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Category: Takfeer

They called to Sectarianism (Furqah) & Sunnah became a Stranger – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharh as-Sunnah : Lesson 54: Point 90D & 90E
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:(90D)

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]

[Souncloud Audio Link] 

Transcribed Audio:

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:

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ

And do not be like those who split up and differed after the clear signs had come to them. (Soorah Aali `Imraan (3), aayah 105)

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

And those who were given the scripture did not differ except after the clear truth had come to them.(Sooratul-Bayyinah (98), aayah 4)

So they differed and split not upon ignorance but rather upon knowledge; `ilm.

His saying, “And some of them declared others to be disbelievers,” The firaq (sects) started declaring each other to be disbelievers. And this is a sign which is manifest upon them. And this is a proof that they are all upon falsehood. As for the people of the truth and the people of the Sunnah then they do not declare each other to be disbelievers. Rather, they are friends and allies to each other, they love each other and they support each other and they advise each other. And likewise, they do not declare the other sects to be disbelievers except for what the Book and the Sunnah proves to be disbelief. Otherwise, it is the case that they (the people of sunnah) are justly balanced with regard to the matter of Takfeer. They do not declare anyone a disbeliever except for those whom the proof is established that he is a disbeliever and they are not hasty with regard to this matter.

His saying, “and each one called to his own opinion and to declaring those who disagreed with him to be disbelievers.” This is a sign of the people of misguidance. He, the Most High, said:

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ

So they split into parties and sects, each one following a separate book, every group rejoicing in what it was upon.(Sooratul-Mu·minoon (23), aayah 53)

Zuburan; meaning books. They authored books and this occurs. They author books to support their own position and their own party and they rejoice in what they are upon. And if they had just been upon ignorance then it could be hoped that they would return. However, they rejoice in what they are upon from falsehood and they believe it to be the truth. And this is a punishment from Allaah for them.

His saying, “So the ignorant people and the ra`aa` (the common rabble) and those who had no knowledge went astray.” They led the ignorant people astray and the rubble and those who had no knowledge. But as for the people of the truth and the people of knowledge then they are not affected by these sects and these misguidances because they know that it is falsehood.

His saying, “And they caused the people to become greedy for things of this world and they cause them to fear the punishment of this world.” That is from the means which they utilise in their trial that they give their followers some of the things, which they crave after.

His saying, “So the creation followed them therefore, upon fear with regard to their religion and upon hope with regard to what they had of this world.” Many of the people have love of this world so therefore, they will follow anyone who will give them anything from wealth even if he is upon falsehood as a result of their craving for wealth.

Point Continues 

Imaam Barbahaaree rahimahullaah said:(90E)

So the Sunnah and the people of the Sunnah were suppressed and innovations appeared and became widespread. The people committed disbelief in many ways, which they were not aware of. They applied analogy and considered the ability of the Lord, His signs, His rulings, His commands and His prohibitions according to their own intellects and opinions. So whatever accorded with their intellects, they accepted it and whatever ran contrary to their intellects, they rejected it. So Islaam became a stranger and the Sunnah became a stranger and the people of the Sunnah became strangers within their own homes.

 The Explanation:

His saying, “So the Sunnah and the people of the Sunnah became suppressed and innovations appeared and became widespread.” After the people of the Sunnah had been apparent in the quroon al-mufaddalah (most excellent generations) and the people of evil had been subdued, then the affair became turned around and the people of the Sunnah became suppressed and the people of falsehood became apparent. However, this will not persist. Even if the people of falsehood become apparent at one time then they will decline in the future and they will collapse in the future. And the final outcome will always be for the people of Taqwa; those who are dutiful to their Lord. And Imaam Ibn ul-Qayyim rahimahullaah said:[2]

“And the truth is aided and tested so do not be surprised for this is the way of the Most Merciful.”

His saying, “And they applied analogy,” Analogy (Qiyaas), meaning in `aqeedah (creed and belief) because `aqeedah (creed and belief) has no analogy in it because it is tawqeefeeyah (reliant upon direct text). Action with regard to it is not upon except a proof. And no analogy is made in matters of creed and belief. Analogy can only be in fiqh.

His saying, “and they considered the ability of the Lord and His signs and His rulings and His commands and His prohibitions in accordance with their intellects and their own opinions.” This is al qiyaasul baatil (the false and futile analogy) making analogy with regard to Allaah, the Majestic and Most High, the One Who cannot be imagined by their minds and their opinions. So they rebut based upon the analogy of their intellects, the speech of Allaah and the speech of His Messenger.[3]

His saying, “So whatever conformed with their intellects, they accepted it and whatever was contrary to their intellects, they rejected it.” So they make their intellects and their opinions the judge, so whatever conflicts with it, they reject it, either by ta·weel (interpreting it away) or by rafd (directly rejecting it) and not accepting it.

His saying, “So therefore, Islaam became a stranger and the Sunnah became a stranger and the people of the Sunnah became strangers within their own homes.” Just as he sallAllaahu `alayhi wa sallam said:

Islaam began as a stranger and it will return to being a stranger just the same as it began. So give glad tidings of a tree in Paradise to the strangers.”[4] So then they said, “Who are the strangers O Messenger of Allaah?” So he said, “Those who are upon correctness when the people become corrupted.”

And in one narration:

“Those who correct whatever the people corrupt.”

They correct themselves are upon correctness and they correct whatever the people have corrupted. They are the ghurabaa (strangers). Why are they called strangers (ghurabaa)? Because those who contradict them are many and those who criticise them are many, so they are strangers amongst the people of their own lands and the people of their own time.[5]

Footnotes:

[1] Translator’s side point: Some of the versions have at the end , “So the people followed them upon fear regarding their worldly life and out of hope for what they possessed from this world.” W`Allaahu A`lam.

[2] Translator’s side point: Quote being from his famous poem Al-Kaffiyaat ash-Shaafiyah along with the explanation of it, they give a reference there.

[3] Shaykh Ahmad an-Najmee rahimahullaah mentioned in his explanation, “This seems to be referring to the like of the Jahmiyyah and the Mu`tazilah. They brought this matter of analogy and their intellect into the religion and used it to reject the texts; texts with regard to the attributes of Allaah, the Most High and other than them.”

[4] Shaykh Aal Ash Shaykh continues with the wordings of the hadeeth but this part of the hadeeth is reported by Muslim (145) of a hadeeth of Aboo Hurayrah radiyAllaahu `anhu without what follows in the main text here.

It is also reported by Muslim (146) from Ibn `Umar radiyAllaahu `anhuma from the Prophet that he said:

“Islaam began as a stranger and it will return to being a stranger just as it began and it will retreat between the two mosques just as a snake returns to its hole.”

[5] As for the wording, when the companions asked,

“Who are the strangers, O Messenger of Allaah? Then he replied, “They are those who are upon correctness when the people become corrupted.” 

This wording is reported by At–Tabaraaniyy in Al-Mu`jam al-Kabeer and Al-Mu`jam al-Awsat, Al-Mu`jam as-Sageer from Sahl ibn Sa`d as-Saai`dee. Al-Haythamee said in Majma` az-Zawaa`id, its narrators are those of the Saheeh except for Bakr ibn Sulaym and he was reliable as well.

As a side point, Shaykh Al-Albaaniyy declared this narration authentic in As-Saheehah under hadeeth no. 1273,

“The strangers are those who are upon correctness themselves when the people become corrupted.”

As for the last wording that’s mentioned, “They are those who correct whatever the people corrupt,” that is reported by At-Tirmidhiyy and At–Tabaraaniyy in al-Kabeer from a narration of `Amr ibn `Awf that Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“The religion began as a stranger and it will return to being a stranger. So give glad tidings to the strangers, those who rectify what the people have corrupted after me from my Sunnah.”

And as at–Tirmidhiyy said, “This hadeeth is hasan, saheeh (good, authentic).”

As for Shaykh al-Albaaniyy in his checking of Tirmidhiyy declared this particular report here as da`eef jiddan (very weak, not authentic).

In the footnote also, they mention a further wording reported by Ibn Abee Shaybah and Imaam Ahmad and ad-Daarimee and Ibn Maajah and others from a hadeeth of Ibn Mas`ood that contains the wording, it was said,

“Who are the strangers? And that he said, “An-nuzzaa` minal qabaa-il (they are the scattered ones from amongst the tribes).”

They mention here that Imaam al-Bukhaariyy declared that narration to be hasan, as was reported from him by his student, at–Tirmidhiyy. And Al-Baghawee said in Sharhus Sunnah, the hadeeth is saheeh gareeb with a singular chain. And again this particular report here was declared da`eef by Shaykh Al-Albaaniyy in the checking of Sunan Ibn Maajah, W`Allaahu A`lam.

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

No Muslim Exits Islaam Unless He Perpetrates That Which Nullifies It – Sharh as-Sunnah | Dawud Burbank [Audio|En]

by

Bismillaah

Sharhu Sunnah : Lesson 32 : Point 41
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah 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.

[Souncloud Audio Link] 

Transcribed Audio:

No one from the People of the Qiblah exits from Islaam except through committing one of the well-known nawaaqid (nullifiers of Islaam) along with any valid excuse being removed.

His saying, “or through his rejecting anything from the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam”, if he denies the Qur’aan or a part of it or the authentic Sunnah or a part of it or he rebuts anything from the Qur’aan or rebuts anything from the authentic Sunnah then he is judged to be guilty of riddah (apostasy) because he is denying the truth of what has been said by Allaah and his Messenger as long as he is not jaahil (an ignorant person) or muqallid (someone just blindly following somebody else) or muta`awwil (somebody’s who’s misinterpreting), in which case the matter is made clear to him and when it is made clear to him and if he still persists then he is judged to be guilty of apostasy. And what is meant by aathaar (narrations from Allaah’s Messenger sallAllaahu `alayhi wa sallam) is the ahaadeeth.

And his saying, “or he rejects anything from the narrations of Allaah’s Messenger sallAllaahu `alayhi wa sallam”, meaning he becomes a disbeliever and this is a tremendous principle with the people of the Sunnah and the Jamaa`ah. With it they contradict two groups;

  • Khawaarij and the extremists, those who declare people to be disbelievers on account of kabaa`ir (committing major sins), which are less than shirk and,
  • Murji`ah, those who say that sin does not harm if a person has eemaan as long as the person is a believer; has eemaan in his heart then no sins will harm him even if he leaves off all actions and does not do any action then he will be a believer (mu`min) who is complete in his eemaan.

As for the Ahl-ul Sunnah W`al Jamaa`ah (the people of the Sunnah and the Jamaa`ah) then it is just as the author said that they are upon a middle and balanced position between the two groups. So they say that the kabaa`ir (major sins) vary. So, if it something from shirk or major kufr then he exits from the religion by consensus. And as for if it is not kufr (disbelief) and if it is not shirk and it is not denying the Book of Allaah nor the Sunnah of the Messenger of Allaah and it is not abandoning the prayer and it is not calling upon other than Allaah or sacrificing for other than Allaah, rather  it is just a major sin, it is less than that then this does not cause a person to exit from Islaam contrary to the Khawaarij and the Mu`tazilah. However, it does harm the believer and it will reduce his eemaan contrary to the Murji`ah, those who say that sin does not harm along with eemaan. So, this is the middle position, which harmonises between the texts of Wa’eed (which mention a threat of punishment) and the texts of Wa‘ad ( which mentions a promise of reward)

The Khawaarij and the Mu`tazilah took hold of the texts of the threat and they abandoned the texts of promise. Whereas, the Murji’ah did the opposite, they took hold of the texts of promise and they abandoned the texts where there is a threat. So, each of the two groups are daal (astray).

His saying, “or unless he prays to other than Allaah or he sacrifices for other than Allaah,” such that he prays towards a grave seeking nearness to it or he makes prostration to an idol or he makes a sacrifice for other than Allaah and does anything from the acts of worship for other than Allaah then this person is a mushrik (a person of shirk), a kaafir (disbeliever) outside the religion and whatever is lesser than that then the people of the Sunnah are upon a middle position with regard to him in between the Murji`ah and the Khawaarij.

His saying, “and if he does anything from that then it becomes binding upon you to expel him from Islaam,” if he does anything from that, meaning if he prays to other than Allaah or sacrifices for other than Allaah or does an act of worship for other than Allaah then it is binding upon you to expel him from the religion and it is binding upon you to believe that he is a disbeliever (kaafir) and you may not say this is not my concern or I don’t know about him. Rather, it is obligatory upon you to declare the disbeliever and the mushrik to be a disbeliever and that you declare the sinner to be a sinner, one who commits a major sin, which is less than shirk. So, the truth about this matter must be made clear.

His saying, “and if he does not do anything from that then he is a believer and a Muslim in name, even if not in reality,” meaning with regard to what is apparent with us and his hidden condition is left to Allaah.

—

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Funeral Prayer (Janaazah) over the Muslims who committed Major Sins – Sharh as-Sunnah | Dawud Burbank [Audio|En]

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Bismillaah

Sharhu Sunnah : Lesson 31 : Point 40
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

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.

[Souncloud Audio Link] 

Transcribed Audio:

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.

His saying, “and likewise the one who has been stoned to death and the male fornicator and the female fornicator and the one who has committed suicide and other than him from the People of the Qiblah”, the sinful believer who does not exit from Islaam on account of his major sin is treated as a Muslim and supplication is made for him just like the person who commits suicide and just like the one who is stoned for fornication and the Prophet sallAllaahu `alayhi wa sallam prayed funeral prayer over those who were stoned to death. He prayed over Maa`iz radiyAllaahu `anhu and over Al-Ghaamidiyyah; the woman of the Ghaamidiyyah tribe radiyAllaahu `anhaa.[1] [2]

And he sallAllaahu `alayhi wa sallam would withhold from praying over some people such as the one who committed suicide and such as the person who misappropriated something from the booty in Allaah’s cause in order to discipline the people not because he was a disbeliever and therefore he gave permission to the companions to pray upon him and he did not prevent them from prayer over him because he is still a Muslim.

His saying, “and the drunkard and other than them, the prayer over them is Sunnah”, the one who drinks alcohol is a faasiq (sinner), the hadd (prescribed punishment) is established upon him. However, he does not exit from Islaam. So, if he dies then he is prayed over even if he used to drink alcohol because he is still from the People of the Qibla.

And his saying, “it is the Sunnah”, meaning it is from the Sunnah of the Messenger sallAllaahu `alayhi wa sallam, which it is obligatory to follow.[3]

Footnotes:

[1] This incident of Maa`iz with the long story connected to it; he came and he admitted what he had done and sought that he should be stoned to death is reported in Al-Bukhaariyy (6,820) in the book of hudood (prescribed punishments), Chapter 25 ‘Stoning to Death at the Musallaa (outdoor place of prayer)’ from the hadeeth of Jaabir.

Side point: contains the wording there when it mentions his story and that he was stoned to death and then at the end of it occurs that the Prophet sallAllaahu `alayhi wa sallam prayed over him.

Side point: Shaykh Al-Albaaniyy said with regard to that wording there it is quoted at the end of the narration in a disconnected form and Shaykh Al-Albaaniyy said in Irwa` Al Ghalil Volume 7, page 353 that this narration is actually shaaddah (contrary to what’s authentic) that the fact that the Prophet sallAllaahu `alayhi wa sallam himself prayed over Maa`iz is contrary to the correct reports. It’s only reported by one narrator Mahmood ibn Gheelaan to the exclusion of all other narrators of this hadeeth and Al-Haafidh ibn Hajar mentions their names in Fathul Baari Volume 12, page 115-116. Likewise, in addition Aboo Daawood reports in his Sunan hadeeth 3,186 from Aboo Burdah Al-Aslami that Allaah’s Messenger sallAllaahu `alayhi wa sallam did not pray over Maa`iz ibn Malik and he did not forbid prayer over him.  Shaykh Al-Albaaniyy said this report by Aboo Daawood is hasan, saheeh (good, authentic), Allaahu A’lam.

[2] This hadeeth that she was stoned to death and the Prophet sallAllaahu `alayhi wa sallam prayed over her, hadeeth being reported by Muslim (1,695) from hadeeth of Buraydah radiyAllaahu `anh.

[3] Side point: Shaykh as-Suhaymee hafizahullaah said,

“The author affirming that the prayer is said over all of them, there is tafseel  (detail) here  that needs to be mentioned, which is that he is to be prayed over by everyone except for the Imaam (ruler) because it is not befitting that the ruler should pray over those people so that the sinful people should not become emboldened to commit those sins and crimes. Rather, what is befitting is that they should be deterred from that. So, the ruler should not pray the funeral prayer over them. Rather, his deputy should pray over him so that the people should know that the ruler not praying over those people who have died, they should recognise it, it will be a deterrent for them and the people should recognise how despicable that action is, which has led the ruler to stay back from praying the funeral prayer over him. As for the rest of the nation then they should pray over those people.”

Transcribed by Saima Zaher.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

This world is an abode of Eemaan and Islaam – Sharh as-Sunnah | Dawud Burbank [Audio|En]

by

Bismillaah

Sharhu Sunnah : Lesson 31 : Point 39
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

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.

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And you should know that this world is an abode of eemaan (true faith) and Islaam”, meaning Islaam and eemaan (true faith) are in this world; duniya, which is the abode of action. As for the aakhirah (Hereafter) and it is the abode of jazaa (recompense). So Islaam and eemaan are to be found in this world. As for one who dies on other than Islaam and eemaan then he is a kaafir, a disbeliever and it will not benefit him, that on the Day of Resurrection when he witnesses that which he disbelieved in, that he then believes in it or that he wishes to return and seeks from his Lord that he can return in order to believe.

He the Most High said:

وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ 

And if only you could see when they are held in the Fire and they will say, woe to us, would that we could be sent back into the world and then do not deny the signs of our Lord and so that we could be from the believers.  (Sooratul-An’aam (6), aayah 27)

And there is a distinction between Islaam and eemaan (true faith) because the deen (religion) is of three levels:

  1. Islaam
  2. Al-eemaan (true faith)
  3. Al-ihsaan (perfection of worship). – highest level

As occurs in the hadeeth of Jibreel and the broadest and widest of these three levels is the level of Islaam because Islaam is al-Istislaam bid-dhaahir (to surrender outwardly) and he may be a believer inwardly or he may be a hypocrite who is just submitting outwardly but  a disbeliever inwardly.

As for eemaan, it is not applied to the hypocrite; munaafiq, for the believer who is complete in his eemaan enters into it and the believer who is deficient in his eemaan enters into it.

And when they Islaam and eemaan are mentioned together then in that case Islaam means the outward rulings and what is meant by eemaan are the inner rulings.[1]

As occurs in the hadeeth of Jibreel that:

“Islaam is that you testify that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah and that you establish the prayer and that you give the zakaah and that you fast ramadaan and that you perform Hajj to the house.”

These are the outward actions; actions of the tongue and the limbs.

Jibreel said to the Prophet sallAllaahu `alayhi wa sallam:

“Inform me about eemaan (true faith).”

So he said:

“It is that you truly believe in Allaah and in His angels and in His books and in His Messengers, in the Last Day and that you truly believe in Al-Qadr (predecree), the good of it and the bad of it.[2]

These are the inward actions, in other words, the actions of the heart.

And Islaam and eemaan must be combined so if only one of them is mentioned then the other one enters within it. So if eemaan alone is mentioned then Islaam enters within it and if Islaam is mentioned then eemaan enters within it. And therefore, the People of Knowledge say Islaam and eemaan if they come together then they separate in meaning, when they are found separate then they come together, each one of them will have the meaning of both, meaning, in meaning just like the case of faqeer (the poor person) and al-miskeen (the destitute person), if they are mentioned together meaning in a text then the faqeer (the poor person) has a certain meaning and the word al-miskeen (the destitute person) has a separate meaning. When only one of them is mentioned then the other one enters within it.[3]

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance and with regard to the animals that they slaughter and with regard to the funeral prayer over them”, the nation of Muhammad sallAllaahu `alayhi wa sallam are Muslims and believers (mu`minoon) because whoever is a believer (a mu`min) then he will be a Muslim automatically. Whereas whoever is a Muslim then he may be a believer; a mu`min but he may be a hypocrite (munaafiq). However, as for correct Islaam then it must have eemaan along with it even if it is a small amount.

He the Most High said:

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا

The desert Arabs, bedouins said, “we have believed.” Say, “you are not believers but rather you should say aslamnaa (we have submitted).”  (Sooratul-Hujuraat (49), aayah 14)

His saying, “and the nation of Muhammad sallAllaahu `alayhi wa sallam in it are believers and Muslims with regard to their rulings and with regard to their inheritance”, the Muslim even if he is only such outwardly then he will have the ruling of the Muslims. They should ally themselves to him and if he dies, they should wash him and shroud him and pray the funeral prayer over him and bury him in the graveyard of the Muslims and whilst he is alive, they should love him and ally themselves with him and they have mercy amongst themselves and they behave as brothers between themselves. This is the nation of Muhammad sallAllaahu `alayhi wa sallam who said:

“The likeness of the believers with regard to the mutual love and mutual mercy and mutual compassion is the likeness of a single body. If one part of it has a complaint then the rest of the body suffers sleeplessness and feverishness on account of it.”[4]

And he `alayhis-salaatu was-salaam said:

“The believer to the believer is just like a solid structure each part of which supports the rest (and he interlaced his fingers).”[5]

So the  believers are brothers; ikhwaa.

He the Most High said:

ِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا

“The believers are but brothers.” (Sooratul-Hujuraat (49) aayah 10)

Brothers with regard to eemaan not in lineage.

His saying, “nation of Muhammad sallAllaahu `alayhi wa sallam are believers and Muslims with regard to their slaughtered animals”, the meat sacrificed by a Muslim is halaal (lawful) even if he is a faasiq (sinner) as long as he has not exited from Islaam then the meat that he has slaughtered is halaal (permissible) and the hypocrite if he slaughters also, then we will eat it based upon his being judged to be a Muslim as long as it does not become clear that he is a hypocrite; munaafiq.

He the Most High said:

إِلَّا مَا ذَكَّيْتُمْ

Except for that which you (plural) slaughter. (Sooratul-Maa`idah(5), aayah 3)

This is an address to the Muslims and He made permissible the sacrifices of Ahl ul-Kitaab (People of the Book).

He the Most High said:

وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَّكُمْ

And the meat of those who were given the scripture is lawful for you. (Sooratul-Maa`idah(5), aayah 5)

Meaning the sacrificed animals because they sacrifice upon the legislated manner in accordance with what they have from the scripture. As for the animals sacrificed by the idol worshippers and the kuffaar (disbelievers) and the atheists and the apostates then we do not eat that because it is a sacrifice of a disbeliever (kaafir) and it is impure because the sacrifice of a disbeliever is dead meat. So it is impure on account of the disbelief since it is affected by the one who sacrifices it so it will be foul because the one who slaughters it is foul and it is affected by him and the fact that Allaah, the Majestic and Most High has permitted for us the slaughtered meat of the People of the Book specifically. This is a proof that the slaughtered meat of other than them is forbidden.

His saying, “and with regard to the funeral prayer over them”, the prayer is performed over every Muslim even if he was a sinner and a disobedient one or a hypocrite who did not make his hypocrisy apparent as long as he did not exit from Islaam then the prayer is performed for him and supplication is made for him and forgiveness is sought for him and he inherits from his close Muslim relative and his close Muslim relative inherits from him.

His saying, “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”, meaning we do not declare anyone pure such that we say so and so is a mu`min (believer) because bearing witness for him that he is a believer (mu`min) is a witness that he may not be deserving of and therefore when  a man said to the Prophet sallAllaahu `alayhi wa sallam:

“Give something to so and so because he is a believer.”

Then he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”

Then the person said:

“Give to so and so because he is a believer (from the booty).”

So he sallAllaahu `alayhi wa sallam said:

“Our Muslim (or he is a Muslim).”[6]

So the Prophet sallAllaahu `alayhi wa sallam intended by this that the person should not declare someone to be pure and perfect by saying he’s a believer. Rather, he should apply the general term to him and say he is a Muslim and he may be a Muslim who is firm upon Islaam and he may be a Muslim who has sins and acts of disobedience and deficiencies and he may be a hypocrite so you should not bear witness for him with completeness.[7]

His saying, “So if he neglects anything from that then he will be deficient in eemaan unless and until he repents”, the `aqeedah (creed and belief) of the Ahl ul-Sunnah W`al Jamaa`ah is that sins even if they are major sins (kabaa’ir) as long as they are less than shirk then they do not cause the Muslim to exit from Islaam or they do not exit him from the domain of eemaan. Rather, he will be a believer (mu`min) in accordance with his eemaan, a sinner in accordance with the level of his major sin or you say “he is a believer who is deficient in eemaan”.

His saying, “and know that his eemaan is left to Allaah, the Most High whether he is complete in eemaan or deficient in eemaan”, meaning we accept from him what is apparent and we entrust his hidden state to Allaah.

His saying, “unless he manifests to you neglect of the duties of Islaam”, meaning unless he commits something, which nullifies a person’s Islaam and from them is to neglect or abandon the religious duties of Islaam so then you will judge that he is guilty of apostasy just as if he abandoned the prayer deliberately or if he spoke with a word of disbelief such as abusing Allaah or abusing the Messenger sallAllaahu `alayhi wa sallam or abusing the religion of Islaam for then you would judge that he is guilty of riddaa (apostasy) in accordance with what has become apparent. So whoever manifests something, which nullifies Islaam along with removal of any valid excuse and removal of any preventing factors and is he misinterpreting something or is he just blindly following someone else or is he jaahil (one who is totally ignorant), was he angry. For in that case, he will not be judged to be an apostate along with these preventing factors.

Footnotes:

[1] Side point: As occurs here in the text, “this world is a place of eemaan and Islaam”, when the two are mentioned together they separate in meaning. Islaam means the outward duties of Islaam; the prayers, the zakaat and so on and so forth whereas eemaan in that case refers to the inner actions and beliefs of the heart.

[2] Reported by Muslim (1), hadeeth of Umar Ibn al-Khattaab radiyAllaahu `anhu.

[3] Majmoo` Al Fataawa of Shaykh ul-Islaam ibn Taymiyyah Volume 7, page 551.

[4] Reported by Al-Bukhaariyy (6,001) and reported by Muslim (2,586) as a hadeeth of Nu’maan ibn Basheer radiyAllaahu `anhuma.

[5] Reported by Al-Bukhaariyy (481) and reported by Muslim (2,585) from a hadeeth of Aboo Moosaa al-Ash`ariyy radiyAllaahu `anh.

[6] Reported by Al-Bukhaariyy (27) and Muslim (150) as hadeeth of Sa`ad ibn Abee Waqqaas radiyAllaahu `anh.

[7] Side point: With regard to “We do not bear witness for anyone with the full reality of eemaan”, Shaykh Saalih ibn Sa`ad As-Suhaymee hafizahullaah said: “What he means here by haqqeeqatul eemaan (true reality of eemaan), you shouldn’t bear witness for anyone that he has complete eemaan.”

Transcribed by Saima Zaher.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Bearing witness of Paradise or of the Fire for a specific individual without a proof – Dawud Burbank [Audio|En]

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Sharhu Sunnah : Lesson 27 : Point 32 (Part B)
Shaykh Fawzan | Dawud Burbank [Audio|English]

[Listen to 32 (Part A) Here]

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.

[only highlighted portion of the above point is covered in this post]

[Souncloud Audio Link] 

Transcribed Audio:

His saying, “And witness (meaning regarding Paradise or the Fire) may not be given against anyone nor for him based upon his having done a good or bad deed.”

This matter of bearing witness of Paradise or of the Fire for a specific individual, this is that matter. So witness is not given for a specific individual that he will be in Paradise nor is witness given that he will be in the Fire, except with a proof from the Book and the Sunnah. As for one who there is no proof to state that he is from the people of Paradise, even if he is a righteous person, a believer, we do not do so because we do not know what his concluding action will be. And likewise, a sinful person or a disbeliever, we do not state for certain that the individual that he is from the people of the Fire because he might repent and we do not know. He sallAllaahu `alayhi wa sallam said,

“One of you may perform the actions of the people of Paradise until there is not between him and it except a cubit (forearm); but then what was written overtakes him and he acts with the action of the people of the Fire and therefore he enters it. And one of you may act with the actions of the people of the Fire until there is not between him and it except a forearm (a cubit) and then what was written overtakes him and he acts with the action of the people of Paradise and therefore he enters it.” [05]

“Actions are in accordance with their conclusions.” [06 ]

And the concluding actions are not known except to Allaah, the Knower of all hidden things, He, the Perfect and Most High. But as for us, then we have fear for the people of sins and we have hope for the people of acts of obedience but we do not state with certainty. Rather, we have hope for those who are obedient but we do not state with certainty, and we have fear for the sinful ones but we do not state with certainty. This is with regard to specific individuals. As for in general, then we state with certainty that the people of eemaan (true belief) are the people of Paradise and we state with certainty that the disbelievers are the people of the Fire. Allaah, the Most High, said with regard to the Fire:

It has already been prepared for the disbelievers.
(Soorah-Aali `Imraan (3), aayah 131)

And He said with regard to Paradise:

It has already been prepared for those who have taqwaa (those who are fearful of Allaah and dutiful to Him). (Soorah Aali `Imraan (3), aayah 133)

This is with regard to in general. As for specific individuals and specific people, then this is entrusted to Allaah, the Perfect and Most High. However, we behave and deal with them on the basis of what is apparent. We deal with the people of obedience in accordance with what appears from them and we deal with the people of sins in accordance to what is apparent from them. We pass judgement in accordance with what is apparent only, not stating the final destination and the final outcome, for that lies in the Hand of Allaah, the Perfect and Most High. [07]

Footnotes:

[05] Reported by al-Bukhaariyy in his Saheeh (no. 6594) and Muslim in his Saheeh (no. 2643) from the hadeeth of `Abdullaah ibn Mas`ood radiyAllaahu `anhu

Translator’s side point: the famous hadeeth of as-Saadiq al-Masdooq, the fourth hadeeth in an-Nawawiyy’s Forty Hadeeth.

[06] Translator’s side point: the wording of a hadeeth

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah dealt with a point, which wasn’t dealt with here directly: “And there is no sin except that the servant can repent from it.”

Shaykh Ahmad an-Najmiyy rahimahullaah said in his explanation, “At-Towbah (repentance) is acceptable from every sin with regard to the rulings relating to the Hereafter.

[Translator’s note: meaning, in the Hereafter that would be wiped away from him. When `Amr ibn al-`Aas came to accept Islaam and the Prophet sallAllaahu `alayhi wa sallam told him to put out his hand to give his pledge – that’s when he withheld it for a moment. He said, “Because I want to make a condition.” So the Prophet sallAllaahu `alayhi wa sallam asked him what condition he wanted to make. He said, “What I did before should be forgiven.” So therefore the Prophet sallAllaahu `alayhi wa sallam said the hadeeth the shaykh quotes here.]

“And the Prophet sallAllaahu `alayhi wa sallam said to `Amr ibn al-`Aas radiyAllaahu `anhu,

‘Do you not know that Islaam demolishes what came before it and that performing Hijrah demolishes what came before it and that the Hajj demolishes what came before it.’

(Reported by Muslim (121) in the Book of Eemaan)

“And his saying with regard to the man who killed ninety-nine men, ‘And who can come between him and between repentance?’

(The hadeeth reported by Muslim)

“And the ahaadeeth in this regard are very clear. And the disagreement is with regard to a person who spoke with words of abuse against the Messenger sallAllaahu `alayhi wa sallam or against the Qur·aan – is his repentance accepted with regard to this world or is judgement passed that he is to be executed, even if he makes clear his repentance? Then this has been clarified by Shaykhul-Islaam ibn Taymiyyah in his book As-Saarimul-Maslool `alaa Shaatimir-Rasool sallAllaahu `alayhi wa sallam. And Allaah is the One who grants success.”

—

Transcribed by Saima Zaher. Download PDF of Lesson 27

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

https://abdurrahman.org/rulers/

We do not accuse Muslims of Kufr , Shirk or Nifaaq as long as nothing from that appears from them – Aqeedah Tahawiyyah

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Aqeedah Tahaawiyyah: Lesson 38  : Point [154]
Dawud Burbank [Audio|English]

154. Nor do we accuse them of Kufr (Unbelief), Shirk or Nifaaq (Hypocrisy) as long as nothing from that appears from them.

155. And we leave their hidden secrets to Allaah – the Most High

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih 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.

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Link:  abdurrahman.org/category/islam/takfeer

Declaring the People of Qiblah to be Unbelievers because of a Sin – Aqeedah Tahawiyyah | Dawud Burbank

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Aqeedah Tahaawiyyah: Lesson 33B  : Point [131] 

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.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih 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 Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Takfeer  & People of Takfeer – abdurrahman.org/category/islam/takfeer/

We call those who pray towards our ‘Qiblah’: Muslims & Believers – Aqeedah Tahaawiyyah – Dawud Burbank [Audio|En]

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ARMV-kabah-makkahAqeedah Tahaawiyyah: Lesson 32  : Point [124] 

And we call those who pray towards our ‘Qiblah’ (direction of Prayer): Muslims and Believers (Mu.minoon)

[Souncloud Audio Link]

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 Shaykh Saalih 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 Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resources : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Takfeer & People of Takfeer – https://abdurrahman.org/category/islam/takfeer/

The Aqeedah of the Salaf: We do not Call a Muslim an Unbeliever Due to his Sins – Abu Muhamamd al Maghribee [Audio|En]

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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.

He will be brought on the Day of judgement with his sins and misdeeds. If Allaah wills, He will punish him for a period in the Fire. If He punishes him, he will not however remain in the Fire forever, but he will eventually be freed and taken out from it, to the place of tranquility and content.

[101] Our Shaykh, the Imaam Aboo Tayyeb Sahl ibn Muhammad as- Sa’lookee, raheemahullaah, said:

“The sinning believer, even if he is punished by the fire, he will not be thrown in there the same way as the unbeliever is thrown in the fire. He will not remain there the same way as the unbeliever will remain there nor will he be wretched and miserable the same way the unbeliever is wretched and miserable.”

[102] This means that the unbeliever will be dragged to the Fire on his face, he will be thrown in there chained, and then hung upside down, shackled by having his hands tied to his neck with strong and heavy chains. However, the sinning believer, if he is afflicted by the Fire, he will enter it like a criminal enters a prison in this world on his feet, not upside down nor thrown in. The meaning of his statement:

“…he will not, be thrown in there the same way as the unbeliever is thrown in the fire…,” means that the unbeliever will have all his body burned and every time his skin is roasted through it will be replaced with another, so that he may taste the punishment again, as Allaah informs us in His Book:

“Indeed, those who have disbelieved in our signs, we shall burn them in a fire. We shall change their skins for other skins, so that they may taste the punishment again.” [Soorah an-Nisaa 4;56]

As for the believers they will not have their faces scorched by the Fire, and their limbs which they used for sujood will not be burned. For Allaah has forbidden the Fire from burning them. “ [113]

[103] His saying: “…he will not stay in the Fire like the unbeliever would…”, means that the unbeliever will remain in it forever and never come out of it. Allaah will never leave any sinning believer in the Fire forever.

His saying: “…he will not be afflicted like the unbeliever”, means that the unbeliever has no hope of the Mercy of Allah and no opportunity for reprieve from the punishment. As for the believer he will never be cut off from the hope of the Mercy of Allaah.

The final outcome for all the believers is Paradise, as they were created for it and it was created for them, as a Mercy and a Blessing from Allaah.

Footnotes:

[113] The prophet صلى الله عليه وسلم said: “Allaah has forbidden the fire to eat up the traces of Sujood”. Related by al-Bukhaaree [806] and Muslim [182]

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

Some Questions and Answers related to Jamaa’at at-Takfeer – Shaykh Muqbil

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QUESTIONS AND ANSWERS:

Question:

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.

Question:

There can be found a group of these Takfeeris in ‘Aden in the central Mosque. They have entered the masjid recently. How should we deal with them?

Answer: It is obligatory to warn the people about them because if you present them with the opportunity, they will shed blood and make lawful that which is prohibited, as the Prophet صلى الله عليه وسلم informed us they would do.

Question:

The hadeeth of Umm Salamah (radyAllaahu ‘anhaa) reported by Muslim: “There will come upon you leaders of whom you will approve of (the good they do) but reject (the bad). So whoever rejects (their bad deeds), he is absolved from blame. And whoever hates (their bad deeds), he is (also) saved. However, whoever is pleased with them and follows them (i.e. bad deeds), (then he is destroyed).” They (the Sahaabah) said: “Shall we fight against them?” He said: “No, so long as they establish the prayer amongst you.” Isn’t this hadeeth a refutation against them?

Answer: Yes, I have not mentioned several ayaat and ahaadeeth (during this discussion), such as the hadeeth of ‘Ubaadah bin As-Saamit (radhi Allaahu anhu), who reported that the Prophet صلى الله عليه وسلم said:

“Whoever bears witness that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; that ‘Eesaa is the slave and messenger of Allaah, His word, which He placed in Maryam, and a spirit from Him; and that Paradise is true and the Hellfire is true, Allaah will admit him into Paradise, regardless of what actions he has.”

This hadeeth and those similar to it prove that it is not permissible to fight against Muslims.

Question:

The lowest level of Islaam is not persisting upon committing sins. So if you persist upon committing a sin, then you are a disbeliever. How would you reply to this claim?

Answer: If someone persists on committing a sin, there is no proof that indicates that he is a disbeliever, unless he is persisting upon committing disbelief. As for him persisting upon continuously committing a sin, then this person is guilty of committing a major sin. And Allaah praises the righteous people, saying:

وَلَمْ یُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ یَعْلَمُونَ
“And they do not persist in what (wrong) they have done, while they know.”
[Surah Aali ‘Imraan: 135]

So this person is sinning if he persists in his evil. But as for this action taking him to the level of disbelief, then where is the evidence for this??

Question:

Is it permissible for us to make takfeer of the Jamaa’ah at-Takfeer (i.e. declare them to be disbelievers)?

Answer: No, we do not declare them to be disbelievers, for the Prophet صلى الله عليه وسلم said: “Whoever says to his brother: ‘O Kaafir’, then it falls back on one of them. If he is as he said he is (then it falls on him), and if not then it returns back to him.” So we do not say that they are disbelievers. ‘Alee bin Abee Taalib said about the Khawaarij: “Flee from kufr (disbelief).”

So we consider them to be innovators and misguided, more astray that the donkey of their people.

Question: Is it permissible to wage war against the Jamaa’at at-Takfeer?

Answer: We should not wage war agsint them unless they inititate it against us and we feel that they will present a danger to Islaam and the Muslims. So in that case, we should do what ‘Alee bin Abee Taalib did. Otherwise, the core foundation with regard to the Muslim is that his blood (i.e. life) is sacred, and it is not permissible to wage war against them, unless they initiate first by fighting against the Muslims or it is feared that they will bring harm to the Muslims.

Question:

The Jamaa’at at-Takfeer use as evidence the argument that the proof was established upon mankind with Allaah’s statement:

وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ
قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ یَوْمَ الْقِيَامَةِ إِنَّا آُنَّا عَنْ هَذَا غَافِلِينَ

“And remember when your Lord brought forth from the Children of Aadam from their loins, their seed and made them testily as to themselves, saying: ‘Am I not your Lord?’ They said: ‘Yes, we testify’ lest you should say on the Day of Resurrection: ‘Verily we were unaware of this.’” [Surah Al-A’raaf: 172]

And they deem Ibn ‘Abbaas’ interpretation (tafseer) of Allaah’s statement:

وَمَن لَّمْ یَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ

“And whoever doesn’t rule by what Allaah has revealed, then they are the disbelievers” [5] in which he said: “It is a (minor) disbelief less than (major) disbelief” to be a weak narration.

Answer: As for using this ayah as evidence, it states that Allaah has taken a covenant from the Children of Aadam, however there is no mention in it that there is not left any excuses for them. the proof for this is Allaah’s statement:

وَمَا آُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
“And We never punish until We have sent a messenger (to forewarn).” [Surah AlIsraa: 15]

Another proof is Allaah’s statement:

وَمَا آَانَ اللّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى یُبَيِّنَ لَهُم مَّا یَتَّقُونَ
“And Allaah will never lead a people astray after He has guided them until He (first) makes clear to them what they should avoid.” [Surah At-Tawbah: 115]

And in the Saheeh, from the narration of Hudhaifah radhi Allaahu anhu, the Prophet صلى الله عليه وسلم informed us that:

“There was a man who when death approached him asked his children: ‘What kind of a father was I to you?’ They replied: ‘The best father.’ So he said: ‘If I order you to do something, would you do it?’ They said: ‘Yes.’ He said: ‘When I die, burn my body and scatter my ashes (throughout the land and sea), for I swear by Allaah, if Allaah is able to get a hold of me, He will surely punish me with a severe torment, the likes of which no other creature in the universe will face.’ So when he died his children did what he asked. So Allaah commanded the land and the sea to gather his remains, until he brought the man forth and Allaah said to him: ‘What caused you to do what you did?’ He replied: ‘My fear of you.’ So Allaah said to him: “I have indeed forgiven you.’” This is proof that this individual was excused due to his ignorance. He doubted Allaah’s Ability. We don’t say that the word qadira here holds the meaning of: to restrain. So its meaning is not: “If Allaah restrains me.” This is since according to the context of the hadeeth, the appropriate meaning is that it refers to Allaah’s Ability.

There is also the hadeeth of Hudhaifah radhi Allaahu anhu, in which he said:

“It is imminent that a time will come upon the people in which one will not know what fasting or prayer is.” So it was said: “What then will remain with them, O Hudhaifah?” He replied: “The testification that there is no deity worthy of worship except Allaah.” It was said: “And what benefit will this testification be for them?” He said: “It will take them out from the Hellfire.”

So there are many proofs in the Qur’aan and the Sunnah that indicate that one is excused due to ignorance. One of these proofs is the hadeeth reported by Abu Hurairah radhi Allaahu anhu and Al-Aswad bin Saree’ in Musnad Ahmad concerning how the people of Fitrah (innate inclination) will be tested:

“On the Day of Judgement, three types of people will present their arguments to Allaah. One of them will say: ‘I was deaf and could not hear.’ Another will say: ‘I was simple-minded and didn’t have any intellect.’ And the third will present his argument. So Allaah will bring forth a strip from the Hellfire and say to them: ‘Enter it.’ So if they enter it, it will be cool and safe on them. And if they do not enter it, He will say to them: ‘Now you have disobeyed Me. And you would have been the most disobedient to My messengers.’”

The Jamaa’at at-Takfeer is a deviant group of people. So we advise our brothers in AlBaydaa and Ibb and other places to beware of them and to regard them as misguided individuals who are far away from the Religion. And they should consider them as a danger to Islaam and the Muslims. So they serve as an instrument for everyone that wishes to attack the Religion.

Likewise, we advise them to repent to Allaah, and to turn back to the people of knowledge. And if they remain upon their misguidance and meet Allaah holding these deviant beliefs, they will regret it, and Allaah is the One who we ask for assistance.

Question:

Who is the one who has the ability to make takfeer (declare someone a disbeliever)?

Answer: The scholars are the ones who are capable of placing rulings upon an individual – i.e. if he is either a Muslim or a disbeliever, unless of course if he is a Christian or a Jew or a Communist. Then in this case it is known to the Muslims that such people are disbelievers. There can be found a group that is called Jamaa’at atTakfeer, which is present in Egypt, Sudan and Yemen. This group declares Muslims to be disbelievers due to sins (they commit). And we have made several refutations against them. They feel restrained and pressed back by Da’wah but not by prison and terrorism. However, by calling to the Book and the Sunnah their misguidance can be exposed. The Prophet صلى الله عليه وسلم said:

“Whoever says to his brother: ‘O Kaafir’, then it falls back on one of them. If he is as he said he is (then it falls on him), and if not then it returns back to him.”

So it is not permissible for a Muslim to declare other Muslims to be disbelievers.[6]

Footnotes:

[5] Surah Al-Maaíidah: 44
[6] This last question and answer was taken from the valuable book ìTuhfat-ul-Mujeeb” (pg. 226-227), which is a compilation of questions and answers and miscellaneous treatises from Shaikh Muqbil AlWaadiíee, may Allaah have mercy on him.

Source: Posted from al-ibaanah’s eBook – Debating the Concepts of the Jamaa’at at-Takfeer – Imaam Muqbil bin Haadee Al-Waadi’ee

The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

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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.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

Related Link:  This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

Shaykh Ibn Uthaymeen about the Arab rulers

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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.”

The disbelief has to be clear and known and it shouldn’t be possible to misunderstand it. If one can misunderstand it, then one doesn’t do Takfîr on the person who falls into it (this deed) EVEN IF THE DEED IS DISBELIEF. There is a difference between the speech and the speaker and (between) the deed and the doer. The deed can be a defiant sin without the person (whom performs it) being a defiant sinner because there is an obstacle that hinders him from being it. It can also be disbelief without the person being a disbeliever because there is an obstacle that hinders him from being is (I.e. a disbeliever).

It was nothing other than this unsound misinterpretation that made the rebellion of the Khawârij harm the Islâmic Ummah. Khawârij get the idea that the deed is disbelief and (thusly) they revolt, which they said to ‘Alî bin Abî Tâlib. They were together with ‘Alî bin Abî Tâlib against the army of Shâm. After the peace treaty between ‘Alî bin Abî Tâlib and Shâm, Khawârij revolted against him after having been with him. He fought against them and killed them and all praise is due to Allâh. The point lies in the fact that they revolted against him and said:

“You have judged by something other than the law of Allâh. You have let the human judge.”

As a result thereof, they revolted against him. Thus, the catastrophe of the Ummah is because of this misinterpretation. A person can mistakenly get the idea that something is clear and explicit disbelief and revolt (due to it). It is possible that the deed really is disbelief without its doer being a disbeliever because of an obstacle (I.e. ignorance, compulsion etc). The rebel believes that this person is free from excuses and (thus) does the likes of these revolts.

Therefore, a person has to make sure not to be in a hurry with making Takfîr or Tafsîq upon the humans. There is a risk that a person falls into a clear, defiant sin without knowing about it. When he finds out that it is forbidden, he thanks you (Jazâk Allâhu khayr) and leaves it. Does this exist? Yes, beyond the shadow of a doubt [it does]. How can I then judge a person to be a defiant sinner while he hasn’t received the truth?

Those you accuse among the Arab and Muslim rulers can be excused. They have perhaps not received the truth. They maybe have received it while at the same time somebody made them misunderstand the matter. Thus, one has to be sensible when it comes to this matter.

Let us say that all of the conditions have been met for us to be allowed to revolt in the way that we have seen clear and explicit disbelief of which we have proof from Allâh. It is a condition to have seen it. The disbelief is a condition. That it is clear and explicit is a condition. That we have proof of it from Allâh is a condition. These are four conditions. His (sallâ Allâhu ‘alayhi wa sallam) words “except if you see…” are there so that one doesn’t fall victim to baseless rumours. It means that one should be convinced. The word “disbelief” (Kufr) is there so that one doesn’t get hung up on a defiant sin. If the ruler is a sinning alcoholic without having fallen into disbelief, then it is not allowed to revolt against him. The words “clear and explicit” mean that it is definite and that it (the Kufr) can’t be misinterpreted. The fourth is “of which you have proof from Allâh”. It should thusly not only be definite according to us. Rather, we should base ourselves on clear and definite evidence. These four conditions are the conditions for it to be allowed to revolt.

However, there is a fifth condition for the revolt to be obligatory. Is it obligatory for us to revolt against the ruler just because it is allowed? One has to consider the advantage. Are we able to overthrow him? [If yes] then in this case we revolt. If we are unable, then we do not revolt. All religious duties are only [duties] if they are doable.

Moreover, if we are able to revolt, then there is a risk that the disadvantage is greater and worse than if this leader were to keep his (position as a) leader. If we revolt against him and he wins, we become more humiliated while he becomes even worse in his transgression and disbelief.

These matters require common sense and that it is tethered with the Sharî’ah and that it isn’t led by emotions. We are in need of emotions in order to have enthusiasm and we are in need of the Sharî’ah to curb us. We have to have brakes. A car without brakes will crash and a car without power doesn’t drive.

General Kufr and Its Applications – Dr Saleh as Saleh

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Listen / Download Mp3 Here (Time 7:51)

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

[Download the PDF]

The Fitnah of Takfeer (Imputing kufr on Muslims) – Dr Saleh as Saleh

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Listen / Download Mp3 Here (Time 27:40)

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.

Definition of Kufr:

To better understand takfeer, it is necessary to first define kufr. Linguistically, the term kufr means, “covering and shielding.” If an object covers something, then that object kafarahu (covered and shielded it). Similarly, it is said that the farmer when he puts the seed in the ground and covers it with soil is a kafir from the linguistic aspect, since he covered the seed with dirt.

As for the Islamic meaning, sometimes the word kufr means the major kufr, which takes a person out of the fold of Islaam. Kufr could also refer to the lesser type, which does not take a person from the fold of Islaam, known as al-kufr al-asghar. Islamically, the kafir is called a kafir because he covered and shielded the favor of Allaah (subhannahu wa ta’ala). Therefore, the kafir did not recognize the favor of Allaah upon him and did not give thanks to Allaah. Rather, he denied the favor of Allaah.

Ahlus-Sunnah (adherents to the Sunnah) is on the medium course, with respect to all fundamental matters in Islaam. They are between the two extremes, the excessive ones who exceeded the limits and the negligent ones. Allaah described this in Noble Qur’an (in the translation of the meaning):

«Thus, we have made you a just nation» Surah al-Baqarah (2:143)

Similarly, regarding the matter of takfeer, Ahlus-Sunnah is on a medium course between extremism and negligence.

The kafir is of two types. The first type is al-kafir al-aslee (the orginal kafir). This includes all of those who are not Muslims including the Christians and the Jews. Anyone who doubts the kufr of al-kafir al-aslee is himself a kafir. The second type is the apostate who was born to two Muslim parents, who in the stage of adulthood rejected Islaam, either by speech or by action.

Views of Ahlus-Sunnah and the Different Sects Regarding Takfeer:

The people are divided into three categories regarding takfeer.

The first category is al- Khawaarij. They impute kufr on the Muslim due to major sins; with some have gone to the extent to impute kufr on the Muslim due to minor sins. Similarly, they impute kufr on any Muslim who does not believe the same as them. As such, they have made the blood and wealth of most Muslims permissible. This group has an extension in our time and exists in many parts of the Muslim world.

The second group is al-Murji’ah. They claim that eeman (faith) is not affected by any sinful act, even if the Muslim commits a major sin. They say all Muslims are believers, and nothing affects faith. Although the beliefs of al-Murji’ah comprise different positions, this is an overall summary of their views.

Ahlus-Sunnah are on a medium course between the two extremes. They don’t rush to impute kufr on the Muslim while not refraining from imputing kufr on him if the person commits that which Allaah and/or His Messenger declared to be kufr. However, they note, “The Muslim who may say or do that which is considered kufr should not have kufr imputed on him specifically until the evidence is established on him, with all the conditions of imputing kufr fulfilled and all the impediments removed.”

Important Matters Regarding Takfeer

First, before takfeer can be established, all conditions must be fulfilled and all impediments removed. From the conditions of making takfeer are: knowledge, choice, intent, deliberate action or saying of kufr, and its acceptance. This implies determining whether the person knows his action is kufr, and he has chosen it, without being compelled. Moreover, it must be shown that the person was deliberate in his action and is content with it. From the impediments of takfeer are: affirmation of an error, ignorance, compulsion, and misinterpretation. Ahlus-Sunnah checks into both the impediments and conditions before imputing kufr on a specific person.

The second important matter is that imputing kufr on someone is an extremely dangerous matter. No one should indulge in takfeer, except those who are firmly established in knowledge and fulfill certain criterion. This arises from the fact that takfeer is the right of Allaah and His Messenger (صلى الله عليه و سلم:sallallaahu ‘alayhi wa sallam). Therefore, it can only be established by those who are the inheritors of the Prophets, the ulama (scholars) who make clear the ruling of Allaah and His Messenger; they are the only ones qualified. Anyone else who involves himself in takfeer is on a dark path of transgression and claims for himself a special right with Allaah. Hence, it is not permissible to make takfeer on anyone expect the one whom Allaah and His Messenger declared to be as such. Due to the seriousness of takfeer and its limits as established by Allaah and His Messenger, Shaykhul Islaam Ibn Taymiyyah, rahimahullah, stated:

“That is why the people of knowledge and Sunnah did not resort to making takfeer on those who opposed them, even if the opponent makes takfeer on them. This is because the matter of kufr is a legal right established by shariah, and therefore, the person can not punish by the like, just like if someone who belies you and makes lies against you, you can not spread lies about him, or if someone fornicates with members of your family, you can not fornicate with members of his family. This is because fornication and lying are haraam (unlawful) being Allaah’s right. Similarly, takfeer is a right that belongs to Allaah. Hence we do not impute kufr except on whom Allaah and His Messenger declared as such.” [Ar-Rad ‘Alal Bakari, v. 3, p. 381].

The danger involved with takfeer is not limited to the transgression against the right of Allaah (subhaanahu wa ta’ala). The person who imputes kufr on the others also risks falling into that which he accused his brother with. This is in line with the hadith of the Prophet (sallallaahu ‘alayhi wa sallaam),

“Any person who calls his brother, ‘Ya Kafir (Oh Unbeliever), has in fact done an act through which this unbelief would return to one of them. If it were so as he asserted, then the kufr of the man was confirmed, but if it was untrue, it returns to him (the one who labeled it on his Muslim brother).” [Reported by Muslim and At- Tirmithi.]

Similarly, in another narration, the Prophet (صلى الله عليه و سلم) stated:

“If somebody accuses another of Fusuq (by calling him ‘Fasiq’ i.e. a wicked person) or accuses him of Kufr, such an accusation will revert to him (i.e. the accuser) if his companion (the accused) is innocent.” [Bukhari].

The third important matter is that takfeer causes hate amongst people, especially amongst those who are referred to as kafir since no one likes to be labeled as a kafir. In fact, this can lead to fights and bloodshed, which will inflict evil on the individuals involved and the society at large.

Shaykhul Islaam Ibn Taymiyyah, rahimahullah, said:

“And it is not the right of anyone to impute kufr on anyone of the Muslims even if he errs and does wrong until evidence is established upon him and the matter is made clear to him. And the one whose Islaam is affirmed with certainty then it ceases not to exist with him due to doubt. Rather his (state) of Islaam comes to an end only after the establishment of the proof and the elimination of the unclarity.” [Majmoo’ al-Fataawa, v. 12, p. 501]

Takfeer Practiced in Our Times:

First, a type of takfeer practiced in our time is the unrestricted takfeer on the Muslim rulers who do not rule by the rule of Allaah. This generalization, without details, has led many of the young Muslims to conclude that it is permissible to rebel against these rulers by force. Consequently confrontations, bloodshed and other problems arising from this are still growing. Moreover, it is bringing chaos and instability to the Muslim world as it is evident to everyone.

Furthermore, this thought did not stop at the rulers but has been extended to the government employees, security forces, and others. It has also reached many imams of masajid (mosques), muadhineen (those who give adhan), and scholars. This arises from the pretext that these are all collaborators with the government.

This pretext has even been extended to the Muslim society at large. Those who do not hold to the belief of these groups are considered kafir. This is not an issue in a vacuum; this is real. As such, one is not surprised as to why they kill Muslims or bomb places where there are many Muslims.

It has reached the extent that these groups have called for the complete disassociation from their societies, thinking that all of the society is kafir so they can not stay with them. They even abandon their wives if they do not adhere to the same belief as the person holding the takfeer principle; similarly, if a wife holds this takfeer principle, they say it is incumbent upon her to leave her husband if he does not agree with that. Furthermore, they tell their followers not to make the congregation prayers in the mosques claiming these are not real mosques, and that the imams of these mosques are not Muslims since they were assigned by the government. This is happening in some Muslim countries.

Solution:

The solution to this problem is to spread the knowledge of the righteous predecessors, alilm ash-shari’ saheeh (the correct knowledge of Islaam). This comes from the knowledge taught by the reliable scholars and the books of the salaf. The young should return to the ulama to seek their advice instead of following these so-called thinkers and their takfeeri books. All of those who write advocating this methodology are not even known for being from the true ulama holding to the path of the salaf.

On the other hand, Muslim societies and governments should take the corrective approach of adhering to the shar’eeah. Once this is done for the sake of Allaah (subhaanahu wa ta’ala), then the promise of Allaah to bestow strength and steadfastness upon the ummah will surely be manifested.

Furthermore, there should always be a hand extended to our youth who may have influenced by takfeer. There should be useful discussions in this matter and a refuting of the views held by them based on evidences and proofs.

If there is anything we need to emphasize every now and then, whether regarding this matter or the understanding of Islaam as a whole, it is that people should be very serious about knowing Islaam from its two sources, the Qur’an and the way of the Rasool Allaah (Messenger of Allaah) in accordance with the understanding of the companions. This is the criteria of safety; this is the path that every Muslim should give his utmost effort to learn; this is the true safeguard mechanism for the individual and thus for the family and the society at large.

And Advice to the Youth:

Finally, we all know that emotions are real, and care for Islaam is a strong motivation to its adherents. The motivation by care, sincerity, and emotion if not guided by the following of the Prophet Muhammad (صلى الله عليه و سلم) in accordance with the way of the salaf, then it can turn into a blazing fire of destruction. Hence, a sincere advice is stressed again for all of our youth: seek knowledge from its reliable sources and from the ulama who are on the path of the companions.

May Allaah the most High guide us and our Muslim youth to be on the path of righteousness and wisdom, and may Allaah, the Most High, safe guide this ummah from the fitnah of takfeer.

The slave of Allaah, Saleh As-Saleh.
9/5/1427 AH
June 6, 2006
Transcribed from the site understand-islam.net by Br. Abu Abdullah al-Amreeki.

[Download the PDF]

http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=100

Saudi Arabia’s Permanent Council on Takfir

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Saudi Arabia’s Permanent Council on Takfīr
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Saudi Arabia’s Permanent Council
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Click the below link to read or download the full document

Takfir-Permanent Council- Authentic-Translations.com [PDF]

Warning against the Fitnah of Takfir – Shaykh al Albaani

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Warning against the Fitnah of Takfīr
حتذير من فتنة التكفري :Original Title
Author: Muḥammad Nāṣir al-Din al-Albānī
Translator: Abbas Abu Yahya
Website source: – authentic-translations.com

Contents

Translator’s Foreword
Author’s Introduction
The Principles of Understanding the Book and the Sunnah
A Disbelief Less Than Disbelief
The Relationship Between Takfīr and Rebellion
Making Takfīr of Sinners is Not Permissible
Purification and Education

Click the below link to read or download the full document

Warning against the Fitnah of Takfir – Shaykh al Albanee [PDF]

Ways the Misguided Youth Bent on Takfir and Bombings Contradict Islaam – Shaykh Abd al-Muhsin al-‘Abbad

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Ways the Misguided Youth Bent on Takfīr & Bombings Contradict Islam
بذل النصح والتذكري لبقايا ااملفتونني بالتكفري والتفجري :Original Title
Author: ‘Abd al-Muḥsin al-‘Abbād
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This translation consists of some points explained by ‘Abd al-Muḥsin al-‘Abbād in his work titled: “A Reminder to Those Obsessed with Takfīr and Bombings”.

Takfīr: Excommunicating, or the indiscriminate considering and labeling of Muslims as
disbelievers. [Translator’s Note]

Contents of the PDF

Making Takfīr of Other Muslims
Killing Muslims without Right
Committing Suicide
Killing Non-Muslims Who were Promised Safety
Causing Those Once Safe & Secure to Live in Fear
Destroying the Property of Others
Armed Hijacking of Vehicles to Escape
Disguising Themselves in Women’s Clothing

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Ways the Misguided Youth Bent on Takfir & Bombings Contradict Islam-Abd al-Muhsin al-Abbad [PDF]

The Characteristics of Modern-Day Khawarij as Told by the Rulings of Contemporary Scholars

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Original Title : صفات خوارج العصر من فتاوى علماء العصر
Author: Various Scholars
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This article is a compilation of quotes from contemporary scholars. The Arabic text can be found at: http://fatwa1.com/anti-erhab/Irhabion/khwarjalasar.html.

Click the below link to read or download the full document

The Characteristics of Modern-Day Khawarij as Told by the Rulings of Modern-Day Scholars [PDF]

A Comparison between Those Obsessed with Takfīr and Bombings and Those Who Call for Peace and Well-Being

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A Comparison between Those Obsessed with Takfīr & Bombings and Those Who Call for Peace & Well-Being
بذل النصح والتذكري لبقايا ااملفتونني بالتكفري والتفجري :Original Title
Author: ‘Abd al-Muḥsin al-‘Abbād
Source: islamancient.com/ressources/docs/101.doc
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

This translation consists of some points explained by ‘Abd al-Muḥsin al-‘Abbād in his work titled:
“A Reminder to Those Obsessed with Takfīr and Bombings”.

Click the below link to read and download PDF document

A Comparison between Those Obsessed with Takfir & Bombings and Those Who Call for Peace -Abd al-Muhsin al-Abbad [PDF]

Rebelling with the Sword and Performing Takfeer Due to Major Sins – Imaam ad-Dhahabi

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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]

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah
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