Abu Taymiyyah – Part 1 Nawaaqid Al Islam The danger of Takfeer and the Preventative factors
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Brothers and sisters, insha Allahu Ta'ala, I will
be going through Nawakidul Islam
in this series
It
is a book
that consists of some actions that might nullify
a person's Islam.
But before I do that,
I
think it is imperative and vital, crucial brothers
and sisters
that I go through the preventative factors, the
conditions of a takfir,
the dangers of takfir.
Taking into consideration the general takfir and the
specific takfir
and other matters pertaining at takfir and that
enter into this chapter.
Brothers and sisters, the reason why I feel
it's vital and crucial to go through this
is because a person in my study this
book, nawahidul Islam,
and exit
after studying the book
and is going to be pumped up
when it comes to Masai'il al Kufri, wa
Tabdiya, wa Tafsikh.
Matters pertaining takfir and tabdiya and tafsikh.
You're declaring a person to be a kafir,
an innovator, and a transgressor.
And he might let loose
in maybe making judgements on other people without
putting the correct fundamentals and principles in place.
I've seen this many times.
You learn about shirk, you learn about maybe
sihr,
and other matters that we're going to be
studying in this book.
And because of lack of comprehension and understanding,
we begin to put 1 and 1 together,
and we say 2, and we start declaring
other people to be kuffar,
declaring to be them to be innovators,
or maybe even disbelievers, people who have left
the fold, abal Islam.
And this is the same thing that my
Sheikh Abdul Hamid Al Hajjurou when I was
in the Maj,
we went through,
before we studied the book of Nawakid al
Islam, him knowing that the person might come
out of the book pumped up
and he might end up making takfir in
an incorrect way. He went through these principles
and
fundamentals,
these preventative factors and these conditions and the
danger of it
before he
taught the book. So I will do the
same Insha'Allah Ta'ala.
The first, I have split the
into 5.
The first thing I want to speak about
insha'Allah
is
The danger of declaring a person to be
a kafir,
obviously incorrectly.
And that takfir,
when it comes to making takfir or calling
another person a kafir, it is not
established through assumptions
or
thought.
Rather,
it or one needs to be 100% sure
that this individual has fallen into kufr.
Then I want to move on to insha
Allahu Ta'ala the second part which is Muwani
al takfir, the preventative factors of takfir.
Then, alfarqubeinat
takfiril aamilkhas.
The difference between
the general takfir and also the specific takfir.
Who is the one that applies
the takfir on the individual who might go
against
certain principles?
And then, insha Allahu Ta'ala,
the last thing I will cover is
That one can leave the foldable Islam through
a statement,
through an action, and through a belief.
And it's very very important that we get
very very technical
in this chapter. Why? Because there is the
statements of the scholars in regards to these
important,
big matters
And it requires a lot of concentration
and transmitting statements of,
the scholars.
And as for those who watch my videos,
I'm not a person that normally tends to
get very very technical.
I tend to get the statement, break it
down. But I think it's very very vital
and crucial that we do,
get very technical inshallahu ta'ala in this segment.
But as we move on, I will try
to break it down as much as possible.
Katrut takfir.
The danger of a takfir
and that takfir is not established
through maybe assumption
or maybe through
lack of surety.
Imam Bukhari and also Imam Muslim, they narrated
on the authority of the life of no
Umar radiAllahu anhu
that the Prophet Sallallahu alaihi wasallam he said,
If
a person now,
he declares his brother to be a kafir,
then he has fallen into 1 of the
2.
If that which he says is correct, then
be it.
Otherwise,
it will end up backfiring on him.
Why have the scholars mentioned in regards to
this hadith?
They tend to mention
2 interpretations to it.
The first one,
Imam An Naw
says,
Fizikri Ujal hadith, when it came to explaining
the different angles or the different interpretations that
the scholars, they give this hadith.
That this kind of hadith is applied to
the individual who does is tihlal.
Okay. Let me try and break that down
inshaAllahu ta'ala. And then he says, what are
they for?
We know that the blood of a Muslim
is haram.
You cannot take his blood.
His blood is sacred. And Allah
has made haram upon us to take it.
The prophet
said,
Your blood, your wealth, and your honor is
sacred. It's haram for another person to take
it.
And time and time again we find that
there is many proofs and evidences we being
prohibited
to killing a person. So the difference between
making the blood of a person halal
and
maybe killing another individual due to the fact
that you may have been angry with him,
but the same time on the back of
your mind, you know that it's wrong for
you to do. Is that one of them,
he believed that your blood is halal.
He's making it halal, even though it is
haram.
As for the second individual, he became upset.
It could be due to the fact that
he took his money, or he done something
to his wife, and he killed you. By
the back of your mind, he knows that
it is haram, and he knows he's sinning.
Naam. So in this case,
the first case you find that it's Istihalal.
And this is the type that takes the
person on the fold of Islam. And Istihalal
is, brothers and sisters, to make something that
is haram halal.
To make something that is haram halal.
Naam or to make something that is halal
haram. I have a video on YouTube code
with quotation mark and there's no I believe.
But I quoted this name. Saudi Arabia is
kafir because they make riba halal. I broke
down the masal of Istih halal.
Masal,
with the statements of Ibn Taymullah Ta'ala. A
comment down that the Takfiris have.
And inshaAllah ta'ala, you can go back to
it
on my channel. So,
if we now come with a scenario.
I know that my brother Muhammad here,
he is a person who is upon istikhamah.
Person that is righteous. He hasn't done anything
wrong.
And I know that his brother is haram,
but all of a sudden for whatever reason,
I declared it to be a kafir.
I declared it to be a kafir,
believing now for all of a sudden for
an action that he may have done,
which in fact is not
worthy of him being called a kafir. I
call him a kafir for whatever reason.
Believing now that his blood is halal.
This is now istihlal, brothers and sisters. But
if I kill Muhammad now because of something
that he done to me, me and him
are fighting and we're punching each other and
we're fighting.
But I killed him. But I know it's
wrong. This is not Istihalal.
So this is what Imam Abu Rahim Allah
Wa Ta'ala intended by it.
And what also
other scholars have mentioned in regards to the
explanation of the hadith,
That
when a person now declares his brother to
be a kafir,
what comes with it is a ithim,
a sin of doing that specific action. We
know it's wrong. We know it is wrong
for a person now to call an innocent
Muslim a kafir.
And it's an action that is haram.
And because of that action that he's fallen
into, a person he gets a sin for
it.
The person he gets a sin for it.
And that which shows its meaning is, the
statement of the
Prophet
And it was narrated by Bazar.
Whoever now accuses his believing brother or a
believing individual
with Kufr,
it is like he has killed him. For
wu khatli, it's like he has killed him.
Obviously this individual
is not physically killing this person.
But the sin of killing an innocent soul,
this person will get that sin for it.
It's not like he has done the action.
But the sin of that action
and the magnitude of it,
it is like killing an innocent soul.
And another example I will try to insha
Allahu Ta'ala explain this with. The Prophet
told us, al umra tufir Ramadan tadil Hajj.
Doing performing Umrah in the month of Ramadan,
it is like doing Hajj. Does that mean
now the obligation of Hajj has fallen off
him?
The answer is no. He gets the reward
for it. And in this instance, likewise, when
a person accuses his brother to being a
kafir
and he's not worthy of it, he gets
the sin of killing a person. That's the
magnitude that the person
is falling into.
And brothers and sisters,
Aisha
and just to show you
the
warah that the Prophet told
us.
And to be forgiving and to be sure
in the judgments that we make of others.
In whatever it might be.
That which Aisha
mentioned of the Prophet That
he said,
Push away the public or the capital punishment
from the Muslimeen, mastata'alim as long as you
can.
If there's a way out, then allow him.
That a imam,
a ruler,
he errs in forgiving,
is better than him errs in punishing.
That the ruler, he errs in forgiving
is better than him errs
in punishing.
Imagine now, brothers and sisters, there's a 1%
possibility
that a person is not deserving of the
capital punishment.
That he's not deserving of the capital punishment
Or maybe even 5%.
But then you carry out because there's a
95% chance that he done that action.
The Prophet sallallahu alaihi wa sallam is saying
to you brothers and sisters,
push it away.
Imagine you find out after that at 5%,
he didn't actually carry that action out. And
then you punish him and you took his
life,
or you cut his body parts.
A capital punishment was applied to him.
But later on you found out that he
was wrong. So it's better that because of
that 1% or that 5%
that this person is forgiven.
And I heard my Sheikh Abdul Hamid Al
Hajjur, may Allah
bless him and give him a long life,
an individual that
holds a very, you know, big place in
my heart.
He's the one that taught me books in
aqidah and tawhid.
When he was teaching Nawwakid I heard him
say
In his lesson of Nawakid al Islam that
he heard,
I
say, That I in calling
It is lesser of a danger or an
evil or lesser of a mistake
that I call a Muslim a kafir.
Because if I declare now a Muslim to
be a kafir, there's a lot of akhamalatiya
taratabaalayha.
There's a lot of rulings now that apply
to this person.
And from it that you cannot pray on
him.
You cannot stand on his grave, you cannot
seek forgiveness for him. Allah Subhanahu Wa Ta'ala,
He said to us,
Do not pray on any of them that
died. Meaning, the munafiqs and disbelievers.
And do not stand at their graves. And
likewise, we can't seek forgiveness
for them. Allah Subhanahu Wa Ta'ala
says,
It wasn't from the way of the Prophet
and also the way of the believers that
they seek forgiveness for the mushriks.
So all these akham brothers and sisters,
he cannot inherit nor can he be inherited.
And there's many other things that come with
it. So because of this, brothers and sisters,
our scholars,
they used to take their time.
They were very very careful when it came
to the the araat of the
Muslims. When it came to the honor of
the Muslims, especially in these great matters of
declaring a fasi to be a kafir, declaring
to be an innovator or a fasiq. They
were big affairs. They're not like raffle tickets
as we see today giving them out.
How people they come out on the Internet,
maybe one of the most common samsa, you
can count maybe in 1, 5 minute video,
he says the word kafir maybe 10 times.
And it's become such a small issue.
So insha'Allah ta'ala, I wanna move on to
the section
That one cannot be declared to be a
kafir
through maybe
assumptions or lack of surety.
And that the kufr of an individual
needs to be more clear than the daylight
of the day.
You know how we have today, mashallah, it's
a very sunny day.
And islaminar is agreed upon.
Somebody
will deny. And it's something that is 100%
that there is daylight, there is sunshine.
It has to be more clearer than the
sunshine
in the day.
Khali Imam Shukani
said, I Alam. No. * hukma aalarajulil Muslim
bihurujimideen
al Islam.
Know that making a judgment
on a man, a Muslim man,
that he has now left affordable Islam,
It is not a problem for a Muslim
that believes in
Allah and the last day,
that he embarks upon this
except with a proof.
Oudhamin shamsil naha. It is more clearer than
the sunshine in the day. He mentioned his
kitab say ul jarrar.
So he has to be 100%.
If there's a 1% chance that no it
couldn't be,
then no we don't apply that takfir on
him.
Yaqu'l ibn Abdul Bar
The Quran and the Sunnah, they prohibit
us from tafsikh al Muslim declaring a Muslim
to be a fasik and also declaring him
to be a kafir. Bibayan with a clarification
that there's no problem with it. And his
almana is found.
And
it is wajib
when it comes to these matters, the one
doesn't declare anyone to be a kafir except
that
the people have come into agreement
in regards to his kufr.
Or when the takfir is being established that
it is with a proof,
you don't find anything from the Quran and
the Sunnah that might push it to any
side.
Or might make us or give us an
understanding
that there's a possibility that our act is
not kufr. There's nothing that comes from the
Quran as soon as Allah deny it.
And that was mentioned in his Kitabat Tamhid
which is explanation of Muwata ibn
Malik. Just recently we covered this in
Madrasatul
Umani and the Madkhalav
almulhadith.
Ibnutaym rahimawallaahu ta'alahe says,
in volume number 12, page 501,
It is not for anyone to declare anyone
from the Muslims to be a kafir.
If this person falls into mistake or
ears,
Until the proofs are established to him, and
everything has been made clear to him.
And whoever is iman now is affirmed with
certainty,
It cannot be taken away from him through
doubts.
So a person now, he has entered into
Islam and his iman is known, without a
We know that this person is a Muslim.
You cannot take the Islam away from him
after that Islam has come upon him through
certainty.
We have some inna is doubtful.
And he doesn't get removed from him, and
you cannot take it away from him until
these two things.
Establishing the proofs and also removing the doubts.
And this is something brothers and sisters
that you find
ibn Taymul Rahimulahu ta'ala constantly mention it
in his works. The importance of iqamatulhujati
wizalatul shubha.
Establishing the proofs and also removing the doubts.
Establishing the proofs and removing the doubts.
Time and time again which he reiterates and
will come on to that later as well,
insha Allahu'ala.
Also, ibn Atayim Rahimullah Ta'ala he says, and
I will quote this later again for
another purpose,
in Majmah Al Fatawah, volume number 12, page
180.
He sought mercy
upon them.
The rulers in his time, those who beat
him, those who were there in his time,
those who became affected
through the statements and the positions of the
jahmiya.
Those who claim that the Quran was created
and aided it. We know brothers and sisters
that
the Quran is not created. The Quran is
not created.
And
anyone who says that the Quran is created,
this person has fallen into kufr. It's an
act of kufr.
And we know that these people, Prophet insisted
that they beat and they whipped
Imam Muhammad
And they called for him to be beaten,
to be punished and imprisoned.
He sought forgiveness for them. And we mentioned
before also likewise
that a kafir, you cannot see forgiveness for
him if he dies.
And you cannot stand in his grave and
etcetera.
With the knowledge
that it didn't become clear to his rulers
that those jahmiya and nahuukadibun
al Rasul. That those jahmiya are denying.
And
they are denying the Prophet
walajaahidunalimajabi
and also negating that which he came with.
Walakin taawwalu fa'athahu.
Rather,
they just misinterpreted
and they add, wakalladu
manqaladharikalahum.
And they also
just blind followed those who said these statements
to them.
So because of the fact that
they were affected by those around them, you
know the rulers, khulafa ladina ta'athr ibn Makhal
jahmia,
those rulers who were there at the time
who became affected by those around them, Imam
Ahmadrahima Allahu Ta'ala then declared it to be
kuffar.
Looking at the wara,
the taqwa,
the carefulness,
the ta'ani,
and not jumping into declaring a person to
be a kafra. As we see today on
the sahih in our society,
people just giving them out like his raffle
tickets,
like his happy days.
Ibn Taymiyal
also says in volume number 3, page
229,
Those who sit with me, they know this
that I always
say,
They they know of me.
That I'm the furthest of the people.
Furthest from those who prohibit
others
and also to ascribe to a specific person
That he is a kafir, or he has
transgression with him, or he has evil with
him.
Except if it's known.
Anno khathamat alaihi
al hujja to risaliyah.
Except if we come to know that the
hujja,
the proofs
have been established on him.
And if a person wants to oppose it,
and it is proofs that have been established
to him.
Now, if he wants to oppose it, he
would become a kafir in some cases.
Or a transgressor in certain other cases. Wa
aasi anukhra or a disobedient person in other
instances.
For indeed I acknowledge and I affirm
that Allah
has forgiven this ummah in that which they
have earned in.
And
the khatah, the mistake, it is general when
it comes to the matters
that when a person might utter a certain
thing,
and also the actions that a person might
commit.
And you find in the salaf they still
dispute, they have differed from amongst them in
these issues.
And they haven't
claimed,
against any of these people, they have now
fallen into kufr and fisk and Masiyani, matters
that is up for discussion.
Now
brothers and sisters, I want to move on
to Muwani or Takfir.
The preventive factors of Takfir.
The first one insha Allahu Ta'ala that we're
going to take is Al Khattah.
A person falling into kufr out of mistake.
And
brothers and sisters,
I want to use Jacob aka Yaqub as
an example.
I want to give you practical examples,
so you're upon clarity,
and you can maybe picture
it in front of you.
Jacob was previously a Christian
and then he became a Muslim. He became
a Muslim. So his name changed from Jacob,
say, you know, Christian way of saying the
name Yaqub.
And then after he became a Muslim, he
changed it into Yaqub.
Insha'Allah.
So the first one
which is in opposition to doing something intentionally.
Like a slipper tongue.
And that way shows this,
Allah subhanahu wa ta'ala statement,
and there's no harm upon you in that
which you have erred in. And Allah subhanahu
wa ta'ala also says,
Oh Allah, do not hold us to account
in that which we have forgotten or that
which we have
earned in, that which we have done out
of mistake.
So brothers and sisters, if a person now
does something out of mistake,
and I'm going to give you an example
insha Allahu Ta'ala that will clarify it even
more. If a person now falls into kufr,
or falls into bida, or falls into fisq,
transgression.
Out of mistake we cannot declare it to
be a kafir.
We cannot declare it to be a kafir.
It needs to be done intentionally,
and you need to know that.
As the Prophet
told us,
The hadith that we've heard so many times.
No action is accepted except through the intention.
If a person hasn't done that out of
intention,
Like for example me, you have the Quran.
We know that anyone that steps on the
Quran is a kafir, left affordable Islam.
Even if he doesn't say with his tongue,
or he doesn't believe the Quran to be
a evil book. If he steps on it,
he's a kafir. But if I step on
it now,
out of mistake,
and I don't know it's there, can you
declare me to be a kafir? The answer
is no.
And the prophet
also said,
I do not fear for you poverty, but
that which I fear for you
is being excessive, being extravagant.
And I don't fear for you
doing something out of mistake.
But that which I fear for you is
doing something
intentionally, purposefully.
Ahmad ibn al Sahih. Imam Ahmad
Narayim Allahu Ta'ala narrated it with a chain
of narration
And that which shows that we cannot,
you know, hold the person to account if
he does a act of kufr
through mistake.
Or it is done through a slip of
the tongue.
That which was narrated by my Muslim
in his Sahih
on the authority of Anas ibn Malik radiAllahu
anhu.
Anan Nabi sallallahu alaihi wasallam khal. That the
Prophet sallallahu alaihi wasallam said,
Allah Subhanahu wa ta'ala becomes severely happy
with the tawba
of
an individual when he makes tawba to Allah
then an individual,
He becomes more happy than an individual
that when he has his riding camel in
the middle of the desert for example, an
abandoned place.
So he has his riding camel, funfalat al
Munro runs away from him.
And upon his riding camel, brothers and sisters,
you have
food. He has his food on there, he
has his drink on there, and he has
lost hope in it. Imagine now, brother and
sister, you're in the middle of the desert.
All you have
is source of
you need income,
you need food and drink, you're in the
middle of nowhere,
You have your food and your drink, and
your other source of nutrition
on this. If you don't have this food,
sooner or later you're gonna die, brother.
So this riding camel now runs away from
you, and you have absolutely nothing, because you're
not carrying your bananas and your tomatoes through
your pockets, you have it all on top
of your riding camel.
So he run away from you. You have
nothing else. You look everywhere. You try to
call it back. It's not coming back, and
you've lost hope in
it. Like this example, brothers and sisters, the
prophet is telling us, he has lost hope
in it.