbar, may Allah have mercy upon him, said: "...and everything which is worshipped besides Allah is an idol, be it statue like or not, the Arabs used to pray towards things statue like and worship it, so the Messenger of Allah ﷺ feared upon his Ummah that they will do what some of those nations before did, they used to when a Prophet died devote to their graves like is done to idols, so he ﷺ said: "O Allah don't make my grave an idol, which is prayed towards, and prostrated towards, and the likes, and worshipped, the anger of Allah is severe upon those that do this". And the Messenger of Allah ﷺ used to warn his Companions and the rest of his Ummah from the evil actions of the Ummah's before him, those that prayed towards the graves of their Prophets, and took it as their Qiblah and a Masjid, like the idolators do with the idols which they would prostrate towards and venerate, and this is the major Shirk". End of speech from <At-Tamheed> (5/177).
4) Imam, Ibn-Ul-Qayyim, may Allah have mercy upon him, said in <Ighaatul-lahfaan> (1/383): "The greatest of trials in what relates to these things which are erected, is the trials relating to the graves, it is the basis of the Fitnah of the worship of idols, as mentioned by the Salaf from the Companions and the Tabi'oon". End of speech.
5) The Allaamah, Suleiman bin Abdullah, may Allah have mercy upon him, said in <Tayseer Al-Azeez Al-Hameed> (p.180-182): "As for the grave worshippers today, Laa Ilaha Illallaah, how greatly far apart are they and the early Mushriks in Shirk, because when difficulty afflicts them on land or sea they solely seek out their deities and their idols which they worship besides Allah, and have taken the mention of their deity and their Shaykh their custom and their habit, when standing up or sitting down and when tripping, this one says: "O Ali!", that one says: " O Abdulqaadir!" ... as a whole all countries, usually, have people invoking then and asking them fulfill their needs, and to releave difficulty, rather the affair reached the extent that they ask them for forgiveness of sins, and to make their scales of good deeds heavy, and entrance into Jannah, and salvation from the fire, and steadfastness at death and at the time of being questioned in the grave, and other than this of the types of requests which are not requested except from Allah...". End of speech.

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Imam Abdurrahman bin Hassan, may Allah have mercy upon him, clarified with excellent speech that the ruling Shirk upon the grave worshippers and then being disconnected from Islam, has been clarified by the Prophet ﷺ and the Companions and the Salaf after them have unanimously agreed upon this, and that when the shirk of the grave worshippers took place the Imams of the religion in that era clarified that they are Mushriks and departed from the religion of Tawheed, when he said: "This is the Shirk which the Prophet ﷺ informed about that it will take place, and it took place after the golden generations, the graves were venerated by building Masjids upon them, and they were worshipped alongside Allah, out of desire for it and fear of it, and hope and veneration and love, and they directed towards it what is solely Uluhiyyah, which nothing of it can be directed to other than Allah the most high, and the scholars from Ahlussunnah haven't ceased in rebuking this Shirk, like Ibn Aqeel, and Abu Shaamah, and Ibn Waddaah and others who are innumerable.

From those who are well known for their rebuke and their clarification, and responding to the doubts of the Mushriks, and refuting those that take this Shirk as creed, and permit it:

Is Shaykh-Ul-Islaam Ibn Taymiyyah, and Ibn-Ul-Qayyim, and many of the creation from Ahlussunnah in their era followed them in this.

And a period of time after them the majority of the Ummah returned to this, due to the abundance of the opposers to the truth in those times, and in the majority of the lands, to the point that shirk prevailed and the knowledge which Allah sent His Messengers with was forgotten; the Tawheed of Allah the most high, and making worship sincerely for him, then the estrangement became severe, and the trials became great.

And about the tenth generation and what came after, it wasn't known that a single scholar spoke with Tawheed and called to it, and shed light on this Shirk and warned from it, until Allah manifested this Shaykh Muhammad bin Abdulwahaab -may Allah have mercy upon him- at the end of this nation, and it is a great blessing, whereby he clarified the reality of Tawheed and its types, in the manner that the Salaf of the Ummah and its Imams were upon, and he didn't divert from their way". End of speech from <Ad-Durar As-Saniyyah fil Ajwabatin-Najdiyyah> (11/571).

◾️The speech of the Imams of Islam in the clarification of this is many, from this is:

▪️ Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said as found in <Majmuu' Al-Fataawa> (27/167): "There wasn't any shrines on top of the graves in the golden generations, this only appeared and became plenty in the Bani Buwayh state, when the Qaraamitah appeared in the lands in the east and the west, they had heretics and disbeliever intending changing the religion of Islam, and in Bani Buwayh there was agreement to them on some of this affairs, and from the innovations of the Mu'tazilah and the Raafidah which are well known by the people of knowledge, they then built fabricated shrines like the shrine of Ali -may Allah be pleased with him- and the likes of this, and the people of lies have then authored Hadiths on the visiting of the Shrines and praying next to it and supplicating next to it, and what resembles this, those heretics and the people of Innovation who followed them started to venerate the shrines and started to debase the Masjids, and this is: against the religion of the Muslims, and they hid under Shiasm, and in the aforementioned Mutawaatir Hadith which contain the veneration of As-Siddeeq and prohibition of taking the graves as Masjids, is a refutation of these two Innovations which are the basis of Shirk and changing of Islam". End of speech.


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▪️ And he, may Allah have mercy upon him, said: "Similarly the Masjids that are erected upon graves which are called Mashaahid: are newly introduced to Islam, and traveling towards it is newly introduced into Islam, and none of this was present during the three golden generations". End of speech from <Al-Istighaatha> (p.334-335).

▪️And he, may Allah have mercy upon him, said: "The spread of these Mashaahid was at a time when the caliphate of Bani Al-Abbas was weakened and the Ummah was disunited, and the heretics who deceive the Muslims were in abundance, and the statement of the people of Innovation, this was at the state of Al-Muqtadir at the end of the third century, because at this time the Qaraamitah the Ubaydiyoon Aal-Qaadihiyyah appeared in country Morroco, and then they came to Egypt, and closely to this Bani Buwayh appeared, and many amongst them were heretics and there were strong innovations amongst them". End of speech from <Majmuu' Al-Fataawa> (27/466).

▪️Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said in <Ighaatul-lahfaan> (1/368): "And this is the Sunnah of his rightly guided caliphs, and this is the way of all the companions, and the Tabi'ees who followed them in goodness, is it possible for any human on the face of this world to produce an authentic statement from any of them, or a fairly authentic, or even a weak statement, or a statement which doesn't a chain of narration which is connected until the very end:

That when they had a need that they would go to the graves? And supplicated at its side, and wiping themselves on it? Let alone praying there or asking Allah using its occupants, or asking them for their needs?! Let them bring one narration to our attention, or a single word on this?! Yes! They can come with a lot of this from those that came after them, and the longer time goes on the more this becomes". End of speech.

▪️This is the Imam of the Imams, Ibn Khuzaimah, may Allah have mercy upon him, and he is from the Salaf, clearly stating that there isn't a Muslim who knows the religion of Allah that has Shirk with Allah occuring from them, or permitting this, due to this being from what wasn't known in his era, and him not knowing of anyone from those that attribute to knowledge permitting this, stating in his book <At-Tawheed> (1/401): "Isn't knowledge got boundaries O intelligent person?! And that it isn't permissible for the Prophet ﷺ to command to seek refuge with the creation of Allah from the evil of His creation? Have you heard of a scholar permitting for a someone supplicating to say: "I seek refuge with the Ka'bah from the evil of the Allah's creation"?! Or permitting to say: "I seek refuge with As-Safaa and Al-Marwaa", or "I seek refuge with Arafaat and Mina from the evils of what Allah has created". This isn't said by a Muslim nor is it permitted to be said by a Muslim that knows the religion of Allah, it is impossible for a Muslim to seek refuge with the creation of Allah from the evils of His creation". End of speech.

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I said:
From the Imams of the Salaf that clarified the ruling of the abandoner of Tawheed:

▪️Imam Ahlussunnah wal-Jamaa'ah, Ahmad bin Hanbal (164h - 241h), may Allah have mercy upon him, whereby he said: "A man exits from Emaan to Islam, and nothing exits him from Islam except Shirk with Allah the Great, or rejecting an obligatory act from the obligatory acts of Allah the mighty and majestic, denying it". <Tabaqaat Al-Hanaabilah> (1/343).

Making -may Allah have mercy upon him- mere major Shirk an exit point of Islam, and he didn't restrict this exiting by establishing of the evidence.

And upon his manner, the following Imams clearly stated it Bukhari, Ibn Battah and likewise Imam Barbahaari who applied this ruling upon particulars as the mention of his speech will come with the permission of Allah.

▪️Imam Muhammad bin Ismail Al-Bukhari (194h - 256h), may Allah have mercy upon him, in his "Sahih" (1/48): "Chapter: Sins are from the affairs of pre-Islamic ignorance, and its perpetrators do not disbelieve due to perpetrating it except Shirk".

Making -may Allah have mercy upon him- mere major Shirk an exit point of Islam, and he didn't restrict this exiting by establishing of the evidence.

▪️Imam, Ibn Jareer At-Tabari (224h - 310h), may Allah have mercy upon him, as his valuable establishment in this subject matter has preceded, which is found in his book <At-Tabseer fi Ma'aalim Ad-Deen> (p.112-119) whereby he clarified that Tawheed: "the ignorant in this are declared disbelievers due to their ignorance". End of speech.

From his establishments in this is also:

His statement in "his Tafseer" at the statement of the most high in Surah Al-A'raaf:

(فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ ٱلضَّلَٰلَةُۗ إِنَّهُمُ ٱتَّخَذُوا۟ ٱلشَّيَٰطِينَ أَوْلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ)
"A group [of you] He guided, and a group deserved [to be in] error. Indeed, they had taken the devils as allies instead of Allah while they thought that they were guided."
[Al-A'raf:30]

Indeed the group that deserved to be in error only went astray from the path of Allah, and deviated from the clear path by their taking the devils as helpers and supporters, out of ignorance by them, out of mistake due to what they were upon of this, rather they did this thinking they were upon guidance and truth, and what they were upon is what is correct, and this is from the clearest of indicators for the incorrectness of the statement by those that claim that Allah doesn't punish anyone for a sin which they commited or misguidance which they took as belief except if they do it after knowledge has come to them of what is in fact correct, and then they do it anyway out of stubbornness towards their lord.

This is because if this was the case there wouldn't be difference between the group of misguidance that went astray whilst thinking they were upon guidance, and the group of guidance.

And Allah has made a difference between them in their names and in their rulings in this verse". End of speech.

The Allaamah, the Mufti, Abdullah Aba Butayn, may Allah have mercy upon him, has relayed from Imam Ibn Jareer, may Allah have mercy upon him, a beneficial statement in this place whereby he said: "Ibn Jareer said at this place in the explanation of this verse: "And this points to that the ignorant are not excused". End of speech from <Ad-Durar As-Sanniyyah> (10/392).

◾️The speech of Imam Abu Muhammad Al-Hassan bin Ali bin Khalaf Al-Barbahaari (died.329H) -may Allah have mercy upon him- the Shaykh of the Hanaabilah in his time, and he is one of the major Imams of Ahlussunnah who met from the Salaf a congregation of the companions of Imam Ahmad and others, and at the forefront of them Imam Al-Marudhi, and accompanied Imam Sahl bin Abdillah At-Tustari.

As in his era - the end of the third century and the beginning of the fourth - the start of the appearance of grave worship occured from the Raafidah and the Heretics, it it was the case that what he said in "Sharhus-Sunnah" (p.64) in the clarification of this:

"And we don't exit anyone from the people of Al-Qiblah from Islaam except by the rejection of a verse from the book of Allah, or rejects something from Athaar of the Messenger of Allah ﷺ, or slaughters to other than Allah, or prays to other than Allah, if they do anything of this then it becomes obligatory upon you to exit them from Islaam". End of speech.

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It's clear from his speech that he is speaking about particulars, and what affirms this, is his statement: "then it becomes obligatory upon you to exit them from Islaam".

This speech has been relayed by the Allaamah Aba Butayn, may Allah have mercy upon him, in <Al-Intisaar lihizbil-laah al-Muwahideen...> (p.73-74), whereby he said: "Abu Muhammad Al-Barbahaari - the Shaykh of the Hanaabilah in his era, said in his Aqeedah ... Al-Barbahaari heard from Al-Marudhi and others". End of speech.

▪️And this is his student - the Imam, Ibn Battah Al-'Akbari (died 387h), may Allah have mercy upon him, and he met from the Salaf: Abul-Qaasim Al-Baghawi and his likes, said in <Al-Ibaanah> (p.124-125): "A man exits from Emaan to Islam, and nothing exits him from Islam except Shirk with Allah, or rejecting an obligatory act from the obligatory acts of Allah the most high, denying it". End of speech.

▪️And Imam, Ibn Mandah (311-395h), may Allah have mercy upon him, said in <At-Tawheed> (1/314) Placing as a chapter: "Mentioning the proofs that the Mujtahid who is wrong in the knowing of Allah the mighty and majestic and His One-ness is like the stubbornly persistent.

Allah the most high informed us about their misguidance and their stubborn persistency:

(قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ۝ ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا)
"Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? [They are] those whose effort is lost in worldly life, while they think that they are doing well in work".
[Al-Kahf:103-104]

Ali bin Abu Taalib, may Allah be pleased with him, said when he was asked about the greatest losers as to their deeds: "The disbelievers from the people of the Book, their first were upon the truth, then they made Shirk with their lord the mighty and majestic, and they innovated into their religion and took upon themselves, so they come together upon misguidance and they think they are upon guidance, and they strive upon falsehood and think they are upon the truth, their efforts in the worldly life are lost whilst they think they are doing well in work", Ali may Allah be pleased with him said: "from them are the people of Haruuraa". End of speech.

And a similar establishment has preceded from Imam Ibn Jareer At-Tabari, may Allah have mercy upon him, please find it and alongside its commentary on (p.15-16).

▪️And this is Imam, Al-Baghawi (433-516h), may Allah have mercy upon him, an era after him came with a similar establishment saying in his <Tafseer> (3/225) at the statement of the most high:

(إِنَّهُمُ ٱتَّخَذُوا۟ ٱلشَّيَٰطِينَ أَوْلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ)
"Indeed, they had taken the devils as allies instead of Allah while they thought that they were guided."
[Al-A'raf:30]

In it is a proof that the disbeliever who thinks that he is upon the truth in his religion, and the rejector and the stubbornly persistent, are the same". End of speech.

▪️Similarly Imam, Abul-Wafaa Ibn Aqeel (431-513h), may Allah have mercy upon him, where Imam Ibn-Ul-Qayyim relayed excellent speech from him on this topic, finding this good, saying: "I saw good chapter from Abul-Wafaa Ibn Aqeel, so I mentioned it exactly. He said: "When the commandments became difficult upon the ignorant and the riffraff, they turned away from the stations of the legislation to [venerating] the stations which they have placed for themselves, and it became easy for them, as they weren't under the command of others. He said: they are disbelievers with me due to these stations, like venerating the graves, and honouring it, through what the legislation has prohibited, by placing lanterns on it, kissing it, beautifying it, addressing its occupants due to needs, placing letters stating: "My master do this and this to me", taking the sand for blessings, pouring perfume on the graves, travelling towards it, and throwing strips of cloth on trees, taking those that worshipped Al-Laat & al-'Uzza". End of speech.

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The Allaamah Abdullah Aba Butayn, may Allah have mercy upon him, said as found in <Ad-Durar As-Saniyyah> (10/394): "We have put the speech of Ibn Aqeel forth, in his asserting with the Disbelief of those who he described to be ignorant regarding what they have perpetrated of going extreme regarding graves, relayed from him from Ibn-Ul-Qayyim, declared it to be good". End of speech.

▪️And this is Al-Qaadhi 'Iyyaadh (476-544h), saying in his book <Ash-Shifaa bit-ta'reef huquuq Al-Mustafa> (2/611): "Similarly we make Takfeer of all actions which the Muslims unanimously agree upon to not occur except from a Disbeliever, even if the perpetrator was announcing Islam whilst doing this action, like prostrating to idols, and to the sun, and the moon, and the cross, and fire..., the Muslims have unanimously agreed upon that this isn't found except from a Disbeliever". End of speech.

And the speech of the Imams in relaying the unanimous agreement of the Companions and the Ta'bi'ees and those after them, are many - uncountable.

▪️The second Mujadid after his grandfather: the Imam Abdurrahman bin Hassan, may Allah have mercy upon them all -also- in <Ad-Durar As-Saniyyah>  (11/545): "Worshiping occupants of the graves negates Islam, because its basis is Tawheed and Sincerity, and sincerity can not be established except with negating Shirk, and freeing oneself from it, as the most high said:

(فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ)
"So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it".
[Al-Baqarah:256]

..., and the scholars; past and present, from the Companions and the Tabi'ees, and the Imams, and all of Ahlussunnah, have unanimously agreed upon that a person won't be a Muslim except with ridding oneself from major Shirk, and freeing oneself from it and from those that do it, and to hate them and to be hostile with them in accordance to ones energy, and the capability, and singling out all actions to Allah". End of speech, also look in <Ad-Durar As-Sanniyyah> (1/87).

And the establishments of many Imams of the religion have preceded in the relaying of the consensus of the Salaf in this, and we have mentioned more than twenty statements from the Imams and the people of knowledge in the first volume, and Allah is the granter of success.

And nobody is able to relay from a single Imam from the Salaf-us-Saalih, that those that attribute to Islam when worshipping other than Allah: are after this called Muslims: be them ignorant or having misinterpretation, because the Salaf and the Imams have unanimously agreed upon the contrary to this.

And the Imam, the Mujadid, Muhammad bin Abdulwahaab, may Allah have mercy upon him, as found in <Ad-Durar As-Sanniyyah> (1/53-55), and the Imam Sulayman bin Sahmaan, may Allah have mercy upon him, in <Ad-Diyaa Ash-Shaariq> (p.383), both requested the opposer in this to produce something contrary to this from any of the Imams of the Salaf, and the relaying of their speech has preceded in the first volume (p.36-37).

And Allah is the granted of success.


▪️▪️◾️▪️▪️



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The eighth matter: The extent of the effect of time and place in labelling the ignorant of Tawheed as Mushrik.

I say, whilst seeking aid with Allah:

▪️The fact that ruling of those that worship other than Allah, from those that are ignorant of Tawheed, differing in what relates to - their ruling in the Dunya and the Aakhirah, outwardly and inwardly - in accordance to their conditions and their times and their places, but this doesn't change the application of the title of Shirk and apparent disbelief upon them in the worldly life due to what they have manifested of clear major Shirk which makes a person not able to establish Islaam due to perpetrating it, even if they were ignorant, due to departure of the basis of Tawheed due to the presence of major Shirk, as the clarification of this has preceded recently, in the first volume at the speech on the topic of (the connection of The Excuse of Ignorance to the subject matter of names and titles).

And whilst this is clear, there is the presence of those that claim that the lack of excuse in what relates to applying the title of Mushrik on those that worship other than Allah is only in the lands of Sa'udiyyah which Tawheed is widespread therein, contrary to Misr and Yemen and other countries which Shirk is prevalent therein.

▪️We in the first volume have relayed the consensus of the people of knowledge, from more than one of the Imams, like Ibn-Ul-Qayyim, and Ishaaq bin Abdirrahman bin Hassan, may Allah have mercy upon them all, on the applying the title of Mushrik and outward Disbeliever, on the ignorant of Tawheed - those that worship other than Allah:

- Regardless if they were from those who are from the people of Al-Fatrah.
- Or those who ignorant and blind-followers and others, in this Ummah or other than it, who take their ruling.

In the clarification of this - also - the Allaamah Abdulmuhsin Al-Abbaad, may Allah preserve him,said in his treatise <Al-Iydaah wat-Tibyeen...> said: "What becomes clear through what has preceded is that there is a difference:

- Between the disbelief of those the evidences where established upon, and that the end result of those of this kind are the hellfire and eternal dwelling therein.
- And between the Disbelief of those that the evidences weren't established upon its perpetrators, like the Disbelief of the people of Al-Fatrah, and those that take their ruling from those who grew up on going out of bounds regarding the righteous and beseeching them, not knowing Islam except to be this action, taken those that resemble scholars who misguided them as examples, then their affair is to Allah, He will test them on the day of Judgement and the end result of some of them after being tested will be Jannah, and some of them will be to the fire". End of speech.

▪️We have already relayed the establishments of the scholars of the "Standing committee of legal rulings" with Imam Ibn Baaz, may Allah have mercy upon him, as its head, in their Fataawa <first group> (2/147 and what comes after it) they mentioned a number of scenarios of those that perform major Shirk, where  they mentioned:

A. That those from amongst them who have the evidences established upon them.
B. And those from amongst them who live in the lands of the Muslims.
C. And those that live in non Muslim lands and the Da'wah didn't reach them.

Whilst the fact that their ruling differs but they didn't establish for all of them the title Muslim, due to them committing the greatest opposite and nullifier, and this is Shirk, so they are missing the greatest affair which brings about for them the title Muslim, which is Tawheed.

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▪️Contrary to the ruling the inward Disbelief upon them, which puts into effect the permitting of the blood and wealth by the ruler in the Dunya, and the ruling upon them of being punished in the Aakhirah, this is connected to the establishment of the evidences and the lack thereof, and this is isn't declared upon particulars individuals except after clarification, and this is the intent on the speech of many of the Imams, like Ibn Taymiyyah and Ibn Abdulwahaab, when they negate doing Takfeer of particular individuals as the clarification of this preceded.

▪️Many of the Imams of the religion clarified this, from them:

Imam, Ibn Baaz, may Allah have mercy upon him, whereby he was asked: "Is there an excuse of ignorance in Tawheed Rububiyyah and Tawheed Uluhiyyah or not? And is the excuse of ignorance an affair where analogies can be drawn which differs in accordance to time and place?".

Whereby he replied: "There isn't any excuse in Tawheed Rububiyyah and Uluhiyyah and Asmaa wa Sifaat, there's no excuse here, rather it's obligatory upon a Muslim to believe the correct creed, and to have Tawheed of Allah the mighty and lofty, and to believe that He is the lord of all that exists, and that He is the all knowing creator, and that He only is singled in Rububiyyah, and that there isn't any creator besides Him, and that He only deserves worship and nothing besides Him, and that He has beautiful names and lofty attributes with none resembling Him, nor any equivalent to Him, those that believe this don't have any excuse in being negligent in this affair, except if they were far away from the Muslims in a place where the revelation didn't reach them, then they are excused in this scenario, and their affair is to Allah, their ruling will be that of the people of Al-Fataraat, their affair is to Allah on the day of judgement they will be tested, if they answer correctly they will enter Jannah and if they answer incorrectly they will enter the fire.

What's intended is that this differs:

A. If they were in a far away remote place where they don't hear the Qur'an or the Sunnah, then their ruling is that of the people of Al-Fataraat, their ruling with the people of knowledge is that they will be tested on the day of Judgement, whoever responds will enter Jannah, and whoever disobeys will enter the fire.
B. As for them being with the Muslims, hearing the Qur'an and the Sunnah, then remaining upon Shirk and upon rejecting the attributes, then they are not excused, I ask Allah for well-being.

And the excuse of ignorance isn't an affair which analogies can be drawn upon which differ from time to time and place to place, because ignorance isn't an excuse in what relates to creed, except if they were in a place the Da'wah; the Qur'an and the Sunnah, didn't reach them.

C. As for what relates to rulings, then it is an excuse, meaning ignorance in legislative rulings in some rulings which can go obscured, or in the intricate attributes, and some attributes which can go obscured, here it is an excuse.
D. As for in the clear-cut affairs, and the affairs which are considered to be affairs which are known by necessity: like belief in Allah through Tawheed of Allah, and that He is the all knowing creator, and that He is deserving of worship, and that He is perfect in His names and attributes, and believing in what has come in the great Qur'an and the pure Sunnah regarding the names of Allah and His attributes, here this isn't a place of excuse if they were from those that the Qur'an and the Sunnah reached, I ask Allah for safety". End of speech from <Fataawa Nuur Alad-Darb> (1/246).

And an additional clarification on this topic will come in sha Allah.


▪️▪️◾️▪️▪️


[Page 33]

The ninth matter: A clarification of the understanding of the Salaf and the Imams regarding the negation of the punishment before the establishment of the evidences, and that this doesn't contain negation of labeling the ignorant of Tawheed as a Mushrik.

I say seeking aid with Allah:

The clarification has preceded on that the proofs from the Book and the Sunnah point to there being an excuse for ignorance in this legislation, and similarly this is what the people of knowledge are upon generally speaking, and that:

-Completely rejecting the presence of excuse for ignorance in the legislation.
- Or unrestrictedly applying excuse as an excuse in all situations.

Both these affairs is rejection of the evidence and the Manhaj of the Salaf in the two subjects.

For this reasons we used the words: "generally speaking", because there are affairs which a person isn't excused for due to ignorance, outwardly and inwardly:

▪️Like the claim of ignorance in the clear-cut affairs which are known from the religion by necessity, for those that live in the midst of Muslims, like major Shirk with Allah which is an nullifier of one's Tawheed. And rejecting the obligation of the Prayer or Zakaat or Fasting or Hajj, or rejecting the impermissibility of theft and fornication and homosexuality, and the likes of this.

▪️And like insulting Allah the most high, by those who have reached puberty, and have intellect, and are not forced, and having intended the uttering of these words which entail insult. Due to this nullifying the veneration of Allah the most high, as no-one is ignorant regarding the fact venerating Allah is obligatory. (1)

▪️And ignorance has different categories -as preceded-, thus the ruling of each one differs in accordance to the cause of this ignorance:

-From it is what's caused due to turning away from knowledge of Tawheed, or due to being negligent in learning. By there being those who notified them, like living in the midst of the people of Tawheed as preceded, this one isn't excused by unanimous agreement from having the ruling applied to them in the worldly life and the hereafter. (2)

-As for what is resulted due to incapability whilst putting forth ones efforts and searching, like those living in far away remote areas, or those who are new to Islam, these types are excused due to their ignorance from having the punishment applied upon them in the worldly life, in the permitting of their blood by the ruler and their wealth, and the ruling of being punished in the hereafter, due to them taking the ruling of the people of Al-Fatrah; those that will be tested on the day of Judgement, as the Hadith of Abu Hurairah and Al-Aswad bin Saree' points to, and Ibn-Ul-Qayyim relayed this from the Salaf. (3)

And upon this type of person applies the statement of the most high:

(وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا)
"And never would We punish until We sent a messenger."
[Al-Isra':15].

And His statement:

(وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَاۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَٰلِمُونَ)
"And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers".
[Al-Qasas:59]

And the statement of the most high:

(وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ)
"And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?".
[Ta Ha:134]

These are clear-cut evidence which state that they are an excuse, but it is regarding the punishment and the application of the punishment in the worldly life - as this will not occur except after being warned and after clarification and the establishment of the evidences.

___
1) A group of Imams of the religion, from the Salaf, and those that came after them, have relayed an unanimous agreement upon the Disbelief; outwardly and inwardly upon particulars, of the one that insults Allah and His religion and His Messenger, like: Ishaaq bin Rahawayh, Muhammad bin Sahnuun, Al-Qaadhi 'Iyyaadh, and others, and from them is Shaykh-Ul-Islaam Ibn Taymiyyah, may Allah have mercy upon them all, whereby he said: "The insulter of Allah and His Messenger, voluntarily without being forced, rather those who speak with words of Disbelief voluntarily without being forced, and those that mock Allah and His Ayaat and His Messenger, they are a Disbeliever outwardly and inwardly, and those that say: "The likes of those can be believers in Allah inwardly, and they are only disbelievers outwardly!". They have said a statement which the error of it is known from the religion by necessity". <Al-Fataawa> (757/7).

And he, may Allah have mercy upon him, said in <As-Saarim Al-Masluul> (3/955): "Regardless if the insulter believed that this was impermissible or declared it permissible, or if they were confused in their creed, this is the Madhab of the Fuqahaa, and the rest of Ahlussunnah, those that say that Emaan is statement and action". End of speech.

The Allaamah Ibn Utheymeen, may Allah have mercy upon him, was asked: "The subject matter of the excuse of ignorance, does the topic of insulting the religion or insulting the lord, enter into this?".

To which he, may Allah have mercy upon him, replied: "Is anyone ignorant regarding that venerating Allah is obligatory?! I ask you? I ask you say yes or no?"

The questioner: "No nobody is".

The Shaykh: "Nobody is ignorant that the lord has to be venerated and respected to the extent that nobody can insult Him, similarly the legislation, so this is a theoretical topic just pictured in the mind, it hasn't got any place in the reality, however the case - all those that insult Allah are disbelievers apostates, even if they were playing". End of speech from <Liqaa Al-Baab Al-Maftooh>.

I said: Him ruling apostasy upon them is a ruling upon particulars (not just stating this generally) as the clarification of this has preceded multiple times, and the speech of the Imams in the clarification of this is plenty, I only relayed the speech of Shaykh Ibn Utheymeen may Allah have mercy upon him here is because some of those that are mistaken in this subject matter cling on to his speech regarding excusing due to ignorance unrestrictedly, and he is free from this may Allah have mercy upon him, and in the third volume, with the permission of Allah, will be the pinpointing of his position on the ruling of the ignorant of Tawheed, and that he implements what the Salaf establish.
2) For this reason Imam Muhammad bin Abdulwahaab An-Najdi, may Allah have mercy upon him, said in "Nawaaqidul-Islaam" which the people of knowledge unanimously agreed upon: "Turning away from learning Tawheed", and not one of the people of knowledge made an exception for the ignorant in this.
3) Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said regarding the people of Al-Fatrah, and them being tested: "So these Hadiths strengthen one and other, and they are aided by the foundations of the legislation and its principles, and the position of what it contains is the Madhab of the Salaf and the Sunnah, this has been relayed from them by Al-Ash'ari may Allah have mercy upon him". <Taareequl-Hijratayn> (p.399)

[Page 35]

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بســـم اللــه الرحــمــن الـرحـــيــم

334◾️Who are the Dhaahiriyyah?◾️

Answered by Shaykh Abu Hatim Yusuf Al-'Inaabi Al-Jazaa'iree - may Allah preserve him -

📥Question:

Who are the Dhaahiriyyah?

📤Answer:

The Dhaahiriyyah are the followers of Daud, Ibn Ali Adh-Dhaahiri.

This Madhab of his was then followed by Ibn Hazm, Abu Muhammad Ibn Hazm Adh-Dhaahiri.

They were called “Dhaahiriyyah” because they focus on the apparent meaning of the texts.

And the taking of the apparent meanings of the texts of the Qur’an and Sunnah; this is what is obligatory, but it is also necessary to consider the reasoning and meanings, and analogy and other than this of things that the Qur’an and Sunnah point towards.

The unmoving focus on the apparent meanings of the texts, without taking the meanings and analogy into consideration. This is contrary to what the predecessors of the Ummah, may be pleased with them, were upon and what the Book and the Sunnah point towards.

And for this reason many mistakes have been made by the people of this Madhab regarding the Book and the Sunnah. Because of their lack of attention for analogy and reasoning and meanings. Rather, they rigidity upon the apparent meaning of the texts, and it could be possible that apparent meaning of the text may not be what is intended, considering that there are may be what redirects away from this, from the legislative texts and legislative aims which are established in other texts. Which become indicators and evidences that are preceded before the apparent meaning of the texts.

But the basis is taking the apparent, so the point of benefit is that they made mistakes in many issues in this path that they follow, which is rigidity upon the apparent meaning of the texts and not considering reasoning and analogy.

This is why you find them denying and rejecting analogy. Daud bin Ali Adh-Dhaahiri, and likewise Ibn Hazm, who is the one who promoted his Madhab, who spread the Madhab of Dhaahiriyah, and prevailed it, you find him, treading upon this path and denying analogy.

Some scholars have mentioned that he doesn't deny ˹Qiyaas Al-Uwlaa˺, but there are many areas where he rejects analogy, as well as aligning things by meaning.

This is why, as the mentioned preceded with us in the Book of Purity, that the Dhaahiriyah say that if a person urinates in a pond and what is not flowing. There is a prohibition on urinating in it still standing water, he said, “If he stirs it, then urinated then this is permissible”. And other than this of rigidity upon the apparent meaning.

And similarly the statement of the most high: 

(فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنْهَرْهُمَا)
"Say not to them [so much as], "Uff," and do not repel them".
[Al-Isra':23]

He said we do not benefit from this verse, that hitting one’s parents is impermissible. He said we do not benefit from this verse, but we benefit from it from other evidences, but this verse does not indicate to this.

How can it not indicate?! If saying “Uff” is forbidden, then it has more priority that hitting and insulting is impermissible, and this is not from what analogy points towards, but rather from what's understood of the concept of "What has more priority", that which its meaning is verbal.