Debunking Danial part 2.1

In the name of Allah we start.

first regarding the first claim that MIAW calls four Maddhabs mushrik(in): Shaykh Muḥammad ibn ʿAbd al-Wahhāb (d. 1206 AH)

”…We are followers of the Qur’an and the Sunnah, and of the righteous predecessors of this Ummah, and we rely upon the statements of the four Imams: Abū Ḥanīfah an-Nuʿmān ibn Thābit, Mālik ibn Anas, Muḥammad ibn Idrīs (ash-Shāfiʿī), and Aḥmad ibn Ḥanbal — may Allah have mercy on them all.”

(al-Rasāʾil ash-Shakhsiyyah, p. 96)

Ḥamad ibn Nāṣir ibn Muʿammar (d. 1225 AH)

He was asked about the creed of Shaykh Muḥammad ibn ʿAbd al-Wahhāb and his school, and that of those who came after him, and he answered:

“Our school is the school of the Salaf: affirmation without resemblance (tashbīh), and negation without denial (taʿṭīl). It is the school of the Imams of Islam such as Mālik, ash-Shāfiʿī, ath-Thawrī, al-Awzāʿī, Ibn al-Mubārak, Imām Aḥmad, Isḥāq ibn Rāhawayh. This is also the creed of the righteous scholars who are followed… There is no disagreement among these Imams regarding the fundamentals of the religion. The same applies to Abū Ḥanīfah — may Allah be pleased with him — for his established creed is in agreement with the creed of these Imams, and it is that which is spoken by the Book and the Sunnah.”

(ad-Durar as-Saniyyah fi’l-Ajwibah an-Najdiyyah, 3/53)

He also said:

“The virtue of Imām Abū Ḥanīfah, Imām Aḥmad, and those Imams before and after them, became manifest only by their adherence to the truth, their support for it, and their refutation of falsehood.”

(ad-Durar as-Saniyyah, 11/177)

ʿAbd Allāh ibn Muḥammad ibn ʿAbd al-Wahhāb (d. 1244 AH)

He said in the section on the Names and Attributes:

“What we believe and hold as our religion before Allah is the school of the Salaf of this Ummah and its Imams — from the Companions and those who followed them in excellence — among the four Imams and their students — may Allah be pleased with them all.”

(ad-Durar as-Saniyyah, 3/33)

And he said in another place:

”…The Imams to be followed from among the people of Hadith and the jurists: such as Abū Ḥanīfah, Mālik, ash-Shāfiʿī, and Aḥmad ibn Ḥanbal — may Allah be pleased with them all.”

(ad-Durar as-Saniyyah, 1/245)

Isḥāq ibn ʿAbd ar-Raḥmān ibn Ḥasan Āl ash-Shaykh (d. 1319 AH)

”[Among] the people of knowledge and faith from the Salaf of the Ummah: like Saʿīd ibn al-Musayyib, ʿUrwah ibn az-Zubayr, ash-Shaʿbī, and the likes of them, such as ʿAlī ibn al-Ḥusayn, ʿUmar ibn ʿAbd al-ʿAzīz, Muḥammad ibn Muslim az-Zuhrī, Mālik ibn Anas, Ibn Abī Dhīb, Ḥammād ibn Salamah, Ḥammād ibn Zayd, al-Fuḍayl ibn ʿIyāḍ, Ibn al-Mubārak, and Abū Ḥanīfah.”

(ad-Durar as-Saniyyah, 1/516).

Now we start.

His stances against Zionism is not related to the Salafi movement, or as he might call it, “Wahhabism”

Regarding Ibn Muammar:

Thirdly: The Rising of Muḥammad ibn Mishārī (1235 AH):

During those troubled times, Muḥammad ibn Mishārī from the family of Āl Muʿammar, the rulers of al-ʿUyaynah (1), rose up. The deteriorating circumstances worked in his favor, and he was able to seize large parts of the heart of the Peninsula: al-ʿĀriḍ (2), Sudayr (3), al-Washm, and al-Qaṣīm. He was in agreement with the Ottoman Turks stationed in Najd at that time. While he was preoccupied with consolidating the foundations of his emirate, the Turkish army under the command of ʿAbūsh Āghā arrived, and as soon as he reached ʿUnayzah, Ibn Muʿammar hastened to send him a letter and a messenger informing him that he was obedient to the Sublime Porte and under its command. Thus ʿAbūsh Āghā turned back from where he came (4).

Then, Mishārī ibn Suʿūd al-Kabīr (5) rose against Ibn Muʿammar, disputed with him, and resisted him, since Ibn Muʿammar had seized parts of Najd including al-ʿĀriḍ, which was the residence of Mishārī ibn Suʿūd.

(1) al-ʿUyaynah: diminutive of ʿAyn (a spring belonging to Banū ʿĀmir of Banū Ḥanīfah), a town in al-Yamāmah in Najd. It was flourishing in the early era of Āl Saʿūd, then was ruined, then life returned to it, for it is now a large town, with mosques, schools, and many governmental facilities. See: Jazīrat al-ʿArab fī al-Qarn al-ʿIshrīn, p. 47; Muʿjam al-Yamāmah by Ibn Khumays, 2/198–204.

(2) al-ʿĀriḍ: a region in Najd, among the villages of al-Shaqīq, north of the village of al-Rājiḥiyyah. See: al-Muʿjam al-Jughrāfī lil-Bilād al-ʿArabiyyah al-Suʿūdiyyah, Muqāṭaʿat Jāzān, al-Mikhlāf al-Sulaymānī, by Muḥammad ibn Aḥmad al-ʿAqīlī, Dār al-Yamāmah, Riyadh, 1389 AH / 1969 CE, p. 150.

(3) Sudayr: with ḍammah on the sīn, fatḥah on the dāl, then a still yāʾ, followed by a rāʾ — one of the largest regions of al-Yamāmah, to its north. Its valleys descend from the back of Ṭuwayq Mountain. It is bounded to the south by al-ʿAtk, to the west by the heights and slopes of Ṭuwayq, to the north by the heights overlooking Rawḍat al-Sabla, and to the east by Jabal Mujazzal. Its center is al-Majmaʿah. Among its towns: al-Ḥūṭah, al-Rawḍah, Jalājil, al-Tuwīm, al-ʿŪdah, Ḥarimah, al-Ghāṭ, ʿUshayrah, Tumayr, al-ʿAṭṭār, al-Ruwayḍah, and others. See: Muʿjam al-Yamāmah, 2/18–19; Jazīrat al-ʿArab fī al-Qarn al-ʿIshrīn, p. 58–59.

(4) Ṣaqr al-Jazīrah, 1/66.

(5) He is Mishārī ibn Suʿūd ibn ʿAbd al-ʿAzīz ibn Muḥammad ibn Saʿūd, one of the amirs of Āl Saʿūd in Najd. He was among the leaders who fled from Egypt, and among those whom Ibrāhīm Pasha exiled there. The emirate devolved to him after his brother ʿAbd Allāh ibn Suʿūd. His residence was in al-ʿĀriḍ, after al-Dirʿiyyah was destroyed. (d. 1235 AH). See his biography in Tārīkh Mulūk Āl Saʿūd, p. 17; Qalb Jazīrat al-ʿArab, p. 343; Ṣaqr al-Jazīrah, 1/66–67; al-Aʿlām by al-Ziriklī, 7/226.

So Mishārī resisted him, as he was more entitled to rule than him. But Ibn Muʿammar captured him and handed him over to the Turkish camp, who imprisoned him until he died in prison in 1235 AH (1).

After Turkī learned that one of Āl Muʿammar had seized his cousin Mishārī ibn Suʿūd and handed him over to the Turks, who then killed him in prison, he came out of hiding, entered al-ʿĀriḍ, and disputed with Ibn Muʿammar for a time and fought him. But Ibn Muʿammar was killed by his own cousin (1). Thus the way was cleared for Turkī, and he assumed power in his place (2). In the year 1236 AH, Ḥusayn Bek and Abūsh Āghā, together with soldiers from the Ottoman state, came to al-Riyāḍ and besieged Turkī in his palace. He managed to escape at night and resided in the town of al-Ḥulwah in Najd (3).

In the year 1237 AH, Ibrāhīm Kāshif raided the tribe of Subayʿ at al-Ḥāʾir, but he was defeated; he was killed along with three hundred men. The Ottoman state then dispatched Abū ʿAlī al-Bahlūlī in his place, with six hundred men, and he settled in al-Riyāḍ (4).

In the year 1240 AH, the power of Imām Turkī grew strong. He marched against al-Riyāḍ, in which were stationed the Egyptian and Turkish forces in Najd (5). He besieged the garrison there until its commander, Abū ʿAlī al-Bahlūlī, agreed to the withdrawal of the soldiers from al-Riyāḍ, their return to their homeland, and the granting of amnesty to all who had fought alongside them. This was accomplished. Then he appointed his cousin Mishārī ibn Nāṣir ibn Mishārī ibn Suʿūd as amir over al-Riyāḍ, until Imām Turkī could settle his affairs (2).

He then campaigned against al-Aḥsāʾ and al-Qaṭīf, conquering them, subduing some of the Bedouins, and bringing many villages and towns under his authority. Tribal leaders also joined him after seeing that Najd had submitted to him. He returned to al-Riyāḍ, rebuilt it, fortified it with walls, and made it his seat of rule in 1240 AH. From that day, al-Riyāḍ became the capital, and it has remained so to this day (3).

With his rule, authority among Āl Saʿūd passed from the descendants of ʿAbd al-ʿAzīz ibn Muḥammad to the descendants of his brother ʿAbd Allāh ibn Muḥammad, and it has remained with them to this day (4).

Source: ʿUyūn al-Rasāʾil wa-al-Ajwibah ʿalā al-Masāʾil

by ʿAbd al-Laṭīf Āl al-Shaykh (d. 1293 AH)

Part One: The Study

Chapter One: The Author’s Era and His Life

Section One: The Author’s Era

First Topic: The Political Situation

Volume 1, pp. 35–38

During this period, the Arabian Peninsula witnessed significant political changes, especially in the central regions (Najd) where the rule of Āl Saʿūd had been shaken after the destruction of al-Dirʿiyyah in 1233 AH at the hands of Ibrāhīm Pasha, the commander of the Ottoman-Egyptian campaign. This event brought about a vacuum of authority and power struggles among the local amirs and tribal leaders.

Following the fall of al-Dirʿiyyah, the Ottomans sought to establish their influence in Najd, relying on military garrisons stationed in major towns, along with alliances with certain tribal leaders who sought personal gain or protection under the Ottoman name. However, this dominance was unstable, as the tribes and local populations did not submit fully to the foreign authority, and resistance movements continued to arise.

Among the most significant events of this period was the emergence of Imām Turkī ibn ʿAbd Allāh ibn Muḥammad ibn Saʿūd, who was able to restore power to the family of Āl Saʿūd after years of dispersal and persecution. He established his base in al-Riyāḍ around the year 1240 AH, after expelling the Egyptian-Turkish garrisons, and rebuilt the town, fortifying it and making it the new capital of his rule. From that time onward, al-Riyāḍ remained the center of political authority for the Saudi state.

The second Saudi state thus began, under the leadership of Imām Turkī, marking a new stage in the history of Najd and the Arabian Peninsula. His reign was characterized by efforts to reunify the scattered regions of Najd, extend authority over al-Aḥsāʾ, al-Qaṭīf, and parts of the surrounding tribal territories, and establish relative stability after years of turmoil.

This era was also marked by the continuation of political struggles between the Saudi rulers and rival factions, particularly some members of Āl Muʿammar and other local chiefs who attempted to exploit the weakened state of affairs for their own power. Nonetheless, with the growing strength of Imām Turkī, and later his son Fayṣal ibn Turkī, the Saudi leadership was able to consolidate its rule and establish a more stable government compared to the turbulent years that followed the first state’s collapse.

Thus, the political situation during the author’s time was one of revival and reestablishment for the Saudi authority in Najd, following a period of foreign intervention, internal division, and great upheaval in the Peninsula.

Regarding Ikhwan and their Aqeedah we already covered it in t.me/UsudalHaqq as their reference is Sayyid Qutb LA.

Anything regarding Shiism is already discussed in t.me/truthonshiism and it shows their infidelity (kufr) and treachery, lies, and covet secret animosity towards us Ahlul-Sunnah.

And yes any one who does not takfir them is a kafir indeed. And the four Imams are quoted in the channel along with many other scholars saying the same thing (they are infidels).

Regarding the nullifier of Islam of not takfiring the kafir it means not takfiring the Christian and the Jew and who has clear cut kufr with hujjah. Daniel is refusing to do so on Khomenei let’s say as hujjah was established on him, so…

Regarding the quote of al Durar 128/10 of beautifying shirk and takfiring who does it, it is to those who do so after the hujjah has been established and they persist.

Regarding Sheikh Saleh Fawzan’s “refusal”…he repetitively uses the same video to mock Ahlul-Sunnah. He simply and apparently tells the man NOT to delve into takfir and he is not REQUIRED to do such a thing and is required to pray and fast and so on and forth. But takfiring? He does. And even is suspected to be a secret takfiri. Anyone watching Sh. Fawzan knows this and this isn’t a praise for takfiris but rather to show the manipulation of Danial.

Also, Sh. Ibn Baz takfired The Alawites and the Nusayri regime. Am sure he doesn’t do his own research but his team does it for him.

Regarding talking of Farid to rulers privately:

On the authority of ʿIyāḍ ibn Ghanm (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said:

“Whoever wants to advise someone in authority regarding a matter, let him not do so publicly. Rather, let him take him by the hand and advise him privately. If he accepts it, then that is good; otherwise, he has fulfilled his duty.”

Narrated by Imām Aḥmad and Ibn Abī ʿĀṣim in Kitāb as-Sunnah, and authenticated by al-Albānī.

And from the later scholars, Imām Muḥammad ibn ʿAbd al-Wahhāb said in ad-Durar as-Saniyyah (9/121):

“The overall principle in all this is: if a wrongdoing is committed by an emir or anyone else, he should be advised gently and privately—without making it public or exposing him.”

Regarding sacrificing for other than Allah:

حُرِّمَتۡ عَلَیۡكُمُ ٱلۡمَیۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّیَةُ وَٱلنَّطِیحَةُ وَمَاۤ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّیۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُوا۟ بِٱلۡأَزۡلَـٰمِۚ ذَ ٰ⁠لِكُمۡ فِسۡقٌۗ ٱلۡیَوۡمَ یَىِٕسَ ٱلَّذِینَ كَفَرُوا۟ مِن دِینِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِۚ ٱلۡیَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِینَكُمۡ وَأَتۡمَمۡتُ عَلَیۡكُمۡ نِعۡمَتِی وَرَضِیتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِینࣰاۚ فَمَنِ ٱضۡطُرَّ فِی مَخۡمَصَةٍ غَیۡرَ مُتَجَانِفࣲ لِّإِثۡمࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ﴿ ٣ ﴾

• Sahih International:

Prohibited to you are dead animals,[1] blood, the flesh of swine, and that which has been dedicated to other than Allāh, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars,[2] and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allāh is Forgiving and Merciful.

Al-Māʾidah, Ayah 3

And Sulayman ibn Abdul-Wahhab’s so called book is a mere attribution to him as it does not make sense for his brother to make that book!

A Letter from Shaykh Sulaymān ibn ʿAbd al-Wahhāb Accepting the Salafi Daʿwah

In the Name of Allah, the Most Merciful, the Most Compassionate.

From Sulaymān ibn ʿAbd al-Wahhāb to the brothers Aḥmad ibn Muḥammad al-Tuwayjirī and Aḥmad and Muḥammad, the sons of ʿUthmān ibn Shabānah. Peace be upon you and the mercy of Allah and His blessings. To proceed:

I praise Allah to you, there is no god but He, and I remind you of what Allah has bestowed upon us and upon you of knowing His religion and knowing what His Messenger ﷺ brought from Him, and what He showed us thereby after blindness and saved us from misguidance. I remind you also of what happened when you came to us in al-Dirʿiyyah, of your recognition of the truth in its reality, your rejoicing in it, and your praise of Allah who saved you. This has been your habit in all your sittings with us, and everyone who came to us praised Allah and praised you. Praise be to Allah for that.

I also wrote you two letters before this one, reminding and urging you. But, O my brothers, you know what has occurred from us of opposing the truth and following the paths of Satan, and our striving to turn people away from following the paths of guidance. And now you know, there remains for us only a little of our deeds, a few days, and breaths that are numbered. The hope for us is that we present to Allah and act upon guidance more than we acted upon misguidance, and that this be for Allah alone, without partner, not for anything else.

Perhaps Allah may erase from us the sins of what has passed and of what remains. And you know the greatness of striving in the path of Allah, and how much it expiates sins; that jihad is with the body, the tongue, the heart, and wealth. You understand the reward of one by whom Allah guides a single man. What is required of you is greater than what you do now: that you rise for Allah with true resolve, that you clarify the truth as it is, that you declare openly and clearly what you were upon before of error and misguidance. O my brothers, Allah, Allah! The matter is greater than that! If we were to go out crying aloud to Allah in the open plains, and people regarded us as fools and madmen for that, it would not be too much from us.

And you are the leaders of religion and worldly affairs in your place, more honored than the shaykhs, and the common folk all follow you. So praise Allah for that, and do not busy yourselves with obstacles. And you understand that the one who commands good and forbids evil must necessarily see what he dislikes, but I direct you in that to patience, as was related from the righteous servant in his counsel to his son. None has more right that you love for Allah, hate for Allah, show loyalty for Allah, and show enmity for Allah.

You will find that satanic matters arise in this: that some people ascribe themselves to this religion, and perhaps Satan casts to you that this person is not truthful, that he has a worldly motive. But this is something only Allah knows. So if someone manifests good, accept it from him and show loyalty to him; and if someone manifests evil and turning away from the religion, then oppose him and hate him, even if he is a beloved one.

The sum of the matter in this is that Allah created us for His worship alone, without partner. And from His mercy He sent us our Messenger who commands us with what He created us for and clarifies to us His path. The greatest thing He forbade us from is shirk with Allah, and enmity and hatred of its people, and clarifying truth and clarifying falsehood. Whoever adheres to what the Messenger came with is your brother, even if most hateful. Whoever turns aside from the straight path is your enemy, even if he is your father or brother.

This is something I remind you of, though, praise be to Allah, I know you already know what I mentioned. Still, you have no excuse to refrain from full clarification, leaving no confusion, and to remind yourselves in your gatherings of what happened from us and from you in the past, and to stand with truth more than your standing with falsehood. None has more right than that, and you have no excuse, for today—religion and worldly authority are, praise be to Allah, united in this.

So remind yourselves of what you were upon before in worldly matters: of fear, harm, and the dominance of oppressors and wicked ones over you, until Allah removed all that through religion and made you leaders and chiefs. Then also of what Allah bestowed upon you of religion.

Look to one single matter: from what we are upon of ignorance is that we apply the rulings of Islam upon the Bedouins, though we know the Companions fought the apostates, most of whom professed Islam and some of whom performed its pillars. And though we know that whoever denies a single letter of the Qurʾān is a disbeliever, even if he is devout in worship; that whoever mocks the religion or any part of it is a disbeliever; that whoever denies a ruling upon which there is consensus is a disbeliever; and other such nullifiers of faith—all of this is present among the Bedouins and more, yet we apply to them the rulings of Islam, following imitation of those before us without proof.

So, O my brothers, reflect and remember this principle—it will guide you to even more. I have spoken at length with you out of my confidence in you, that you do not doubt in anything that you are cautious of. My counsel to you and myself, the foundation of this, is that your constant practice in night and day be crying to Allah, that He protect you from the evils of yourselves and the bad consequences of your deeds, that He guide you to the straight path upon which were His messengers, prophets, and righteous servants, and that He protect you from the misleading trials.

For truth is clear and manifest, and what is there after truth except misguidance? O my brothers, Allah, Allah! The people around you follow you in good and evil. If you do what I mentioned to you, no one will be able to accuse you of evil, and you will become like beacons guiding the lost. Allah, Exalted is He, is the One asked to guide us and you to the paths of peace.

The shaykh and his family, and our family, are well, praise be to Allah, and they greet you. Convey our greetings to those dear to you. Peace, and prayers be upon Muḥammad. O Allah, forgive the writer, his parents, his offspring, and whoever looks into this letter and supplicates for him with forgiveness—for the Muslims, men and women, all of them.

Response from Aḥmad al-Tuwayjirī, Aḥmad ibn ʿUthmān, and Muḥammad ibn ʿUthmān

In the Name of Allah, the Most Merciful, the Most Compassionate.

Praise be to Allah, Lord of the worlds, and may blessings be upon our master, the master of the messengers.

From his writer, the poor servant in need of Allah, Aḥmad al-Tuwayjirī, and Aḥmad ibn ʿUthmān and his brother Muḥammad, to the one upon whom Allah has bestowed and upon us by following His religion and imitating the guidance of Muḥammad ﷺ, His Prophet and His trustworthy one: our brother Sulaymān ibn ʿAbd al-Wahhāb. May Allah increase us and him in piety and faith, and protect us and him from the whisperings of Satan. Peace be upon you and the mercy of Allah and His blessings.

After conveying the greetings of the Shaykh and his family, and ʿAbdullāh and his brothers:

Your letter of advice reached us—may Allah make you among the leaders who guide by His command, those who call to Him and to the religion of His Prophet ﷺ. We praise Allah who opened for us and guided us to His religion, turned us away from shirk and misguidance, saved us from falsehood and misleading innovations, and showed us pure Islam, free from the impurities of shirk.

Indeed Allah has favored us and you, to Him belongs all bounty and grace, by what He enlightened us with of following His Book and the Sunnah of His Prophet ﷺ, and turning us away from the way of those who went astray and led others astray without proof. We ask Him to forgive us and you, and to increase us in faith.

For indeed we engaged in the past in turning away from the truth, repelling it, committing falsehood, and supporting it—out of ignorance and imitation of those before us. Thus it is due upon us that we stand with the truth in true resolve more than we stood with falsehood in our ignorance and misguidance.

So it is hoped and required from us and from you and from all our brothers to provide complete clarification, lest any who follow our past deeds be deceived by our ignorance; and that we hold fast to what has become clear and manifest from the light of Islam, and to what Shaykh Muḥammad – may Allah have mercy upon him – clarified of the law of the Prophet ﷺ.

For indeed we had opposed Allah and His Messenger, followed the way of error and misguidance, called to the path of Satan, cast the Book of Allah behind our backs in ignorance and hostility, and strove to block the path of Allah and His Messenger. We followed every devil, out of blind imitation and ignorance of Allah. There is no might nor power except by Allah.

Our Lord, we have wronged ourselves. If You do not forgive us and have mercy on us, we will surely be among the losers. There is no god but You, glory be to You, indeed we were among the wrongdoers.

Thus it is obligatory upon us—now that Allah has granted us knowledge of the truth—that we stand with it more and more, that we openly declare to the people that we were upon falsehood in the past, and that we stand for truth in pairs and individuals, relying upon Allah. Perhaps Allah will accept our repentance, protect us from the evils of ourselves and our deeds, guide us to the ways of peace, and make us among those who call to guidance, not among those who call to the Fire.

So we praise Allah—there is no god but He—who bestowed upon us this Shaykh in the end of this age, and made him, by His permission and grace, a guide for the confused wanderer. We ask Allah the Exalted to preserve him for the Muslims, protect him from the evil of every envier and aggressor, bless his days, make Paradise his abode and dwelling, and benefit us by what he clarified.

Indeed he clarified the religion of Muḥammad ﷺ despite the nose of every denier; he became a banner of truth when its signs were obliterated, a lamp of guidance when its markers were effaced; Allah extinguished by him shirk after it had prevailed, when idols were worshiped purely without concealment. He has never ceased, Allah being pleased with him, to call out: O people, come to the religion of your Prophet whom you once believed in Allah and the Last Day. None rejected him except because he says: O people, worship your Lord and give Him His due, the One who created you for that purpose, and created for you what is in the heavens and what is in the earth, all from Him.

Allah the Exalted said: {And I did not create jinn and mankind except to worship Me} [51:56], and He said: {And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid ṭāghūt’} [16:36], and He said: {And the mosques belong to Allah, so do not call upon anyone with Allah} [72:18], and He said: {And if they dispute with you, say: I have submitted my face to Allah, and those who follow me} [3:20].

Submission of the face is directing worship. So if one calls upon other than Allah, or directs to other than Allah, or vows to other than Allah, or seeks aid from other than Allah, or relies upon other than Him, or seeks refuge in other than Him—this is worship of the one he intended by that, and this is major shirk.

And we bear witness to that. We stood with its people for thirty years. We opposed those who called to pure tawḥīd with the most severe enmity—an enmity after which there is no enmity.

Thus it is obligatory upon us today to support Allah, His religion, His Book, and His Messenger, and to disavow shirk and its people, oppose them, and strive against them with hand and tongue. Perhaps Allah will accept our repentance, have mercy on us, and conceal our disgraces.

What is even worse is the Bedouins who do not adhere to the religion of truth: they do not pray, nor pay zakāt, nor distribute inheritance, nor have valid marriages, nor any rulings of Allah and His Messenger that they follow clearly. Yet we say: they are our Muslim brothers! Glory be to You, this is a great slander and a contradiction to what the Messenger of Allah brought!

We say: there is no dispute that tawḥīd must be in heart, tongue, and deed. If any of this is absent, the man is not Muslim. If he knows tawḥīd but does not act upon it, he is a stubborn rejecter like Pharaoh and Iblīs. If he acts outwardly upon tawḥīd without understanding or believing it in his heart, he is a hypocrite, worse than a disbeliever. May Allah protect us and you from disgrace on the Day when secrets are laid bare. [86:9]

So it is obligatory upon us and upon whoever advises himself to do the deeds that will save his soul: to worship Allah and not worship other than Him. Worship is the right of Allah upon His servants; none shares in it—not an angel brought near nor a prophet sent, let alone the lowly and the devils.

It is the right of Allah that we turn to Him night and day, secretly and openly, in solitude and in open plains. Perhaps He will accept our repentance, pardon what has passed, and protect us from misleading trials.

For truth, praise be to Allah, is clear and manifest. What is there after truth but misguidance? There is no might nor power except by Allah. And may blessings be upon our master Muḥammad, his family, and his Companions in abundance, until the Day of Judgment.

End of Correspondence

Source: سليمان بن سحمان (ت 1349هـ), Kashf Ghayāhib al-Ẓalām ʿan Awḥām Jalā’ al-Awahīm — رسالة من الشيخ سليمان بن عبد الوهاب في قبوله الدعوه السلفية

And

The Position of Sulaymān ibn ʿAbd al-Wahhāb Regarding the Call of His Brother, Imam Muḥammad ibn ʿAbd al-Wahhāb

Sulaymān ibn ʿAbd al-Wahhāb’s Position

Regarding the call of his brother Imam Muḥammad ibn ʿAbd al-Wahhāb, he was the elder brother of Shaykh Muḥammad, and it appears that from childhood Sulaymān observed the care, favor, and attention his brother received from their parents, due to his intelligence, insight, and status. This fostered a sense of rivalry between them. Although the spirit of religion known in Muḥammad and his inclination towards lofty matters and family ties initially softened Sulaymān’s feelings, over time, as Muḥammad rose and excelled, Sulaymān’s attitude transformed into burning envy, which led him to act against his brother by all possible means, even resorting to dishonorable methods.

Envy is the disease that caused Adam, peace be upon him, to fall before Satan. Thus, Sulaymān ibn ʿAbd al-Wahhāb envied his brother, even conspiring against him with other conspirators. He plotted with opposing scholars during the “Harmalā’ Revolt” and connected with the people of al-ʿUyainah, inciting them to revolt against Imam Muḥammad ibn ʿAbd al-Wahhāb and his call, and to break obedience.

Muḥammad ibn Aḥmad al-ʿAqīlī says:

“He did not limit himself to plotting and incitement, but also took it upon himself to write a long letter to the people of al-ʿUyainah, in which he attacked the Salafi creed, contradicted his brother’s views, refuted his statements, emphasized excommunicating the dissenters and fighting the apostates, and sent the letter with a person known as ‘al-Khuwayṭir.’ “

He authored a treatise entitled Fasl al-Khiṭāb fī al-Radd ʿalā Muḥammad ibn ʿAbd al-Wahhāb [Decisive Statement in Refuting Muḥammad ibn ʿAbd al-Wahhāb], the effects of which caused the people of Harmalā’—followers of the call—to recede. The impact of the book did not stop there; it spread to al-ʿUyainah, causing suspicion and doubt among some self-proclaimed scholars there about the authenticity and truth of the call.

Shaykh ʿAbd al-Raḥmān ibn ʿAbd al-Laṭīf states:

“At first, Sulaymān was opposed to his brother, Shaykh Muḥammad, and resisted the call to monotheism—out of envy and injustice. He authored a treatise opposing the call to monotheism and refuting his brother, which the enemies of monotheism titled and published as ‘al-Ṣawāʿiq al-Ilāhiyyah fī al-Radd ʿalā al-Wahhābiyyah’ [Divine Thunders in Refuting the Wahhabis], printed under this title in 1328 AH.”

Ibn ʿUthaymīn remarks:

“Sulaymān’s activity was not confined to his town, Harmalā’; he also exerted effort to convince the people of al-ʿUyainah to rebel against the call and its state. His means was sending them a letter containing views contradicting his brother Muḥammad in matters of creed.”

The enemies of the blessed call exploited Sulaymān ibn ʿAbd al-Wahhāb’s opposition, praising and amplifying it, opening every door and paving the way for Sulaymān’s call. They inflamed hostility between the two sides. His book, al-Ṣawāʿiq al-Ilāhiyyah fī al-Radd ʿalā al-Wahhābiyyah, was printed many times.

Many other letters opposing the call were also written, such as a letter on the ruling of intercession to Muḥammad Ḥusaynayn Makhlūf, al-Naqūl al-Sharʿiyyah fī al-Radd ʿalā al-Wahhābiyyah by Ḥasan al-Shuṭay, and al-Mishkāh al-Muḍī’ah fī al-Radd ʿalā al-Wahhābiyyah by Ibn al-Suwaid. These works were embellished with lies and falsehoods.

Sources:

• Muḥammad ibn ʿAbd al-Wahhāb, p. 61
• Aḥmad ibn ʿAbd al-ʿAzīz al-Ḥuṣayn (Contemporary), The Call of Imam Muḥammad ibn ʿAbd al-Wahhāb is Salafi, Not Wahhabi, Chapter 18: Fabrications and Doubts Regarding the Call of Imam Muḥammad ibn ʿAbd al-Wahhāb ﷺ, Section 14: Tenth Falsehood – Imam Muḥammad ibn ʿAbd al-Wahhāb’s Position Regarding the Ottoman Caliphate.