The Ruling On He Who Says The Qurān Is Created

The ‘aqīdah of Ahlu Sunnah Wal Jamā’ah is that the Qurān is the speech of Allāh and that it is uncreated. But what is the ruling on the one who claims it is created? Below I shall present some quotes from our Salaf in this regard:

1) Sufyān Ath-Thawrī said, “The Qurān is the speech of Allāh (azza wa jall) and he who says that it is created then he is a kāfir, and he who doubts in his kufr then he is a kāfir.” [Abdullāh Ibn Al-Imām Ahmad in Kitāb As-Sunnaah, 20]

The likes of this statement has also been narrated from Abū Khuthaymah as is found in Sharh Usūl Iqtiqād Ahl As-Sunnah Wal-Jamā’ah, 265/2 the famous book of Al-Lālikāī.

2) Abū Bakr Ibn Ayyāsh Al-Muqri’ (died 194h) the trustworthy worshipper, was asked about he who says the Qurān is created so he said “A kāfir, and he who does not say that he is kāfir then he is also a kāfir.” Its chain is authentic and is found in As-Sunnah of Al-Lālikāī.

3) Ibn Hajr said in At-Tahthīb [303/2]: From Dāwūd Ibn Al-Hasan Al-Bayhaqī: It has reached me that Al-Halwānī* said, “I do not make takfīr of he who hesistates with regards to the Qurān.” Dāwūd said: So I asked Salmah Ibn Shabīb (died 247h) about Al-Halwānī so he said: “He is to be thrown in Al-Hush. He who does not bear witness to the kufr of a kāfir then he is kāfir.” Salmah Ibn Shabīb An-Naysābūrī (died 247h) was the Muhaddith of the people of Makkah.

Khatīb Al-Baghdādī also mentioned this in Tārīkh Al-Baghdād.

*Al-Halwānī is Abū Muhammad Al-Halwānī Al-Husayn ibn ‘Alī Ibn Muhammad Al-Hathli Al-Khilāl.

4) Abū Zara’ah ‘UbaydAllāh Ibn Abdil Karīm Ar-Rāzi (died 264h) said, “Whoever claimed that the Qurān is created then he is a disbeliever in Allāh Al-‘Athīm, a kufr that takes one out of the millah, and he who doubts in his kufr from those that understand then he is also kāfir.”

Abū Hātim Muhammad Ibn Idrīs Ar-Rāzi (died 277h) said exactly the same. Al-Lālikāī narrated all of it in As-Sunnah [2/176)]

5) Imām Ahmad in his reply about the Qurān said, “So it is the speech of Allāh not created, and he who says ‘created’ is a kāfir in Allāh Al-‘Athīm and he who does not make takfeer of him is also kāfir.” [Abū Ya’la in Tabaqāt Al-Hanābilah, 315/1. From Masrud Ibn Masurhad Al-Basrāwī]

The Ruling On Innovators And Innovations, By Ibn Taymiyyah

Ibn Taymiyyah said:

“Some of the Shaafi’ee and Hanbalee scholars, and others, have permitted killing the one who calls to innovations that are in opposition to the Quraan and Sunnah. This is the same case with the Maalikee scholars who said, ‘Maalik and others only allowed killing the Qadariyyah for the purpose of eradicating corruption from the lands, not because of their apostasy.‘ ” [As-Siyaasat Ash-Shara’iyyah, p.123]

Ibn Taymiyyah also said:

“Any innovator that has the proof established against him, deserves to be punished. And if not, then still, his innovative and prohibited actions are fruitless and contain no reward in them. Rather they subtract from his good deeds, reduce his reward and serve as a means for lowering his sanctity and status.

This is the ruling and the recompense for the deviant misguided ones, and Allaah rules with equity and justice – He does not wrong anything, not even an atom, and He is All knowing, Most Wise.” [Ar-Radd ‘Alaa Al-Akhnaa’ee]

The Ruling Of The One Who Abandons Salaah, By Sh. Saalih Al-Fawzaan

The scholars are of two opinions concerning the one who does not pray. He who abandons salaah rejecting its obligation is regarded as an apostate by consensus.

As for abandoning salaah out of negligence/laziness (even if he acknowledges its obligation), there is a difference of opinion among the scholars. Those who say that even one who abandons it out of negligence (even if he acknowledges its obligation) is an apostate include scholars like Imaam Ahmad, ‘Abdullaah Ibn Al-Mubaarak, Imaam Al-Awzaa’ee, Ibraheem An-Nakha’ee and a group of other scholars. Ibn Al-Qayyim mentioned that there was an Ijmaa’a (consensus) among the sahaabah in relation to this opinion.

Regarding this Shaykh Saalih Al-Fawzaan mentions:

“The scholars view his crime of abandoning salaah, as we have mentioned previously, as greater than the crime of zina (fornication or adultery), drinking intoxicants, stealing and taking a life without justice.

[Killing The One Who Does Not Pray]

Subsequently, they hold the opinion that if he abandons the salaah out of negligence (even if he acknowledges its obligation), then it is an obligation that he be killed as a punishment for his crime. Even those scholars who say that he is not guilty of major disbelief (kufr al-akbar), which removes him from the religion of Islaam, say that repentance should be sought from him and if he repents then he is forgiven and should be left alone, however if he refuses then he should be killed.

[Reason For Killing Him]

Those scholars who hold the opinion that he leaves the religion of Islaam due to major disbelief also believe that if he is killed, then he is killed as an apostate.

However, those who hold the opinion that he does not leave the religion of Islaam believe that he is only killed as a capital punishment; nonetheless he is still a Muslim.

In any situation, the people of knowledge all agree that he should be killed if he rebels and refuses to pray.

[Don’t Be Lax Due To The Difference Of Opinion Regarding His Kufr (Whether Its Major Or Minor)]

So what is to be understood regarding the statement of some scholars that the one who abandons the salaah out of negligence has not disbelieved, is not that he should be left alone without any punishment or penalty. Instead he should be held accountable and strongly encouraged to establish the salaah; and if he rebels and refuses, then the scholars agree that he should be killed either as an apostate or as someone who capital punishment was justified against.

[Imprisoning Him]

A few of the scholars who hold the opinion that he has not disbelieved, namely the Hanbalees,also hold the opinion that he should not be killed, instead he should be imprisoned until either death overtakes him or he repents and resumes establishing the salaah.

[Conclusion]

Thus we have learned that he is a criminal to all of the scholars and it is not permissible for him to be left alone, unaccountable for his crime of abandoning the salaah and to continue on in the earth of Allaah amongst the slaves of Allaah while he is rebellious against the command of Allaah, The Glorified and Exalted.

All of this points to the importance of the salaah in the religion of Islaam and its tremendous position with the scholars.”

[“The Virtues Of Salaat” by Shaykh Saalih Al-Fawzaan, Pp.57-58]

Do Not Burden People With More Than They Can Handle of the Rulings of Islam

‘Abd al-Malik, the son of ‘Umar bin ‘Abd al-’Aziz, said to his father: “O father, why are you not forthcoming in people’s affairs? By Allah, I do not care about anything else when it comes to implementing the truth, even if everyone were to despise us for it.”

So, ‘Umar said to him: “O son, do not be hasty! For Allah – the Exalted – discouraged the consumption of alcohol in the Qur’an twice, and finally forbade it the third time, and I am afraid that I would burden the people with all of the truth at once, causing them to reject it, and this would be a trial for them.”

Ruling On Cursing Specific People

Question: What is the ruling on cursing (and not just insulting) the Jews and Christians or other groups, whether living or dead? May Allaah reward you with good.

Answer: Praise be to Allaah.

The author of Lisaan al-‘Arab [a famous Arabic-language dictionary – Translator] said: La’n (curse) means being cast out far from goodness, and it was said that it means being cast away far from Allaah, and from people.

Cursing happens in two ways:

The first way:

Cursing the kuffaar and sin in general terms, such as saying “May Allaah curse the Jews and Christians,” or “May Allaah curse the kaafirs, evildoers and wrongdoers,” or “May Allaah curse the wine-drinker and thief.” This kind of curse is permissible and there is nothing wrong with it. Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/203: “It is permissible to curse the kuffaar in general.”

The Second Way:

The second is where the curse is applied to a specific person, whether he is a kaafir or an evildoer, such as saying, “May Allaah curse So and so,” mentioning him by name. This may fall into one of two categories:

1) Where there is a text which states that he is cursed, such as Iblees, or where there is a text which states that he died as a kaafir, such as Pharaoh, Abu Lahab and Abu Jahl. Cursing such persons is permitted.

Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/214: “It is permissible to curse those concerning whom there is a text stating that they are cursed, but there is no sin involved if one does not do this.”

2) Cursing a particular kaafir or evildoer concerning whom there is no text stating that they are cursed – such as wine-drinkers, those who offer sacrifices to anything other than Allaah, the one who curses his parents, those who introduce innovations in religion, and so on.

The Ruling Regarding Making The Graves Into Roads, Playing Fields And Car Parks

The Ruling Regarding Making The Graves Into Roads, Playing Fields And Car Parks
(Hukum Man Ja’Al Al-Maqaabir Turuqan Wa Malaa’Ib)

[By Shaykh Ahmed al-Wasaabee Class 45 of Lessons on Tawhid]

Translation Of The Text In Al-Qawl-Ul-MufeedD Fee Adillatit Tawheed:

Question:

It is permissible to make graveyards into roads and car parks, and to build shops upon them and other types of insults?

The Answer, and Allaah is the One who Grants Success:

Verily, insult and oppression is prohibited whether that is upon the living or upon the dead. Rather, it is more severely prohibited upon the dead due to these two noble Prophetic Hadeeths:

1 – From Abee Hurayrah (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said: ((That one of you should sit upon hot coals, and thereby burn his clothes and then his skin, is better for him than sitting upon a grave)). Reported by Muslim, no. 971.

2 – From ‘Uqbah ibn ‘Aamir (radiyAllaahu ‘anhu) who said: that Allaah’s Messenger ( Sallalaahu Alaihi wa Sallam) said:

((For me to walk on coal or on a sword is more beloved to me than to walk upon the grave of a Muslim. And I would take more caution around a grave than when I relieve myself or in the middle of the market)). Narrated by Ibn Maajah: 1/499 with an authentic chain of narration. See al-Jaami’ as-Saheeh of ash-Shaykh Muqbil (rahimahullaahu ta’aalaa) 2/280.

I say:

Based upon this, it is not permissible for a Muslim who believes in Allaah and the Last Day to harm his Muslim brother, be he living or be he dead. And it is upon the state authorities to prevent the oppression of those who take the graveyards as roads and markets and places of sitting and resting. And it upon the scholars to clarify the truth that is with them, and Allaah is the One who Grants success.

Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) said in al-Iqtidaa’, page 325:

( For verily the grave of a Muslim has a status as has come in the Sunnah, as it is the house of the Muslim who has died. So nothing is to be placed upon it from the impure things (an-Najaasaah), and this is in agreement with all the scholars, nor is it to be walked upon, nor is it to be leaned upon, and this is with us and the majority of the scholars (Jamhoor al-‘Ulamaa’). And they are not be present in the neighbourhood of those who harm the dead with statements and evil actions. And it is beloved and wanted that a person visits and sends Salaams upon the person of the grave, and makes Du’aa’ for him. And if the status of the dead person is high, then this right is even more valid ).

The Ruling On Mixed Colleges/Universities, By Shaykh Feiz Muhammad

The Ruling On Mixed Colleges/Universities

Shaykh Feiz Muhammad

The Ruling Concerning The Braylwiyyah – Shaykh Bin Baaz

The Ruling Concerning The Braylwiyyah – Shaykh Bin Baaz