دار التوحيد Dr'ul Tawhd

Author Topic: IS DECLARING TAKFR UPON THE TGHT AND IDOLS FROM ASLUD DN?  (Read 54 times)

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Is Declaring Takfr upon the Tght and Idols from Aslud Dn?

Prepared by: Abdulhakim Hanif






Allh Subhnahu wa Tal said,

﴿لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللّٰهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا انْفِصَامَ لَهَا وَاللّٰهُ سَمِيعٌ عَلِيمٌ.﴾
There is no compulsion in the Dn (religion). Ar-Rushd (the right path) has become clear from al-Ghayy (the wrong path). So whoever disbelieves in the Tght and believes in Allh has grasped the unbreakable Urwatul Wuthq (firmest handhold). And Allh is as-Smi (Hearing) and al-Alm (Knowing).(al-Baqarah 2/256)






Quote from: Question 05.06.2017, 20:14
Salamun alaykum.

Takfeer is from Aslud Deen and making Takfeer of the Tawagheet is Aslud Deen. Those who bring doubts concerning the issue say:

Since Takfeer of the Tawagheet is an Asl, then this should be valid regarding every Taghout.

So how do you make Takfeer of an idol made of stone?

If you say there is no Takfeer in this, then it is not a condition to make Takfeer of the other Tawagheet.


بسم الله الرحمن الرحيم
الحَمْدُ للهِ وَحْدَهُ ، وَالصَّلاة وَالسَّلامُ على مَنْ لا نبيَّ بَعْدَهُ ، وَبَعْدُ

Is Declaring Takfr upon the Tght and Idols from Aslud Dn?


Wa Alaykum. Initially, we must point out that it is not even possible to even consider what you mention to be a doubt. Inshllh you will understand the reason behind this better later in the work. This and similar arguments consist of demagogy instituted to camouflage the issue of Takfr in its entirety. It is evident that those who bring these doubts are not fearful of Allh, nevertheless, it is also understood that they are not embarrassed from the people either.

Unfortunately, many people have reserved such doubts, which in as-Sanns words are unrelated by the scholars nor worth a penny if exchanged into currency, as their religion and earnestly defend it. For this reason, we are obligated to address them. Otherwise, when the details of such doubts are examined and the types of Btil caused in the religion are witnessed, one is repulsed and is amazed at how the human mind and the Dn of Allh can be ridiculed so much.

Today, many people have expressed ideas as such, however without doubt, the most dangerous among those who express these Btil (false) views is the so-called Salaf-Jihd Jordanian ideologist Ab Muhammad al-Maqdis (Issm Muhammad Thir al-Barqw), who uses his God given talent in fluency and eloquence to deviate people with all kinds of demagogies.

Recently, the true colours of this individual was extensively revealed. nonetheless, even those who dislike him have not been able to rid the effects of the toxicity found in his book named
الرسالة الثلاثينية في التحذير من الغلو في التكفير The 30 pamphlets regarding warning from excessiveness in Takfr.  May Allh guide this person and those he has deviated, and may He Tal remove the evils he has spread, mn. One of the pamphlets found in the mentioned Thalthiniyyah is titled Declaring Takfr upon All Those Who Do Not Declare Takfr upon the Tawght (pl. Tght). Under this heading al-Maqdis says,

Quote from: al-Maqdis
ومن الأخطاء الشائعة أيضا ؛ تكفير كل من لم يُكفّر الطواغيت ، بدعوى أنه لم يحقق التوحيد لأنه لا يكفر بهم ..

إذ لا شك أنّ الكفر بالطواغيت هو شطر التوحيد وشرطه ..

ومن لم يكفر بالطاغوت لم يتمسك بالعروة الوثقى ومن ثم فهو من جملة الكفار الهالكين .. قال تعالى : ((فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى لا انفصام لها ..))

لكن هل تكفير الطاغوت شرط من شروط صحة الكفر به ؟؟

بمعنى : هل كل من لم يظهره أو ينتحله من المنتسبين للإسلام ولو جهلا واغترارا بصلاة الطاغوت وعبادته وانتسابه للإسلام؛فليس بمسلم لأنه لم يكفر بالطاغوت ؟؟

ونحن هنا لا نقلل من أهمية تكفير الطواغيت ولا ندعوا إلى إهماله أوترك تعلّمه ،

كما يحلوا للبعض أن يفهموا ، أويحلوا لهم توجيه كلامنا هذا إلى هذا الفهم .. كلا ؛ وكل من يعرفنا ويعرف كتاباتنا يعرف اهتمامنا وتركيزنا على هذا الأمر ، بل نحن لا نكتب إلا فيه وفي متعلقاته ..

وإنما ندعوا إلى التأصيل والتفصيل وضبط الكلام بأدلته الصحيحة الصريحة ..

فالإطلاقات الحماسية الجوفاء لا تغني من الحق شيئا ..

ولا حاجة لنا بألفاظ حماسية مجملة يحسبها الظمآن ماء ؛ ويا ليته إذا جاءها لم يجدها شيئا ؛ بل يجدها سما ناقعا !!

فدعوى الشرطية التي يطلقها ويذكرها بعض الناس في هذا الباب لم يأتوا عليها بأدنى دليل ، اللهم إلا إطلاقات بعض العلماء المتأخرين ..

وكلام العلماء يسترشد به نعم ؛ولكن لا يستدل به بل يستدل له..

يقول الشوكاني : ( الشرط هو ما يؤثر عدمه في عدم المشروط ولايؤثر وجوده في وجوده ، فلا يثبت إلا بدليل يدل على أن المشروط يعدم بعدمه وذلك إما بعبارة مفيده لنفي الذات والصحة مثل أن تقول : لا صلاة لمن لا يفعل كذا ، أو لمن فعل كذا إلى قوله : وأما مجرد الأوامر فغاية ما يدل عليه الوجوب ، والواجب ما يستحق فاعله الثواب بفعله والعقاب بتركه ، وذلك لا يستلزم أن يكون ذلك الواجب شرطا ، بل يكون التارك له آثما ،وأما أنه يلزم من عدمه العدم فلا .

وهكذا يصح الإستدلال على الشرطية بالنهي الذي يدل على الفساد المرادف للبطلان إذا كان النهي عن ذلك الشيء لذاته أو لجزئه


Also, from amongst the wide-spread mistakes is: declaring Takfr upon the one who does not declare Takfr upon the Tght, claiming that he has not actualized Tawhd because he does not declare Takfr upon them.

Undoubtedly, denying the Tawght is half of Tawhd and its condition.

And whosoever does not disbelieve in the Tght has not held onto al-Urwatul Wuthq (the firmest handhold), and thus becomes from the masses of the Kuffr who are destroyed Allh Tal said,



فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى لا انفصام لها
So whoever disbelieves in the Tght and believes in Allh has grasped the unbreakable Urwatul Wuthq (firmest handhold). (al-Baqarah 2/256)

However, is declaring Takfr upon the Tght a condition from the conditions of the validity of disbelieving in the Tght?

Meaning, is every person who does not manifest it or ascribes him to be from those affiliated to Islm; even if it be by ignorance and deception due to the Salh (prayer) of the Tght and his Ibdah (worship) and his affiliation to Islm, not a Muslim because he did not declare Takfr upon the Tght?

Here, we are not reducing the importance of declaring Takfr upon the Tawght, nor do we call to neglecting it or abandoning learning it, as some choose to understand or choose to direct our speech from this understanding to this understanding Nay!

Everyone who knows us and knows our books knows our concern and our emphasis over this issue. Rather, we do not write except in this regards and that pertaining to it.

We only call to the essence, its details, and precise speech with its authentic evident proofs. Empty epic generalizations can be of no avail against the truth

We have no need for epic concise statements which the thirsty one thinks is water. But woe to him! When he comes to it, he finds it to be nothing, rather, he finds it as pure poison!!

The conditional claim which is pronounced and mentioned by some regarding this issue; o Allh! They have not brought the slightest of evidences, except for generalizations of some latter scholars.

The words of the scholars are sought guidance from, yes. However, evidence is not drawn from them, rather, evidences are drawn for them

Ash-Shawkn Rahimahullh says,

Condition is that which its absence is affected when the stipulated is absent, and its presence is not affected with the presence of the stipulated. Thus, it is not established except with an evidence indicating the stipulated is absent with its absence. This is either due to a beneficial phrase which negates itself and its soundness, like saying, There is no Salh for the one who does not do this or the one who does this.

Until his statement,

As for the mere orders, the objective is what the obligation denotes to. Wjib (obligatory) is that which its actor deserves rewards by doing it and punishment for abandoning it. This does not always require the Wjib to be a condition (such as a condition of the bases of mn; faith); rather, it makes the one who abandons it a sinner. As for it necessitating absence due to its absence, then this is not the case.

Like this, when the prohibition for this thing is for itself or a part of it, it would be correct to make Istidll (extract from an evidence) on the prohibitional condition which denotes the corruption in place of falsehood.

With this, al-Maqdis argues that it is Wjib to declare Takfr upon the Tawght and that this is not a condition for disbelieving in the Tght, consequently alleging that this is not a validating condition for the actualization of mn. As understood from the context, his main purpose here is backing the view of excusing the one who does not declare Takfr upon the Tght whom especially are attributed to Islm. All these theories have been fabricated for such people.

Otherwise, if this person and his likes who argue that declaring Takfr upon the Tght is not a condition of mn were asked about the Tawght such as the likes of shaytn, Firawn, Namrd, ad-Dajjl, Ab Lahab, Ab Jahl, priests, rabbis, idol guards, soothsayers, and other Tawght who do not claim Islm, or even about the likes of the liar, false prophet of the past Musaylamah (lit. young/small Muslim) and other Tawght who ascribed themselves to Islm, without hesitation they would state such person is not a Muslim and that they need to declare Takfr upon the mentioned Tght and their followers in order to enter the fold of Islm.

They would even declare Takfr upon and refute the Ahlul Btil (people of falsehood) such as those who practice interfaith dialogues and the people of Wahdati Wujd (unity of existence) whom do not declare Takfr upon such people, and they would not make any of the demagogies -which you will read here- with regards to them.

If declaring Takfr upon the Tght and their slaves is not a validating condition of actualizing mn, but the condition of its perfection, then what is the error of Ibnu Arab -who did not declare Takfr upon Firawn with countless Tawl (forceful interpretations)- or those who account rabbis, priests, and their followers as the Ahlun Najt (people of salvation) with many Tawl which are more corrupt than each other and even with supposed strong (!) arguments such as the issue of Ahlul Fatrah and its likes? So those who do not declare Takfr upon your Tght have their own Tawl or ignorance but these people do not?

This example illustrates that the actual purpose of these people is to save those who do not declare Takfr upon the Tght of today whom claim to be Muslim. Without giving thought to the consequences and lacking the fear of Allh, these men have fabricated these theories solely to attribute their mothers, ancestors, neighbors, and others to Islm so they can live without receiving negative feedback from the society.
   
They drivel claiming that the declaration of Takfr upon all the Tght, in general, is not a condition of mn per se, just so they can save these people. They have invented such a Btil (falsehood) in the Dn (religion) that we do not know if even the Jahmiyyah or any other deviant group was able to fabricate such falsehood. So much so that according to this theory, one does not have to declare Takfr upon the shaytn in order to be a Muslim. Or, for a person living in the era of Firawn, Namrd, or later eras to be Muslim, it is sufficient that he rejects Firawns or Namrds claim of Ulhiyyah (divinity) and it is not a condition for him to know that they are Kfir and enemies of Allh! Obviously these people, do not say this regarding Firawn and Namrd, however, they have not calculated that such theories fabricated for casual benefit would lead to such conclusions, nevertheless, their Madhhab essentially entails this.

Those who are honest among them admit this and some have said, Even in the time of Raslullh Sallallhu Alayhi wa Sallam, it was not a condition for a person to declare Takfr upon Ab Jahl and the other Mushrikn (pl. Mushrik; polytheists) in order to be a Muslim. However, if a Nass (textual proof) reaches him denoting that they are Mushrik and if he denies it, then he will be a Kfir. Some even wrote books in this regards. Thus, we praise Allh, the One who reveals the Kufr in the peoples hearts in a fashion which every intelligent person can see!

Instead of fabricating clear Btil such as declaring Takfr upon the Tght and those who worship them not being the condition of mn, the aforementioned defects would not have aroused if they had sufficed with a statement such as, It is not correct to impose declaring Takfr upon people as a condition of mn when there is obscurity regarding them being Tght and Kfir.

After all, when we say that it is the condition of mn to declare Takfr upon the Tght, we do not mean that we go and make lists of the names of the Tght who lived before us and our contemporaries, and then we ask all the general public, elite, young, old, lim (scholar), or Jhil (ignorant) people regarding these, testing them regarding Muayyan (specific) individuals. Unless necessary, such specific issues outside Aslud Dn (fundamentals of the Religion of Islm) are not to be dealt with, since the need is to preach Aslud Dn to the people.

However, the aim of these people is to save people (from being declared Takfr of) who make Tawaqquf (pause regarding the ruling) of a group of Tght who have clear-cut Kufr and Tughyn (exceeding of the limits), such as rulers who fabricate man-made laws, likewise the Shuykh who invite people to seek help from themselves and to seek refuge in themselves. They also endorse that it is not a condition of mn to declare Takfr upon the Tght, meaning, those Kuffr who claim Rubbiyyah (Lordship) and Ulhiyyah (Divinity).

Al-Maqdis then continues as follows,



Quote from: al-Maqdis
والآن نسأل فنقول أين الدليل الواضح والصريح من كلام الله أو كلام رسوله صلى الله عليه وسلم على كون تكفير الطاغوت شرط لصحة اجتناب عبادته أو الكفر بها والذي هو شرط متفق عليه لصحة الإسلام ؟؟ بحيث يلزم من عدم وجوده عند المنتسب للإسلام عدم الإسلام وبطلانه ولو كان كافرا بالطاغوت بمعى أنه كافر بعبادته ، مجتنب لدينه الباطل وتشريعه ، مجتنب لتوليه ونصرته ..

ألم يقل تعالى مبشرا عباده :((والذين اجتنبوا الطاغوت ان يعبدوها وأنابوا إلى الله لهم البشرى فبشر عباد))


Now we ask, saying: where is the explicit and clear evidence from the words of Allhu Tal or His Rasl Sallallhu Alayhi wa Sallam regarding the declaration of Takfr upon the Tght being a condition for the validity of refraining from worshipping the Tght, denying it, and being a condition which is agreed upon for the validity of Islm? Since it being non-existent necessitates Islm being non-existent and Btil (false) for those who ascribe themselves to Islm, even if he rejects the Tght, meaning that he rejects worshipping the Tght, distances himself from the Btil Dn of the Tght and his Tashr (law-making), and distances himself from allying himself with and helping him.

Didnt Allhu Tal say while giving glad tidings to His servants,

والذين اجتنبوا الطاغوت ان يعبدوها وأنابوا إلى الله لهم البشرى فبشر عباد
Those who avoid the Tght by not worshipping them and turn to Allh in penitence, for them are glad tidings; so announce the good news to My slaves. (az-Zumar 39/17)

Initially, the issue we have at hand is that declaring Takfr upon all the Kuffr, not just the Tawght (pl. Tght) is from Aslud Dn and that it is the validating condition of mn (faith). There is no point in making artificial distinctions with regards to those who are Tght and those who are not. It has been stated in the narrations from the scholars that declaring Takfr upon all the Kuffr without differentiating between the Tght and his followers is Aslud Dn. We had previously explained in detail that declaring Takfr upon the Kuffr is from Aslud Dn, so we do not see the need to repeat the evidences of the mentioned principle again. Likewise, the statements of the scholars such as Whoever does not Declare Takfr of a Kfir Becomes Kfir Himself and its likes carry the same meaning. If declaring Takfr upon the Mushrikn (pl. Mushrik; polytheists) did not invalidate Aslud Dn, it would not have even been mentioned that it is Kufr. Everything which is Kufr becomes Kufr because it invalidates Aslul mn (fundamentals of mn).

In summary, the evidences regarding the one who does not declare Takfr upon the Mushrikn whom worship the Tght being Kfir are the same evidences regarding the one who is Kfir because he does not declare Takfr upon the Tght who claims that he is an Ilh (deity). This issue is even clearer than declaring Takfr upon a Kfir from the common folk.

Al-Maqdis hides behind and camouflages the matter by raising the term Tght -a term less common then Kfir and Mushrik amongst the people. Whereas, what we call Tght and regard the declaration of Takfr upon it as a condition of mn is the person who straightforwardly claims to be an Ilh -as will come below. The claim by al-Maqdis is that the one who regards such individuals to be Muslim can remain Muslim if they are in the situation of making Tawl or are ignorant.

Since Asl means a pillar or a principle which other things cannot stand upright without, saying declaring Takfr upon a Kfir is from Aslud Dn means that it is one of the inevitable foundations and fundamentals of the Dn. As explained before, the evidence for this is not this or that scholars statement, but it is the statement of La Ilaha Illallh itself. Thus the statement La Ilaha Illallh contains rejection of Shirk and its people and denial of the Tght.

It is not possible both religiously and intellectually for a person who calls the Mushrikn and the Tawght Muslim and regards them to be his brothers in faith to have cut-off Walyah (friendship) from them. Even the worst individual among the Muslims has a right of Walyah from the Muslims because of brotherhood in faith. So, unless this bond of Walyah is completely severed through Takfr; rejection and denial cannot be of mention. Additionally, it is implied that a person who calls the Mushrikn and Twght Muslim while defining Kufr as mn does not distinguish between mn and Kufr. It is also evident that such person denies the Nass which depicts the descriptions of the Kuffr.

All this is Kufr, and all the evidences which denote they are Kufr are also evidences for those who do not declare Takfr upon the Twght and the Mushrikn who are their servants being Kuffr and that they do not fulfill Aslud Dn. Neither al-Maqdis nor anyone else can deny these evidences, however, they dilute the issue with such fancy words.

When it comes to declaring Takfr upon the Twght, initially, what is intended by Tght should be revealed. Tght is a word derived from the verb طغى Tagh, which means exceeding all bounds. Everything which exceeds and makes others exceed are conveyed in the name Tght. As it is known, Imm Mlik said, Everything worshiped other than Allh is a Tght. His student Ibnu Wahb narrated this in his Tafsr. Shaykh Ab Butayn Rahimahullh attributed this view to al-Layth, Ab Ubaydah, al-Kis, al-Whid, and the majority of the linguistic scholars. According to this, everything that is worshiped (for example an idol, tree, grave, the sun, the moon, etc.) besides Allh whether alive or dead is a Tght. Here, it seems that this is based on them making others exceed rather than their own exceeding.

Just as Ibrhm Alayhis Salm said about the idols,

They have indeed led astray many among mankind (Ibrhm 14/36)

Shaykh Muhammad bin Abdul Wahhb Rahimahullh said the following in his pamphlet regarding the meaning of Tght while mentioning the types of Tght,

Quote from: The Meaning of Tght and its Main Types


اَلَّذِي يُعْبَدُ مِنْ دُونِ اللهِ وَهُوَ رَاضٍ بِالْعِبَادَةِ، وَالدَّلِيلُ قَوْلُهُ تَعَالَى:

﴿وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلٰهٌ مِنْ دُونِهِ فَذٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذٰلِكَ نَجْزِي الظَّالِمِينَ.﴾ [الأنبياء: 29]


The one who is worshiped other than Allhu Tal, while being pleased with being worshipped. And the evidence is the statement of Allhu Tal,

﴿وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلٰهٌ مِنْ دُونِهِ فَذٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذٰلِكَ نَجْزِي الظَّالِمِينَ.﴾

And if any of them should say, Verily, I am an Ilah (Deity) besides Him- that one We would recompense with Jahannam (Hell). Thus do We recompense the Dhalimn (wrongdoers). (al-Anbiy 21/29)

(Muallaftush Shaykh, 1/378; ad-Durarus Saniyyah, 1/163)

Sulaymn bin Abdillh Rahimahullh said in his work named Taysrul Azzil Hamd,

وقال مالك: الطاغوت: كل ما عبد من دون الله.

قلت: وهو صحيح، لكن لا بد فيه من استثناء مَنْ لا يرضى بعبادته.

Imm Mlik Rahimahullh said, Tght is everything which is worshipped besides Allh.

I say: Although this definition is correct, it is inevitable to make the person who is not pleased with being worshipped an exception from it. (Taysrul Azzil Hamd, 31)


Thus, those who are not pleased to be worshiped such as s Alayhis Salm, Uzayr Alayhis Salm, and the angels are outside of the definition of Tght. As for identifying inanimate beings such as idols as Tght; Ibn'ul Jawz Rahimahullh says in this regard,

الطواغيت وَهِي الْأَصْنَام وأضيف الطغيان إِلَيْهَا لِأَنَّهَا سَبَب وَالْمرَاد عابدوها
Tawght, are idols. Tughyn (exceeding boundaries) was attributed to them because they are the reason. That which is intended are its worshippers (exceeding in boundaries is actually the attribute of those who worship the idols). (Gharb'ul Hadth 2/34).

Ibnul Jawz Rahimahullh said elsewhere,


لَا تحلفُوا بالطواغي وَلَا بِآبَائِكُمْ ".

الطواغي جمع طاغية ، وَهِي الطواغيت ، وَهِي الْأَصْنَام الَّتِي كَانَت تعبد فِي الْجَاهِلِيَّة. والطغيان في الحقيقة مضاف إلى عابديها, لكنها لما كانت السبب أضيف إليها فقيل طواغي: أي مطغي فيها, كقوله تعالى: {إنهن أضللن كثيرا من الناس} [إبراهيم: 36] وأصل الطغيان مجاوزة الحد في المعصية, ويقال: طغى البحر

(It is stated in the Hadth,) Do not take oaths by the Tawght and your fathers.

The word Tawgh (which is mentioned in the Hadth) is the plural of Tghiyah, which is Tawght (pl. Tght). These are idols worshiped in the period of Jhiliyyah (pre-Islmic era). In reality, Tughyn (excessiveness) is attributed to those who worship them. However, when the reason was attributed to them (the idols), they were called Tawgh, meaning, Mutgh fh (that which was exceeded because of). As Allhu Tals statement,


إنهن أضللن كثيرا من الناس
They have indeed led astray many among mankind. (Ibrhm 14/36)

The origin of Tughyn is to exceed the boundaries (overcoming the limits) in sinning. (For example,) it is called Taghl Bahr (the sea overflew) (Kashful Mushkil, 1/490)

As seen, naming the idols Tght is not because of the excessiveness they have in themselves, but it is because people exceed the boundaries because of them.
 
As a result, the comparison between inanimate or unconscious beings such as idols and their likes with the conscious Tght whom willfully claims divinity inviting people to worship himself by exceeding the limits, and arguing that since declaring Takfr upon the idols is not a condition of mn, then declaring Takfr upon other Tawght whom claim divinity is also not a condition of mn is a complete demagogy and example of diversion. No sound minded individual would argue that it is necessary to declare Takfr upon idols and inanimate beings which resemble them.

When we say that the person who does not declare Takfr upon the Tght cannot be a Muslim, the Tght we refer to are the false deities mentioned above, whom Allhu Tal said regarding,

And if any of them should say, Verily, I am an Ilah (Deity) besides Him- that one We would recompense with Jahannam (Hell). Thus do We recompense the Dhalimn (wrongdoers). (al-Anbiy 21/29)

Likewise, the fake Mabd (worshipped beings) which the Rabb (Lord) Tal gave the following verdict with regards to,

إنكم وما تعبدون من دون الله حصب جهنم أنتم لها واردون
Certainly! You (disbelievers) and that which you are worshipping now besides Allh, are (but) fuel for Jahannam (Hell)! (Surely), you will enter it. (al-Anbiy 21/98)

At-Tabar narrated the interpretation of this verse and the following verses from Ibnu Abbs Radiyallhu Anhum with its Isnd (chain of narration), saying:

حدثنا ابن سنان القزاز, قال: ثنا الحسن بن الحسين الأشقر, قال: ثنا أبو كدينة, عن عطاء بن السائب, عن سعيد بن جبير, عن ابن عباس, قال "لما نزلت: {إنكم وما تعبدون من دون الله حصب جهنم أنتم لها واردون} [الأنبياء: 98] قال المشركون: فإن عيسى يعبد, وعزير, والشمس والقمر يعبدون فأنزل الله: {إن الذين سبقت لهم منا الحسنى أولئك عنها مبعدون} [الأنبياء 101]

() Ibnu Abbs Radiyallhu Anhum said:

When the verse Certainly! You (disbelievers) and that which you are worshipping now besides Allh, are (but) fuel for Jahannam (Hell)! (Surely), you will enter it. (al-Anbiy 21/98) was revealed, the Mushrikn said, s is worshiped; and Uzayr, the moon, and the sun are also worshipped! Thereafter, Allhu Tal revealed, Verily those for whom the good has preceded from Us, they will be removed far therefrom (Hell). (al-Anbiy 21/101)
Al-Hkim narrated this with an Isnd which he regarded Sahh from Ibnu Abbs Radiyallhu Anhum without the addition of the moon and the sun, and adh-Dhahab agreed with him. (al-Mustadrak, Hadth no: 3449)

Ibnu Kathr Rahimahullh mentions the following in the interpretation of the related verse,



وَقَالَ [الْإِمَامُ] مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ، رَحِمَهُ اللَّهُ، فِي كِتَابِ "السِّيرَةِ": وَجَلَسَ رَسُولُ اللَّهِ -فِيمَا بَلَغَنِي-يَوْمًا مَعَ الْوَلِيدِ بْنِ الْمُغِيرَةِ فِي الْمَسْجِدِ، فَجَاءَ النَّضْرُ بْنُ الْحَارِثِ حَتَّى جَلَسَ مَعَهُمْ، وَفِي الْمَسْجِدِ غَيْرُ وَاحِدٍ مِنْ رِجَالِ قُرَيْشٍ، فَتَكَلَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَرَضَ لَهُ النَّضْرُ بْنُ الْحَارِثِ، فَكَلَّمَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى أَفْحَمَهُ، وَتَلَا عَلَيْهِ وَعَلَيْهِمْ {إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ} إِلَى قَوْلِهِ: {وَهُمْ فِيهَا لَا يَسْمَعُونَ}، ثُمَّ قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَقْبَلَ عَبْدُ اللَّهِ بْنُ الزبَعْرَى السَّهْمِيُّ حَتَّى جَلَسَ، فَقَالَ الْوَلِيدُ بْنُ الْمُغِيرَةِ لِعَبْدِ اللَّهِ بْنِ الزِّبَعْرَى: وَاللَّهِ مَا قَامَ النَّضْرُ بْنُ الْحَارِثِ لِابْنِ عَبْدِ الْمُطَّلِبِ آنِفًا وَلَا قَعَدَ، وَقَدْ زَعَمَ مُحَمَّدٌ أنَّا وَمَا نَعْبُدُ مِنْ آلِهَتِنَا هَذِهِ حَصَبُ جَهَنَّمَ. فَقَالَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى: أَمَا وَاللَّهِ لَوْ وَجَدْتُهُ لَخَصمته، فَسَلُوا مُحَمَّدًا: كُلُّ مَا يُعْبَد مِنْ دُونِ اللَّهِ فِي جَهَنَّمَ مَعَ مَنْ عَبَده، فَنَحْنُ نَعْبُدُ الْمَلَائِكَةَ، وَالْيَهُودُ تَعْبُدُ عُزَيْرًا، وَالنَّصَارَى تَعْبُدُ عِيسَى ابْنَ مَرْيَمَ؟ فَعَجِبَ الْوَلِيدُ وَمَنْ كَانَ مَعَهُ فِي الْمَجْلِسِ، مِنْ قَوْلِ عَبْدِ اللَّهِ بْنِ الزِّبَعْرَى، وَرَأَوْا أَنَّهُ قَدْ احْتَجَّ وَخَاصَمَ.

فَذُكر ذَلِكَ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: "كُلُّ مَنْ أحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللَّهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، إِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيَاطِينَ وَمَنْ أمَرَتْهُم بِعِبَادَتِهِ. وَأَنْزَلَ اللَّهُ: {إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ. لا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ}

Al-Imm Muhammad bin Ishq bin Yasr Rahimahullh said in his book as-Srah,

According to what has reached me, Raslullh Sallallhu Alayhi wa Sallam sat down one day with al-Wald Ibnul Mughrah in the Masjid. Then an-Nadr Ibnul Hrith came and sat down with them, meanwhile, there were more than one man from the men of Quraysh in the Masjid. Raslullh Sallallhu Alayhi wa Sallam spoke. Thereafter, an-Nadr Ibnul Hrith started debating with him, and Raslullh Sallallhu Alayhi wa Sallam spoke to him until he defeated him in the argument. Then he recited upon him,


إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ

Certainly! You (disbelievers) and that which you are worshipping now besides Allh, are (but) fuel for Jahannam (Hell)! (Surely), you will enter it. (al-Anbiy 21/98)

Until His Statement,

وَهُمْ فِيهَا لاَ يَسْمَعُونَ

and therein they will hear not. (al-Anbiy 21/100)

Then Raslullh Sallallhu Alayhi wa Sallam rose, and Abdullh Ibnuz Zibar as-Sahm approached until he sat (with the group). Al-Wald Ibnul Mughrah said to Abdullh Ibnuz Zibar, By Allh, an-Nadr Ibnul Hrith could not handle the son of Abdul Muttalib just a moment ago in argument. Muhammad claims that I and those that we worship are fuel for Hell. Abdullh Ibnuz Zibar said, Indeed, By Allh, if I were to find him I would have defeated him. Ask Muhammad: Is everything that is worshipped instead of Allh in Jahannam (Hell) with those who worshipped them? For we worship the angels, the Yahd (Jews) worship Uzayr, and the Nasr (Christians) worship s bin Maryam.

Al-Wald and those who were with him in the gathering were amazed at what Abdullh Ibnuz Zibar said, and they thought that he had raised an objection and defeated him.

He mentioned this to Raslullh Sallallhu Alayhi wa Sallam. Raslullh said,


كُلُّ مَنْ أحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللَّهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، إِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيَاطِينَ وَمَنْ أمَرَتْهُم بِعِبَادَتِهِ

Everything which likes being worshipped instead of Allh is with the ones who worshipped it. They are merely worshipping the shaytn (devil) and whatever he commanded them to worship.

Then Allh revealed,

إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَى أُولَئِكَ عَنْهَا مُبْعَدُونَ. لا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ

Verily those for whom the good has preceded from Us, they will be removed far therefrom (Hell). They shall not hear the slightest sound of it, while they abide forever in that which their own selves desire. (al-Anbiy 21/101-102)

Thus, it is understood that the threat of Jahannam mentioned in the verse is not about the righteous servants like s Alayhis Salm, Uzayr Alayhis Salm, and the angels Alayhimus Salm, but it is regarding the Tawght who are pleased to be worshipped and regarding their servants. As seen, when the verse Certainly! You (disbelievers) and that which you are worshipping now besides Allh, are (but) fuel for Jahannam (Hell)! was revealed, the Mushrikn thought that they had caught great inconsistency by Muhammad Sallallhu Alayhi wa Sallam. However, Allhu Tal disconfirmed their delusion by stating the intent here are the exceeding Tght who claim to be al-Ilh and are pleased with this.

Now look at the words of Abdullh Ibnuz Zibar and his companions, and then look and compare the following words of al-Maqdis in the same chapter,


Quote from: al-Maqdis
أما تفسير الكفر والاجتناب بالتكفير وحده وجعله شرطا لصحة الإسلام ، فغير سديد ولا دقيق ؛ بدليل أننا مأمورون بأن نكفر بعبادة كل من سوى الله تعالى ولو لم يكن طاغوتا ؛ كعيسى ابن مريم والملائكة والصالحين ممن عبد من دون الله ولسنا مأمورين بتكفيرهم ..

وكذلك الأصنام فإنها طواغيت عبدت من دون الله فيجب اجتناب عبادتها والبراءة من ألوهيتها وهذا هو الكفر بها .. وليس تكفيرها فإنها جمادات لا تعقل ولا تكسب حتى تكفُر وتكفّر ..

As for explaining disbelieving and eschewing the Tght only with Takfr and making it a condition for the validity of Islm; then it is incorrect and non-accurate. This is due to the evidence that we were commanded to reject worshipping everything other than Allh even if they are not a Tght, such as s bin Maryam, the angels, and the Slihn (pl. Slih; righteous people) who were amongst those who are worshipped other than Allh, and we are not commanded to declare Takfr upon them

Likewise are the idols, for they are Tawght which are worshipped besides Allh. So it is Wjib (obligatory) to eschew them and to do Barah (distance oneself) from their Ulhiyyah (divinity); and this is disbelieving in them. Declaring Takfr upon them is not disbelieving in them, for they are motionless; they do not perceive, and they do not acquire (deeds) as to disbelieve or be declared Takfr of.

The one who compares the words of the Mushrikn of the past with the words of modern Balm such as al-Maqdis, will witness with amazement that their understanding and the understanding of the past Mushrikn of the Nass (textual proofs) are the same and that they stem from the same malicious and Kufr logic.

There is no difference between the deduction method of the Mushrikn whom tried to annul the ruling of the verse, when Allhu Tal declared that the polytheists and the people they worshiped were Kuffr and that they would go to hell, by presenting the existence of s, Uzayr and the angels Alayhimus Salm whom were worshipped as evidence and claimed that neither the worshiper nor the worshipped are Kfir nor will they go to Jahannam and between the ignorant contemporaries whom claim declaring Takfr upon the angel, prophet, and righteous people whom are worshipped or inanimate beings like the moon, the sun, and the idols, is not a condition for the validity of mn. This is because without taking the issue in hand from all its aspects, both parties follow a barren method of averment based on some apparent similarities, and they did not hit the mark in conclusion.

The fact that s  Alayhis Salm, Uzayr Alayhis Salm, the angels, the moon, and the sun are not Kuffr and do not enter Jahannam does not necessitate that the soothsayers, priests, rabbis, and other Tght from amongst the men and Jinn shaytn are not Kuffr and that they do not to enter Jahannam.

Likewise, the fact that it is not necessary or even impermissible to declare Takfr of the Slihn or unconscious beings, does not nullify the fact that it is a condition of the validity of mn to declare Takfr upon the Tawght whom consciously declare themselves an Ilah, claim the names, attributes, actions and worship specific to Allh for themselves, and compel people to this.

If the one who does not declare Takfr of the one who claims to be Ilah is not a Kfir, then who is a Kfir?

These two are completely different things; there are no common factors to compare them.

We are truly amazed; lets say one of the Balm has put forth this claim, how is it that so many intellectual individuals, including some Tlibul Ilm (students of knowledge), take these theories which can be understood that they are false at first glance serious, make it their Aqdah (creed) and invert the reality that the Takfr of the one who claims divinity is one of the essential principles of religion, which even the most ignorant general population can know?

Due to the shortness of time we do not make mention of them, nonetheless in the mentioned work by al-Maqdis, there are many other demagogies and fallacies where he tries to prove that declaring Takfr of the Kuffr and the Tawght is not from Aslud Dn. In the future, if Allh wills, we will touch upon them, one by one.


khiru Dawn Anil Hamdulillhi Rabbil lamn.
Raslullh Sallallhu Alayhi wa Sallam said,

The Muferridn are the males and females who remember Allh much. (Muslim, Hadth no. 2676)

The Muferridn are those who absorb themselves in the remembrance of Allh. The remembrance removed their heavy burdens from them, so they will come on the Day of Judgement being light (in weight of their burdens). (at-Tirmidh, Hadth no. 3596)

 

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