Clarification of the doubts about the Hatib (ra)'s incident
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When Allah has deviated an individual there is no other to give him hidayah.
An individual who has not comprehended the basis of Islam; which is tawhid,
will undoubtedly have kufr in his life because he has not understood and grasp
the essance of deen. Even if an individual has some knowledge of tawhid he will
confuse haq and bateel and this confused state will make him like those
ignorants who look at beards as signs of Islam, be fooled and go astray. This
action of falling off track and going astray is an action of kufr. However,
ilm has a scale, a range and a method. The ignorant ones who claim to have the
most sufficient and reasonable knowledge are namely the sheikhs. These sheiks
have tried to prove their bateel aqidah; they have tried to use this bateel
aqidah in their advancement by abandonning the way of the Salaf and extracting
bidah. Regardless of the old scholars and imitating their own nafs, also by
embracing difficult situations and using them as their
excuse, they use the swamp of kufr they have fallen into as a stepping stone
to prove their aqidah. With the usul they have developed, they have opened a
new era and have almost left the modernists behind. It is awfully clear how
these comrades of the shaytan get their revelations from the same place and
perform ibadah to the same idol; shaytan. What a coincidence it is that the
servants of shaytan meet at the same location!
Throughout history shaytan and his comrades have approached the passengers of
this path from their rights. They have adorned bateel and have made the
deviated sects {Callers of Haakimiyyah -Al-Qudsiyya wa Taifatul Adavetulilhaq;
Murjiah of the time (mostly known as Saudi Salafis) and warriors of
deliverance the so called jihaadis-} (of today) go astray; just as the Sufis
had gone astray. These individuals have betrayed haq in various manners by Arab
racism or by idolizing their own fame, privilege and even the knowledge they
have attained. Many youth who had the inclination towards Islam have come
across these characters in this path of Islam and have been fooled by their
embellished speech. They have been fooled by their bulky works filled with
mixture of haq and bateel and never stopped to think of the shaytan who had
fallen into denial before his Rabb.
When one tries to speak with one of these ignorant individuals and youth, they
will find themselves to be belittled and theyll see that these individuals
exalt their so-called scholar. Even though they are named differently, without
knowing they are on the same path using the same method as the Sufis. These
movement of the deviated sects mentioned above has become the modern day
tasawwuf and like a tariqah. Their leaders have become the Sufi sheikhs and
they have become the Sufi murid. The Muslims who have attained the subjective
hidayah will notice the trick of the shaytan very quickly. The deficiency of
the muqallid murids (such as the jihaadi wannabe youth); is their lack of
knowledge before action. If they had attained knowledge they would not have
lacked to realize the one thousand and one kufr and the bateel usul of their
so-called scholars.
These individuals who have gone astray have made many claims regarding the hukm
of many matters. One of these claims regards the incident of Hatib bin Abi
Baltea (ra).
According to various narrations this incident had occurred between hijri 6th
and 8th years. The most acceptable date for this incident is that it happened
after the Treaty of Hudaibiyyah. After the Qurayshs broke the Treaty of
Hudaibiyyah, the Prophet (saw) started preparing for an invasion of Mecca. He
did not tell anyone, except a few close Companions; the goal of the expedition
and where the army of Islam would be directed. Hatib (ra) a companion wrote a
letter to the Kuffar of the Quraysh and notified them of the news of the
Prophet (saw), informing them about the Prophets (saw) plan to conquer Mecca.
He sent his letter with a lady. She had been a slave-girl of the Bani 'Abdul
Muttalib, and then after her freedom had adopted singing as her profession. She
complained of poverty to the Prophet (saw) and requested financial help. The
Prophet (saw) appealed to the Bani 'Abdul Muttalib and the Bani al-Muttalib and
satisfied her need. She had come to Madina and was
returning back to Mecca. Hatib bin Abi Balte'a (ra) met her and quietly gave
her a letter addressed to some of the Mecca chiefs and paid her ten dinars so
that she kept the secret and carried the letter to the addressees secretly.
Allah (awj) informed his Prophet (saw) about the letter and the Prophet (saw)
ordered 3 of his Companions (the Sahaba); Ali (ra), Az-Zubair (ra) and
Al-Miqdad (ra) to go and find her and take the letter from her. They went to
the place (Rawdat Khakh) where the Prophet (saw) had described to them. They
found her and they took the letter. And then the Prophet (saw) judged Hatib
(ra) to find out the reality of the incident. The Prophet (saw) said "Hatib has
told the truth." after hearing his defence he also added Hatib participated in
the battle of Badr, and who knows, perhaps Allah has already looked at the Badr
warriors and said, Do whatever you like, for I have forgiven you. The verses
of the Surah Al Mumtahina was revealed regarding this
incident and at the end of the case Hatibs (ra) excuse had been accepted. We
do not know any punishment Hatib (ra) had been given, other than this
beneficial incident Hatib was involved in (beneficial for all the Muslims
showing not to help the kuffar against Muslims) and the ayahs revealed which
gave clear orders about the hukm for the Mudhaharah and assisting/helping the
Kuffar against Muslims.
There are three doubts/claims which took place regarding the hukm of the
incident of Hatib.
The first doubt is that which: he assisted the Kuffar of Mecca, however, along
with that; the Prophet (saw) did not declare him a disbeliever/ kafir so this
proves that Mudhaharah (assisting and helping) to the Kuffar is not Kufr!
Those who assert this claim utilize the situation Hatib (ra) had fallen into
and ignore the fact that he had only sinned (took action of haram) and equate
his given hukm with those who become spies against Islam and help the kuffar
against Muslims. (A short refutation will take place in the following writing
regarding this doubt inshaAllah.) Refutations of this doubt and claims do take
place in many books of the scholars of Islam. Regarding this matter within the
contemporary books (although there is many kufr in these works) At-tibyan fi
kufri man aanil amrikan and hukmu ianatil kuffar alal muslimin, it has been
described in detail and this bateel opinion has been refuted.
The second doubt concerning this issue has been brought out by the Qudsiyya.
Shaykh Dr Sayfuddeen Al-Muwahhid in his work hukmu ianatil kuffar alal
muslimin tries to prove that it is kufr to become a spy against Islam and to
help the kuffar against the Muslims. He ignores the situations in which the
action of helping the kuffar against the Muslim and becoming a spy for them
becomes haram. (Our refutation for this theory will take place in the following
writing inshaAllah.)
The third doubt in the incident of Hatib (ra) is the view of, Abu Baseer
at-Tartousi, Abd al-Qadir Abd al-Aziz and Nasir al-Fahd and their likes; the
jihaadis. This third doubt and claim is that helping the kuffar against the
Muslim is kufr however as in the incident of Hatib b. Abi Baltea some excuses
are a barrier for takfir. Hatib b. Abi Beltea had performed an action of kufr
however due to his excuse he was not given the hukm kafir. This doubt is
actually a slander to the Sahaba; stating the performance of the action of kufr
and it is also slandering RasulAllah (saw); with the acceptance of this kufr
and not giving the hukm of kafir. They build their doubt on the answer of
RasulAllah (saw) to Umar (ra): Who knows, perhaps Allah has looked at the
warriors of Badr and said (to them), 'Do whatever you like, for I have forgiven
you. As seen, this third doubt and claim, which is the claim of the warriors
of deliverance, is much dangerous than the first two doubts.
Allah (swt) states: Allah forgiveth not that partners should be set up with
Him; but He forgiveth anything else, to whom He pleaseth; to set up partners
with Allah is to devise a sin most heinous indeed. (Al Qur'an, 4; 48 An Nisa
[Women])
After Imam Abu Butayn related the following from Sheikh ul Islam Ibn Taymiyya
whoever performs the action of shirk with no doubt is mushrik. He will be
invited to repent. If he has repented it is great, if not he will be killed he
said: With no doubt Imam Ibn Taymiyya in many places has clearified that an
individual who performs any action of shirk will be given the hukm of takfir.
Altough he had transported from the ijma of the Muslim he had not distinguished
the ignorant etc. Allah stated Allah forgiveth not (The sin of) joining other
gods with Him; but He forgiveth whom He pleaseth other sins than this: one who
joins other gods with Allah, Hath strayed far, far away (from the right). (Al
Qur'an, 4; 116 An Nisa [Women])
Allah also with the expression of Masih states:
Whoever joins other gods with
Allah, Allah will forbid him the garden, and the Fire will be his abode. There
will for the wrong-doers be no one to help. (Al Qur'an, 5; 72 Al Maeda [The
Table, The Table Spread])
Now whoever claims this avoidance to be particular to only the stuburn
(muannid) individuals and excludes the ignorant, the misinterpreters and the
imitators (muqallid) with no doubt will have opposed Allah (swt) and RasulAllah
(saw) and he will have separated from the path of the Muminoon. Moreover in the
books of the fuqaha, the section of the hukm of the murtad commences with the
following: Whoever performs the action of shirk to Allah
and they never limit
it with the muannid. In reality this is an open matter. Alhamdulillah. (Al
Intisar li Hizb il Muwahhidun. Abu Butayn, Al-Shaykh Abdullah ibn Abdurrahman,
Al Intisar li Hizb il Muwahhidun warRad alal Mujadil an il-Mushrikeen, 27
(Aqidat ul-Muwahhideen wa'r-red alad-Dullul wal Mubtedeen.)
Ignorance is not an excuse in the foundations of Islam (usuluddin) and only is
it accepted as an excuse in the matters not included in the bases of Islam and
included in the matters of second degree (furuuddin). (We will also inshaAllah
touch upon the matters which ignorance is accepted as an excuse in detail
under another heading later on.)
Hatib had never performed an action of kufr; on the contrary, he had performed
an action which is haram. It is openly kufr to help the kuffar against the
Muslim without an acceptable excuse however the action Hatib took is not
included in this class. The reason for this is because after his action it had
been clarified that he was not helping the kuffar against the Muslim yet, he
was condemned. We find out from RasulAllah (saw) that although he had performed
an action of haram he had been forgiven because he had attended Badr. This
means the claim of the warriors of deliverance that Hatib had performed an
action of kufr but was forgiven due to his attendance in Badr is incorrect.
Because an individual who performes the action of shirk or kufr is not forgiven
unless he turns and repents with pure intentions. The results of the
performance of the action of shirk or kufr does not change regardless of being
an attendent of Badr or not. This issue also will be explained in
detail below insha'Allah.
Now we will include the narrations given in the books of hadith and the
interpretations from the books of tafsir and conclude with the evidence of how
empty the assertions of the deviated groups mentioned before, really are.
Bukhari, Muslim, Ahmad, Abu Dawud, Tirmidhi, Nasa'i, Ibn Jarir Tabari, Ibn
Hisham, Ibn Hibban, Ibn Abi Hatim, Ibn ul Asir in Usd ul Ghabaa and al-Wahidi
in his Asbab al-Nuzul and others have related this incident on the authority of
several reliable transmitters. The most authentic of these narrations is the
tradition which `Ali (ra)'s secretary, 'Ubaidullah bin Abu Rafi', heard from
`Ali (ra) himself, and from him Hasan bin Muhammad bin Hanafiyah (ra), heard
and conveyed to the later reporters. In different traditions from different
narrators using different wordings; the incident has been reported but the
claim of all is one and the same. The commentators are in agreement, and Ibn
'Abbas, Mujahid, Qatadah, 'Urwah bin Zubair and others also have unanimously
reported, that Mumtahina 1 (or the first part of Mumtahina or the whole surah)
were revealed at the time Hatib bin Abi Balte'as incident occured. More
detailed information in the tafseer books can be found inshaAllah.
Narrated 'Ubaidullah bin Abi Rafi:
I heard 'Ali saying, "Allah's Apostle sent me, Az-Zubair and Al-Miqdad
somewhere saying, 'Proceed till you reach Rawdat Khakh. There you will find a
lady with a letter. Take the letter from her.' "So, we set out and our horses
ran at full pace till we got at Ar-Rawda where we found the lady and said (to
her). Take out the letter. She replied, "I have no letter with me." We said,
"Either you take out the letter or else we will take off your clothes." So, she
took it out of her braid. We brought the letter to Allah's Apostle and it
contained a statement from Hatib bin Abi Baltea to some of the Meccan pagans
informing them of some of the intentions of Allah's Apostle. Then Allah's
Apostle said, "O Hatib! What is this?" Hatib replied, "O Allah's Apostle! Don't
hasten to give your judgment about me. I was a man closely connected with the
Quraish, but I did not belong to this tribe, while the other emigrants with
you, had their relatives in Mecca who would protect their
dependents and property. So, I wanted to recompense for my lacking blood
relation to them by doing them a favor so that they might protect my
dependents. I did this neither because of disbelief not apostasy nor out of
preferring Kufr (disbelief) to Islam." Allah's Apostle, said, "Hatib has told
you the truth." Umar said, O Allah's Apostle! Allow me to chop off the head of
this hypocrite." Allah's Apostle said, "Hatib participated in the battle of
Badr, and who knows, perhaps Allah has already looked at the Badr warriors and
said, 'Do whatever you like, for I have forgiven you." (Bukhari Volume 4, Book
52, Number 251)
The incident of Hatib bin Abi Beltea can be analyzed from various views.
to be continued bi ithni'Allah...
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