Ruling

215 Pages·32.233 MB·English

by  Other than What Allāh Revealed, The Fundamentals of Takfir

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RULING BY OTHER THAN WHAT ALLAH REVEALED
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RULING BY OTHER THAN WHAT ALLAH REVEALED
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THE FUNDAMENTALS OF TAKFIR
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BY KHAllD BIN MUHAMMAD Al-, AN BARI
PUBLISHED BY
AL-QUR 'AN WAS-SUNNAH SOCIETY
OF NORTH AMERICA
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Ruling by Othe,- than What Allah Revealed
The Fundamentals ofTakjir
Copyright © 1999
Al-Qur 'an was-Sunnah Society of North America
ISBN 1-886451-08-7
ALL RIGHTS RESERVED FOR THE PUBLISHER
Al-Qur'an was-Sunnah Society of North America
19800 VAN DYKE RD.
DETROIT MI 48234 [phone]
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CONTENTS
Introduction to the Translation . . . . . . . . . . . . . . . . . . . . . 1
Clarifying the Types of Kufr . . . . . . . . . . . . . . . . . . . . . . . . 2
Guidelines and Conditions for Tak.fir . . . . . . . . . . . . . . . 16
Takfir is a Legislative Sentance ... .. . . . ....... ... ... 16
Knowledge of the Proofs and Absence of Doubt . . . . . . . . . 20
No Disticntion between Fundamentals or other Issues . . . . . 32
The Excuse for Lesser Known Issues . . . . . . . . . . . . . . . . . 45
The Excuse for Times and Places of Predominate Ignorance . 47
Inability and Its Degrees . . . . . . . . . . . . . . . . . . . . . . . . . . 49
The Blind Follower . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
The Believer that is Mistaken . . . . . . . . . . . . . . . . . . . . . . 53
The Mere Commission of a Sin . . . . . . . . . . . . . . . . . . . . . 53
General and Specific Cases . . . . . . . . . . . . . . . . . . . . . . . . 54
Kufr has Foundations and Branches . . . . . . . . . . . . . . . . . . 59
The Comission of Faith or Kufr does not Guarantee its Title . 61
Both Faith and Kufr may be Present in the Same Person . . . 62
Actions and Beliefs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Denying an Issue of ljma.' . . . . . . . . . . . . . . . . . . . . . . . . . 68
Denying Details . ... .. . . ..... ~ . . . . . . . . . . . . . . . . . . 69
Takfir is not Issued by a Logical Inference . . . . . . . . . . . . . 70
Consensus is a Must . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
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Ruling by Other than What Allah Revealed ..... .... . 75
The First Principle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78
The Second Principle . . . . . . . . . . . . . . . . . . . . . . . . . . . 96
It is Not Allowed to Differ with the Consensus . . . . . . . . . 105
The Inventor of Legislation and the Innovator . . . . . . . . . . 122
Removing the Doubts . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
The Views of the Khawarij . . . . . . . . . . . . . . . . . . . . . . . 131
Kufr Less than Kufr ........... . .............. .. 165
The False Claim of Ijma.' . . . . . . . . . . . . . . . . . . . . . . . . 177
The Difference between Altering and A voiding . . . . . . . . . 187
The Argument of the Definitive Kufr . . . . . . . . . . . . . . . . 190
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Introduction to the Translation
All praise is due to Allah, whomever Allah guides, none can cause him
to stray, and whomever Allah allows to deviate, none can guide him. I
testify that there is none worthy of worship but Allah, and that
Mu}:lammad (~) is Allah's servant and Messenger.
Allah has allowed for us to complete this book, so that it may be
distributed among the Muslims, in an effort to command the good and
forbid the evil in the best manner that we are able. Rather than
arguments, flared by emotions and based upon opinions, we offer this
work for the readers to ponder over, so that they may be better
informed of the delicate nature of the subject of takfir. Every action is
judged by its intention, and ours is solely for Allah alone.
The first section of this book, "U~al at-Takfir; The Guidelines of
Tak/fr" appeared as a series in the publication HUDAA. After finishing·
the second half of the book, the two sections were united to be printed
in one volume. Additional notes were added to the translation from
other books that became available after the original printing of the
'Arabic text.
Zayd Adib Ansari and Abu Khaliyl were the translators, and Abu
Khaliyl was responsible for the final editing and layout. Some minor
editing to the text occurred prior to its translation.
We ask Allah to grant us a reward for this work, and to cause it to
strengthen the faith of the Muslims, all praise is due to Him. We ask
Allah to mention Mu}:lammad, the last of the Messengers (~) .
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Introduction: Clarifying the Types of Kufr
The Types of Kufr
There are two main categories of disbelief;
1. The major kufr that removes one from the religion;
2. The minor kufr that does not.
The objective of this investigation is to clarify the types of kufr that
remove one from the religion. There are six categories of this kufr, as
follows:
1. Outright Rejection (takthfb)
2. Denial (jufiiid)
3. Resistance or Obstinance (inad)
4. Despondence (i'radh)
5. Hypocrisy (nifaq)
6. Doubt (shakk).
Kufr is divided into these categories because of the ways that
people vary in their acceptance of the truth that Allah sent His
Messenger with, and revealed in His Book.
OUTRIGHT REJECTION (TAKTHiB)
This occurs when one disbelieves with his tongue and his heart and
does not accept what the Messenger of Allah (~) brought. He is a
disbeliever both outwardly and inwardly, judged so in this life and in
Hereafter. As Allah (~) said;
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«And the Day when We shall gather out of every nation a
troop of those who rejected Our iiyiit, they shall be driven
until when they come (before their Lord) and He says;
"Did you reject My iiyiit when you comprehended them
not in knowledge, or what (else) was it that you did?» (An
Naml 27:83-84)
This is the kufr of the outright rejection.
DENIAL (JUl;l0D)
Sometimes, one's heart is certain that (what the Messenger of
Allah (~) brought) is the truth. But he hides that and denies it with his
tongue, and perhaps fights it at its foundations. This is like Fir'iin's
disbelief in Musa and the Jew's disbelief in Muhammad (~) .
About Fir'un and his people, Allah said;
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«And they denied them (those iiyiit) wrongfully and
arrogantly. .. » (An-Naml 27: 14)
Allah (~) said of the Jews;
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«When there came to them that which they had recognized,
they disbelieved in it.»(Al-Baqarah 2: 89)
And He (g) said;
«A party of them [the Jews] concealed the truth while they
knew it.» (Al-Baqarah 2:146)
This is denial, or kufr al-ju!zud.
RESISTANCE OR 0BSTINANCE ('IN.AD)
In some cases, one approves of the truth of the message outwardly and
inwardly, with both his tongue and his heart, but he does not comply
with it out of anger, arrogance and resistance to Allah and His
Messenger, he contests the judgement and questions the justice of what
he has been commanded with. Even if he trusts this truth ( of the
message), his denial and resistance for it negates that trust. This is like
the disbelief of the accursed Iblis. Allah (~) said;
«Except lblis, he refused and was proud, and he was one
of the disbelievers.» (Al-Baqarah 2:34)
And;
«Shall I prostrate to what you have created from clay?»
(Al-lsra' 17:61)
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«I am not one to prostrate to a human who you created
from sounding clay of altered black mud.» (Al-[:fijr 15:33)
Shaykh al-Islam Ibn Taymiyyah (~) explained the kufr of denial
(juftud) and the kufr of resistance ('iniid) by saying;
"When a person commits a sin while believing that Allah forbade him
from it, and he believes in complying with whatever Allah prohibits him
and obliges him, then he is not considered a disbeliever.
As for thinking that Allah did not prohibit it, or, that He (~) did
prohibit it - yet he refrains from accepting that prohibition, and turns
away from submitting to Allah and complying with the order, then he
is either denying or being resistant.
This is why it is said that everyone agrees to the disbelief of one
who proudly disobeys Allah, like Iblis, but whoever disobeys as a result
of his passions, only the Khawaraj consider it disbelief, he has not
committed disbelief according to Ahl as-Sunnah. Whereas the one who
is arrogantly disobedient, even if he attests that Allah is his Lord - his
denial and resistance negates his attestation.
To further clarify this:
Whoever does a prohibited act, believing that it is lawful, then he
ts a disbeliever according to everyone. By virtue of his belief in
permitting what it prohibits, he does not have faith in the Quia n. This
is the case even when one believes an act to be lawful, but does not
commit it. For the term istifz[aal simply means to believe that Allah did
not prohibit it.
And sometimes, on the other hand, one doesn't believe that Allah
prohibited something, due to a deficiency in one's faith in rubabiyah,
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