Chapter [Regarding the Definition of the Murtad (Apostate) and Its Rulings]It is said in al-Iqnâ and its commentary181,
"Chapter on the Ruling of the Murtad.
The Murtad is the one who commits Kufr after his Islâm, whether he utters it, believes in it, doubts it, or acts upon it, even if he is only a Mumayyiz (child who reached the age of discernment). The apostasy of the Mumayyiz is valid just as his Islâm is valid.
However, a person under coercion is not considered a Murtad, due to the statement of Allâhu Taâlâ,
"Except for one who is coerced while his heart is firm in faith..." (an-Nahl, 16/106)
The one who commits these jokingly is also considered a Murtad, due to the generality of the statement by Allâhu Taâlâ,
"Whoever from among you turns back from his religion..." (al-Mâ'idah, 5/54) Until the end of the verse.182
The scholars have consensus regarding the obligation of killing the Murtad.
Thus, whoever associates partners with Allâhu Taâlâ has committed Kufr after his Islâm, due to the statement by Allâhu Taâlâ,
"Indeed, Allâh does not forgive associating partners with Him, but He forgives what is less than that for whom He wills..." (an-Nisâ, 4/48, 4/116)
Whoever rejects Allâh's Rubûbiyyah (Lordship) or Wahdâniyyah (oneness) has committed Kufr, because whoever rejects these has associated partners with Allâhu Taâlâ. Whoever rejects an attribute from His attributes or claims that Allâh has a wife or child has committed Kufr.
Whoever claims prophethood or believes in who claims this after the Nabî Sallallâhu Alayhi wa Sallam has committed Kufr, for he has belied the statement by Allâhu Taâlâ,
"But he is the Messenger of Allâh and the last of the prophets..." (al-Ahzâb, 33/40)
Whoever rejects a prophet or a book from the books of Allâh or something from the books or rejects the angels or one who is confirmed to be an angel has committed Kufr due to belying the Qur'ân. Whoever rejects resurrection after death has committed Kufr. Whoever reviles Allâh and His Messenger has committed Kufr. Whoever mocks Allâh, His books, or His Messenger has committed Kufr, due to the statement by Allâhu Taâlâ,
"Say: Is it Allâh and His verses and His Messenger..." (at-Tawbah, 9/65) Until the end of the verse.183
The Shaykh (Ibnu Taymiyyah) said: Whoever has hatred towards Allâh's Messenger or what he brought has committed Kufr, with agreement. Whoever makes between himself and Allâh intermediaries; trusting them, calling upon them, and asking them has committed Kufr with consensus, because this is similar to the actions of the idol worshippers who say,
"We only worship them that they may bring us near to Allâh." (az-Zumar, 39/3)
Whoever brings forth an apparent statement or action entailing mocking the religion which Allâh has legislated has committed Kufr due to the aforementioned verse. Whoever disgraces the Qur'ân has committed Kufr."184
"Whoever brings forth a statement that takes him out of the fold of Islâm, such as him saying that he is a Jew or Christian is a Kâfir. Whoever ridicules the promise or threat of Allâh is a Kâfir, as this resembles mocking Allâh. Whoever does not declare Takfîr upon the one who espouses other than Islâm as a religion or doubts their Kufr is a Kâfir."185
Until he said, "Whoever says, "I am only in need of Muhammad Sallallâhu Alayhi wa Sallam in the apparent knowledge, not in the inner knowledge," or says, "There are some of the Awliyâ (saints) who can exit the Sharî'ah of Muhammad Sallallâhu Alayhi wa Sallam, just as al-Khidr could exit the Sharî'ah of Mûsâ Alayh'is Salâm," is a Kâfir."186
"Whoever reviles the Sahâbah Radiyallâhu Anhum or one of them and adds to his revile the claim that Alî is a deity or that Jibrîl erred (in delivering the message), then there is no doubt regarding his Kufr, furthermore, there is no doubt regarding the Kufr of the one who pauses regarding declaring Takfîr upon such person. As for the one who only curses or unrestrictedly denounces them, then there is dispute regarding such person, Imâm Ahmad paused regarding declaring Takfîr upon him and killing him."187
"Learning, teaching, and performing magic is impermissible. Magic is a knot, enchantment, uttered speech, written speech, or something done which affects the body, mind, or heart of the bewitched without physically touching him. Magic has a reality. Some of magic kills, some sickens, some withholds a man from his wife, some separates a man from his spouse, some makes couples hate each other, and some makes two people love one another.
A person commits Kufr by learning magic and performing it, regardless of him believing in its impermissibility or permissibility, such as those who ride brooms and other inanimate objects and fly in the sky.
As for the one who conjures the Jinn and claims that he gathers the Jinn and they obey him, then he does not commit Kufr, however, he is punished severely with a punishment lesser than capital punishment. Likewise, is the Kâhin and Arrâf. The Kâhin is the one who sees the Jinn who bring him news. The Arrâf is the one who guesses like the Munajjim (astrologer).
As for those who throw pebbles or wheat or those who look at the shoulder blades (to fortune tell), when they do not believe in the permissibility of what they are doing and when he believes that through this (fortune telling), he does not know the knowledge of the unseen, then he is punished and left. Otherwise, he commits Kufr."188
Commenting on the statement, "I am only in need of Muhammad Sallallâhu Alayhi wa Sallam in the apparent knowledge," until the end of the statement, the commentator (al-Buhûtî) said that this affliction became widespread in his era in Egypt and the Levant.189 And Allâh Subhânahu wa Taâlâ knows best.
May Allâh's peace and abundant blessings be upon Muhammad, his family and companions until the day of recompense, the peace and blessings being constant and persistent until Allâh inherits this world and what is upon it (until everyone dies and none other than Allâh is left), and He is the best of those who inherit. Âmîn!(The Book "Beneficial Words" Has Come to an End. All Praise is Due to Allâh!)
181- The book al-Iqnâ is an unpeered book regarding Hanbalî jurisprudence authored by Shaykh'ul Islâm al-Hajjâwî (968 H) Rahimahullâh, which is primarily sourced from the Hanbalî jurisprudence books such as al-Mustaw'ib, al-Muharrar, and al-Muqni and is considered the reference of the latter Hanâbilah. Its commentary known as Kashshâf'ul Qinâ was authored by Allâmah Mansûr al-Buhûtî (1051 H) Rahimahullâh. His commentary was admired by the Hanbalî scholars of his era, to the extent that some destroyed the commentaries they had written as they thought there was no need for their own commentaries after al-Buhûtî's commentary.
182- Allâhu Taâlâ said,
"O you who believe! Whoever from among you turns back from his religion, Allâh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allâh, and never fear of the blame of the blamers. That is the Grace of Allâh which He bestows on whom He wills. And Allâh is All-Sufficient for His creatures' needs, All-Knower." (al-Mâ'idah, 5/54)
183- Allâhu Taâlâ said,
"And if you ask them, they will surely say: We were only conversing and playing. Say: Is it Allâh and His verses and His Messenger that you were mocking?" (at-Tawbah, 9/65)
184- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/225-228.
185- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/230-231.
186- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/233.
187- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/234-239.
188- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/234-239.
189- Concisely from al-Buhûtî, Kashshâf'ul Qinâ an Matn'il Iqnâ, Wazârat'ul Adl, 14/233.