Abu Taymiyyah – Part 2 Nawaaqid Al Islam The danger of Takfeer and the Preventative factors
AI: Summary ©
The speakers discuss various statements made by individuals, including false statements, false statements, conditions of behavior, and the importance of patient behavior and bearing pain. They stress the importance of showing proof and evidence in proving the truth, even if it takes time. The speakers also discuss the importance of showing proof and evidence in proving the truth, even if it takes time. The speakers stress the importance of showing proof and evidence in proving the truth, even if it takes time. They also mention the importance of showing proof and evidence in proving the truth, even if it takes time.
AI: Summary ©
So this man, brothers and sisters, Faata shajaratin
faaatajafi ilihi lihi. He comes to a tree
and
he begins to lie down in the shade
of the tree.
Thummaqalamin
shiddhatilfarah.
Then all of a sudden what happens, brothers
and sisters,
the riding camel comes in front of him.
He says out of severe happiness,
Allah
O Allah, You are my slave and I
am your Lord.
Pay attention brothers and sisters.
Is there an insult
or a statement of kufr, more worse than
a statement?
He said, O Allah, You are my slave
and I'm your Lord.
Allah meant abdiwanarabuk.
Akhta mentioned that al Farha. Did the Prophet
sallallahu alaihi wa sallam make tafir of him
straightaway?
Because he insulted Allah Subhanahu wa ta'ala. No.
Rather he said, he erred due to severe
happiness.
He erred due to severe happiness.
So that's the first point brothers and sisters.
The second one insha'Allah
that I want to mention is Al Ikra.
Al Ikra.
Being forced to do an act of kufr.
You have a proof from the Quran,
Allah Subhanahu Wa Ta'ala says,
Whoever now disbelieves in Allah
After iman has come to him,
except in a case where
he has been forced but at the same
time
his heart is content with iliman.
But whoever now his heart is content with
disbelief,
then the anger of Allah Subhanahu wa ta'ala
is upon this person,
and he will have a very great punishment.
So this one, brothers and sisters, is being
forced to do an act of kufr.
For example, a person who gets a gun,
he puts it to your head.
Say that Jesus is the son of God,
insult Allah
insulce your Prophet. All of these are statements
of kufr.
Puts a gun to your head and he's
going to shoot you.
Are you now allowed to disbelieve in Allah
at that very moment?
The answer is
yes.
Imam Tabari
said, Anibna Aqbas, habiral umati, tarjuman al Quran,
The scholar of this Ummah, the one who
interpreted the Quran, the one the Prophet
said,
Oh Allah teach him the Quran, Oh Allah
teach him the taweel, interpretation of the Quran.
Oh Allah give him an understanding in the
religion.
All these narrations are found in Sahih Bukhari.
Waqanamin al Muksireen
minas sahabbatifi atafsir. He was from those who
were
from the highest level when it came to
a tafsir and those who were excessive in
making tafsir in the Quran.
That was his specialty.
Al ibn Abbasin
he said, Allah
has told us
that whoever disbelieves after Iman
that
upon him
then is the anger of Allah and he
will also have a painful punishment or a
great punishment.
Whoever now is forced to do a
act of kufr and he says it with
his tongue. But at the same time his
heart is in contrary or in opposition to
it.
In order to be saved from his enemy,
there's no problem with it.
It. Rather only Allah Subhanahu Wa Ta'ala holds
to account
the servants
in that which
their hearts have intended.
You can find this in Tafsir Tabari.
And a proof from the sunnah of the
Prophet
that which happened to Ammar ibn Yasser.
Jal Nabi sallallahu alaihi wa sallam badaan offrijat
Anu Khurish.
He came to the Prophet
after the Khurish, they let him go.
So the Prophet sallallahu alaihi wa sallam
he said to him, Ma wu raq, why
is behind you? Or why is up with
you?
They
I wasn't left alone
until I insulted you, and I mentioned their
gods with goodness.
The
Prophet
said to him, how do you find your
heart? Amari replied back and he said, Mutma
inna bil iman.
I see that it is content with faith.
If they do that again, then go back
to what you've done.
You'll repeat what you've just done. You're saying,
Then the ayah came down.
The ayah that we mentioned.
Fakhalun Nabi
After this came down, the Prophet said to
him,
If they do that to you again, then
repeat what you've done.
For indeed Allah
sent down
your pardoning,
your affair.
Unfair. That you go back to what you've
done if they repeat
the actions.
And this was narrated by Imam Al Hakim
Rahim Allahu Ta'ala in his Masoodraq.
This verse came down
on Amar ibn Nasir and also Bilal ibn
Rabah, the famous Mu'adhim. And
those who are like them from
those believers who are weak.
One day,
when the mushriks
enforced
upon these Muslims
to insult the Prophet
and that which is like it from the
statements of kufr.
And from them
are those
who responded with their tongue, qamar, like Ammar
ibn Yasir
And from them are those who are patient
upon this
trial, like Bilal
But no one could enforce
them to have
a belief in their hearts.
Rather they were only forced
through saying it with a tongue, speaking out.
And those who said it with their tongue,
without being forced, let me take them, those
never
said this
except that their hearts were
content with kufr.
So brothers and sisters here, Nataym
is explaining that in some cases some Sahabi
they were
enforced or they were forced to do an
act of kufr or a speech of kufr.
But their hearts
were content with an iman. Some of them
they were patient like Bilal radiAllahu anhu. And
some of them they spoke of it.
And then you have the ijma'ah.
You have a unanimous agreement.
Az ibn Hazm Rahimullah Ta'alahe said,
They have unanimously agreed
that the one who has been forced a
mukra.
There's a difference between a mukra and a
mukri. The mukri with kasirah is the one
who is enforcing. And the mukra is the
one who has been forced.
So the Muqra Al Kufr has been forced
to do Kufr, but his heart is content
with an iman. Nothing is upon him. Min
Al Kufr
with Allah Subhanahu Wa Ta'ala.
You can find this in,
Alknafi Masai'li
Alijma'alib Alqattan.
And Sheikh Alissamatayim
said,
And with this you find that there's no
dispute
with us.
That the statements that a Muqra, a false
individual he utters,
there's nothing upon him.
But his condition is brothers and sisters.
Just any random individual just comes up to
me and he says, I'm gonna do this
to you.
Or a little kid comes and threatens you
with a
water gun. Khalasa, you're just gonna go and
now do kufr. These conditions of Alikra, when
a person is forced to do something.
There's 4, insha Allahu Ta'ala, you might want
to write down.
Now this tahdi, this threat
is going to lead to something major, or
the destruction of a person.
Like,
being killed.
Or his body parts are going to be
cut up.
That a person won't be able to bear.
Or being imprisoned,
or being
beaten.
Second 1,
And that the Muqri
has the ability, the one who's forcing, he
has genuine ability that he's going to actualize
or point into practice that which he's threatening
you with.
Number 3.
That the Mukra,
he's lacking ability to defend himself
Even
through running away
or doing istiraathah,
doing istiraathah through someone else.
Istiraathah,
we know that it's permissible if the person
is I can do istirah through a person
now
in order to seek protection if I'm being
punished or I'm being beaten up.
As long as the person is alive, he
is present, and he also has the ability.
Allah
quotes,
Fas tarahtaal ladeemin shi'ati aladeemin aduweh for wakazahul
Musa. Bani Israel there was a man who
was being beaten up. So he called on
to Musa alaihi wasalam to help him. Musa
was present.
He was there.
He was alive and he had the ability.
Fawakazam Musa alayhi wasalam punished him.
And if you want to know more about
istaghad, then please watch the debate.
All the doubts were doubted by our Ustad,
Abdul Rahman Hassan.
An issue that Insha'Allah Ta'ala that arise in
regards to this topic.
Is it permissible for a person who has
not been forced
to do something?
That he's patient and he bears the pain
and the
harm, even if it leads for him being
killed through that.
He says,
It is permissible for a person to be
killed through this action.
Just like Bilal
Yeahba alayhim, he used to refuse
to give in.
And they used to do all sorts of
actions to him.
And what they used to do is they
used to put a big heavy,
you know, rock, a great rock on his
chest,
in burning temperatures, in very high temperatures while
it was very very hot.
And they used to command him to
associate partners of Allah Subhanahu Wa Ta'ala. And
he never used to give in. He used
to refuse. And he used to say, Uhad.
Uhad. The 1 Lord. The 1 Lord.
And he used to say to me, I'll
buy you a statement
that would cause you to rage even more,
other than the one I was saying, I
would have said it.
So he was getting on their nerves, he
wasn't giving in. He kept on repeating, Ahad,
Ahad. And if there was a statement that
would get them more angry, I would have
said it.
And he buried
the pain
and the punishment they were punishing him with,
and he was patient.
So Ibn al Kasir, based upon this, he
also posited that it's permissible for a person
to
bear it. As what happened to
Another mess
Which one is more preferable?
Being patient and bearing the pain, even if
it now leads to death.
Or taking the legislative concession that the,
legislation has come with.
And making apparent kufr upon the tongue.
Which is more closer to say is,
So be patient also to better pain.
Especially
if a person lies from the people of
knowledge. Our father, someone
who
has, you know, virtuous
and also someone that is imitated by the
people, followed.
And
this is the position of the majority of
the scholars. Like for example what happened to
Imam Malik Rahimullah Ta'ala and also Imam Ahmad.
And we mentioned this in Madras Sur Umari
when we covered their lives. And some of
the
the test and trials and tribulations they went
through.
Ibn Kathir
said,
That which is more preferred and foremost. And,
That person is firm, a Muslim is firm
upon his religion.
Even if it leads now to him being
killed.
And the ahanaf, the scholars of the Hanafiyah,
the malikiya, and the hanabila, And this is
the more correct with the shafiya'iha.
And they've agreed on this.
They're being patient, they're being firm upon iman.
Even if a person is now forced,
and with is being forced and threatened with
being killed. It
is
more preferred than one actually
acting out the act of kufr.
Even if he is killed, now he is
rewarded.
That which has now been narrated from the
Prophet that
he said,
The Prophet is mentioning to the sahabah, there
used to be before
men,
a mani would be taken and he would
be dug into the floor.
And he would be placed in it.
A saw will be brought.
Will be placed on his head.
And it will be cut into 2 through
the saw.
And a iron comb will be brought and
he would be scraped on the heads.
And that wouldn't
stop him or push him away from his
religion.
So those
from other of the shafi'i, because we mentioned
this is the more correct of the shafiyaayi,
there were other statements also ascribed to the
shafiyaayi.
They mentioned 3 angles.
The first one,
That it's more preferable that a person, he
comes with kufr,
says it, in order to protect his religion.
Even from the scholars who are imitating and
taken as a qudra, It is more of
that they affirm.
If this person thinks
that he might be able to get away
from him, from an udur, from the enemy.
And
he thinks they will be able to
establish the religion
of Allah Subhanahu wa ta'ala.
It is more
It is more preferable that a person is
utter a statement of kufar
due to the interest of him remaining.
Then inshallah
now, brothers and sisters, the
third point.
The third point.
Ignorance. Also another preventative factor
of
takfir that you cannot declare a person to
be a kafir.
On the authority of Abu Huraira radiAllahu anhu
that the Prophet Sallallahu alaihi wa sallam said,
and it's a prime example that one should
have as a
fundamental in this point.
A man he transgressed against himself.
And when death came to him,
he
advised his children.
And he told them,
If I die,
then burn me, crush me, and get the
particles
and scatter into the air.
Or scatter into the ocean.
For by Allah, if Allah Subhanahu Wa Ta'ala
wants to get hold of me,
then He would punish me with a punishment,
and He hasn't
punished anyone before me.
This person, brothers and sisters, now is doubting
the ability of Allah Subhanahu Wa Ta'ala. He
believes that Allah can't put him together now.
He can't resurrect him and bring him into
1 piece.
So what they have done after they died,
they have done that to him.
So Allah
said to the youth,
bring back together that which you took.
And then all of a sudden he was
standing, the man who commanded his children to
burn him and crush him and then get
the particles and scatter into the ocean.
What pushed you to doing to that which
you did?
The fear that I have for you, O
Allah. O Allah, O Allah, the fear that
I have for you.
So Allah Subhanahu Wa Ta'ala forgave him.
Brothers and sisters,
this individual, he died upon kufr.
He doubted the ability. If I now doubt
that Allah come bring me back together on
yomarkiama, he's not going to resurrect me. And
now if I die in a car crash,
and my body parts they go flying from
different angles,
and it gets lost. Do Allah can't bring
me yawmarkiyama in one piece? This is kufram
billah. Allah Azza wa time and time again
he says to us, in aqun 'alimunqadir,
innu a laqulishainqadir.
And many other ayahs we said to us,
'Kadr that he's capable of all things.' 'faalunimayuridin,
he can do all things.
If I doubt that I've left the fold
of Islam.'
So why did Allah Subhanahu Wa Ta'ala forgive
him? When we know that if a person
dies upon shirk or kufr, Allah azza wa
jal won't forgive him. It's game over for
him.
So what the scholars mentioned, I'm going to
read out inshaAllahu ta'ala.
In his statement, kadar alayhi arabi, if Allah
was to get hold of me, he will
punish me with punishment.
And you would punish me with a punishment
as a punishment, punish anyone before me.
Scholars have differed in that which, for that
which, the meaning of this.
Some of them they said,
This individual,
he was ignorant of some of the sifat
of Allah
He al Qudra, and that which he was
ignorant about was al Qudra.
He didn't know that Allah
has the ability to do all things.
So they said,
Whoever is now ignorant of a certain Sifa
from the Sifa of Allah Subhanahu Wa Ta'ala.
But he believes in the rest of the
attributes,
and he knows of it.
He wouldn't become a due to his ignorance
of certain shifaat.
Rather the kafir is the one who
is stubborn of the truth.
Not the one who is ignorant about it.
And this is now the position of the
scholars before, from the scholars.
And those who took the path from after
them, from the scholars who came after them.
So brothers and sisters, that's a hadith that
normally gets brought up by the scholars in
regards to this issue.
Of a Jahl of ignorance.
If something is now done out of ignorance,
then we cannot declare it to be a
kafir.
And also Allah Subhanahu Wa Ta'ala
says,
We weren't going to punish them until we
sent a messenger. The messenger, brothers and sisters,
is a proof.
To remove the excuse a person might have.
Why? Allah says, rusoolalmu bashreena mumundileen li'allna yakoona
linaesa aallaihajjun baadar rusool.
A messenger that we send as a glad
as a person who will give glad tidings
and as a winner.
So the people, they do not have an
excuse after that.
It's there as a proof.
To establish the proofs upon them.
Khattadar rhamullah wa ta'alahe said and he was
narrated by Muhammad Tabari
Allah Subhir.
Allah Subhir wasn't going to punish anyone until
he
proceeds to them or gives to them the
news.
And the proofs and evidences. Oh, you a
tihimin Allahi bayina. Oh Allah
brings to them a clarification.
A Bayinah.
Walayesamuaddimal
ahadanillabi thembe and Allah wasn't going to punish
anyone except through the sins that they came
with.
Imam
Tabar alhamallahu ta'ala, he mentioned also
that Allah Subhanahu Wa Ta'ala is not going
to destroy a nation.
Except after sending to them
and removing the exclusionary Messenger.
And they established the proof upon them
with verses
and signs that would remove the excuse that
they have.
Also Ibn Kathir Rahim Allahu Ta'ala, he said
in his tafsir,
this shows the fairness and the justice of
Allah
That Allah won't punish anyone.
Except after establishing the proofs.
Through sending a Messenger to them.
Another ayah that I mentioned,
a Messenger that comes as a glad tiding
and also as a winner.
So the people they don't have an excuse
after that Khayal al Bagawi imal Bakr
rahamullah ta'alahe said,
this is now clear proof
that Allah won't punish a nation until He
sends to them a messenger.
This is clear indication. It's clear in this
verse, his noble verse. That Allah azza wa
Jal
will
It is incumbent that Allah He sends a
hudjay proof.
Sorry.
This is clear indication now that Allah
has to
remove the doubts or
the proofs that these people might come with
by sending a messenger
to remove the ignorance from them.
Giving glad tidings from those who obey him
with Al Jannah
and warning those who oppose the messengers and
go against them with
the hellfire.
And there's many many ayahs from this meaning.
You have the statement of Allah
The
gods of the hellfire, they will say to
them,
didn't a Messenger come to you reciting the
book of Allah Subhanahu Wa Ta'ala to you?