And they called to sectarianism (furqah) and Allaah, the Mighty and Majestic, forbade sectarianism. Some of them declared others to be disbelievers. And everyone called to his own opinion and to calling those who disagreed with him disbelievers. So the ignorant people, the rabble and those having no knowledge went astray. They caused the people to become greedy for the things of this life and to fear worldly punishment. So the people followed them upon fear regarding their religion and out of hope for what they possessed from this world.[1]
His saying, “And they called to sectarianism and Allaah, the Mighty and Majestic, has forbidden sectarianism.”Allaah has forbidden sectarianism, splitting; al-furqah. So He said:
ولا يخرج أحد من أهل القبلة من الإسلام حتى يرد آية من كتاب الله عز وجل أو يرد شيئا من آثار رسول الله صلى الله عليه وسلم أو يصلي لغير الله أو يذبح لغير الله وإذا فعل شيئا من ذلك فقد وجب عليك أن تخرجه من الإسلام فإذا لم يفعل شيئا من ذلك فهو مؤمن ومسلم بالاسم لا بالحقيقة
And no one from the People of the Qiblah leaves Islaam unless he rejects an aayah from the Book of Allaah, the Mighty and Majestic or rejects anything from the narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam or praise to other than Allaah or sacrifices for other than Allaah. So, if he does any of that then it is binding upon you to expel him from Islaam and if he does not do anything from that then he is a believer and a Muslim in name, even if not in reality.
والصلاة على من مات من أهل القبلة سنة والمرجوم والزاني والزانية والذي يقتل نفسه وغيره من أهل القبلة والسكران وغيرهم الصلاة عليهم سنة
And to pray over whoever dies from the People of the Qiblah is the Sunnah and over the one who has been stoned to death and the male fornicator and the female fornicator and the one who commits suicide and other than him from the People of the Qiblah and the drunkard and other than them, the funeral prayer over them is the Sunnah.
This is just as has preceded that whoever manifests eemaan and Islaam, we pray funeral prayer over him and he is from the People of the Qiblah and they are those who pray towards the Ka’bah (the direction of prayer of the Muslims), those people we deal with them in accordance with what is apparent so we judge them to be Muslims and we treat them as we treat the Muslims whilst they are alive and when they are dead.
واعلم بأن الدنيا دار إيمان وإسلام وأمة محمد صلى الله عليه وسلم فيها مؤمنون مسلمون في أحكامهم ومواريثهم وذبائحهم والصلاة عليهم ولا نشهد لأحد بحقيقة الإيمان حتى يأتي بجميع شرائع الإسلام فإن قصر في شيء من ذلك كان ناقص الإيمان حتى يتوب واعلم أن إيمانه إلى الله تعالى تام الإيمان أو ناقص الإيمان إلا ما أظهر لك من تضييع شرائع الإسلام
And know that this world is an abode of eemaan (true faith) and Islaam and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to rulings, inheritance, slaughtering animals and with regard to praying the funeral prayer over them. And we do not bear witness for any of them that he is a true believer unless he fulfils all of the duties of Islaam. So if he neglects any of that then he will be deficient in eemaan until he repents and you should know that his eemaan is left to Allaah, the Most High, to judge whether he is complete in eemaan or incomplete in eemaan unless he manifests to you neglect of the Islaamic duties.
And know, that there is to be no obedience to any human in disobedience to Allaah, the Mighty and Majestic. And whoever is from the people of Islaam then do not bear witness (of Paradise or the Fire) for him on account of his having done a deed, whether good or bad, since you do not know what his deeds will be concluded with at the point of death. You hope for Allaah’s Mercy for him and you fear for him (because of his sins). You do not know what is destined for him at the point of death with regard to his repenting to Allaah and what Allaah may bring about for him at that time if he dies upon Islaam. You hope for (Allaah’s) Mercy for him and you fear for him because of his sins. And there is no sin except that the servant may repent from it.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
Title of the Post is taken from the Shaykh Fawzan’s explanation of the Point.
131. And we do not declare anyone from the people of the Qiblah to be Unbelievers because of a sin – as long as the person does not consider the sin to be lawful.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the next related point 125. As long as they acknowledge that which the Prophet came with, and as long as they believe him in whatever he said and informed of. (Listen here)
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By ShaykhSaalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
The Explanation of the Creed of the Salaf, by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.
Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)
[The below is the Text from the Book]
Chapter 14: We do not Call a Muslim an Unbeliever Due to his Sins
[100] Ahl us-Sunnab believe that if a Believer commits sins, however small or large they may be, he does not become an unbeliever. If he leaves this world without making any repentance from them and he dies upon Tawheed and Ikhlaas, then his affair is entirely up to Allaah, The Most Mighty and The Most Majestic. If He wills, He may forgive him and enter him into Paradise on the Day of judgement, safe and sound without being afflicted by the fire and without being punished for his perpetration of the sins.
Some of the Takfeeris make takfeer of themselves (i.e. declare themselves disbelievers). One of the brothers who was in Afghanistan informed me that he sat next to one of them one time while this Takfeeri was busy making takfeer (of people). Then all of a sudden that Takfeeri called him, so he said: What do you want?” So he (the Takfeeri) said: “I have committed kufr (disbelief)!”
Answer: Yes, they make takfeer on themselves and they make takfeer on one another. I would like for my brothers in Islaam to refer to the book: “Al-Farq bainalFiraq” and the book “Al-Milal wan-Nihal” of ash-Shahrastaanee, as well as “AlFasl” of Ibn Hazm. So perhaps four or five of them may sit in one gathering and they will not get up from that meeting except that one of them has made takfeer of another.
The definition of the people who adhere and ascribe to this methodology:
The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:
1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.
And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.
2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.
3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.
Shaykh Ibn ‘Uthaymeen about the Arab rulers (exclusive, detailed Fatwâ)
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (51 B)
Reference: Darulhadith.com
Translation and Video by aFatwa.com (site is down)
Question: There is a matter it is written much about and it goes by the name “Ahl-us-Sunnah wal-Jamâ’ah” while in fact it is the methodology of Khawârij. We would like to confirm this matter with you. It is namely about the general legislation the rulers are judged by. They argue with your Fatwas in “al-Majmû’ ath-Thamîn” and that this deed is clear disbelief since it is about Tabdîl, replacement. This opinion is also attributed to Shaykh Muhammad bin Ibrâhîm [Âl ash-Shaykh] (rahimahullâh). In order for the answer to be explicit and clear, the question goes as follows; does one take into consideration the factors that hinder from Takfîr or the Iqâmat-ul-Hujjah which Ahl-us-Sunnah wal-Jamâ’ah put as a condition for the one who rules by a general legislation rather than the law of Allâh?
Shaykh Ibn ‘Uthaymîn: A factor that hinders from Takfîr shouldn’t exist when a person performs a disbelieving deed [I.e. if we are to do Takfîr]. It is therefore mentioned in the authentic Hadîth when the prophet (sallâ Allâhu ‘alayhi wa sallam) was asked if they should fight against the rulers that he said:
“Except if you see clear and explicit disbelief of which you have proof from Allâh.”
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.
Question:
If someone makes a statement of kufr or opposition to the Sunnah and he is a practicing Muslim, can we say he is a kafir?
Answer:
If a person commits an action of kufr or says a statement of kufr, then this person in particular can only be called a kafir only after certain criteria are met. These criteria include:
1. The conditions must be fulfilled that the action and/or statement is kufr and entails kufr.
2. It is necessary to check if there exist certain impediments that prevent the imputing of kufr on this particular person.
Actions and/or statements of kufr can be declared in general as such, however making them applicable on a specific person requires fulfilling the conditions and removing the impediments pertaining to takfeer. This is such because there may be causes which would prevent from imputing kufr on a particular person.
Moreover, it is not left for anyone to indulge in takfeer as this is the right of Allaah, (subhannahu wa ta’ala), and is a very grave matter to the extent that if you impute kufr on a person incorrectly, then the kufr may return on you; this applies to imputing kufr on the common Muslim as well as the rulers. The Prophet (sallallaahu ‘alayhi wa sallam) commanded the Muslim in the authentic hadith: “Say that which is good or stay silent.”
If this is for general matters, then what about takfeer? Then, by all means, it is necessary to refrain from indulging in this matter and leave it to the grand and reliable scholars of Islaam. They are the ones who can deduce the correct rulings vis-à-vis the kufr of a specific person. Similarly, this is not a matter for even the senior students of knowledge to take part in openly.
It seems nowadays that most people have nothing else to do but speak about the hukaam (the leaders) [1] and takfeer, day and night, in dreams and in awakness. If we claim to be on the path of the salaf (the righteous predecessors), then Muslims should not engage themselves in this matter. Regrettably, most common Muslims make analysis of the whole world political affairs and make judgments with ease and little fear of Allaah (subhannahu wa ta’ala). However, none of this is the business of the common Muslim. Their involvement in these matters can only aggravate situations and cause disunity. Some argue that, “Politics is from Islaam; Islaam and politics are the same.” They come through these doors. When you ask them about politics, you will find they read twelve newspapers, watch all the satellite news channels, and sit in countless circles, day and night, analyzing politics and so-called current affairs. This is what they consider as “politics”! At the very least, this is counterproductive and not beneficial for the person who will be responsible for every minute of his life, which he is required to fill with what is good and beneficial. The legislative policies in Islaam are the true “politics.” And this is not for the common Muslims to deal with, not to mention the “media” politics, filled with lies, counter-lies, endless analysis, deceptive statements, emotional speeches, etc. I ask Allaah (subhannahu wa ta’ala) to teach us all that which is beneficial and to save us from all that is evil. Aameen.
All Praise is due to Allaah, and may Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.
Saleh As-Saleh
Original material transcribed from understand-Islaam.net
By Br. Abu Abdullah Al-Amreeki.
10-5-1427 AH
June 7, 2006
[1] Please listen to the “The Inverted Priorities” talk on understand-islam.net
All Praise is due to Allaah, and may the Allaah’s salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow their path until the Day of Resurrection. The title fitnah of Takfeer: The Trials and Tribulations associated with imputing kufr (disbelief) on Muslims (rulers or ruled), is one of the most dangerous fitan in our times.
This misleading thought has spread amongst many of the youth in the Muslim world, east and west, north and south. Many of these youths are greatly motivated by their emotions and their vigilant care concerning the deen. As such, they took many of that which they received from the followers of desires. These followers of desires have renewed the principles and thoughts of the early Khawaarij (dissidents) and have become an extension of them. This has led to declare takfeer on the Islamic societies at large and on all Muslim leaders, without exception. The consequences of this have been very terrible. Blood is being shed.
All praise is due to Allāh, and may prayers and peace be upon the messenger of Allāh and upon his family, his Companions, and whoever follows his guidance.
The Permanent Council of the Senior Scholars of the Kingdom of Saudi Arabia, during its forty-ninth meeting which convened in Taif beginning on 4/2/1419 Hijrah (corresponding to July 26, 1998), discussed and reviewed what seems to be prevalent in many Islamic countries of Takfīr (declaring fellow Muslims to be disbelievers) and bombings. Such concepts eventually develop into bloodshed and the devastation of structures. We have looked into the dangers of this matter and what results from it innocent souls being murdered, destroying wealth and property, terrorizing people, and infringing upon national safety and security. The Permanent Council felt it necessary to put forth a clarification and explain the ruling of this issue (Takfīr) as a way of showing sincere concern to Allāh and His servants and as a pardon to the non-Muslims residing in Muslim lands. We hope to thereby remove the doubts and confusion that may have crept into the understandings of some people. So we say, beseeching Allāh for correctness and success:
First, Takfīr is a legislative ruling that is to be referred back to Allāh and His messenger (صلّى الله عليه وسلّم). So, just like saying other things are permissible, forbidden, or obligatory are decisions for only Allāh and His messenger, likewise is the issue of Takfīr. And not everyone who may be described with disbelief, whether in statement or action, is considered to be an absolute disbeliever having left the religion.
All praise belongs to Allah, Lord of all the worlds. May His prayers and blessings be upon the final prophet, Muhammad, his family, his companions and all those who follow his way.
From amongst the greatest blessings of Allah (تعالى) upon this nation is that He has placed wisdom in the hearts of the people of knowledge, just as one of the Salaf said, “Whoever has many narrations, then he speaks with wisdom.”
And from amongst the people of knowledge of our time was the great Ḥadīth scholar, the jurist, the religious authority, Shaykh Muḥammad Nāṣir al-Din al-Albānī – may Allah have mercy on him.
The young people who have been tested and tried with committing Takfīr[2] and bombings have contradicted Islam in many different ways. And even one of them is sufficient as a sin for someone to commit, so what about committing all of them? This is a short collection of some of these things they do that Islam opposes along with the evidences showing the severity and danger of them.
“Near the end of time, a people will emerge, young in age and ignorant in intellect. They will speak with the best statements of creation, and they will recite the Quran but it will not reach beyond their throats. They will go through and out of the religion just as an arrow goes through its target. So if you meet them, fight and kill them because in killing them there is a reward with Allah on the Day of Resurrection for he who does so.” [2]
Today, many non-Muslims have entered the Arabian Peninsula for a specific set time (jobs, etc.). And many people from this country have also begun telling them about Islam, spreading offices throughout the Kingdom of Saudi Arabia called “Taw’iyyah al-Jāliyāt” or “Community Enlightenment” offices. This has been going on for a long time now, and because of it, many people have accepted Islam. According to a comprehensive report by the “Community Enlightenment” office in Buraidah, Qaseem (a city near Riyadh) for example, as many as fifteen thousand people entered Islam between 1407 (C.E. 1986) and the beginning of 1424 (C.E. 2003). And the completion of such people’s guidance, after Allāh guided them to Islam, is that they meet sincere and righteous callers to peace and well-being, those who teach them the understanding of the religion according to the righteous predecessors, those far removed from evil innovations and issues foreign to Islam.
Rebelling with the Sword and Performing TakfeerDue to Major Sins
Taken from ‘Al-Kabair’ The Major Sins
By Imaam ad-Dhahabi
Translated by Abbas Abu Yahya
The Major Sin – Forty-Nine
Allaah Ta’ala said:
<<… but transgress not the limits. Truly, Allaah does not like the transgressors. >> [al-Baqarah: 190]
Allaah Ta’ala said:
<< And whoever disobeys Allaah and His Messenger, he has indeed strayed in clear misguidance. >> [Ahzaab: 36]
316- The Prophet –sallAllaahu alayhi wa sallam– said: “Whoever says to his Muslim brother, O Kafir (disbeliever)!’ Then verily it returns to one of them.”[1]
There are many narrations which describe the Khawarij, and the people differed in performing Takfeer (taking people out of the fold of Islaam) upon them, since the Prophet –sallAllaahu alayhi wa sallam– said about them: “they will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them.“[2]
318 – The Prophet –sallAllaahu alayhi wa sallam– said about them: “They are the most evil of those killed under the sky, and the best person killed is the one who is killed by them.”[3]
So the Khawarij are the people of Bida’, they make it Halaal to take the blood of people, and they perform Takfeer. They performedTakfeer upon ‘Uthmaan and ‘Alee and of a group from the pre-eminent Companions- may Allaah be pleased with all of them.
319– Ishaaq al-Azzraq, on the authority of al-‘Amash, on the authority of Ibn Abu ‘Awfaa – radiAllaah anhu- who said:
I heard the Messenger of Allaah – SallAllaahu alayhi wa sallam – say: The Khawaarij are the dogs of the Hell-fire.[4]
320- Hashraj bin Nubaatata, said Sa’eed bin Jumhaan narrated to me that he said: I entered upon Ibn Abu ‘Awfaa and he was blind, and he said: who are you?
I said: Sa’eed bin Jumhaan.
He said: What happened to your father?
I said: The al-Azzariqa (who are a sect from the Khawarij) killed him.
He said: May Allaah kill the al-Azzariqa! Then he said: The Messenger of Allaah – SallAllaahu alayhi wa sallam – narrated to us that they are the dogs of the hell fire.
I asked: only the al-Azzariqa?
He said: All the Khawarij.[5]
321- Hammad bin Salama said: Abu Hafs narrated to us, that he heard Abdullah bin Abu ‘Awfaa say while they were fighting the Khawarij: I heard the Messenger of Allaah –sallAllaahu alayhi wa sallam– say: “Tooba (a tree in paradise) for the one who kills them and is killed by them.”[6]
Aqeedah Tahaawiyyah: Lesson 32 : Point [124]
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