Archive for kafir

The Ruling Of Our Salaf On The Shi’ah

Posted in Shiasm Exposed with tags , , , , , on March 20, 2017 by TheAuthenticBase

Shaykh Muhammad Ibn ‘Abdul Wahhāb said, “As for these twelvers, they have left the Sunnah, nay they have left the Millah!” [Risālah Al-Radd ‘Alā Al-Rāfidhah]

Ibn Taymiyyah said, “Whoever claims that some āyāt of the Qur’ān were deleted or hidden… then there is no difference of opinion on making takfīr of him. Also, whoever claims that the Sahābah apostatized after Rasūlullāh except a very few who didn’t exceed a dozen, or that they mostly became fussāq (major sinners), then there is no doubt on making takfīr of him, because he has denied the praises of them that the Qur’ān dictated in several places. Rather, whoever doubts the kufr of such a person, then takfīr of him is obligatory. This is because the meaning of this statement is that the transmitters of the Qur’ān and the Sunnah were kuffār or fussāq. It also means that those indicated by this verse {You are the best nation produced for mankind} [Āl ‘Imrān: 110], whose best generation was the first, were mostly kuffār or fussāq. It also means that this Ummah was the worst of nations and the predecessors of this Ummah were the most evil of its people! The kufr of such a person is known by necessity from the religion of Islam.” [As-Sārim al-Maslūl]

Muhammad Ibn ‘Abdil-Wahhāb said, “The verses of the Qur’ān about the virtues of the Sahābah are numerous and the ahādīth on this are altogether mutawātir explicitly stating their righteousness. Thus whoever believes that the Sahābah or majority of them became fāsiqīn or murtaddīn or believes in the right or legality of cursing them has thereby disbelieved in Allah and His Messenger, denying the virtues of the Sahābah that Allah and His Messenger related.” [Ar-Radd ‘Alar-Rāfidah].

Al-Awzā’ī (died 157AH) said, “Whoever curses Abū Bakr as-Siddīq has apostatized” [Al-Ibānah as-Sughrā – Ibn Battah].

Al-Firyābī (died 212AH) was asked about one who curses Abū Bakr. He replied, “He is a kāfir” [As-Sunnah – al-Khallāl].

Ibn Hazm said, ‘The Rāfidah are not from the Muslims’ [Al-Fisal].

Imām Ahmad was asked about one who curses Abū Bakr, ‘Umar, or ‘Ā’ishah. He replied, ‘I don’t consider him to be upon Islam’ [As-Sunnah – Al-Khallāl].

He also said, ‘I fear kufr for those who – like the Rāfidah – curse the Sahābah. We can safely say that one who curses the Sahābah of the Prophet has left the religion’ [As-Sunnah – Al-Khallāl].

He also said, ‘The Rāfidah are those who declare barā’ah from the Sahābah of Muhammad, curse them, degrade them, and curse the leaders of the Sahābah except for four: ‘Alī, ‘Ammār, al-Miqdād, and Salmān. The Rāfidah have nothing to do with Islam at all’ [As-Sunnah].

Imām Al-Bukhārī said, ‘It makes no difference to me whether I were to pray behind a Jahmī or Rāfidī or behind a Jew or Christian. They are not to be greeted with salām. Their ill are not to be paid a sick visit. They are not to be married. Their funerals are not to be attended. The meat they slaughter is not to be eaten’ [Khalq Af’āl al-‘Ibād].

Ahmad Ibn Yūnus (died 227AH) said, ‘If a Jew were to slaughter a sheep and a Rāfidī were to slaughter one, I would eat from the sheep slaughtered by the Jew and not eat from the one slaughtered by the Rāfidī, because the Rāfidī is a murtadd’ [As-Sārim al-Maslūl – Ibn Taymiyyah]

So my dear readers, the quotes of our Salaf are clear on this regard, they are all disbelievers, and whoever denies their disbelief has himself landed into disbelief. And how grave this is indeed.

The Stages Of The Prophet’s Da’wah, By Ibn Al-Qayyim

Posted in Miscellaneous with tags , , , , , , , , , , on October 1, 2015 by TheAuthenticBase

Ibn Al-Qayyim said:

“The first revelation given to the Prophet (saw) by his Lord (swt) was his order to him: “Read in the name of your Lord who created, created man out of an alaq.” [96:1-2] This was the start of his Prophethood. The instruction to him was to read within himself. At the point, He did not order him to convey anything to anyone. He subsequently revealed to him: “O you who are enfolded, arise and warn.” [74: 1-2] This means that God made him a prophet by telling him to read, and He gave him his mission by saying: “O you who are enfolded,arise and warn.” [74: 1-2] God then ordered him to warn his immediate clan. Subsequently, he gave the same warning to his own people, then to the surrounding Arabian tribes, then all Arabs, then mankind generally.

For more than a decade after the start of his Prophethood, Muhammad (saw) continued to advocate the faith without resorting to fighting or the imposition of any loyalty tax (i.e. jizyah). Throughout this period he was ordered to stay his hand, forbear patiently and overlook all oppositions. Later, God gave him permission to migrate (from Makkah to Madeenah) and permitted him to fight. He (swt) then instructed him to fight those who wage war against him and to maintain peace with those who refrain from fighting him. At a later stage, God ordered him to fight the idolaters until all submission is made to God alone.

After the order was given to the Prophet to strive and fight for God’s cause, unbelievers were in three categories with regard to their relations with him: [1] those with whom he was in peace and truce, [2] combatants fighting him, [3] and those under his protection (Ahlul-Dhimmah). God ordered him to honour his treaties with those whom he had a pace treaty, as long as they honoured their commitments. If he feared treachery on their part, he was to revoke the treaty but would not fight them until he had informed them of the termination of their peace treaty. On the other hand, he was to fight those who violated their treaties with him.

When Soorah 9, At-Tawbah, was revealed, it outlined the policy towards all these three categories. The Prophet (saw) is ordered there to fight his enemies from among the people of earlier faiths until they either submit to his authority, paying the loyalty tax, jizyah, or embrace Islaam. He is also ordered in the same Soorah to strive hard against the kuffaar with arm, and against the hypocrites with arguments and proof.

A further order to the prophet (saw) in Soorah 9 was to terminate all treaties with unbelievers, classifying such people into three groups:

– The first group he was ordered to fight, because these were the ones who violated their treaties with him and who were untrue to their commitments. He fought them and was victorious.

– The second group consisted of those with whom he had a pace treaty which they had honoured fully, and the treaty was to run for a specific term. They had given no support to any person or group who opposed the Prophet. With these he was to honour the peace treaty until it had run its course.

– The third group included those with whom he Prophet had no treaty and no previous fighting engagements, as well as those who had an open-ended agreement. The Prophet (saw) was instructed to give these groups four months’ notice, after which he was to fight them. The Prophet acted on these instructions, fought those who violated their treaties, and gave four months’ notice to those who had no treaty or had one without a specific term. Those who honoured their treaties were to have it honoured by the Prophet until the end of its term. All these embraced Islaam before thee end of their term. As for those who pledged loyalty to him, they were to pay the loyalty tax, jizyah.

Thus, after the revelation of Soorah 9, the unbelievers were in three different categories with regard to the Prophet’s relations with them: (1) combatants, or (2) bound by a specified-term treaty, or (3) loyal. The second category embraced Islaam shortly thereafter, leaving the other two groups: combatants who feared him, and those who were loyal. Thus all mankind were divided into three classes: (1) Muslims who believed in the Prophet’s message; (2) those at peace with him who enjoyed security; and (3) those who were hostile and feared him.

As for the hypocrites, he was instructed to accept from them what they professed, leaving the final verdict on them to God. He was to strive against them with informed argument. he was further instructed to turn away from them and to be hard so that he would deliver his message to them in a way that they could not refute. He was forbidden to pray for them when they died, or to visit their graves. He was informed that if he were to pray for them to be forgiven, God would not forgive them.

Such was the prophet’s policy towards his opponents, both unbelievers and hypocrites.

[Zaad Al-Ma’aad, 3/158-161]

Mu’aawiyah’s love for Islaam

Posted in Inspirational Stories with tags , , , , on February 10, 2015 by TheAuthenticBase

During the reign of the caliphate of ‘Alee, the ruler of Byzantium tried to take advantage of the difference of opinion that occurred between Amir al-Mu’mineen ‘Ali and Mu’aawiyah (may Allah be pleased with them both) by acquiring some of the lands that were under Mu’aawiyah’s control.

Ibn Katheer said:

“The ruler of Byzantium got his hopes up of attacking Mu’aawiyah, after Mu’aawiyah had scared and humiliated him and had defeated him and his troops. When the ruler of Byzantium saw that Mu’aawiyah was preoccupied with fighting ‘Ali, he marched to some Muslim territory with a large number of troops, hoping to gain control of it. Mu’aawiyah wrote to him, saying: ‘By Allaah, if you do not give up and go back to your own country, O cursed one, I shall reconcile with my cousin against you, and I shall drive you from all of your land and leave you no room on earth, vast as it is.‘ At that point, the ruler of Byzantium got scared and refrained from fighting, and he sent a message asking for a truce.”  [Al-Bidaayah Wan-Nihaayah, 8/122]

This is indicative of Mu’aawiyah’s integrity and his love of Islam. [page 178-9]

Also the men of Syria who were with Mu’aawiyah swore that they would not be intimate with their wives or sleep on their beds until they killed the murderers of ‘Uthmaan and those who tried to prevent them from doing so, or they died trying. [Taareekh At-Tabaree, 5/600] [page 143]

No Praying out of Laziness

Posted in Ibaadah - Salaah with tags , , , , , , , , on November 15, 2014 by TheAuthenticBase

The scholars have differed concerning the one who misses salaah because he is lazy, although still believes that salaah is obligatory.

Imaam Maalik and Imaam Ash-Shaafi’ee (and the majority of earlier and later scholars) were of the opinion that he is not a disbeliever, rather he an evil doer who should repent. If he does not repent then the hadd punishment should be carried out on him with the sword.

‘Abdullaah Ibn Al-Mubaarak, Ishaaq Ibn Raahawayh, some of the followers of Ash-Shaafi’ee,  as well as what has been reported from ‘Alee Ibn Abe taalib and one of the two reports from Imaam Ahmad, and likewise a number of earlier generations were of the view that such a person is a disbeliever.

Imaam Aboo Haneefah and a number of the people of Koofah as well as Al-Muzani (the companion of Ash-Shaafi’ee) were of the view that he was not a disbeliever and is not to be executed, rather he should be given a disciplinary punishment and imprisoned until he does pray.

[Refer to Sharh Saheeh Muslim, 2/70 and Al-Mughnee, 2/442-447 for more info]

The Difference Between Specifying And Generalising Takfeer

Posted in Miscellaneous with tags , , , , , , , , , on July 25, 2011 by TheAuthenticBase

As for specifying a person with takfeer than this is something different to generalising it. Ibn Taymiyyah said, in explaining this:

“I explained that what has been transmitted from the Salaf and the Imaams in regards to attaching takfeer to one who had said such-and-such a statement is also correct, however there has to be a distinction between applying it and specifying it.”

[Majmoo’ Al-Fataawaa, 3/229]

Likewise Ahmad Ibn Hajar Aal-Bootaamee Ash-Shaafi’ee said:

(Question): Can a specific person, or a specific group, be made takfeer of for their nullifiers of tawheed and kufr even though they believe in Allaah and the Messenger and perform all of the Divine Legislation?

Answer: It can be said that such actions are those of shirk and kufr such as: sujood to a walee (or anyone else for that matter), tawaaf around a grave, making a vow to a grave, however, as for a specific person or group then we do not immediately make takfeer of them, rather we have to inform them of the verses of the Quraan and the ahaadeeth of the Messenger of Allaah (saw) which clarify shirk and warn from it.

We also have to clarify that the person who commits such shirk will have no portion of Paradise whatsoever and that these actions are shirk.

So if a specific person or group continues in this way (of falling into shirk) and is stubborn and does not accept, then at this point it is permitted to apply shirk to them…”

[Al-‘Aqaa’id As-Salafiyyah Bi Adilatiha An-Naqliyyah Wal-‘Aqliyyah, Pp. 37-40]

Guidelines For Applying Takfeer & When Is A Person Excused, Part 3

Posted in Knowledge, Miscellaneous with tags , , , , , , , , , , , , , , on July 22, 2011 by TheAuthenticBase

Ibn ‘Uthaymeen says:

“The basis of a Muslim is apparently that he is trustworthy and that his Islaam remains as does his trustworthiness until this has been removed from him based on Shari’ proof…

The ruling of takfeer (labeling someone a disbeliever) and tasfeeq (labeling someone a sinner) is not our right, rather it is the right of Allaah and His Messenger (saw), it is from the Divine Legislated regulations (ahkaam Ash-Shar’iyyah)…

From the most important conditions are that the person had full knowledge of his opposition (to Islaam) which necessitated him becoming a disbeliever or a faasiq (sinner).”

[Refer to Al-Qawaa’id Al-Muthlaa, Pp. 116-119]

Guidelines For Applying Takfeer & When Is A Person Excused, Part 2

Posted in Knowledge, Miscellaneous with tags , , , , , , , , , , on July 20, 2011 by TheAuthenticBase

Shaykh Al-Islaam, Ibn Taymiyyah also said:

“As for takfeer, then it is correct that whoever from the ummah of Muhammad (saw) strives (ijtihaad) to know the truth and then errs, then kufr is not applied to the person, rather the person is forgiven for his error.

Whoever is shown clearly what the Messenger came with and then opposes the Messenger after guidance has been shown to them, and follows a way other than the way of the believers – is a disbeliever.

Whoever follows his desires and falls short seeking the truth and speaks without knowledge is disobedient and sinful and the person can be a sinner or have good deeds which outweigh his bad deeds.”

[Majmoo’ Al-Fataawaa, 12/180]

He then mentions:

“The one who makes an incorrect interpretation who is from the people of ijtihaad safeguards following the Messenger of Allaah (saw) and is therefore more fitting to receive  forgiveness than the other person (who is ignorant).”

[Majmoo’ Al-Fataawaa, 3/229]