بســـم اللــه الرحــمــن الـرحـــيــم

342◾️Is the Takbeeratul Ihraam and the Takbeeraatul Intiqaal made audibly or inaudibly?◾️

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

📥Question:

Is the Takbeeratul Ihraam (the Takbeer which commences the prayer) and the Takbeeraatul Intiqaal (the Takbeers at transitioning in the prayer) performed silently or aloud in both the audible and inaudible units?
And Allah reward you with good.

📤Answer:

As for the Imam, it is recommended for them to pronounce this audibly during the audible and inaudible prayers so that the people can hear him so that they can follow him. Due to the action of the Prophet ﷺ, and his command in his saying: (Pray as you have seen me pray).

As for the one praying behind him; It is not permissible for him to do that because it would cause confusion to other people praying behind him. Because of the prohibition of the Prophet ﷺ, as it comes in the hadith of Abu Sa’eed Al-Khudhri, may Allah be pleased with him: (All of you are calling out to their Lord; so do not cause nuisance to one another, and do not raise over one another over others in recitation).

And so that they do not think it is the imam’s voice, so they become confused in the prayer.

Shaykh-Ul-Islaam conveyed the consensus that this is not legislated for someone who is praying behind an Imam without need.

I say:
Like if the person being led in prayer is relaying from the Imam so that those that are praying can hear, if they cannot hear the Imam due to weakness in his voice or illness.

As it comes in the hadith of Jabir found with Muslim and others, on the Prophet ﷺ, leading the people while he was ill, and Abu Bakr following his lead and relaying on his behalf.

As for those praying alone; then it is according to the situation, they should say it audibly in audible prayers and inaudibly in inaudible prayers, unless they are in the presence of those praying and those who are making remembrance of Allah, so as not to disturb them, or in the presence of sleeping people so as not to wake them up, and perhaps may do it a middle fashion with a low voice depending on the situation, as in the hadith of Al-Miqdad found with Muslim that the Prophet ﷺ, would come at night and greet with a greeting that does not wake the sleeping person, but would make someone awake hear.

And Allah is the granter of success.

📁 س/ هل تكبيرة الإحرام وتكبيرات الانتقال تكون بالسر أم بالجهر في كل من الركعات الجهرية والسرية؟

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Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original fatwa:
www.tg-me.com/youssefalgazairi/1215

بســـم اللــه الرحــمــن الـرحـــيــم

345◾️Doubt about acts of worship after completing them is not taken into consideration◾️

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

📥Question:

A man took a bath due to major ritual impurity, and after a few minutes he doubted whether he had washed his head or not, so he touched his head and did not find any wetness, and the rest of his body had water on it. He prayed five prayers in this state, then he intended to have a wash to remove the major ritual impurity on the second day.

The question is: Should he repeat these prayers?

📤Answer:

If after the finishing the washing there is doubt regarding it, then there is no attention paid to that, and their prayer is valid. The rule is: (Doubt about acts of worship after completing them is not taken into consideration).

If, after his wash, he was certain that he had not washed his head, yet he performed the five daily prayers in that state, he must repent to Allah for this action, and his prayer is invalid. Along with repentance, he must perform many voluntary prayers in order to make up for what he missed, and Allah is the granter of success.

📁 س/ رجل اغتسل من الجنابة وبعد دقائق شك هل غسل رأس أم لا فمس رأسه ولم يجد بللا حيث أن سائر جسده يوجد فيه ماء وصلى على حاله هذا خمس صلوات ثم نوى اليوم الثاني غسل الجنابة. والسؤال : هل يعيد هذه الصلوات ؟.

____
Translated by:
Abu Ibraheem 'Abdullaah bin Ahmed Ash-Shingaani
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn

Original fatwa:
www.tg-me.com/youssefalgazairi/2857

The previous page ⬆️
www.tg-me.com/The Official English Channel of Shaykh Abu Hatim Yusuf Al & 39;Inaabi Al Jazaa& 39;iree/com.AbuHaatimEn/1430

▪️The statement of the sons of the Imam Muhammad bin Abdulwahaab: the Allaamah Hussein and the Allaamah Abdullah, and similarly the Allaamah Hamd bin Ma'mar - may Allah have mercy upon them all - whereby they were asked about those that died before the manifesting of the Da'wah of the Shaykh, may Allah have mercy upon him, so their reply was: "Whoever died from the people of Shirk before this Da'wah reached them, then the ruling upon them is that: if they were well known for doing Shirk and taking it as religion, and died upon this, then this ones apparent is that they died upon disbelief, so they are not supplicated for, nor slaughtered for, nor is charity given on their behalf, as for the reality of their affair, then it's to Allah the most high, if the evidences were established upon them in their lifetime and they were stubborn, then this one is a disbeliever outwardly and inwardly, and if the evidences were not established upon them in their life, then their affair is to Allah". <Ad-Durar As-Saniyyah> (10/142) and look in (10/136-138,142).

I said:
This is a clear implementation of the differentiation between the ruling of outward shirk upon the perpetrator of major Shirk who the Da'wah didn't reach, and between the ruling of outward and inward disbelief upon those who the evidences were established upon, and between the rulings in the Dunya and that of the Hereafter.

▪️The Allaamah Hamd bin Naasir bin Ma'mar, may Allah have mercy upon them all, said in clarification of this point in detail and clarifying the types of people in this: "A. Whoever was from the people of Jaahiliyyah, acting upon Islam and abstaining from Shirk, then they are a Muslim.
B. As for those who used to worship idols and died upon this before this religion manifested, then this one their apparent is Disbelief, even if it was possible that the evidences of the Message weren't established upon them, due to their ignorance and not having anyone to notify them, and because we are ruling upon what's apparent, as for the ruling upon the inward, then this is to Allah the most high, He won't punish anyone except after the establishment of the evidence upon them, as the most high said:

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

C. As for those that died whose condition are unknown, then this one we don't delve into, we don't rule Disbelief nor Islam upon them, and this is not what we are held to account to do:

(تِلْكَ أُمَّةٌ قَدْ خَلَتْۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ)
"That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do".
[Al-Baqarah:134]

So whoever was a Muslim Allah will enter them into Jannah, and whoever was a Disbeliever Allah will enter them into the hellfire, and whoever didn't have the Da'wah reach them, then their affair is to Allah, you have already come to know of the differing regarding the people of Al-Fataraat, and those who the evidences of the Message didn't reach". <Ad-Durar As-Saniyyah> (10/336).

I said:
Look at this Imam from the Imams of the Da'wah, how he declared Takfeer with outward disbelief upon the ignorant of Tawheed who attributes to Islam, based upon the basis of the ruling upon what's apparent, without taking into consideration the possibility of them being ignorant and the evidences not being established upon them.

Contrary to his ruling of Disbelief which one is punished for, here he stipulated the establishing of the evidences.

▪️And our Shaykh, the Allaamah, Yahya bin Ali Al-Hajoori, may Allah preserve him, was asked: "If we see a Muslim man doing major Shirk, but he's ignorant of this action due being new to the religion of Islam or grew up in a far remote place, so the evidences did not reach him.
What do we say? Do we expel him from the religion of Islam and apply the title Mushrik upon him, and treat him as a disbeliever before we establish the proof upon him or do we excuse him due to his ignorance?".

Whereby he replied, may Allah preserve him: "The Mushrik is a Mushrik. If he does what necessitates the ruling of Shirk being applied to him, he is ruled with it. And if he does Shirk it is ruled upon him with it, and his end result is to Allah. But for us is what is apparent from his actions and statements. People are not held to account except for what is apparent. The hearts are not examined as in the Hadith of 'Usaamah and as 'Umar, may Allah be pleased with him, said.

So whoever manifests good, they are judged according to what is apparent, and whoever manifests evil, they are judged according to what is apparent, and the end results of affairs are with Allah exalted is He and the most high if he is excused, if it as such that the evidence did not reach him, that is something else, as for whoever dies upon Shirk, it they have died upon what they are ruled upon". End. 26th Shawwaal 1443h
https://sh-yahia.net/show_sound_12176.html

[Page 41]

▪️ And Shaykh Saalih bin Abdulazeez Aali Shaykh, may Allah grant him success, said: "There are rulings relating to the dunya and there are rulings relating to the hereafter:
- The rulings relating to the dunya are in accordance to the apparent.
- The rulings relating to the hereafter is in accordance to the apparent and the inward.

There is nothing for the slaves except the apparent, and our lord majestic is He and the most high will take the inward to account, so if a group manifest disbelief, or a particular individual manifests Disbelief, then the scholars makes Takfeer of them as a particular (not just stating generally) if the conditions are met and the preventing matters are removed.

And whoever perpetrates Disbelief or perpetrates Shirk, regardless if they are excused or not excused, meaning the evidences are not established upon them, then they are a Disbeliever and a Musrik outwardly.

So whoever perpetrates Shirk is a Mushrik, because every newborn child is born upon the Fitrah (natural predisposition, and Allah the mighty and majestic has established the proofs of His one-ness in the souls and in what can be observed, and these proofs are an evidence against a person, in that they are not excused in the rulings relating to the dunya in committing Disbelief and Shirk, we intend when saying the rulings relating to the dunya what's connected to those that are culpable, and its connection to what they have commited of Shirk, in what relates to asking for forgiveness for them and slaughtering for them, and the likes of this.

As for the affairs which are to be returned to the ruler, like permitting their blood and wealth and battling, and the likes of this. This is only after warning and the establishment of the evidence.

So there is something connected to those that are culpable in what relates to them, and there is something what relates to the Imam.

So we have affairs which are connected to what's apparent, and other affairs which are connected to what's inward:
- The inward which is followed by some rulings of the Dunya like battling - and likes of this - after the establishment of the evidences.
- And the inward which is followed by some of the rulings of the Aakhirah, like the statement of most high:

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

For this reason the people of knowledge unanimously agreed upon that the people of Al-Fatarah are disbelievers and Mushriks, and they are not labelled with Islam". End from the tape <Eemaan>.

And in the first volume a number of the establishments of the Imams in this has preceded.

And success is with Allah.

▪️▪️◾️▪️▪️

[Page 42]

The eleventh matter: A clarification that the application of the title Mushrik upon particulars who are ignorant of Tawheed, from those that worship other than Allah: is an area of Consensus, as for the ruling the Disbelief which one is punished for, upon particulars, is a must that there's establishment of the evidence.

I say, seeking aid with Allah:

The opposers in this subject matter think that labeling the title of Shirk upon particulars who fell into major Shirk, those who worship other than Allah, is an affair which there is differing between the people of knowledge, this position the people of knowledge unanimously agreed upon its rejection, and they were severe against those that took it, as the relaying of their establishments preceded in the first volume (from page 27 to page 33) and (page 36 to page 43).

Where those many establishments clarified that they didn't differ in the ruling outward Disbelief and major Shirk upon particulars that worshipped other than Allah, contrary to the inward disbelief which one is punished for in the Hereafter, which is the one that makes their blood and their wealth permissible, by the ruler in the Dunya, so they don't apply this ruling upon particulars except after the establishing of the evidence, as the clarification of this preceded.

And the Imams of knowledge and the religion have clarified that the position of not applying this upon particulars who worship other than Allah, those that are ignorant of Tawheed:

Is something which entered upon the knowledge and the religion and the people of knowledge and religion, externally. And whoever attributes this to the Imams who are taken as examples, like Imam Muhammad bin Abdulwahaab, then this attribution is falsehood, as what's established with them, by unanimous agreement of those whose knowledge and religiosity is taken into consideration - as preceded in the first volume and will also come -:

[Page 43]

That those that attribute to Islam and worship other than Allah, then we rule upon them as particulars (not just stating generally) with the apparent of their action, in that they are a Mushrik, and the title of outward Disbelief is applied to them.

▪️This is the Allaamah Ishaaq the grandson of the Imam An-Najdi, may Allah have mercy upon them, relaying his position and the position of his grandfather Muhammad bin Abdulwahaab, may Allah have mercy upon them all, and he is the most knowledgeable of his grandfather and his establishments, whereby he said in his book <Takfeer Al-Mu'ayyin> in rebuke of not aligning the title of Shirk upon particulars who are ignorant of Tawheed: "It has reached us, and we have heard, of a group who claim knowledge and religion!! And from those who claim that they take Shaykh Muhammad bin Abdulwahaab as an example!!: That whoever makes Shirk with Allah and worship the idols, are not labelled with Disbelief and Shirk as particulars!!, and this is due to that some of them that uttered this heard some of the brothers lable Shirk and Disbelief upon those that supplicate to the Prophet ﷺ and beseech him for aid, then the man said to them: Disbelief is not to be labelled upon them, until he is made to know (1)!!". End of speech.

And the establishments of the Imams of the religion, in the relaying of the consensus upon this are many, as this preceded in the first volume, and from this is:

▪️The Allaamah, The Mufti, the Muhaqiq, Aba Butayn, may Allah have mercy upon him, whereby he relayed the consensus of the people of knowledge: "They mentioned many different types, unanimously agreed upon the Disbelief of its perpetrator, and they didn't make a difference between particular or others. Then they said: whoever apostates from Islam is killed after the request to repent, so they ruled apostasy upon them before the ruling upon them to being requested to repent, as requesting to repent is done after ruling apostacy, and requesting to repent is only done regarding particulars". "Ad-Durar As-Saniyyah" (402/10).

And he, may Allah have mercy upon him, also said: "And what I was asked about, on if it's permissible to specify a particular person with Disbelief if they perpetrate something of the things one is declared a disbeliever for?
The affair which the Book and the Sunnah point towards, and the consensus of the scholars, that the likes of Shirk by worshipping other than Allah exalted is He is Disbelief. So whoever commits something of this type or thinks it to be good: then this one there is no doubt in their Disbelief, and there is no harm regarding those who affairs of this have been verified to have occured, to say so-and-so disbelieved due to this action. What this clarifies is that: the scholars of fiqh mentioned many affairs in the subject matter of Apostacy which make a person become a disbeliever, an apostate. And they start this chapter by saying: whoever makes Shirk with Allah has disbelieved, and they rule upon them to being requested to repent, and then they either repent or they are killed, as requesting to repent is only done regarding particulars". "Ad-Durar As-Saniyyah" (2/242).

And the establishments of the Imams of the religion, in the relaying of the consensus upon this are many, as this preceded in the first volume, and from this is:

▪️The Allaamah Saalih Al-Fawzaan, may Allah preserve him, was asked: "Is this statement correct: "Whoever falls into a nullifier from the nullifiers of Islam, we don't rule upon a person as a particular". So we don't say: "You are a Disbeliever". But rather we rule upon their action or their statement to be disbelief?".

To which he replied: "This is the speech of the Murji'ah, you are repeating the speech of Murji'ah to us, this is the speech of the Murji'ah, rather we rule upon them in accordance to what their action or statement necessitates, and nothing but the apparent is for us, we don't search except for what's apparent, so whoever does an action of Disbelief we declare them to be a disbeliever, and whoever does Shirk we consider them a Mushrik, we don't have except the apparent, as for the hearts, none but Allah knows what's in it.

Okay if they started to supplicate to other than Allah, and worship the graves and the shrines and then died, are you going to wash them?! Will you pray over them whilst they are a Musrik, will you burry them in the Muslim cemetery whilst they are a Mushrik?! You don't have except what's apparent, you rule with the apparent affair, except if they were ignorant, and they don't know and are ignorant of the likes of these affairs, then you excuse them due to the ignorance (2), as for you to say: "We consider this Disbelief but the perpetrator isn't a Disbeliever?! How are they doing Disbelief and they are not Disbelievers?! How are they saying something which is Disbelief and they are not Disbelievers?! Yes".

Presenter: he says: upon particulars, is there stipulation for the conditions of Takfeer and its presence?

Whereby he, may Allah preserve him, replied: "Upon particulars and other than particulars, we only have what's apparent, O brothers, we don't have except what's apparent, we rule upon the people in what becomes apparent from them, as for the inward and the hearts, then none but Allah know it". End of speech.
Link to the audio: http://ar.salafishare.com/6dg

[Page 44]
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1) I.e: until the evidences are established upon them.
2) I.e: The excuse in applying the punishment upon them in the worldly life, and the ruling of punishment upon them in the Hereafter.

▪️The statement of the Allaamah Ibn Utheymeen - may Allah have mercy upon him - whereby he said in his "Tafseer" (403/1): "How do we not declare him as a particular to be a Disbeliever?! If you see someone prostrating to an idol you don't make Takfeer upon him as a particular?! Because maybe his heart could be at rest with Eemaan?! This is a great mistake.

We rule upon the apparent, if we find a person not praying, we say: "This is a disbeliever" with all that our mouths can utter with, if we see someone prostrating to an idol we say: "This is a disbeliever", we specify them, and make them abide to the rulings of Islaam, if he doesn't then we kill him (1), as for what relates the Hereafter, we don't testify to anyone specifically, not with Jannah nor the fire, except those that the Prophet ﷺ testified for, or it came in the Qur'an". End of speech

I say:
His statement: "if we see someone prostrating to an idol we say: "This is a disbeliever", we specify them" this is clear in that he made it a principle, and that this ruling of his is implemented upon particulars and specific people (not just said generally), so he ruled upon them that they are Disbelievers and a Mushrik specifically due to their out ward Disbelief and their Shirk, without making a difference or an elaboration in them being ignorant or not.

◾️And the major scholars: Abdullah and Ibraheem the sons of Shaykh Abdullateef, and also Suleiman bin Sahmaan, may Allah have mercy upon them, said: "And as for his statement: "A person as a particular, if they were to say that - i.e what necessitates disbelief - then there is no ruling upon them of Disbelief until the evidences are established upon them which they disbelieve by, and this is in the obscured intricate affairs which the proofs thereof could go obscured to some of the people ... as for what occurs from them in clear-cut affairs, manifest affairs, or what is known from the religion by necessity, then here there is no withholding from the Disbelief of the one that says it". "Ad-Durar As-Saniyyah" (433/10).

And the speech of the Imams of the religion in the clarification of this is much, and more explanation and clarification will come, with the permission of Allah.


▪️▪️◾️▪️▪️


[Page 45]
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1) What's intended with those implementing this is the figures of authority of the Muslims.

The twelfth matter: We have come to know from the speech of the scholars that the children of the disbelievers whilst they are ignorant, they are given the ruling of being aligned with their fathers, in that they are Mushriks and disbelievers outwardly in the Dunya, so isn't this said regarding the ignorant of Tawheed who is culpable, Min Baab Al-Awlaa [from the angle of what has more priority].

I say seeking aid with Allah:

What has come in the question is what is established by the Imams of the religion, and it is what coincides with the aims of the legislations and its wisdoms.

If the people of knowledge unanimously agreed upon the outward ruling of Disbelief and Shirk (1) upon the children of the Mushriks in the Dunya after their parents, whilst they are not culpable, so they are not buried in the cemeteries of the Muslims, nor do others inherit from them, nor are they supplicated for ...

So the one who has sound intellect and has reached the age of puberty of those ignorant who have left Tawheed, are more deserving to having the ruling of their outward applied upon them, in that they are Mushriks and Disbelievers outwardly, as the legislation aligns affairs which are the same and doesn't make a differentiation between it.

And this was established in all clearness, by:

▪️ Shaykh-Ul-Islaam, Abdulazeez bin Baaz, may Allah have mercy upon him, whereby he said: "The summary is that those that the Da'wah didn't reach, like those who are in the far corners of the world, or in the time period before a messenger is sent, or it did reach them but they were insane; their intellect departed, or old in age senile; not able to comprehend, then they and the likes of them, are like the children of the Mushriks, those that died whilst small". <Majmuu' Fataawa wa Maqaalaat Mutanawi'ah> (1/51).

[Page 46]
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1) Al-Haafidh, Ibn Abdulbar, may Allah have mercy upon him, said in <Al-Istidhkaar> (3/115): "The scholars past and present, as for as I know, unanimously agreed upon that the ruling of the children in the Dunya is that of their parents as long as they haven't reached puberty, if they reached puberty then their ruling is that of their own, this is regarding the children of the Muslims and the children of Ahludh-Dhimmah they are like their father's in inheritance and marriage and the children of the Muslims are prayed over, as for the children of the disbelievers who are in a state of war with the Muslims then their ruling is different to that of their parents, because their parents are killed and as for them they are taken captive and they are not killed except if they fight". End of speech.

I said:
I.e that all of the following: the people of Al-Fatrah and the ignorant who the Da'wah of Tawheed didn't reach without them being negligent, and the insane and the senile who can't comprehend, and the children of the Mushriks. All of them come together on the fact of falling into major Shirk, whilst they are incapable of hearing and understanding, and each is in different levels in this. And all are given the ruling of the Mushrik and the Disbeliever outwardly, and they will take the ruling of those who the Da'wah didn't reach of the people of Al-Fatrah.

▪️ Shaykh-Ul-Islaam, may Allah have mercy upon him, said: "As for the statement of the questioner: "What's the meaning of the presence of excuse? The one who is excused, whose known that they are are excused, are those that are incapable of doing whilst there is intention to do it, like the sick who is incapable to stand (in prayer), and to fast, and to perform Jihaad. And the poor who is incapable to spend, and the likes of this, they are not culpable nor punished for what they have left, similarly the incapable to hear and understand, like the child and the insane, and those that the Da'wah didn't reach". <Majmuu' Al-Fataawa> (8/202).

▪️The Allaamah Suleiman bin Sahmaan, may Allah have mercy upon him, said whilst he was speaking on the ruling of the ignorant of Tawheed, commenting on the speech of Ibn-Ul-Qayyim on the previous point: "Whereby he, may Allah have mercy upon him, clarified that this is regarding the ruling of reward and punishment, and that it is not permissible for anyone to rule upon a specific person that Allah will punish them, and that He will hold them to account for what took place from them before the establishment of the evidences upon them through the Messengers.

As for the ruling of the Dunya then this is upon its outward and apparent, and he made an example of this is the children of the Disbelievers and their insane, in that they are Disbelievers in what relates to the ruling of the Dunya, and that they have the ruling of their caretakers". <Kashfush-Shubuhatayn> (p.95-96).

So he clarified that the ruling of the Dunya is upon the outward in what relates to the children of the Mushriks, and those ignorant of Tawheed, and those that fall under their ruling.

As for the Hereafter (1).

▪️Al-Imam Ibn-Ul-Qayyim, may Allah have mercy upon him, said after relaying the differing on the ruling of the children of the Mushriks in the Hereafter, and everyone's proofs: "The eighths Madhab: is that they will be tested on the planes of the day of Judgement, and they will be sent a messenger there, and to all who the Da'wah didn't reach, whoever obeys the messenger will enter Jannah, and whoever disobeys them will enter the fire, so upon this some of them will be in Jannah and some of them will be in the fire, and with this evidences come together and unite, and the Hadiths agree with one and other". <Tareeq Al-Hijratayn> (p.396).

▪️And the Allaamah As-Sa'di, may Allah have mercy upon him, said in the Tafseer of the verse in Surah Al-Israa: "This verse was used as a proof that the people of Al-Fataraat, and the children of the Mushriks, won't be punished by Allah, until He sends them a Messenger, because He is free from oppression". End of speech.

[Page 47]
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1) As for the ruling of the children of the Disbelievers in the Hereafter, they have different on this to a number of different positions, it would make this area to lengthy to mention it all, Imam Ibn Katheer may Allah have mercy upon him, has mentioned these positions and their evidences in his "Tafseer", then he declared the verification which has been relayed from Ahlussunnah wal-Jamaa'ah, and the verifiers of the Imams of the religion and their skillful reviewers, to be correct. And it is what contains the reconcilation of the evidences, whereby he said: "What remains here is a subject matter which the Imams may Allah have mercy upon them have differed on - past and present - and it is:

The children who have died whilst they are small whose parents are disbelievers, what's their ruling? Similarly the insane and the deaf and the senile old man, and those that died whilst in the Fatarah and the Da'wah didn't reach them? - until he said: - the people have differed on the children of the Mushriks to many positions: one of them: is that they they are in Jannah, and they the Hadith of Samurah used as an evidence: "That he ﷺ saw Ibrahim with the children of the Muslims and the children of the Mushriks, and also what has preceded in the narration from Ahmad from Hasnaa from her auntie that the Messenger of Allah ﷺ said: "The newborns are in Jannah". And this usage of evidence is correct, but the Hadiths with the testing are more specific than this:
- So whoever Allah the mighty and majestic knows that will be obedient, he will make their souls in the Barzakh be with Ibrahim and the children of the Muslims, those that died upon the Fitrah.
- And whoever He knows won't obey, then their affair is to Allah the most high, and on the day of Judgement they will be in the fire. As the Hadiths of testing point towards, and Al-Ash'ari relayed this from Ahlussunnah wal-Jamaa'ah". End of speech.

And before this he - may Allah have mercy upon him - said: "This position has reconciled between all the proofs, and it is what the previous Hadiths which aid and assist one and another clearly state, and this is the position which Shaykh Abul Hassan Ali bin Ismail Al-Ash'ari may Allah have mercy upon him, has relayed from Ahlussunnah wal-Jamaa'ah, and it is what was prevailed by Al-Haafidh Abu Bakr Al-Bayhaqi in his book <Kitaab Al-I'tiqaad> and likewise others than him from the verifiers of the scholars and the Huffaadh the skillful reviewers". End of speech.

This position is what's been reported from the Salaf, which was established by Ibn-Ul-Qayyim may Allah have mercy upon him, as part of his speech from his book <Tareeq Al-Hijratayn> (p.396 onwards) was relayed previously, and likewise his Shaykh - Shaykh-Ul-Islaam Ibn Taymiyyah, and Imam An-Najdi, and Imam Ibn Baaz, may Allah have mercy upon them all, and the majority of the people of Tahqeeq are upon this.

The thirteenth matter: a clarification of what some of those, who aren't known for capability in verification and preciseness in the affairs of creed, establish, whereby they call to:
A. Excusing the ignorant of Tawheed who live amongst the people of Tawheed, and considering them Muslims! And that they can be married and prayed behind, and inherited from! And that the scholars of Saudiyyah only ruled upon those of this condition that are there with them, to be Mushriks because the evidences have been established in their lands, contrary to Yemen and Egypt and Sudan, and other countries!
B. Stipulating knowing the truth and then stubbornly persisting, at calling them Mushriks and ruling Disbelief upon them.
C. Alongside his statement that the subject matter of the excuse of ignorance is a subject matter of differing with the people of knowledge, except he nullifies his claim by not excusing those that oppose him in this! And is severe against those that establish what the Salaf and the Imams of the religion used to establish in calling the ignorant grave worshippers Mushriks!
D. Him describing them as having hit a speed bump, and fallen in a dangerous pit, and that it's feared upon them to become Takfeeris due to their Takfeer of the ignorant Muslims!
E. Him warning from spreading the Fataawa and the articles of the people of knowledge which establish this!

I say seeking aid with Allah:

As for what has come in the following section:

A. Excusing the ignorant of Tawheed who live amongst the people of Tawheed, and considering them Muslims! And that they can be married and prayed behind, and inherited from! And that the scholars of Saudiyyah only ruled upon those of this condition that are there with them, to be Mushriks because the evidences have been established in their lands, contrary to Yemen and Egypt and Sudan, and other countries!

[Page 48]

So I say:
The clarification has preceded a short while ago in the first volume that those that live in the midst of the Muslims and attribute to Islam, whilst worshiping other than Allah of the graves and the deceased:

It is not correct at all - not legislative nor in what relates to custom or intellectually - to claim that they are ignorant and excused due to their ignorance, by unanimous agreement of the Ummah. Due to them being under the ruling of those that the evidences have been established upon, due to them turning away from the Qur'an, whereby they hear it and not reflect or ponder over its meaning, whilst they know it was revealed to clarify the path which leads to Allah.

And they see the Muslims opposed them in what they are upon of Shirk and leaving of the Tawheed which coincides the many proofs in the natural predisposition, and in the world around them and within themselves. Rather they hear in the means of media the call to Tawheed and the warning from Shirk, and they label the people of Tawheed with bad labels and strive to tarnish their standing, and other than this which suffices in clarification of their turning away rather their stubbornness, regardless if this was caused by ignorance or blindfollowing, and they are ruled upon with the outward of their affair of clear Shirk.

And the proofs from the Book and the Sunnah are plenty in the lack of excuse of those who the revealing of the Book reached, and the sending of the Messengers, and then was negligent in learning and coming to know what will be a means of their success, from Tawheed of Allah and His obedience, so it suffices as an establishment of the evidence upon them that the Qur'an has reached them either in its wording or meaning, through the Messenger of other than him, so the warning has taken place with this, and no claim of ignorance will be accepted alongside this, and they will be through their negligence be upon the level and status of the rejecter.

The most high said:

(وَأُوحِىَ إِلَىَّ هَٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ)
"And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches."
[Al-An'am:19]

And the most high said:

(كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ)
"[This is] a Book revealed to you, [O Muhammad] -  so let there not be in your breast distress therefrom -  that you may warn thereby and as a reminder to the believers".
[Al-A'raaf:2]

And the most high said:

(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 most high said:

(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]

And in "Sahih Muslim" on the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah ﷺ, that he said: "By He who in His hand is the nafs of Muhammad, nobody from this Ummah hears of me, not a Yahoodi or Nasraani then dies whilst not believing in what I was sent with, except that they will be of the dwellers of the Fire".

And in the clarification of this in a clear manner, Shaykh-Ul-Islaam -may Allah have mercy upon him- said in <Sharh Umdatul-Fiqh> (2/35): "...the most high said:

(وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَاۚ)
"And never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses".
[Al-Qasas:59]

And the most high said:

(لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ)
"that I may warn you thereby and whomever it reaches."
[Al-An'am:19]

The warning by the Qur'an is for those who its wording or its meanings reach, if it reaches them through a intermediary or without a intermediary, then the evidences have been established upon them and their excuse is cut away from them. As for the one who lives in the lands of Islam from those that it's known that these rulings have reached, then their statement "I didn't know" isn't accepted from them, and they will be of the ruling of those who rejected its obligation after the knowledge of it has reached them, so they will then be a disbeliever with a disbelief which exits them from the religion". End of speech.

And Imam Muhammad bin Abdulwahaab, may Allah have mercy upon him, said: "As for the foundations of the religion which Allah has clarified and made it clear in His Book, then the evidences of Allah is the Qur'an, whoever the Qur'an teaches the evidences have been established upon them". <Ad-Durar As-Saniyyah> (13/90).

[Page 49]

And the Imam Abdulaziz Bin Baaz, may Allah have mercy upon, clarified the establishment of the two Imams; Ibn Taymiyyah and Ibn Abdulwahaab, in the subject matter of the excuse of ignorance, and he suffices as a binding evidence in the knowing of their Creed and their understanding:

Whereby he was asked: "What's the position of the Salaf, may Allah have mercy upon them, like Imam Ibn Taymiyyah and Imam Ibn Abdulwahaab in the issue of the excuse of ignorance? And is it present? Did the Salaf touch on this topic or is it falsehood with no basis to it - in the topic of Tawheed?".

To which he, may Allah have mercy upon him, replied: "Ignorance generally could be an excuse, and it could not be an excuse ...., as for those that are in the midst of the Muslims hearing the Sunnah, hearing the Qur'an, this one isn't excused, not in Creed nor in other than it, Allah the most high said:

(وَأُوحِىَ إِلَىَّ هَٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ)
"And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches."
[Al-An'am:19]

So Allah made the Qur'an a warning, and Muhammad - He made him a warning, so the Qur'an warns and Muhammad warns, so those that the Qur'an and the Sunnah reached, and they are living in the midst of the Muslims are not excused, and upon them is to ask, and upon them is to seek insight in to the religion, and upon them is learn, Wallaahul-Musta'aan". End of speech from <Nuur alad-Darb Libn Baaz> (1/248).

And he, may Allah have mercy upon him, said: "All that are in the midst of the Muslims, and the Qur'an and the Sunnah reached them, the evidences have been established upon them, so what's obligatory upon them is to seek understanding and to ask and to learn until they do what's upon them, until they are upon insight, as for those that are in far away lands, and the Qur'an and the Sunnah didn't reach them, regarding this one it is said: they're are from the people of Al-Fatrah, they are tested on the day of Judgement, if they obey then they'll enter into Jannah, and if they disobey they'll enter the Fire. Because the Da'wah didn't reach them. As for those that are in the midst of the Muslims, and have heard the Qur'an and heard the Sunnah, and they hage scholars besides them, then they don't present to them nor seek insight, then this one isn't excused". <Fataawa Nuur alad-Darb> (1/259).

I said:
And this was the condition of many of those that the last of the Prophets and Messengers ﷺ and was sent in the Da'wah of Tawheed and abandoning Shirk, and in the clarification of this the most high said:

(بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ٱلْحَقَّۖ فَهُم مُّعْرِضُونَ)
"But most of them do not know the truth, so they are turning away".
[Al-Anbiya:24]

And Allah the most high said:

(وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟ لِهَٰذَا ٱلْقُرْءَانِ وَٱلْغَوْا۟ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ ۝ فَلَنُذِيقَنَّ ٱلَّذِينَ كَفَرُوا۟ عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ)
"And those who disbelieve say, "Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome. But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing."
[Fussilat:26-27]

Like their predecessors did with the first of the Messengers to the people of the world, Nuuh ﷺ:

(وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا)
"And indeed, every time I invited them that You may forgive them, they put their fingers in their ears, covered themselves with their garments, persisted, and were arrogant with [great] arrogance".
[Nuh:7]

So they turned away from hearing the Qur'an, and they held on to the blindfollowing of their forefathers, and those scholars of Shirk and misguidance that led them astray, whilst they are thinking they are doing something good, and there isn't in this any excuse for them in not having the title of Mushrik and their rulings applied to them.

This being the case we are hearing those that make the blindfollowing of the grave worshippers of the people of misguidance and them being deceived by them, an excuse in the preventing of the title Mushrik being applied to them!! But:

(فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ)
"For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts".
[Al-Hajj:46]

[Page 50]

The Allaamah, Ash-Shinqeeti, may Allah have mercy upon him, said: "They abstain from hearing it, and they use means which prevents them from hearing it, like the most high mentioned in the story of the first of the Messengers which He sent with His Tawheed and discouraging from making Shirk with him, and he is Nuuh:

(وَإِنِّى كُلَّمَا دَعَوْتُهُمْ)
"And indeed, every time I invited them".
[Nuh:7] until the end of the verse.

They placed their fingers in their heads and covered themselves in their garments out of fear to hear what their Prophet Nuuh is telling them of the truth, and calling them to this. And the most high said about the Ummah of the last of the Prophets ﷺ:

(وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟)
"And those who disbelieve say, "Do not listen".
[Fussilat:26] until the end of the verse.

So you saw some warn others from listening to it, and they commanded them to make noise during it, like shouting and clapping which would prevent them from hearing, out of their dislike of the truth, and their attempt to have falsehood overcome the truth". End of speech.

So [those who live in a land where they can hear the Da'wah to Islam, and other than this, and then don't believe not seek the truth from its people, then they are of the ruling of those that the Islamic Da'wah reached and persisted upon disbelief, and what testifies to this is the generality of the aforementioned Hadith of Abu Hurairah, may Allah be pleased with him. As the story of what Allah has informed of the people of Musa when As-Saamiri lead them astray and so worshiped the calf, testifies to this. He has left for them his brother Haroon as a successor, when the left to call out to Allah, and when he rebuked them for worshipping the calf, they said:

(لَن نَّبْرَحَ عَلَيْهِ عَٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ)
"We will never cease being devoted to the calf until Moses returns to us."
[Ta Ha:91]

So they accepted the caller to Shirk, and they rejected to accept the caller to Tawheed, so Allah didn't excuse them in their accepting of the call to Shirk and their being deceived in this, due to the presence of the call of Tawheed right beside it, and due to the proximity of the time of the Da'wah of Musa to Tawheed". End of speech from <Fataawa Al-Lajnah Ad-Daaimah> (first group) (2/148-149).

And Allah is the granter of success.


▪️▪️◾️▪️▪️

[Page 51]

From the strange affairs of this era is that there are those who claim that the position of labeling the ignorant grave worshippers as Mushriks, was only done by the Imams of the Da'wah and the scholars of the Kingdom of Saudiyyah upon those who are of this condition in their lands, because the evidences are established upon the people in their lands, contrary to elsewhere like Yemen and Egypt and Sudan, and other than these lands. So they are excused from having the title of Mushrik and Disbeliever applied to them outwardly due to their ignorance!!

This is from the most invalid of what's invalid, and the clarification of this -alongside what has preceded- is from the following angles:

1. That the Consensus of the Companions and the Taabi'is and those after them, is upon this type of person, i.e the abandoner of Tawheed from the blind followers and the ignorant, being disbelievers due to disbelief and ignorance, if we were to say it wasn't disbelief and stubborn persistence. And they are ruled upon to being punished in the Fire if they died upon this, due to them being placed upon the level of those who the Da'wah has reached, due to their turning away.

And none differed in this except some of the people of Innovation.

In the clarification for this, Imam Ibn-Ul-Qayyim, may Allah have mercy upon him said: "The seventeenth category: The category of the blind-follower and the ignorant of the disbelievers, and their followers, and their donkeys, who are in a state of following to them, and say: "Indeed we found our fathers upon a religion and we are taking them as examples", with this being the case they leave the people of Islam alone, and are not in a state of battling them, like the wives of those that are fighting, and their servants and their followers who didn't take upon themselves what those others took upon themselves of trying to extinguish the light of Allah and strive for the nonexistence of His religion, rather they are upon the level as the animals, and the Ummah has unanimously agreed upon that this category are disbelievers even if they were ignorant and blind-followers to their leaders, except what has been relayed from some of the people of Innovation, in that they didn't declare them to be in the fire, and they placed them upon the level as those who the Da'wah didn't reach (1)!! And this Madhab wasn't taken by any of the Imams of the Muslims, not from the Companions, not the Taabi'is, nor those that came after them, it was only known from some of the people of Rhetoric, newly introduced to Islam.

[Until he said:] and Islam is Tawheed of Allah and His worship alone without any partners to Him, and believing in Allah and His Messenger and following him in what he came with, if the slave doesn't come with this they are not Muslims, even if they weren't stubborn disbelievers then they are ignorant disbelievers, as far as this category goes is that they are ignorant Disbelievers and not stubborn, and the lack of their stubbornness doesn't take them away from being disbelievers, as the Disbeliever is he who rejects the Tawheed of Allah the most high, and belies His Messenger. Either through stubbornness or through ignorance and blindfollowing the people of stubbornness. So as far they go is that they are not stubborn, but they are followers of the stubborn folk". End of speech.

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__
1) Because their ignorance is a result of their turning away from taking the truth and seeking it, so they are someone culpable who has turned away, contrary to those who knowledge did not reach and didn't turn away from it, nor fell short in searching for it, here in this scenario they are not culpable and they will be from the people of Al-Fatrah, so the title of Islam is negated from them in the Dunya due to their Shirk, as for in the Hereafter their affair is to Allah, He will test them.

2. That the scholars of the Ummah, from Yemen and Egypt and elsewhere, haven't ceased relaying the Consensus on the disbelief of the grave worshippers which live in the midst of the Muslims, and the ruling of Shirk upon them without specifying this to a certain country to the exclusion of others.

▪️This is one of the scholars of Egypt: Shaykh Muhammad Hamid Al-Fiqiy, may Allah have mercy upon him, relaying the Consensus of the scholars - which includes Ibn Taymiyyah - on the Takfeer of the grave worshippers, whereby he said in commentary upon the speech of Shaykh-Ul-Islaam surrounding the elaboration in making Takfeer of the people of Innovation: "This elaboration -and Allah knows best- is on the people of Desires and Innovation, where there isn't a legislative text that the preparator has disbelieved, as for the Innovation where there is a legislative text, Not Shaykh-Ul-Islaam nor other than him from the Salaf would withhold from proclaiming the Takfeer of them, for example those that manifest Shirk and idolatry, by supplicating to the dead and beseeching them for assistance, and making Tawaaf around and sitting at the idols which are erected in their name, and spending wealth for the sake of their pleasure, and staying away from resulting their anger, and establishing Shirki celebrations in their name. Whilst they are reciting clear Qur'an on that this is Shirk, but they redirect its verses away from them, all of the books of Shaykh-Ul-Islaam state their disbelief. So no valid prayer is commenced behind them, however much they claim for themselves or the ignorant folk claim for them". End of speech.

This is speech from an Egyptian scholar relaying the Consensus of the scholars from the Salaf and those after them on the disbelief of the grave worshippers which live in the midst of the Muslims, and he described those that excuse those that worship other than Allah whilst being amongst the Muslims, as ignorant!

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