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إنه الله !
يعلم بالأوقات الصعبة التي مررت بها ويراك وأنت ترضى ويرى صبرك على ظروف حياتك وعملك وعلى كل الابتلاءات التي واجهتك في طريقك.
يرى تأقلمك ورضاك بالمكتوب رغم كل الأوقات التي كنت فيها على وشك الاستسلام لليأس، ولكنك صمدت ثقةً في تدابيره وأقداره..
إنه الله؛ يعلم أنك حاولت بكل قوتك، ويعلم أنك رضيت في وقت لم يكن الرضا عليك سهلًا، وحتمًا سيعوضك عن كل ما مررت به، وسيجبر خاطرك..
لأنه الله !
امرأةٌ موحِّدة، وإن كانت لا تقرأ ولا تكتب، تُنشئ أبناءك على التوحيد الخالص؛
خيرٌ من امرأةٍ تحمل أعلى الشهادات في العلوم الشرعية، لكنها تُربّيهم على عقيدةٍ فاسدة.
فاخترْ لبيتك ذاتَ التوحيد،
فإن صلاح العقيدة أساسُ كلِّ صلاح.
A monotheistic woman (Mûwāhhîdâh), even if she cannot read or write, who raises your sons upon pure Tawhīd — is far better than a woman who holds the highest degrees in Islāmic sciences but raises them upon a corrupt Aqīdāh.
So choose for your home a woman of Tawhid,
for the soundness of ‘Aqīdāh is the foundation of all righteousness.
Shaykh Muḥammad ibn ‘Abd al-Wahhāb (رحمه الله) said:
“There is no disagreement among the Ummah that Tawḥīd must include three things:
•the heart — which is knowledge;
•the tongue — which is statement;
•and action — which is carrying out the commands and avoiding the prohibitions.
Whoever falls short in any of these is not a Muslim.
If he affirms Tawḥīd (with his tongue) but does not act upon it, then he is a stubborn kāfir, like Fir‘awn and Iblīs.
•If he acts upon Tawḥīd outwardly, but does not believe in it inwardly, then he is a pure hypocrite, worse than the kāfir.
And Allāh knows best.
[Ad-Durar as-Saniyyah, Vol. 2, p. 124]
●قال الشيخ محمد بن عبد الوهاب - رحمه الله - :
"لا خلاف بين الأمة أن التوحيد: لابد أن يكون بالقلب، الذي هو العلم؛ واللسان الذي هو القول، والعمل الذي هو تنفيذ الأوامر والنواهي، فإن أخل بشيء من هذا، لم يكن الرجل مسلما، فإن أقر بالتوحيد، ولم يعمل به، فهو كافر معاند، كفرعون وإبليس. وإن عمل بالتوحيد ظاهراً، وهو لا يعتقده باطناً، فهو منافق خالصاً، أشر من الكافر والله أعلم"
📕 [الدرر السنية في أجوبة النجدية مجلد٢ صفحة ١٢٤]
The Madākhilah and their Murji’ah followers have become a walking contradiction.
They scream and shout like madmen the moment someone makes duʿā’ for the people of Irān, or sits with an Ikhwānī, or a sister does tabarruj.
Their voices become loud, their fingers point, and they start yelling “deviation!”, “bidʿah!”, “khawārij!” as if the sky is falling.
But watch what happens when their real lords act:When MBS gives citizenship to Rāfidī Shīʿah, makes duʿā’ for them, calls them Muslims, and affirms Islām for them — complete silence.
When MBS says “Israel is not our enemy” — silence.
When the Saudi government legalizes, hosts, and pays for open kufri and fisq concerts, even paying Iggy Azalea to sing songs with “bow to a goddess” — sudden quiet or they get angry at you for making inkaar.
When they host kufri interfaith conferences and Ikhwānī gatherings — they defend it or stay mute.
When women walk half-naked or fully tabarruj in their land — they either justify it or attack you for speaking against it.
So let me ask them plainly:If a normal Muslim does these things, it’s a huge problem and you scream takfīr and deviation.
But when MBS and the Saudi government do the exact same things — or even worse — then suddenly it’s “wisdom”, “maslahah”, or “we don’t get involved in politics”?
This is not Salafiyyah. This is worship of rulers. They have made Salman and MBS their lords whom they defend with their tongues and their silence, while attacking anyone who points out clear kufr and fisq.
The double standard is disgusting and clear for everyone with eyes to see.
May Allāh expose the Madākhilah and their blind followers, and keep us firm upon the haqq without compromise.
We ask Allāh to guide us all and keep our hearts attached only to Him and His Sharīʿah.
Indeed, among the greatest deceptions used by those who claim to be Salâfīs and #New_Âthârīs to confuse people regarding the issue of (Ruling by other than what Allāh has revealed) is that they have taken a direction completely opposite to that of the Khâwārîj.
The Khawarij declared a Muslim ruler to be a disbeliever for opposing the ruling of Allāh in individual cases.
As for these people, they have declared categorically that the ruler who rules by other than what Allāh has revealed is not a disbeliever — even if he sidelines the entire Sharī‘āh, replaces it with something else, or if clear signs and indications of Îstîhlāl (making it lawful) appear from him!
The Truth: Ruling by other than what Allāh has revealed is of two types:
First type: Major Kufr (Kufr Âkbâr) that expels one from the religion.
This occurs when the Book and the Sunnâh are completely sidelined from being the reference for judgment, or when they are replaced by something else, or when the ruling of Allāh is denied and rejected — even in a single incident.
Second type: Minor Kufr (Kufr Âsghâr).
This occurs when someone opposes the ruling of Allāh due to desire or worldly interest, while the fundamental principle and reference remain the Sharī‘āh.
According to Ahl al-Sunnâh, such a person is not declared a disbeliever, even if injustice and opposition to Allāh’s ruling are repeated, until he denies it or completely sidelines the entire Sharī‘āh from governance.
It is this second type that is intended by the statement of Ibn Abbās (may Allāh be pleased with him) “Kufr less than Kufr” and those Imāms of guidance who followed him — not what is constantly repeated by the tongues of “Âthârīs of Shîrk” and “Salâfīs of Zandâqâh.”
Abū al-Muzâffâr al-Sam‘ānī' clarified this detail in his Tafsīr when he said:
“Know that the Khawārîj use this verse as evidence and say: Whoever does not rule by what Allāh has revealed is a disbeliever.
Ahl al-Sunnâh said: He does not become a disbeliever by abandoning ruling (in some cases).
The verse has two interpretations:
The first: Its meaning is ‘Whoever does not rule by what Allāh has revealed out of rejection and denial — then those are the disbelievers.’
The second: Its meaning is ‘Whoever does not rule by all that Allāh has revealed — then those are the disbelievers.’
The disbeliever is the one who abandons ruling by all that Allāh has revealed, unlike the Muslim.”
What al-Sam‘ānī' stated was not unique to him; rather, it is attributed to many of the Imāms, including:
What was reported from Ismā‘īl al-Sûddî' via Âsbāt regarding the verse “And whoever does not rule by what Allāh has revealed…”
He said: “Whoever does not rule by what I have revealed — abandoning it deliberately, acting unjustly while he knows — then he is from the disbelievers.”
From Abû Mâjlâz Lāhîq bin Humāyd via Imrān bîn Hudāyr:
The people came to him and said, “O Abū Mâjlâz, ‘Whoever does not rule by what Allāh has revealed — those are the fāsîqūn?’”
He said: “Yes.”
They said: “Those are the dhālîmūn?”
He said: “Yes.”
They said: “Those are the kāfîrūn?”
He said: “Yes.”
They said: “But these (rulers) do rule by what Allāh has revealed?”
He replied: “Yes, it is their religion by which they rule, by which they speak, and to which they call.
If they abandon something of it knowingly, considering it injustice on their part…”
I say: Their statement “But these (rulers) rule by what Allāh has revealed?” refers to the oppressive rulers of their time.
His reply “Yes, it is their religion by which they rule” means that the foundation of their judgment is the Sharī‘āh of Allāh — they have not rejected it or replaced it entirely.
The implication is that if they were to sideline the Sharī‘āh completely or replace it, then the ruling of Kufr would apply to them absolutely.
Al-Hasân said: “Whoever does not take what Alläh has revealed as a religion and affirm it — ‘then those are the disbelievers.’”
I say: Meaning, whoever does not adopt as his religion the establishment of Allāh’s Sharí‘āh among the people, then he is a disbeliever in the absolute sense.
Abdûl Azīz bîn Yāhyā' said: “It applies to all that Allāh has revealed, not to some of it.
Whoever does not rule by what Allāh has revealed is a kāfîr, dhālîm, fāsîq.”
Ismā‘īl al-Qādī' said: “The apparent meaning of the verses indicates that whoever does what they did — inventing a ruling that contradicts the ruling of Allāh and adopting it as a religion to be acted upon — then the same threat mentioned applies to him, whether he is a ruler or otherwise.”
Ibn Abd al-Bârr reported the consensus that the minor kufr applies to the one who is unjust in judgment among the Imāms, not to the one who sidelines the entire Sharī‘āh and replaces it with something else.
He said:
“The scholars have unanimously agreed that injustice in judgment is among the major sins for whoever does it deliberately while knowing it.
Severe narrations from the Sâlâf have been reported regarding this.
Allāh, Exalted be He, said: ‘Whoever does not rule by what Allāh has revealed — those are the Kāfîrūn,’ ‘the dhālîmūn,’ ‘the fāsîqūn.’ It was revealed concerning the People of the Book.
Hûdhāyfāh and Ibn Abbās said: ‘It is general regarding us as well.’
They said: It is not a kufr that expels one from the religion if a man from this Ummāh does it, until he disbelieves in Allāh, His angels, His Books, His Messengers, and the Last Day.
This meaning has been reported from a group of scholars in the interpretation of the Qur’ān, including Ibn Abbās, Tāwūs, and Atā’.”Al-Karâjī' al-Qassāb affirms this meaning in his book al-Nûkât, saying:
“Whoever is driven by greed for a dîrhâm or dīnār, or by taking revenge, or by a desire of the soul to abandon the ruling of Allāh — while he knows it is transgression, recognizes his wrongdoing, fears the evil of his action, believes in his Lord regarding the rulings He has revealed, and testifies to their truth which he is obligated to act upon, and does not equate himself with them (the disbelievers) in this — while remaining upon his Islām and being a sinner to his Lord — then his actions deserve punishment if he is not pardoned.”
I say: The clear meaning of his words “Whoever is driven by greed for a dîrhâm or dīnār…” is that he is referring to individual incidents, not the complete sidelining or replacement of the Shârī‘āh!
This understanding has not been disputed by anyone. It has been affirmed by many of the later scholars, and no one was known to oppose it until the emergence of the Jahmīyyāh offshoot and the appearance of the pretenders of Âthârîyyâh.
Ibn Taymīyyāh said: “Whenever a person makes lawful what is unanimously agreed to be Hârām, or makes unlawful what is unanimously agreed to be Hâlāl, or replaces the unanimously agreed upon Sharī‘āh, then he is a disbeliever and apostate by the agreement of the jurists.
It is regarding this that the verse was revealed, according to one of the two opinions:
‘Whoever does not rule by what Allāh has revealed — those are the disbelievers.’”
He also said: “Whoever believes that he should rule between people with something other than the Book and the Sunnâh and does not rule between them by the Book and the Sunnâh — then he is a disbeliever.”
He also said: “Rather, many of those affiliated with Islām rule by their customs which Allāh has not revealed — such as the traditions of the Bedouins or the commands of those who are obeyed among them — and they believe that this is what should be ruled by instead of the Book and the Sunnah. This is Kûfr.”
Ibn Kathīr said: “Whoever abandons the firm, revealed Sharī‘āh sent down upon Muhammad îbn Abdûllāh, the Seal of the Prophets, and resorts to other abrogated laws for judgment has disbelieved.
How then about the one who resorts to the Yasaq and prefers it over the Sharī‘āh?!
Whoever does that has disbelieved by the consensus of the Muslims.”
In summary: This great issue has a precise and detailed explanation according to the Imāms of guidance.
There is neither absolute generalization without restriction, nor absolute restriction without generalization.
Rather, for every situation there is an appropriate statement, and for every condition there is a suitable ruling.
Two groups have gone astray in this matter: the Khawārîk with extremism (ghûlûww), and the new heretics with harshness and deficiency.
The Straight Path is what Ahl al-Sunnâh wa al-Jamâ‘âh are upon — of balance and moderation.
May Allāh have mercy upon the one who contemplates these narrations and acts justly.!!
Shaykh, Shaykh Khālid al-Mardhī al-Ghāmidī (فرج الله عنه):
The Eighth Pause: The Difference Between the Legislator, the Ruler, the Replacer, and the Enforcer
The Principle: Every legislator is considered a replacer and a ruler by other than what Allāh has revealed.
However, not every ruler by other than what Allāh has revealed is considered a legislator.
For example, the judges who work in man-made courts — these are rulers by other than what Allāh has revealed.
They are equal in terms of committing kufr and apostasy.
However, the one who drafted and enacted these legislations and laws — i.e., the legislator — is more severe in kufr than the one who merely rules by them.
This is because he has fallen into the nullifier of ruling and the nullifier of legislation — that is, the polytheism of ruling (shîrk al-hûkm) and the polytheism of legislation (shirk al-tashrī'‘).
Furthermore, every replacer, every one who sidelines the Sharī‘āh, and every one who enforces man-made law is considered a ruler by other than what Allāh has revealed.
Likewise, the ruler who has some element of replacing Allāh’s Sharī‘âh also falls under this.
Even though the replacer — the one who brings binding laws and replaces the Sharī‘âh with them — possesses authority, his act of replacement is more general and more comprehensive.
The ruler’s action is more specific and is carried out upon those under his rule.
Strict in takfir over Hûkm with what Allāh revealed, yet excusing the Mû‘âttîlâh; rigid Mûqâllîd in the sifāt of Allāh
Abū' Abdûllâh Muhammad îbn Khâfīf said in his book which he titled Ī'tîqâd al-Tawhīd bî-Ithbāt al-Asmā' wa al-Sîfāt:
"The statement of the Sâhābà' was one of unanimous agreement with no difference among them.
They are the ones we have been commanded to take from.
For, by the praise of Allāh the Exalted, they did not differ in the rulings of Tawhīd and the fundamentals of the religion concerning the Names and Attributes, as they differed in the branches (fûrū').
If there had been any difference among them in this matter, it would have been transmitted to us just as the rest of the differences were transmitted.
Thus, its correctness was established from their elite and their general masses until they conveyed it to the Tābî'īn with excellence.
Then its correctness was established among the well-known scholars, who transmitted it generation after generation — because difference in the fundamental principles was considered kûfr according to them.
And to Allāh belongs all favor."
We are against the Jâhmīyyāh, as we are against the Madākhîlāh Tawāghīt worshippers!!
Tawhīd and the Sunnāh are two inseparable matters; neither can exist without the other.
One of them is like the foundation—tawhīd—and the other is like the structure—the Sunnah.
Whoever separates between them is seeking to demolish and undo the building.
So if you see someone who calls to the books of the Sunnâh and the Aqīdāh of the Salaf, and who defends the tawhīd of Allāh’s Names and Attributes, yet he makes light of some forms of major shirk—then cast him and his knowledge against the wall and pay him no attention.
And if you see someone who calls to tawhīd, to declaring the Mûshrîkīn disbelievers, and to not excusing them in major shirk, yet in the chapter of the Names and Attributes he is cowardly, evasive, and pliant to the point that he excuses the Imāms of the Ashʿarīs and the Jahmīyyāh—then cast him and his knowledge against the wall and pay him no attention.
As for the one whom Allāh the Most Generous has granted success to combine tawḥīd and the Sunnah and to act upon them both, then I hope well for him and think well of him—and they are few indeed. They are few in number, yet great in rank with Allāh.
We ask Allāh for steadfastness upon tawḥīd and the Sunnah, without altering or replacing them.
Shaykh Muḥammad ibn ‘Abd al-Wahhāb (رحمه الله) said:
“There is no disagreement among the Ummah that Tawḥīd must include three things:
•the heart — which is knowledge;
•the tongue — which is statement;
•and action — which is carrying out the commands and avoiding the prohibitions.
Whoever falls short in any of these is not a Muslim.
If he affirms Tawḥīd (with his tongue) but does not act upon it, then he is a stubborn kāfir, like Fir‘awn and Iblīs.
•If he acts upon Tawḥīd outwardly, but does not believe in it inwardly, then he is a pure hypocrite, worse than the kāfir.
And Allāh knows best.
[Ad-Durar as-Saniyyah, Vol. 2, p. 124]
●قال الشيخ محمد بن عبد الوهاب - رحمه الله - :
"لا خلاف بين الأمة أن التوحيد: لابد أن يكون بالقلب، الذي هو العلم؛ واللسان الذي هو القول، والعمل الذي هو تنفيذ الأوامر والنواهي، فإن أخل بشيء من هذا، لم يكن الرجل مسلما، فإن أقر بالتوحيد، ولم يعمل به، فهو كافر معاند، كفرعون وإبليس. وإن عمل بالتوحيد ظاهراً، وهو لا يعتقده باطناً، فهو منافق خالصاً، أشر من الكافر والله أعلم"
📕 [الدرر السنية في أجوبة النجدية مجلد٢ صفحة ١٢٤]
طوبى لمن هدي إلى الإسلام
.
طوبى للغرباء
.
امرأةٌ موحِّدة، وإن كانت لا تقرأ ولا تكتب، تُنشئ أبناءك على التوحيد الخالص؛
خيرٌ من امرأةٍ تحمل أعلى الشهادات في العلوم الشرعية، لكنها تُربّيهم على عقيدةٍ فاسدة.
فاخترْ لبيتك ذاتَ التوحيد،
فإن صلاح العقيدة أساسُ كلِّ صلاح.
الدعاء
.
كن في الدنيا غريب
طوبى للغرباء
.
المتحابون في الله
.
