By Abdul Qadir Baksh
Sincere Advice to the Takfeeri extremist Ten Principles
to consider before making takfeer
The
issue of takfeer cannot be correctly understood except by first thoroughly
comprehending all the principles of the Shari’ah that are involved. We will lay
down for the noble reader a set of principles which are within our ability. When
we accuse a Muslim leader of a Muslim country or a layman of being a Kaafir
(disbeliever), we essentially remove Imaan (faith) from him, implying that he
no longer believes in the six pillars of Imaan. This means he does not believe
in Allah, the Angels, the Books, the Messengers, life after death, and predestination.
This is an accusation that is neither easy nor trivial. Rather, it is something
extremely dangerous if we are wrong in our accusation. In order for us to take
someone out of the realm of Imaan, we have to know what Imaan is and what its
constituents are. So in the course of this small research we will explain a
number of important principles which are from the foundations of performing
takfir which one must comprehend well before embarking upon this dangerous yet
important subject. We shall also briefly cover Imaan as understood by
Ahlus-sunnah wal-jamaa’ah, and then explain the deviated explanations of it. Principle
nine will cover this point. Finally, let the noble reader know for sure that
these principles explained here are not exhaustive.
THE FIRST PRINCIPLE
Let
us now research the first principle (which our final conclusion will depend
on): to stand up for justice and not allowing one’s emotions, desires, hatred,
and ignorance dictate the position one is going to hold regarding the issue of
takfeer. The textual evidence from the shariah must be our single source of
judgment. This principle dictates not allowing the poor situation of the Muslims
around the world (i.e., Palestine, Kashmir, Somalia, Afghanistan and Iraq etc.)
to influence one’s position as well as
not
to allow one’s hatred for a people (i.e. leaders of Muslim countries), make him
unjust to them, even though we see from them manifest dhulm, fisq, and kufr.
EVIDENCE FOR THIS PRINCIPLE
The
evidences for this principle are many. Of them is the statement of Allah:
“And
if you judge between the people, then judge with justice.”
[An-Nisaa’ (4):58]
The
verse orders fairness, justice, and equality with all people when making
judgement between them, and not being just with some people and not with
others. Indeed Allah ordered his Messenger with a straightforward
command
to be just by His saying:
“...And
I have been ordered to be just between you all.”
[Ash-Shoora (15):42]
[
Also
Allah has ordered the believers to be just by His saying:
“..Be
just for it is closer to taqwa...”
[Al-Maa’idah
(5):8]
And
Allah, the Most High also states:
“Verily
Allah orders with justice and the doing of good and kindness to relatives”
[An-Nahl (16):90]
Allah
has specifically ordered all the believers to be just in their speech by His
saying;
“..And
if you speak then be just even if it be with your own relatives”
[Al-An’aam (6):152]
Ibn
Katheer said in the tafseer of this verse: “Allah orders to be just in actions
and sayings with our near ones and our far ones and Allah orders everyone to be
just at all times and in all situations.” So His order to be just in our
actions is in His saying:
“Oh
you who believe stand out firmly for justice as witnesses to Allah even if it
is against yourselves or your parents, or your kin..”
[An-Nisaa’ (4):135]
And
Allah has warned us not to be unjust, ever, in His statement:
“...So
do not follow the desires lest you avoid justice...”
[An-Nisaa’ (4):135]
Ibn
Katheer said in the tafseer of this verse: “Meaning, do not let the desires and
partisanship and hatred of a people cause you to be unjust in your matters and
your affairs rather adhere to justness in every situation.” So being just plays
an important role when speaking about people and it is more important when
pronouncing takfeer.
THE SECOND PRINCIPLE
The
issue of takfeer is grave, so one should be cautious in this matter and not
rush to pronounce the Muslim leaders as kaafirs. The issue of takfeer should be
taken very seriously and not bear on emotional happenings. There is a great
possibility the person being labelled may not deserve it, which then brings the
curse back on the one who issued the label in the first place.
EVIDENCE FOR PRINCIPLE TWO
Firstly
to show that there is a possibility that a person may show apparent disbelief
but really his heart is full of belief, and it would be very dangerous for one
to pronounce takfeer upon him without establishing what he truly believes
first. Allah says:
“Whoever
disbelieved in Allah after his belief, except him who is forced thereto, whilst
his heart is at rest with faith (imaan) but such as open their hearts to
disbelief - on them is wrath from Allah and theirs will be a great torment.”
[An-Nahl (16):106]
The
above verse explicitly shows that what is displayed to us from a Muslim leaders
action may not be what he holds in his heart. The statement of the Messenger of
Allah (sallallaahu alayhi wa sallam):
“He
who says to his brother: O disbeliever, then it returns upon one of them.”
[Bukhaaree, Muslim and Muwatta
Imaam Maalik]
Also
his (sallallaahu alayhi wa sallam) saying:
“And
he who accuses a believer of kufr then it is like killing him.”
[Bukhaaree]
Also
his (sallallaahu alayhi wa sallam) saying:
“.....Except
if you see clear open kufr, given to you as evidence from Allah..”
[Muslim, An-Nasaa’ee]
And
his (sallallaahu alayhi wa sallam) saying:
“if
a man says the people are destroyed, then he has destroyed them...”
[Muslim]
Also
his (sallallaahu alayhi wa sallam) saying:
“Everything
of a Muslim is sacred to a Muslim: his property, honour, and blood. It is
enough evil for a man to despise his Muslim brother.”
[Aboo Daawood: 4868]
And
his (sallallaahu alayhi wa sallam) saying:
“I
warn you of suspicion, for indeed suspicion is the most lying speech.”
[Agreed
upon] And his (sallallaahu alayhi wa sallam) saying:
“Whoever
accuses a man of kufr, or says enemy of Allah, and he is not that, then it
returns upon him.” [Agreed upon]
And
his (sallallaahu alayhi wa sallam) saying:
“If
anyone guards a believer from a hypocrite, Allah will send an angel who will
guard his flesh on the day of judgment from the fire of Jahannam; but if anyone
attacks a Muslim, saying something by which he wishes to disgrace him he will
be restrained by Allah on the bridge
over Jahannam until he is accounted for what he said.”
[Aboo Daawood: 4865]
And
the saying of Shaykhul-Islaam Ibnu Taymiyyah:
“I
am one of the most severe in forbidding that a person in particular be labelled
with disbelief (takfeer), or sin or disobedience until it is known that the
proof has been established upon him....” [Al Fatawa 3/229 and see Al Fatawa
3/282, 283 (a principle with Ahlus-Sunnah)
THE THIRD PRINCIPLE
Kufr
is of two types; Kufr in belief, that takes one out of the fold of Islam. It is
also referred to as major kufr. Kufr in action, that does not take one out of
the fold of Islam on its own except, if after the establishment of the proof,
his actions portray manifest denial, rejection, arrogance, etc. It is also referred
to as minor kufr. So this principle necessitates the establishment of whether
the judgement by other than what Allah has revealed, falls under the type of
kufr in belief which is rejection, denial, or making it permissible or even
believing that one has a choice in the matter. Or does it fall under the type
of kufr in action that does not make you a kaafir? Therefore if the scholars of
Islam judge that the kufr in a particular instance was kufr in action then we would
have indeed lied against Allah if we were to make them unbelievers.
EVIDENCE FOR PRINCIPLE THREE
If
kufr was not of two types then how would we understand the hadith narrated by
Abdullah ibn Mas’ood (radiyallaahu anhu)? The Messenger of Allaah (sallallaahu
alayhi wa sallam) said:
“Abusing
a Muslim is fisq (sin) and fighting him is kufr.”
[Agreed
upon] So is this fighting kufr in belief or kufr in action, bearing in mind that
if it is kufr in belief, then the person who does this act becomes a
disbeliever (kaafir)? The answer is clearly that it is kufr in action, the
minor kufr which does not remove one from the fold of Islam, and this is
established from Allah’s statement; “And if two parties from amongst the
believers fight then make peace between them, and if one transgresses then
fight you all the one which transgresses till it complies with the command of Allah.”
[Al-Hujuraat (49):9] So we find Allah describing those Muslims that fight each
other as believers. Therefore fighting amongst believers is kufr in action or
minor kufr and cannot be kufr in belief or major kufr. Each and every verse in
the Qur’an and the hadith that mentions kufr must be verified to find out what
type of kufr it is. This is a task for the scholars alone and not the common
people. Other examples of such cases can be found in the following authentic ahadeeth,
where all the examples are of kufr in action or minor kufr.
“Two
things if done are kufr, abusing of genealogies and wailing over the dead.” [Saheeh
Muslim]
“Arguing
over the Qur’an is kufr.” “Speaking about Allah’s favours is giving thanks and leaving
that is kufr.” “Do not return to being kaafir after me by some of you striking
the necks of others (fighting).”
[Al-Bukhaaree]
“Whoever
goes into his women from behind (anus) has indeed done kufr.” And
also the statement of Allaah:
“Whoever
does not judge by what Allah has revealed such are the disbelievers.” [Al-Maa’idah
(5):44]
Like
this there are many more verses and ahadeeth, that need to be explained by
tafseer or hadeeth using principles of the shari’ah in order to arrive at the
correct ruling - a work only befitting scholars. This is where many of the
Muslims become confused and are lead astray. They try to implement the verses of
Surah Al-Maa’idah and other texts, as they are, literally, without applying the
principle that the kufr mentioned in the text can be one of two types.
THE FOURTH PRINCIPLE
That
a Muslim is not pronounced a kaafir (disbeliever) except: if he rejects
something known from the religion by necessity; or if he denies it out of
arrogance or pride; or if he opposes it whilst not believing in it. This
principle dictates the following:
A)
One who does not judge by what Allah has revealed out of rejection that it is
an obligation, such an individual is a disbeliever (kaafir) with major kufr.
B)
The one who does not adhere to judging by what Allah has revealed out of
arrogance or pride is a disbeliever, with major kufr.
C)
One who opposes judging by what Allah has revealed whilst not believing in it,
rejecting it as an obligation is a disbeliever, with major kufr.
D)
One who remains in doubt about the obligation of judging by what Allah has
revealed is a disbeliever. [Doubt here can be of two types either in its
obligation or in its interpretation. What is referred to here is doubt in its
obligation.] However, if such an individual accepts the obligation to judge by what
Allah has revealed and believes that it is most supreme over any other law and
system, but does not judge by it due to weakness, following of desires, sin,
fear or hope, his original imaan does not disappear. Such an individual is not
a disbeliever (kaafir), with major kufr. Rather he is a disbeliever with minor
kufr and he is still within the fold of Islam.
EVIDENCE FOR PRINCIPLE FOUR
One
of the best evidences demonstrating principle four in implementation is the
following: Shaykhul-Islaam Ibn Taymiyyah (rahimahullaah) said: “And this was
the state of An-Najaashi, (ruler of Habashi). Even though he was the king of
the Christians, his people did not follow him in accepting Islam. Rather, only
a number of them accepted Islam with him, and for this, when he died there was
no one to pray over him. So the Prophet (sallallaahu alayhi wa sallam) prayed
over him in Medina. He went out with the Muslims to the musalla and arranged
them in rows and prayed over him and informed them of the death the day he
died. He (sallallaahu alayhi wa sallam) said:
“Verily
a righteous brother of yours from the people of Al-Habashi has died.” Many of
the outwardly manifested pillars of Islam were not established for his people
because of his weakness. He did not do hijrah, nor did he fight jihad, nor did
he perform the hajj. It has even been narrated that he did not even establish
his five daily prayers, fast in Ramadan, pay the legislated Zakaat (all of these
are obligatory actions) because his people would have disapproved of it and it
was not possible for him to differ with them. We know definitely that it was
not possible for him to judge between his people with the Qur’an even though
Allah had made it an obligation upon the Prophet (sallallaahu alayhi wa sallam)
in Medina, that if the people of the book came to him, then he should not judge
between them except with what Allah has revealed to him..”
[Minhaaj as Sunnah 5/112-113]
From
this statement of Shaykhul Islam Ibnu Taymiyyah, we can clearly understand that
An-Najaashi did not rule by what Allah had revealed and that if one does not
deny, reject, oppose or make halal what Allah made haram or vice versa, with
belief that it is an obligation to judge by what Allah has revealed then such an
individual is a believer even if he does not judge by what Allah has revealed,
out of weakness, fear, hope, etc. This is
because
the Messenger (sallallaahu alayhi wa sallam) said:
“…your
brother in Habashi has died..” then he prayed over him, which he would not say
or do if An-Najashi was a kaafir. We also find in Saheeh Al-Bukhaaree, a
narration about Haatib ibn Baltah, where he informed the Quraish to be aware
that the Prophet (sallallaahu alayhi wa sallam) was going to attack Mecca. When
Allah gave this information to the Prophet (sallallaahu alayhi wa sallam) he
summoned Haatib, and ‘Umar (radiyallaahu anhumaa). Umar said: “Let me take off
the head of this munafiq, O Messenger of Allah.” The Messenger refused and
asked him (Haatib): “Why did you do this?” He replied: “O Messenger of Allah,
verily I did not do this out of disbelief (Kufr) I believe Allah is going to
aid you. All the companions here have relatives to take care of their families
in Mecca but I do not. So I thought by giving them this information they will
be lenient towards
my family there.” So the Messenger (sallallaahu alayhi wa sallam) said: “Leave
him for perhaps Allah has turned to the people who partook in al Badr, do what
you will, I have forgiven you.” [Al-Bukhaaree]
So
‘Umar (radiyallaahu anhu) believed this action to be hypocrisy, but the
Messenger (sallallaahu alayhi wa sallam) asked Haatib “Why did you do this?” He
(sallallaahu alayhi wa sallam) established the proof on him first, and then let
him be after concluding it was of the lesser kufr and not the major kufr. Further
evidence is in the saying of Imaam At-Tahaawi (rahimahullaah):
“And
the slave is not taken out of the fold of imaan except by denying that which
entered him into it.” [Aqeedatut-Taahawiyyah p-331]
The
Shaykh is pointing out a refutation to the Khawarij and Mu’tazilah, where they
say a person leaves imaan by doing major sins [other than shirk]. This clearly
shows that a mere action alone cannot take one out of the fold of Islam until
the proof is established that this action displayed is what the belief of the
person is. Just as when one becomes a Muslim the action of the shahadah alone
is not acceptable until it is clear the person understands and believes what he
is entering into.
THE FIFTH PRINCIPLE
That
a Muslim is not pronounced a disbeliever (kaafir) by what he says or does or
believes until the evidence is established against him, and his doubts
disappear and all the conditions of takfeer apply and all the conditions that
negate takfeer are negated. So this principle dictates that we submit to the
withholding of pronouncing takfeer upon the one who rejects, denies, or opposes
something from the religion that is known by necessity up until the proof is
established against him.
EVIDENCE FOR PRINCIPLE FIVE
The
evidences for this principle are too many to mention however of the evidences
that prove this sixth principle is the saying of Allah:
“And
We never punish until We have sent a Messenger (to give warning).” [Al-Isra
(17):15]
Then,
verily! Your Lord for those who do evil (commit sins and are disobedient to
Allah) in ignorance and afterward repent and do righteous deeds, verily, your Lord
thereafter, (to such) is Oft-Forgiving, Most Merciful.”
[A-Nahl
(16):119]
“Say
(O Muhammad (sallallaahu alayhi wa sallam):“What thing is the most great in
witness?” Say: “Allah (the Most Great!) is Witness between me and you; this Qur’aan
has been revealed to me that I may therewith warn you and whomsoever it may
reach.”
[Al-An’aam(6):19]
Shaykhul
Islaam Ibn Taymiyyah (rahimahullaah) said: “[Also] the women who had continual
bleeding and said: “I have continual heavy bleeding which prevents me from
prayer and fasting.” So he (sallallaahu alayhi wa sallam) ordered her to pray
during the period of continual bleeding and did not order her to make up for
the prayers she had missed.” [Al-Udar bi Jahal of Shaykh Ahmad Fareed] “Also
when the Messenger (sallallaahu alayhi wa sallam) made hijrah to Medina the
prayer was increased for the residents but those who were far from him, such as
those in Mecca and Abyssinia, used to pray two rak`at and he did not order them
to repeat their prayers.”
[Al-Udar bi
Jahal of Shaykh Ahmad Fareed]
Further
evidence: “When Mu’aawiyah ibn Al-Hakam as-Sulamee (radiyallaahu anhu) spoke in
prayer after the forbiddance, being ignorant of it. So he (sallallaahu alayhi
wa sallam) said “this prayer of ours - nothing from the speech of humans”, and
he did not order him to repeat the prayer.” [Majmoo
Al Fataawa 22/41-42]
Imaam
Al Qurtubee (rahimahullaah) said: “So just as the kaafir does not become a
believer except by choosing imaan over kufr, then likewise a believer does not become
a kaafir through something by which he did not intend kufr nor choose it. There
is ijmaa upon this.”
[Tafseer
Ul-Qurtabi 7/6128]
Ibn
Al-Qayyim (rahimahullaah) said: “..As for the kufr of ignorance when the proof
has not been established and of one who has not been able to reach the truth, then
Allah has denied punishment for such a person until the proof brought by the
messenger is established.” Imaam Ash-Showkaani (rahimahullaah) said:
“..Whoever
prostrates to other than Allah out of ignorance, he does not become a
disbeliever.” [Naylul
Awtaar 6/210]
And
there are many more statements from our salaf and the scholars of Ahla Sunnah
wal Jammat establishing that proof has to be established upon a believer before
pronouncing takfeer upon him. I refer the noble reader to the book
Al-udhar-biljahal` by Shaykh Ahmad Fareed.
THE SIXTH PRINCIPLE
We
judge the rulers only by that which is apparent, and leave that which is not
apparent to Allah, for indeed He alone knows the inner most affairs of all people.
This principle dictates that we cannot venture into the leaders hearts, and
speak of those things which we have no apparent evidence for, so we would
indeed be sinning if we spoke of his actions which pertain to his heart, i.e
love, hope, fear. We can only speak of the apparent effects of this.
EVIDENCE FOR PRINCIPLE SIX
Imaam
At-Tahaawi (rahimahullaah) states in his famous book of Aqeedatut-Tahaawiyyah:
“And
we do not testify against them with kufr nor with shirk nor hypocrisy just so
long as these are not apparent from them and we leave their unapparent affairs
to Allah.”
In
explanation of this, Ibn Abi Izza said: “This is because we have been ordered
to judge that which is apparent and we have been prohibited from suspicion, and
following that which we have no knowledge of, as Allah said:
“O
you who believe! Let not a group scoff at another group, it may be that the
latter are better than the former..”
[Al-Hujuraat (49):11]
And
Allah also said:
“O
you who believe! Avoid much suspicions, indeed some suspicions are sins..” [Al-Hujuraat
(49):12]
And
Allah said:
“And
follow not (O man i.e., say not, or do not or witness not, etc.) that of which
you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not
seen, or “I have heard,” while he has not heard). Verily! The hearing, and the
sight, and the heart, of each of those you will be questioned (by Allah).”
[Al-Israa’ (17):36]
Imaam
At-Tahaawi (rahimahullaah) also said:
“And
we do not pronounce takfeer upon anyone from the people of Qibla by these sins,
as long as they do not make them halal, and we do not say that one who sins his
imaan is not harmed.” (This is also a refutation of the Murjia whom we are accused
of being) What is meant by “people of Qibla” in his above saying is: We name our
people of the Qibla Muslims, Mu’mins [as long as they embraced what the Prophet
(sallallaahu alayhi wa sallam)
professed
with full knowledge]. The shaykh (rahimahullaah) is pointing out by this
statement a refutation to the Khawaarij who pronounce takfeer on the one who
does sin.
THE SEVENTH PRINCIPLE
Major
Kufr (disbelief) can be in belief, speech, and action. This dictates that an
individual can have a belief which is major kufr, or say something that is
major kufr, or do an act of major kufr, which could make him a kaafir, a
disbeliever [after the establishment of the proof against him]. Major Kufr in
belief - Like believing that Allah has a partner, or believing that Allah has
defects with His Names or Attributes, or believing that the Companions had
defects in their religion or believing fornication and wine are Moobaaha
(permissible). Major Kufr in speech - Like reviling Allah, or His Messenger, or
the angels, or the religion of Islam. This also includes making fun of Allah or
His Verses or His Messenger. All these sayings are major kufr regardless of
intent. These actions take one outside the fold of Islaam after the
establishment of the hujjah (proof). Major Kufr in action - Like prostration to
a statue, a grave, the sun or moon and throwing the Qur’aan into the bin.
Though these actions are major Kufr, to pronounce a specific person as an
outright disbeliever can only apply after the establishment of
the
Hujjah. And there are other acts of major kufr in belief, action and speech.
However what is imperative to understand about this principle is that “not
judging by what Allah has revealed” is not included in those particular acts
that become major kufr. This is because all the acts of kufr mentioned above
fall under kufr al akbar (major kufr) and are connected to action of the heart
however “not judging by what Allah has revealed” cannot
be
understood to be kufr al akbar connected to the heart, until the proof is
established against him first.
EVIDENCE FOR PRINCIPLE SEVEN
The
saying of Allah:
“If
you ask them (about this), they declare: “We were only talking idly and
joking.” Say: “Was it at Allah, and His Ayaat (proofs, evidences, verses,
lessons, signs, revelations, etc.) and His Messenger that you were mocking?” “Make
no excuse; you have disbelieved after you had believed…”
[At-Tawba
(9):65-66]
“Verily,
whosoever sets up partners in worship with Allah, then Allah has forbidden
Paradise for him, and the Fire will be his abode. And for the Zaalimoon (polytheists
and wrongdoers) there are no helpers.”
[Al Maa’ídah (5):72]
“Whoever disbelieved in Allah after his
belief, except him who is forced thereto and whose heart is at rest with Faith
but such as open their breasts to disbelief, on them is wrath from Allah, and
theirs will be a great torment.”
[An-Nahl (16):106]
Therefore,
all actions of kufr in belief, speech and action that reach the level of kufr
al akbar, are actions that take one out of the fold of Islam. Proof against the
individual must be established.
THE EIGHTH PRINCIPLE
This
principle establishes that the verse “And whoever does not judge by what Allah
has revealed such are the unbelievers” is general and applicable to all people.
This means that one cannot restrict this verse to apply only to the Muslim
leaders in the world today. It applies to leaders, the head of a house and/or
organisation and even extends to every individual. This means if a father does
not order his mature daughter to wear the hijaab, he is in violation of the
verse, just as much as a ruler would be in the same case.
EVIDENCE FOR PRINCIPLE EIGHT
Our
beloved Shaykh, Shaykh Alee Hasan, gave a very clear explanation of this from
the verse of Surah Al-Maa’idah. He said: “..where Allah said: “wa man..” which
means “and whoever..” this shows it is general for anybody without any exception…”
He also mentioned that where Allah said: “..bi maa..” which means “..with
whatever..” this shows that it is referring to any
issue
of legislation not just politics, or legislated punishments or jihad.
Therefore, the principle implies: “the evidence is in the generality of the
wording not in the specific reason of its revelation.”
The
saying of Al-Qurtubee (rahimahullaah):
“And
Ibn Masood, and Al-Hassan said: “It is general for everyone that does not judge
by what Allah has revealed. Meaning, believing in that, and making that halal.”
[Al Jaami le Ahkaam al Quraan 6/190] And As-Su’oodee and Ibraheem An-Nakhee
said similar. [See Tafseer At-Tabari 10/356-357]
THE NINTH PRINCIPLE
This
is to believe that Imaan consists of belief, speech and actions. It is broken
down into the following detail; speech and actions of the heart, speech and
actions of the tongue, and actions of the outwardly manifested limbs.
The Linguistic Meaning Of Imaan Is Tasdeeq
Tasdeeq
or ‘trust’ or ‘belief’ as the brothers of Yusuf (alayhis-salaam) said:
They
said: “O our father! We went racing with one another, and left Yûsuf by our
belongings and a wolf devoured him; but you will never believe us even when we
speak the truth.” [Yusuf (12):17]
Whish
means ‘trustworthy’. It is the opposite of denial
The Technical Meaning Of Imaan
It
is belief in the Messenger in all that he informed us of from Allah and to
follow this with outwardly actions (ie the pillars of Islam) and with speech of
the tongue.
EVIDENCE FOR PRINCIPLE NINE
When
we look into the definition of Imaan according to the Shari‘ah we find it is: a
saying of the heart and tongue, actions of the heart and tongue and limbs.
Sayings of the heart
This
is trusting in, and accepting, what is in the heart is manifest in the speech,
as Allaah said:
“And
he (Muhammad (Sallallaahu alayhi wa sallam)) who has brought the truth (this
Qur’aan and Islamic Monotheism) and (those who) believed therein (i.e. the true
believers of Islâmic Monotheism), those are Al- Muttaqûn (the pious and
righteous persons).”
[Az-Zumar
(39):33]
Actions of the heart
This
is the intention, sincerity, love, fear, reliance as Allah says
“The
believers are only those who, when Allah is mentioned, feel a fear in their
hearts and when His Verses (this Qur’aan) are recited unto them, they (i.e. the
Verses) increase their Faith; and they put their trust in their Lord (Alone).” [Al-Anfaal
(8):2]
Sayings of the tongue
This
is in pronouncing the shahadah and attesting to all it necessitates. As Allah
said:
“Verily,
those who say: ‘Our Lord is (only) Allah,’ and thereafter Istaqaamoo (i.e.
stood firm and straight on the Islamic Faith of Monotheism by abstaining from
all kinds of sins and evil deeds which Allah has forbidden and by performing
all kinds of good deeds which He has ordained), on them shall be no fear, nor
shall they grieve.”
[Al-Ahqaaf (46):13]
Actions of the tongue and body limbs
These
are actions of the tongue which cannot be performed except by using the tongue
alone like recitation of the Qur’aan, adhkaar (remembrances) and actions of the
body limbs are those which cannot be performed except by using the bodily limbs
alone like standing in prayer, rukoo, sajood as Allah states:
“Verily,
those who recite the Book of Allah (this Qur’aan), and perform As-Salaat, and
spend (in charity) out of what We have provided for them, secretly and openly,
hope for a (sure)tradegain that will never perish.”
[Faatir
(35):29]
So
the heart has sayings and an action, the tongue has sayings and actions, and
the body limbs have actions all of which compromise Imaan. The differences
amongst the people in what constitutes Imaan. Ibn Abi Izza (rahimahullaah) who
explained Aqeedah at Tahaaweeyah said the people have differed in what they
believed constitutes Imaan to be. Therefore, Maalik, Shafi’ee, Ahmed, Awzaa’ee,
Ishaaq bin Rahweeyah and all the rest of the people of hadith and people of
Madina (may Allaah have mercy on them all) went to the opinion that Imaan
constituted of belief in the heart, attesting that with the tongue and action
of the body limbs.
[Aqeedah Tahaaweeyah p373 - 374]
Some
scholars were of the opinion that ‘attesting to it with the tongue’ is an extra
pillar of Imaan. From them was Abu Mansoor al Maatureedi and he narrates from
Abu Haneefah. The Karaamiyah8 went to the opinion that Imaan was ‘attesting with
the tongue only’. This necessitates that the hypocrite is a believer with
complete Imaan. Jaham ibn Safwan of the Jahmiyah sect and also the Qadariyah went
to the opinion that Imaan was ‘awareness (knowledge) in the heart only’ and
this opinion is far more corrupt than that of the Karaamiyah. This opinion
necessitates that Fir’aun and his people were believers because they knew the
truthfulness of Musa and Haroon yet they did not believe in them. Allah said about
them:
He
[Moosaa] said: “Verily, you know that these signs have been sent down by none
but the Lord of the heavens and the earth as clear (evidences i.e. proofs of Allâh’s
Oneness and His Omnipotence, etc.). And I think you are, indeed, O Fir’aun
(Pharaoh) doomed to destruction (away from all good)!”
[Al-Israa’
(17):102]
And
His saying:
“And
they belied them (those Ayât) wrongfully and arrogantly, though their own
selves were convinced thereof [i.e. those (Ayât) are from Allah, and Mûsa is the
Messenger of Allah in truth, but they disliked to
obey
Musa, and hated to believe in his Message of Monotheism]. So see what was the
end of the Mufsidûn (disbelievers, disobedient to Allaah, evil-doers, liars).”
[An-Naml (27):14]
Also,
the People of the Book knew the Prophet (sallallaahu alayhi wa sallam) as they
knew their own children yet they still did not believe. Further, Abu Taalib
would be a believer accordingly because he knew the Prophet (sallallaahu alayhi
wa sallam) very well. Even worse, Iblis himself would be a believer with
complete Imaan according to Jahm bin Safwaan, for he was not ignorant about his
Lord either. Allah confirms this from his saying:
“He
[Iblis (Satan)] said: “O my Lord! Give me then respite till the Day they (the
dead) will be resurrected.”
[Al-Hijr (15):36]
And
His saying:
“He
[Iblis (Satan)] said: “O my Lord! Because you misled me, I shall indeed adorn
the path of error for them (mankind) on the earth, and I shall mislead them
all.” [Al-Hijr (15):39]
So
Imaan with Jaham bin Safwan is knowledge of the Lord of the Worlds, and Kufr
would be simply ignorance of Him. Upon this belief there is not a complete
disbeliever in this earth, because no one is ignorant to the Creator of the
Worlds. Ibn Raawandi and those who followed him from the Mutazalite said that
‘Imaan was only belief’, with this definition all the Jews
would
be believers as they believed in the message of Mohammad (sallallaahu alayhi wa
sallam) but they arrogantly rejected it so Allah negated Imaan from them. The
Murjiyah9 and the Karaamiyah10 say: ‘Imaan is attesting with the tongue without
belief in the heart.’ Upon this the hypocrites are believers, and Allaah said
about them: “And never (O Muhammad (sallallaahu alayhi wa sallam)) pray
(funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave.
Certainly they disbelieved in Allaah and His Messenger, and died while they
were Fâsiqûn (rebellious, - disobedient to Allaah and His Messenger
(sallallaahu alayhi wa sallam)).” [At-Taubah
(9):84]
Others
of the Murjiyah said Imaan is ‘belief in the heart and attesting with the
tongue’ but they negate actions of the bodily limbs here, they remove the
hadith of Jibraeel which explains the pillars of Islam.The Khawarij and many
others who followed them said Imaan was ‘obedience to Allah in the obligations
and voluntary deeds’.
THE TENTH PRINCIPLE WITH ITS EVIDENCES
If
we understand Imaan and what it constitutes and comprehended its meaning deeply
we will now be able to see clearly what its opposite (Kufr) is, and what
nullifies Imaan. What negates the sayings and actions of the heart, the sayings
and actions of the tongue, and the actions of the limbs? This can be understood
by breaking Kufr (disbelief) down into the
following
categories:
Kufr
of ignorance and rejection
Kufr
of denial and hiding or opposing
Kufr
of arrogance and pride
Kufr
of hypocrisy
Any
one of these can take a Muslim outside the fold of Islam completely. To
reiterate, the definition of Imaan was; sayings and actions of the heart,
sayings and actions of the tongue and actions of the bodily limbs. The above
categories dictate that it is possible for all of this definition to be negated
or some of it, depending on the circumstances of the belief and kufr. For example:
Sayings, Actions, and Belief Negated:
If
all the constituents of Imaan are negated, then all the above categories of
kufr are present except hypocrisy.
Sayings Of the Heart Negated:
If
affirmation of the heart is negated without the presence of knowledge of the
truth then it is Kufr of ignorance and denial. This is similar to the kufr of
the mushrikoon Arab, as Allah states regarding them:
“Nay,
they deny that; the knowledge whereof they could not compass and whereof the
interpretation has not yet come unto them. Thus those before them did deny.
Then see what was the end of the Zâlimûn (polytheists and wrong-doers, etc.)!” [Yoonus
(10):39]
Hiding the Truth whilst having Knowledge of it:
If
one was to hide the truth (this includes not acting upon it) whilst acknowledging
its truthfulness then this acts as the Kufr of rejection and hiding or denial
and is like the kufr of Fir’awn and his people as Allah said:
“And
they belied them (those Ayât) wrongfully and arrogantly, though their ownselves
were convinced thereof [i.e. those (Ayaat) are from Allah, and Musa is the Messenger
of Allah in truth, but they disliked to obey Musa, and hated to believe in his
Message of Monotheism]. So see what was the end of the Mufsidûn (disbelievers,
disobedient to Allah, evil-doers, liars.).”
[An-Naml
(27):14]
Actions of the Heart Negated:
If
the actions of the heart like intention, sincerity and love were to be negated
with the presence of outwardly manifested actions of the limbs, this is
rendered kufr of hypocrisy. This would be the case even if complete attestation
to the truth was present or negated whether the negation was by denial or
doubt. This kufr is the type of kufr of Ibn Salool and his sect. Allah, The
Most High said:
“And
of mankind, there are some (hypocrites) who say: “We believe in Allah and the
Last Day” while in fact they believe not.”
[Al-Baqarah (2):8]
Actions of the Heart and Bodily Limbs Negated:
If
actions of the heart and bodily limbs are negated, with awareness (knowledge)
in the heart, and acknowledgment on the tongue, then this is kufr based on
denial and arrogance. It is the kufr of Iblis, and most of the Jews those who
witnessed the messenger (sallallaahu alayhi wa sallam) was the True Messenger
but did not follow him like Ka’ab bin al-Ashraf and it is like the one who
abandons the prayer out of denial and arrogance.
Actions of the Bodily Limbs are negated with the Presence
of Actions of the Heart:
The
Prophet (sallallaahu alayhi wa sallam) said:
“Verily
in the heart there is a piece of flesh, if it is pure the whole body is pure if
it is corrupt the whole body is corrupt, is it not the heart?” [Agreed Upon]We
hope this small research will help the reader to understand there are a number
of principles which one must take into account before embarking upon this
dangerous task of labeling Muslims may they be leaders or civilians as disbelievers.
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