دار التوحيد Dr'ul Tawhd

Author Topic: TAKFR: IS IT FROM ASLUD DN IN THE ERA OF FATRAH?  (Read 635 times)

Izhr'ud Dn

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« on: 16.06.2020, 02:49:08 AM »


Prepared by: Abdulhakim Hanif

Allh Subhnahu wa Tal stated,

﴿وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ. أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ.﴾
And (remember) when your Lord brought forth from the Children of Adam, from their loins, their descendants and made them testify of themselves (saying to them), Am I not your Lord? They said, Yes! We have testified. Lest you should say on the Day of Resurrection, Verily, we have been unaware of this. Or (lest) you say, It was only that our fathers associated (others in worship) with Allh before, and we were but descendants after them. Then would You destroy us for what those who follow falsehood have done?
(al-Arf 7/172-173)

Quote from:  Question 25/03/2018, 10:03
In your article regarding Silsilah Takfeer, someone asks:

If Takfeer is from the Aslud Deen, then someone who lives in the era of Fatrah has to know this. But it is impossible for this person to know about these issues before the proof of risaalah comes. Allah Subhanahu wa Taala speaks about the covenant in the verses Araf: 172 173, but we did not find Takfeer in any Tafseer.

If a person from the era of Fatrah does not commit Shirk, sees Shirk as something wrong, and accuses the one who commits Shirk with deviancy, is that not enough?

We only see evidences in this regard.

To those who indicate Zayd bin Amr bin Nufayl or Amr bin Abasah as evidence we say:  this means Zayd bin Amr bin Nufayl knew about the nation of Ibraheem, thus he said to the people of Quraysh, I am the only one from the Millah of Ibraheem.

What are the most evident indications to perceive that Takfeer is from Aslud Deen? The foundations of the Deen should never change.
Shaykhul Islm Ibnu Taymiyyah Rahimahullh said,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim. (Shaykhul Islm Ibnu Taymiyyah, Majmul Fatw, 13/235)

Izhr'ud Dn

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« Reply #1 on: 16.06.2020, 03:04:29 AM »


بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
الحَمْدُ للهِ وَحْدَهُ ، وَالصَّلاة وَالسَّلامُ على مَنْ لا نبيَّ بَعْدَهُ ، وَبَعْدُ

The issue you raise regarding whether the declaration of Takfr on the Mushrikn (pl. Mushrik; polytheists) is from Aslud Dn or whether it is an issue that can only be known through the Hujjah of Rislah (proof of the message) is an issue which is often discussed by some contemporary Btil (false) Dut (pl. D; callers).

Unfortunately, since most people do not have the habit of Tafakkur, or in other words, since they dont reflect over the issues, they are quickly convinced by the fancy words uttered by these Btil Dut. Whereas, even with a small amount of knowledge and a mere five-minute reflection on the discussion, its falsehood can be understood.

Now you ask, What are the most evident indications to perceive Takfeer is from Aslud Deen? We have provided the clearest proofs for this in our article about the issue termed Silsilah Takfr. After providing the relevant evidence and narrations, we said:

As it is understood from the statements of the Ulam who explained based upon the Adillah (pl. of Dall; evidences) from the Kitb, the Sunnah, and the Ijm, there are three Ilal (pl. of Illah; reasons) the principle Whoever does not declare Takfr of a Kfir or a Mushrik is Kfir himself!.. is based upon:

1-   Denying the Nass: In the Kitb and the Sunnah, who the Kfir and the Mushrik is was openly described. Therefore, whoever does not give the Hukm of Kfir to those who carry these descriptions, then this person has denied Allhu Tal and His Rasl Sallallhu Alayhi wa Sallam, and with this, he became Kfir as well.

2-   Taking the Kuffr as Awliy: The individual who does not declare Takfr of the Kuffr and considers them as Muslim made apparent that he is brothers with them in Dn and that he has not cut the Walyah relationship with them. The individual who continues to take the Mushrikn as Awliy and as brothers has not actualized the necessities of the Radd (rejection and denial) part of the Kalimatut Tawhd (the Word of Monotheism), La Ilaha Illallh (there is no deity -worthy of worship- except Allh).

3-   Not being able to distinguish between mn and Kufr, equating mn and Kufr: The individual who accounts the Kuffr and Mushrikn as Muslim clarifies -with this act of his- that he does not know the difference of mn and Kufr, Tawhd and Shirk. Due to not knowing mn and Tawhd, such person cannot be in the rank of the Muslimn, meaning, he is a Kfir akin to those Kuffr he does not declare Takfr of.

The proofs that the last two articles are based upon especially show that the Takfr of the Kuffr is a matter of Aslud Dn and it is not related to Hujjah of the Rislah. Therefore, the claim that the one who does not have knowledge of the related Nass and Hujjah is excused is incorrect. This is because the one who does not declare Takfr upon the Kuffr has not fulfilled the Asl of mn. The person who does not have mn in Allh is Kfir before and after the Rislah. The state of the third or the fifth person of the Silsilah is also like this.

Now, the Ilal (pl. Illah; reasons) mentioned here reveal that whether the Hujjah reached or not, declaring Takfr of the Mushrikn is from the Asl (foundation) of mn and one will never be Mumin without it. The one who does not declare Takfr upon the Kuffr (pl. Kfir; disbelievers) and takes them as Awliy (pl. Wal; allies) and brothers in Dn has thus revealed that he cannot distinguish between mn and Kufr, and hence has not believed.

This issue has nothing to do with the reaching of Hujjah and so on, since such person is someone who does not believe in Allh. If he had believed in the first place, he would not consider the enemies of Allh as brothers and would not characterise those who do not believe in Him and those who were His enemies as His friends and devotees.

These are the proofs for what you have asked with regards to Takfr being from Aslud Dn, meaning, Takfr being from amongst the issues which are acknowledged without the need for Hujjah of Rislah, and it being a condition even in the era of Fatrah.

If you or another person claim that these proofs are not indications then you have to disprove these evidences in order to hunt for more apparent ones.

Regarding the other issues you mention, initially we need to clarify that the problem those who mention these issues have is that they talk about the issue without fully recognising the reality of it. In other words, what does Takfr is from Aslud Dn mean?

The scholars have examined the classifications such as Kfir (disbeliever), Mushrik (polytheist), Munfiq (hypocrite), Fsiq (corrupt), Mubtadi (innovator), Mumin (believer), Muslim and the worldly and hereafter rulings pertaining to these classifications under the heading Asm wa Ahkm (names and rulings).

Undeniably, the Shri (legislator i.e., Allh) Himself is the one who determines these names, as well as the Dunyaw (worldly) and Ukhraw (hereafter related) punishments and rewards to be given to their owners, and nobody has the authority to speak with Mujarrad (abstract) Ijtihd (making a legal decision in Islmic Sharah -law- by personal effort and independent interpretation of the legal sources) and Ray (intellect and reason) except with a statement from the Shri.

Consequently, these issues are determined in general by the Sharah, the mind is not included in this. In other words, although there are principles in language that are leaned upon, naming as Kfir and Mushrik is generally determined by the Shri and given as a name to a certain group. Their rulings in this world, such as fighting against them, taking their wealth as booty, not eating their slaughter, not taking nor giving inheritance; and again their ruling in the hereafter such as eternally abiding in Jahannam, being deprived of intercession and forgiveness, have been declared with the Hujjah of Rislah. Today, when we think of declaring Takfr upon someone, we think of a Takfr that is shaped with all of these requirements, so when some people hear that Takfr is from Aslud Dn, there is no need for Hujjah, this issue is known by nature; they are surprised and cannot give it a meaning. Whereas, if they had pondered upon it a little, they would not have fallen into this paradox.

While scholars remarked declaring Takfr upon the Mushrikn to be comprised in Aslud Dn (the bases of the religion of Islm) saying it is the common invitation of the prophets, as specified in the relevant article by Hamad bin Atq and others, they do not suggest the rulings of Takfr are included in La Ilaha Illallh as it is currently fixed in the Sharah.

For we know that even though Ibrhm Alayhis Salm declared his acquittal from the polytheists, he wished forgiveness for his father and hoped that he would be forgiven. Raslullh Sallallhu Alayhi wa Sallam and his companions were also in this situation. Besides, details related to the polytheists such as Jihd, marriage, inheritance, etc. were revealed much later in the Madan period. Even classifications such as Mushrik, Kfir, and Mumin are like this. After all, these are Arabic names. Similar names exist among the Ahlul Kitb (People of the Book), which are also Hebrew and Syriac names sourced in the Tawrh (Torah/Old Testament) and the Injl (Bible/New Testament), originating from the Hujjah of Rislah. In some Ahdth (pl. Hadth), 124 thousand prophets are mentioned and it is stated in the Qurn that every prophet was sent in the tongue of his people. We do not know what these prophets -whom were sent to various nations- named those who do not believe in Allh and associate partners with Him, and what rulings they declared pertaining to them.

Now, the point to get a grip on is that regardless of whatever name is given to the Mushrik within a tribe, or in a language, and whatever ruling is mentioned pertaining to them, the facts that those who associate partners with Allh are not on the right path, that they are deviated, that they are enemies of Allh, that they do not share the same religion and belief as those who believe in Allh, that they are not allies nor brothers in a religious sense, are in the end common and natural issues which were conveyed in all Sharahs and it is what is intended when Takfr is mentioned to be from Aslud Dn.

Whether or not a person has reached Hujjah and whether he calls what he does to be Takfr or something else, when he believes in Allh, that mn (belief) he has will inspire him, and if the person is a Mumin (believer), he will act upon it, however, if he is a Kfir, he will not.

In fact, when it is thought of carefully, the opposite is also valid. Someone who does not believe in Allh considers the Muminn (pl. Mumin) deviated, does not consider himself as a follower of the same religion and beliefs, and as a result, he will display Bughd (hatred) towards the Muminn etc

We even witness this from the Mushrikn around us, since it is by nature that the one who ascribes himself to a faith manifests Bughd, considers them to be deviated, and severs friendship and brotherhood in terms of faith with those who are not from his faith. This has nothing to do with Hujjah and the like. Hujjah will only elucidate its details; meaning the method it is applied. In this sense, Takfr is also from Aslud Dn, and al-Wal wal Bar (friendship and enmity) is from Aslud Dn.

Thereafter, on a global scale the statements of some Btil Dut as to Takfr being an Usl (methodological) and Fiqh (jurisprudence related) matter, it not being from Aslud Dn and it being known with Hujjah of Rislah, and even some presenting al-Wal wal Bar to be a matter known with Hujjah if they intend the foundations of friendship and enmity which we have described- has no bases. Likewise, the demagogies of some pertaining to unnecessary questions such as Did Raslullh Sallallhu Alayhi wa Sallam declare Takfr upon the Mushrikn before Rislah (prophethood)? are all invalid.

Undoubtedly Raslullh Sallallhu Alayhi wa Sallam and the other Hunaf (pl. Hanf; one who does not ascribe partners to Allh), such as Zayd bin Amr bin Nufayl and his likes, hated Shirk and those who acted upon Shirk and the Hunaf knew that the Ahlush Shirk (People of Shirk) were not advancing in the path of Allh and that they were deviated. Did they name their people with names such as Kfir, Mushrik, or the like, or not? It is possible that they did, based on some knowledge and linguistic terms from previous books, and if they did not do so, it does not harm one after fulfilling the essence of the matter. However, if it is intended that Zayd bin Amr and the likes are required to follow some Hujjah left behind by the prophets of old to even be able to manifest Bughd towards the Mushrikn, then this is Btil. Friendship and enmity is a reality in the heart of man, it is from amongst the actions of the heart; these are not things which may be learned, however they are shaped in the heart according to the mn and Kufr found in ones heart.

Just as those who make such claims do not know the religion of Islm and Tawhd, they do not recognise people nor do they know human psychology. Perhaps they bring forth such theories without pondering upon them in order to declare some Jamt (pl. Jamah; communities) of today Muslim whom are clearly Kuffr- or even their own past, or perhaps they may have fabricated such theories while knowing that they are Btil. However, regardless of the situation, it is constant that that these are Btil both mentally and according to the Sharah.

Similarly, the following words of Ab Muhammad al-Maqdis (Issm Muhammad Thir al-Barqw) which constitutes the main source of Btil on these issues either consists of forged words or Haq (true) statements which Btil (falsehood) is intended with,

Quote from:  Ab Muhammad al-Maqdis (Issm Muhammad Thir al-Barqw)
ومن الأخطاء الشائعة في التكفير إطلاق قاعدة ( من لم يكفر الكافر فهو كافر ) دون تفصيل .

وسوء استعمال هذه القاعدة عمّ بلاؤه وطمّ بين كثير من الشباب ، حتى جعلها بعض غلاة المكفرة أصل الدين وشرط صحة الإسلام ، يدور معها الإسلام عندهم وجودا وعدما ، وعقدوا عليها الولاء والبراء ؛ فمن أطلقها وأعملها فهو المسلم الموحد الذي يتولّونه ،ومن خالفهم في بعض جزئياتها عادوه وبرئوا منه وكفّروه ؛ حتى بلغ بهم الأمر أن كفر بعضهم بعضا .. لأنه لا يخلو أن يخالف بعضهم في تكفير بعض الناس ، فيكفر بعضهم بعضا بسبب هذا الخلاف .

ونحن نسأل هؤلاء هنا سؤالا مفاده : إذا كان إطلاق هذه القاعدة على طريقتكم دون تفصيل شرطا لصحة الإسلام ؛ أفيولد الإنسان يعرفه أم يجب عليه تعلمه ؟

فإن قالوا : يولد يعرفه .

فقد عارضوا قوله تعالى : (( والله أخرجكم من بطون أمهاتكم لا تعلمون شيئا )) .

وإن قالوا : يجب تعلمه .

قلنا : متى يجب عليه ذلك ؛ أقبل البلوغ أم بعده ؟ ولا بد من أحد الجوابين .

فإن قالوا : قبله .

خالفوا صريح حديث النبي صلى الله عليه وسلم : ( رفع القلم عن ثلاث .. منهم ؛ الصغير حتى يحتلم ) .

وإن قالوا : بعد البلوغ .

قلنا لهم : ضعوا لنا حدا ؛ أيجب عليه مباشرة بعد البلوغ ، أم على التراخي ؟

فإن قالوا : على التراخي .

تناقضوا وأجازوا بقاء الغلام بعد احتلامه على الكفر مدة لا يعرفون حدها ، فلو مات مات على الكفر عندهم .

فإن قالوا : مباشرة .

قلنا : فإنها من المسائل التي تحتاج إلى نظر وبحث وتعلم ودراسة خصوصا في ظل شبهات وتلبيسات مشايخ السوء ، وهذا بحد ذاته يحتاج برهة من الوقت ولو سويعات ؛هذا على أقل تقدير إذ أنتم لم تنتحلوه إلا بعد مدة من الدهر وطويل من البحث ، ولا يجادل في هذا إلا جاهل معاند ، فيلزمهم التسليم به .

وإذا جوّزتم الكفر ولو للحظات لأجل تعلم ذلك ، ولا بد لكم من هذا بعد أن جعلتموه شرطا للإسلام ؛ فقد جوّزتم الكفر بالله تعالى ؛ وقرّرتم أنه لا يصح إسلام أحد بعد بلوغه حتى يكفر بالله ، وصرتم كفارا بذلك ، وإلا فخلوا عنكم المغالاة بهذه القاعدة ، وتعالوا إلى تفصيل أهل العلم فيها .

أما نحن فنقول : أننا ولله الحمد لا نحتكم في ديننا إلا إلى الشرع ، والتكفير كما تقدم حكم شرعي لا يصح إلا بالأدلة الشرعية القطعية الدلالة .

وكما يقول أبو محمد ابن حزم ؛ أن من ظن أنه قد وقع من الدين على ما لم يقع عليه رسول الله صلى الله عليه وسلم فهو كاذب بل كافر بلا خلاف .

ومن المحال الممتنع عند أهل الإسلام أن يكون قد غفل عليه الصلاة والسلام أن يبين للناس شيئا من أصل دينهم أو مما لا يصح لأحد الإسلام إلا به ، ثم يتفق على إغفال ذلك أو يتعمد عدم ذكره جميع أصحابه من بعده ؛ حتى يتنبه إليه ويدلنا عليه هؤلاء الأشقياء!!!

ولذلك فإننا نقول أن كل شرط ليس في كتاب الله أو سنة نبيه عليه الصلاة والسلام فهو باطل ، وكل قاعدة أو أصل أو قول لم يستند إلى دليل من الشرع فهو رد على صاحبه ..

ولذلك لزم النظر في أصل هذه القاعدة ، وعلى أي دليل من الشرع تستند حتى نضبطها ونعرف حدودها ..

From amongst the wide-spread mistakes regarding Takfr is generalizing the principle Whoever does not Declare Takfr of a Kfir Becomes Kfir Himself without elaborating.

The abuse of this rule has been a catastrophe which has prevailed and overflowed amongst many from the young people.

So much so that some extreme Takfrs have made this rule Aslud Dn and the validating condition of Islm. According to them, Islm revolves pertaining to it being present or absent with it. They also fastened al-Wal wal Bar to this. Therefore, whoever pronounces it and acts in accordance with it then he is a Muwahhid Muslim (monotheistic believer) whom they befriend, and whoever opposes them in some of its aspects then they display enmity towards him, free themselves from him, and declare Takfr upon him. The situation became such that some of them declared Takfr upon others. The reason being that it is inevitable that some of them will disagree with regards to declaring Takfr upon some people, so because of this disagreement, some of them declare Takfr on others.

Here, we ask these people a beneficial question, Without details, if pronouncing this rule is the condition of the validity of Islm, according to you, then is man born knowing this or is it obligatory for him to attain it?

If they say, He knows it by birth.

Then they have contradicted the statement of Allhu Tal,

And Allh has brought you out from the wombs of your mothers while you know nothing. (an-Nahl 16/78)

And if they say, It is obligatory to attain it?

We would say, When is it obligatory to attain this; before reaching puberty or after it? and it is inevitable to give one of two answers.

So if they say, Before puberty.

They have opposed the clear Hadth of the Nab Sallallhu Alayhi wa Sallam,

The pen was removed from three From amongst them is the child until he reaches puberty.

And if they say, After reaching puberty.

We would tell them, Draw a line for us; is it obligatory to attain this right after reaching puberty or slowly?

So if they say, Slowly.

Then they have conflicted with themselves and have allowed the young boy after he reaches puberty to stay upon Kufr for a period they do not know its end. So if he were to die, then he has died upon Kufr in their presence.

If they say, Right after reaching puberty.

We would have said, Without a doubt it is from amongst the issues which require looking and researching and learning and studying, especially in the shadow of doubts and tricks of evil Mashyikh (pl. Shaykh; religious scholars). In view of the fact that you did not adopt this view except after a period of time and long researching, this itself needs a period of time, even if it is for a few hours -at the least. Nobody can argue about this except for a stubborn ignorant. Therefore, they have to accept this

When you allow Kufr even for a certain period of time to learn this, and it is inevitable for you after you have made it a condition of Islm, then you have allowed disbelieving in Allhu Tal. You have also decided that the Islm of anyone who reaches puberty is not valid until he disbelieves in Allh, and you yourselves have become Kuffr because of this. If not, then give up the exaggeration of this principle and come to the elaborations of Ahlul Ilm (the people of knowledge).

As for us, all praise is due to Allh, we say that we do not give a ruling in our Dn (religion) except that we appeal it to the Sharah. As was mentioned above, Takfr is a Sharah related ruling which is not valid except with definite indicative evidences from the Sharah.

As Ab Muhammad Ibnu Hazm has said that Whoever claims that he has come to know about something from the Dn which Raslullh Sallallhu Alayhi wa Sallam did not come to know about, then he is a liar, rather a Kfir without any Ikhtilf (disagreement).

According to Ahlul Islm (the people of Islm, i.e., Muslims), it is an impossible state for the Nab Alayhis Saltu was Salm to disregard clarifying something to the people regarding their Aslud Dn or something which the Islm of anyone is not valid except with, again all of his Ashb (companions) agreeing upon disregarding this or deliberately not mentioning this after him until these wretched people became aware of this and guide us to this!!!

This is why we say that every condition which is not found in Kitbullh (the Book of Allh) or the Sunnah of His Nab Sallallhu Alayhi wa Sallam is Btil. Any rule, fundamental, or statement which is not based on the Sharah is rejected from its possessor.

Therefore, it is necessary to look at the foundation of this principle and to look at which evidence of the Sharah it is based upon, so that we may use it accurately and know its limits (The 30 Pamphlets Regarding Warning from Excessiveness in Takfr, the eleventh chapter named Generalizing the Principle Whoever does not Declare Takfr of a Kfir Becomes Kfir Himself Without Elaborating)

Thus, he only focused on the mere utterance of the principle: Whoever does not Declare Takfr on a Kfir is a Kfir Himself and attempted to beat around the bush claiming that this principle is not from Aslud Dn due to the fact that nobody can learn this phrase without knowledge and not based in the truth contained in it!

Although he does not explicitly state it either, by trying to dilute the issue with demagogies -like whether this principle is known by birth or not-, he tries to raise suspicions that this principle may not be from Aslud Dn in the minds of his opponents.

Nonetheless, what he says can be said about all types of Shirk and Kufr, meanwhile reaching the ideology, or the Kufr that ignorance is an excuse with regards to Aslud Dn!

But when focused on the truth not the wordings of this principle and other issues related to Aslud Dn, it becomes apparent that this is an issue present in the Fitrah (human nature), and that all those who have mn in their hearts will fulfill these. It is true that Takfr is a ruling pertaining to the Sharah, however, what is intended here is regarding the details of the Asm wa Ahkm -as was mentioned above.

It is the most fundamental of fundamentals of the Islmic nation to distance themselves from all religions and their followers except for the Aqdah of Tawhd. It is impossible for a person who does not actualize this to be Muslim. This is not a Mujarrad Fiqh or Shar (Sharah related) ruling, rather, it is the bases of Aqdah itself.

Otherwise, the scholars would not say that the one who does not declare Takfr upon a Kfir is a Kfir and they would not have included this issue in their Aqdah books. They would have only said that this is the work of the Qdh (judge) and Muft (scholar who gives Fatw; religious verdicts).

Attention should be paid to how these people ignore the Itiqd dimension of the issue and try to deceive the general masses by turning their attention towards the Fiqh dimension of the issue. Hereby, we wanted to draw attention to al-Maqds and his known work which are the main source of these deviations.

As for the verse of Mthq (the Covenant); Our Rabb (Lord) Tal asking His slaves, Am I not your Lord? and His slaves affirming; this is an affirmation which includes all the issues of Tawhd.

When a person knows nothing is worthy of being worshipped other than Allh, he will also know by way of Fitrah that deities other than Him are Btil, that those who worship them are not on the right path, and that they are enemies of Allh.

Since the word is not found in this yah, claiming that Takfr is not from Aslud Dn is from amongst the most Btil methods of Istidll (deriving evidence from a text). From this point of view, almost nothing of Aslud Dn remains, including Tawhd itself. The reason being, the yah (verse) only mentioned that people affirmed the Rubbiyyah (Divine Lordship) of Allh.

In the apparent part of the verse, there is no mention of Tawhd of Allh in His Ulhiyyah (Divine nature, to single-out Allh alone for worship) and His Rubbiyyah, except for Allh being the Rabb (Lord) -which is accepted by the adherents of nearly all religions.

This is why some people have claimed that knowing Allh is al-Khliq (the Creator) is by means of the Fitrah, and apart from this, knowing Tawhdul Ulhiyyah (Oneness of the Divine nature, to single-out Allh alone for worship), and the falsehood of Shirk, etc. are issues only known by means of Hujjah.

These types of perceptions arise from not being able to comprehend the issue for, in the continuation of the yah, it is said,

أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ. أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ
Am I not your Lord? They said, Yes! We have testified. Lest you should say on the Day of Resurrection, Verily, we have been unaware of this. Or (lest) you say, It was only that our fathers associated (others in worship) with Allh before, and we were but descendants after them. Then would You destroy us for what those who follow falsehood have done? (al-Arf 7/172-173)

As is seen, although the Mthq seems to be solely related to affirming the Rubbiyyah of Allhu Tal, this Hujjah of Mthq which has settled in the human cancels Shirk in all its varieties.

This is because by this means, the Hujjah of the Mushrikn who imitate their ancestors with regards to Shirk is nullified and these people are blamed for not returning to their Fitrah.

There is no bases for the interpretation some make that the details of Ibdah is dependent on Hujjah, since it is already implicit in the Fitrah that all types of Kufr and Shirk which eliminate Aslud Dn is Btil.

Since it is Kufr to take the Kuffr as Awliy and to equalize Kufr and Islm by considering them Muslim, then this means that these acts are contradictory to mn. If these were not contradicting the fundamentals of mn they would not have been Kufr. These would never manifest from someone who believes in Allh and if they do, then this means there is no mn in this persons heart.

In short, since all of these are parts which involve each other and cannot be separated, people have given their covenant for each issue mentioned in the following phrase of Shaykh Muhammad bin Abdul Wahhb Rahmatullhi Alayh,

Quote from: Muhammad bin Abd'il Wahhb
Aslu Dnil Islm (The essence of the Religion of Islm) and its Qidah (principles) consist of two directives:

1. The command of worshipping Allh Tal alone without associating partners, encouraging this, basing the Muwalt (collaboration) on it, and declaring Takfr upon him who forsakes it.

2. Warning against Shirk in Ibadh (worship) to Allh, being harsh regarding it, basing enmity upon it, and declaring Takfr upon him who acts upon it.

Distancing from Shirk and the Mushrikn and declaring Takfr upon them is from Aslud Dn. The one who says my Rabb is Allh has fulfilled these with his words, and if he utters this with his tongue but does not fulfill it with his deeds, then this means he has betrayed his Mthq.

We hope the meaning behind Takfr is from Aslud Dn is understood. Meanwhile, we would like to repeatedly recommend considering a bit of contemplation before speaking about such matters.

Otherwise, if one tries to search for Nass (textual evidence) which is in accordance with his issue word-for-word verbatim, such as searching for Nass with the wording Takfr-is-from-Asl'ud-Dn-even-in-the-era-of-Fatrah, he will not be able to find it. As a matter of fact, with this method, no evidence will be found for any issue of the Dn.

Therefore, it is necessary to ponder over the Ilal (pl. Illah; reasons) on which the rulings are based and regarding the meaning of the ruling. In example, what Takfr is from Aslud Dn means, and after pondering upon and determining its meaning, what aspects of the Dn may be spoiled without it. Inshllh, the truth will be reached if issues are thought through with this method.

Wallhu Alam, Wal Hamdulillhi Rabbil lamn!..

(Allh knows best and all praise is due to Allh, the Lord of the worlds!..)
Shaykhul Islm Ibnu Taymiyyah Rahimahullh said,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim. (Shaykhul Islm Ibnu Taymiyyah, Majmul Fatw, 13/235)

Izhr'ud Dn

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« Reply #2 on: 18.06.2020, 01:06:09 AM »


Recently, the debate and controversy around the issue of whether or not Takfr is from Aslud Dn has increased. As far as we are concerned, the parties whom discuss this issue take the issue in hand at face value and revolve around the issue without delving in the basic principles mentioned above.

The debates have arrived to the level of whether or not Ibrhm Alayhis Salm intended we declare Takfr upon you or we have rejected you in his statement
كَفَرْنَا بِكُمْ Kafarn Bikum mentioned in Sratul Mumtahinah, verse 4. Whereas, such discussions have no direct contribution to the issue.

Whether Ibrhm Alayhis Salm and those with him said we declare Takfr upon you or we have rejected you, it really does not matter since the meaning of both are the same. The reason being, a Muslim is not rejected in such a way.

Such an address is only directed to a Kfir (disbeliever), a person whom Takfr is declared upon. A person whom Takfr is not declared upon is not addressed as the following:

إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ
Verily, we are free from you and whatever you worship besides Allh, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allh Alone. (al-Mumtahinah 60/4)

Although the issue is so apparent, both parties keep bringing linguistic and knowledgeable (!) explanations as evidences against each other. In the Arabic language, the word
كَفَرْنَا  Kafarn means we have rejected you. As for the phrase we declare Takfr upon you, it is expressed as كَفَّرْنَا Kaffarn, an expression which is not used in the Qurn. Nonetheless, there is no need for this phrase to be used in the Qurn in order for Takfr to be considered from Aslud Dn. The reason is that Radd and Inkr (rejection and denial) encompass Takfr.

As was mentioned previously, what we intend with Takfr is rejecting an Aqdah (a creed), attributing it with deviation and perversion from the path of Allh, and manifesting enmity towards the possessors of this Btil ideology, rather than what the name Takfr and what rulings this name involves.

In this sense, no Muslim, nor Jew or Christian furthermore no one in their right mind would render Takfr to not be from Aslud Dn, nor would he render the person who does not establish Takfr to remain a believer.

However, even though this is the case, some irreligious, moreover, some crazy lunatics have emerged who are able to claim that considering the Mushrikn and idolaters of today as Kuffr is not from the essentials of the Dn! These people are Kuffr, just like those who claim that followers of all faiths are friends and brothers like the adherers of interfaith of religions (unity of religions); the followers of Wahdati Wujd (unity of existence) whom claim that in reality, followers of all faiths worship the same deity; those prattlers whom defend the view of the Musawwibah, claiming followers of all faiths and schools whom work hard trying to attain the truth are Musb, in other terms, have attained the truth; and those who do not declare Takfr upon such people are Kuffr. Nobody from amongst the Muslims or even the Ahlul Kitb (people of the book) would doubt regarding the Kufr of such people.

Likewise, nobody who knows the religion and possesses a sound mind would say Takfr is from Aslud Dn and then imply all the names and rulings regarding Takfr in the issue, such as calling them Kfir in Arabic, not eating what they slaughter, not inheriting nor giving them inheritance, and claiming that all of these are included in Aslud Dn.

If those who say Takfr is from Aslud Dn do not intend this and those who say that Takfr is not from Aslud Dn do not intend the things we just mentioned above, then what is the meaning and benefit of this discussion? Or is it so that some are trying to defend Kufr ideologies which no follower of any religion would accept and then try to hide this?

As a final point, we have also witnessed this issue being discussed under the title Is Takfr from the Fitrah, or is it an Issue Known by Rislah? Such a discussion does not exist in the methodology of the Salaf nor found in the works of the Rabbn scholars (learned men of religion who practice what they know and also preach to others). This is because the fact that a matter is known by Fitrah does not always necessitate ignorance regarding it to be Kufr. For example, it is possible to know the evil of Zin (adultery/fornication) and stealing through Fitrah, however, a person who has not received any evidence will not become a Kfir because he does not know that these acts are Harm or even evil.

Scholars have collected this issue in their books with the title It is from Aslud Dn of Islm to declare Takfr upon the Mushrikn, or sometimes Whoever does not Declare Takfr upon a Kfir is a Kfir himself, however, they did not mention it with this title.

Therefore, we hold the opinion that discussions pertaining to Takfr or other issues related to Tawhd regarding whether these issues are known intellectually or by Hujjah, or whether Takfr is known in the era of Fatrah or not are incorrect, such discussions resemble the debate methods of the Ahlul Bidah (people of innovation) from amongst the Mutakallimn (philosophers), moreover that these are captions which camouflage the main issue.

At the present time, there arent any people whom Hujjah has not reached, so this discussion does not carry any meaning other than obscuring the main issue. The issue is not about determining what is known with the Aql (intellect) and what is known with Naql (narrations); it is concerning knowing what are Uslul mn (Foundations of Belief), Uslud Dn (Foundations of the Religion), and Uslut Tawhd (Foundations of Tawhd), which all denote the same meaning.

Al-Wal wal Bar and its requirement Takfr, are included in Aslul mn. mn is also an issue known by the Fitrah. However, the main issue here is that the person who does not fulfill Uslul mn will not be considered Muslim. Debating whether Takfr is known by Fitrah or not only benefits when such an intent is revealed.

Can the person who does not declare Takfr upon the Mushrikn Kuffr idolater in the sense that he sees them equal with the Muslimn, does not consider them deviated, regards his difference with them a disagreement which has a range of diversity or at the most a minor, obscure difference between Ahlul Bidah and Ahlus Sunnah, remain a Muslim as is or not?

If the issue is brought up in this method, it will be resolved in a very short period of time, or at least the deviation of the Ahlud Dallah (people of misguidance) will manifest in a short period of time. There is no use in introducing such a clear subject as a Kalm (philosophical) conflict while camouflaging such Btil.

What is to be done with someone who asks if Takfr is from Aslud Dn, whether it is an essential or Wjib is to ask what he intends by this instead of wasting time with his phrase. When he clarifies his intention, he takes a ruling according to which of the options we explained above he is categorized in.

Declaring Takfr upon the Mushrikn, rejecting their beliefs, freeing oneself from them is from amongst the Uslud Dn which are known by the Fitrah and is from amongst the Wjib issues of the Dn necessarily known by the Dn. This issue is not an obscure issue as some people have claimed. It also is not an issue with existing Ikhtilf.

The purpose of making this a current issue is clear.

Some people invented these issues in order to not declare Takfr upon certain individuals and groups, or to not declare Takfr on their Btil past, and to expand their followers based on increasing the number of people they call Muslims. The issue has nothing to do with Fatrah nor Fitrah.

We do not think these people have any other goal than to spread the Kufr of those Kuffr who ascribe partners to Allh -which is something known by necessity in the Dn that everyone knows or at least is able to know, Hujjah regarding it has reached everyone or at the least is able to reach everyone- as something obscure, and an issue open for Ijtihd, so that they guarantee their Duny.

We hope that this struggle will result in the victory of the truth if these deviated people are asked such clear questions.

Wallhu Alam, Wal Hamdulillhi Rabbil lamn!..
Shaykhul Islm Ibnu Taymiyyah Rahimahullh said,

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

The lim (scholar) recognizes the Jhil (ignorant) since he was once a Jhil. The Jhil does not recognize the lim since he has never been an lim. (Shaykhul Islm Ibnu Taymiyyah, Majmul Fatw, 13/235)


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