The Ruling Of Our Salaf On The Shi’ah

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 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 Difference Between Specifying And Generalising Takfeer

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

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

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]

Guidelines For Applying Takfeer & When Is A Person Excused, Part 1

Just as it is not permissible to make takfeer of a Muslim without right, likewise it is not permissible to refrain from making takfeer of an actual Mushrik or of one who has really left Islaam.

One of the conditions before applying takfeer is that the person must know the proofs contrary to his actions of shirk.

Al-Aloosee said:

“None of the people of knowledge, who are referred to, ceased deeming the grave worshippers as being upon kufr. Yet they always stated that the person is not to be executed if he repents and the person is not judged as having kufr until the proofs have been established on the person and the likes of such statements can be found from the people of knowledge.”

[Ghaayat Al-Amaanee, 1/30-31]

It is well known that takfeer of the people of innovation is not permisible unless they have committed open kufr or clear shirk and have denied something which is known by the deen by necessity, and after the proofs have been established on them and the way has been made clear to them.

Shaykh Al-Islaam, Ibn Taymiyyah said, when discussing the various preventive factors that prevent a person from being labeled as a disbeliever:

“…or he heard some words that he did not believe was from the Noble Quraan or from the ahaadeeth of the Messenger of Allaah, just like some of the Salaf denied things until they were verified as having been said by the Prophet (saw).”

[Majmoo’ Al-Fataawaa, 35/165]

 

Shi’ite Cleric: The Time Has Come To Reexamine ‘Ashura Mourning Customs

[Interesting to hear the Shia saying that their actions during “Ashura” are bida’!!!!… Taken from some e-mail I received.]

Shi’ite Cleric: The Time Has Come To Reexamine ‘Ashura Mourning Customs

In an interview on the occasion of the ‘Ashura,[1] Sayyed ‘Ali Al-Amin, former Shi’ite mufti of Tyre and of the Jabal ‘Amal district in Lebanon, told the March 14 Forces website that the violent acts and rituals customarily carried out on that day must stop, because they are not commanded by the shari’a. Al-Amin explained that this day of remembrance is actually meant to convey a message of prohibiting hostile acts such as bloodshed, accusations of heresy (takfir), and cursing of the Companions of the Prophet – namely the very acts that have come to be part of the observance of this day.

The following are translated excerpts from the interview: [2]

Self-Flagellation Is Banned by Islam

In response to a question on the ‘Ashura customs of self-flagellation and cutting one’s head until blood flows, Al-Amin said: “Many of the acts that have become part of the ‘Ashura rituals have no basis in the shari’a sources, and the relatives of the Prophet did not perform them after the death of Imam Al-Hussein. The writers of the sira [biography] of Al-Hussein related… that the Imam Al-Hussein’s will to his sister Zaynab included a ban on scratching one’s face, tearing the collar of one’s garment, and similar expressions of grief… which were banned by the shari’a.”

He added: “These customs were established over the centuries, out of an emotional approach, and the ulema did not amend them or teach the public what it should do at these events [i.e., during the ‘Ashura]. Thus, many people [think] that these customs correspond to Islamic law, although many great ulema do not carry them out and do not approve of them…”

According to Al-Amin, “These embarrassing customs are bid’a, [namely, an innovation forbidden] by the religion and by the Shi’ite [school of thought]. Ignorant people introduced them without the permission of an imam or senior cleric. In every religion and [religious] school there are customs that are not recognized by the faith, and some people refrain from protesting about this, for fear of incurring insults or hostility. In our time, no one dares to fight these customs, except for a handful of ulema…”

Takfir is Not from Islam

Al-Amin clarified that the custom accepted in certain places of cursing some of the Prophet’s Companions during ‘Ashura and accusing them of heresy is immoral and against the religion, and that there is no mention of it in the words of the Imams and righteous forefathers of the Muslim nation. He goes on to say: “It is told [in the hadiths] that at the Battle of Siffin,[3] Imam ‘Ali [bin Abi Taleb] heard a group of people uttering curses and revilements, and forbade them to do so… Therefore, it is forbidden to curse, because the shari’a bans such behavior, which is distant from the principles and values of Islam and which only intensifies rifts and division among the members of the nation.”

Warning To Students Of Knowledge – by Shyakh Haitham Al-Haddaad

Warning To Students Of Knowledge – by Shyakh Haitham Al-Haddaad

Part 1:

Part 2: