As for the first proof, it is to affirm that this individual has fallen into this [particular] act, and as for the second proof, it is to affirm that this act is from the Mukaffîrāt [acts of Kufr], how do you affirm this? By the Qur'ān and Sunnâh, for example, it's said to you that Fulān is a Sāhir[person who dabbles in black magic], so you do not rush or immediately call him a Kāfir until you affirm two proofs, the first proof: That Fulān(zayd) from among the people has dabbled into black magic, this is the first proof, how is it proven? It’s proven by two just witnesses or by acknowledgement, and acknowledging is Sayyîd al-Adillâh [Master of proof] as they say, the second proof: To prove that al-Sihr is Major kufr [that takes a person] outside the fold of Islām, how do you prove that? From the Qur’ān, Sunnâh, Ijmā’ and Qiyās, so it’s a must to affirm these two proofs.
As for Ghulāt al-Mukaffîrah, they rush towards Takfīr without taking heed to these conditions, then they spread in their Takfīr, how do they spread in Takfir? They make Takfīr generally, they make Takfīr upon societies, they do chain Takfīr by the Fundamental principle “Whoever doesn’t call a disbeliever a Kāfir, then he’s a Kāfir” until no one is free from it(Takfīr) except themselves or their own group, that’s why they call their group as “Jamā’at al-Muslimīn” and other than them are from the people of disbelief.
They also construct corrupt principles such as their saying that “The origins of the people is disbelief” and he doesn’t leave this origin to other than it except by certainty, because disbelief is established according to them upon all of Mankind, so neither of them go from Kufr to Islām except by certainty. This Principle is Corrupt! Who founded this? Ghulāt al-Takfīriyīn. The Prophet(صلى الله عليه وسلم) as it’s authenticated from him in the Hadīth which was collected in the Sahīhayn:
“Whoever says to his brother O kāfir, then surely one of them is such” and in a narration “Except that it returns back to him.”
So this hadīth is agreed upon by Bukhārī & Muslim. It has come through several narrations of warning every Muslim from rushing towards Takfīr, that is why al-Hāfidh ibn Hajr(رحمه الله) says “The topic of Takfīr is a dangerous topic, and no peace comes out from it at all”, meaning: That no peace comes out from it in the religion & Islām at all, so do not address[the people] O slave of Allâh, where you are hastening & spreading Takfīr without Hujjâh and explanation and guidelines and Principles, for this is what keeps your feet off balance[when you avoid the rules of Takfīr] which many people are lenient too, walâ hawlâ walâ quwatâ ilâ billâh.
It was narrated by Imām Abū Ya’lah(رحمه الله) and Imām al-Tabarānī in Mu’jam al-Kabīr that a man asked Jābir(رضي الله عنه), i.e. Jābir ibn ‘Abdîllâh(رضي الله عنهما) “In the time of the Messenger of Allâh(صلى الله عليه وسلم), did you used to say that a Muslim is a Mushrik? He said I seek refuge from Allâh, al-‘iyāthû billâh that we say that, that we call & label a muslim as being from the Mushrikīn.” walâ hawlâ walâ quwatâ ilâ billâh.
Imām Abū Ya’lah(رحمه الله) narrated from Yazīd, one of the students of Imām Mālik ibn Anas(رحمه الله), may Allâh(جل وعلا) be pleased with him that he asked his Shaykh Imām Mālik(رحمه الله) “O Abā Hamzâh, there are people that claim that we are from the Mushrikeen, so he(Mālik) said “Those are the worst of creation & living beings”. If they used to say about Imām Mālik(رحمه الله) and his students and his gatherings and his peers that they are from the Mushrikeen, then who have they left(without Takfīr) from among the Muslimeen, if they made Takfīr upon the Guided Imāms, then imagine their situation regarding the laymen, no doubt they are much faster towards making takfīr upon the laymen than they are upon these Guided ones, so this is a dangerous issue, the Salaf may Allâh(جل وعلا) be pleased with them have warned from it and the Messenger of Allâh(صلى الله عليه وسلم) has warned from it, unquestionably and it is the hastening and extremism in Takfīr, walâ hawlâ walâ quwatâ ilâ billâh.
When the matter reached that dangerous extent in a place, a group of people got up and locked the issue of Takfīr and enforced its concealment by a key, and they threw this key in the ocean of Irjā’ walâ hawlâ walâ quwatâ ilâ billâh.
So they locked up this issue completely and prevented people from speaking about Takfīr, and they named & described whoever spoke about it correctly and truthfully and precisely, what did they call them by? By the worst of descriptions, they say about them for e.g. That they are “Takfīriyīn” and they describe one of them as a “Takfīrī”, what’s the meaning of Takfīrī? This is a word of truth, by which falsehood is intended by it. It’s like saying that Fulān(a person) prays, Fulān is from the Musallīn(prays Salâh), Fulān is from the Muzakkīn(pays Zakāh), Fulān is from the Hajjāj(performs Hajj), Fulān is from the Mu’tamirīn(performs ‘Umrâh), Fulān is from the Mujāhidīn(those that strive for Allâh’s sake).
All these slogans is what the Dīn al-Hanīf(religion of pure monotheism) came with, also from among the slogans that this deen has come with is the slogan of Takfīr, performing Takfīr upon the Disbelievers, Apostates and Polytheists, this is what the religion has come with, as we will make it clear by the will of Allâh(سبحانه وتعالى) shortly inshā’Allâh.
So these people got up and condemned every person who spoke regarding this topic, and they closed it to the extent that whoever spoke about the Kufr of the Kuffār Asliyīn[original Kāfirs], the topic which was ruined/destroyed, they got up and condemned the one who made takfīr upon him[original kāfir], they said he worships Allâh(جل وعلا) in a way until he reaches towards Allâh(جل وعلا) by the way that he see’s it, and another[case] is when one of the Musallīn was exiting from the Mosque, he heard one of those that don’t have any consideration for the Dīn, nor do they raise a head out of respect/admiration for the lord of Mankind and the Messenger, the illiterate and honest one, peace & blessings be upon him and his family, so that man got up and INSULTED ALLÂH(سبحانه وتعالى), is there any Kufr above this? So that Musallī stood up and condemned him and made Takfīr upon him, so the rest of the Musalīn got up and condemned the one who make Takfīr upon the one that insulted Allâh(جل وعلا), they left the insulter of Allâh(جل وعلا) and condemned the one that made Tafkīr upon him, walâ hawlâ walâ quwatâ ilâ Billâh.
And not only did these people become condemners of whoever works/studies the topic of Ēmān and Kufr upon the agreement of the Usūl of Ahlâl Sunnâh Wal Jamā’ah, infact they spread rumours and propagated against him by using false slogans that isn’t to be directed except upon their little ones, and upon their mouthpieces of those who went against the Qur’ān & Sunnâh and the sayings of the Salaf al-Ummâh, and they would be near those like the students with their Shaykhs from the Sūfiyyâh, as the Sūfiyyâh would say:
“Be between the hands of your Shaykh just like the Dead is between the hands of the one washing him”.
They do not respond to them with any words, no matter if it went against the text or the intellect, we listen and obey[the Shaykhs], completely like the Sūfiyyâh of those that condemn them[the muslims], just like the Shī’a Ithnā ‘Ashariyyâh al-Ja’fariyyâh exactly with their Mu’amamīn[turban headed scholars] of theirs, their situation is like theirs, so for instance they claim that the poor servant of Allâh(i.e. The Shaykh) makes Takfīr upon everyone who disagree’s with him, and they also claim that the poor servant of Allâh makes takfīr upon the Sincere Scholars that act upon their knowledge, may Allâh(جل وعلا) have mercy upon the dead among them, and may Allâh(جل وعلا) preserve the living among them, and they also claim that the poor servant of Allâh(جل وعلا) makes Takfīr upon the one who shaves his beard, walâ hawlâ walâ quwatâ ilâ billâh.And this is from the false accusations and this is from the explicit lies which everyone knows from whoever sat with us by the grace of Allâh(سبحانه وتعالى), infact even greater than that, there are some of the brothers joke with us and call us from among the Murji’ah because we refrained[from making takfīr] upon many people until it’s shown to us with certainty, their emission from Islām which they were upon, or even those that adopted its names & mimicked its lifestyle/appearance, then what is the Takfīr which is talked about, and what is the benefit from making Takfīr upon the Kāfirīn and Mushrikīn and Murtadīn, is this topic as claimed by those that claim it’s a condemnation and that it’s a deficiency and that it’s a topic of evil which must be locked up completely.
Takfīr, O worshippers of Allâh(جل وعلا) is a slogan from the slogans of the religion and me and you are slaves to Allâh(سبحانه وتعالى), it can’t be and the situation is like this that we refrain from making takfīr upon who Allâh(جل وعلا) and his Messenger(صلى الله عليه وسلم) made Takfīr upon, so we are extremely careful in this place and proceeding in that area because Takfīr as Shaykh al-Islām ibn Taymiyyâh(رحمه الله) said “It’s the right of Allâh”, al-‘Allāmah ibn al-Qayyîm(رحمه الله) says in his Nūniyyâh:
“And [applying] Kufr is the right of Allâh, then his Messenger, it’s proven by the text, not by the saying of Fulān***Whoever the Lord of Mankind and his Slave[Muhammâd] have made Takfīr upon, then he is indeed the Kāfir.”
Consequently, Imām al-Barbahārī(رحمه الله) says in his book “Sharh al-Sunnâh”, he mentioned several mukaffîrāt[acts of kufr] and Nawāqid al-Islām[Nullfiers of Islām], then he said “Whoever does any of that, it’s from the obligations upon you to take him out of Islām”. It’s from the Wājibāt(obligations), not from the Mustahabbāt or recommendations, it’s from the obligations upon you to take him outside the fold of islām, as it has passed us according to the framework and adopted principles by Ahlâl Sunnâh wal-Jamā’ah, we see some of the people who we spoke about in the elapsed/previous lesson who’s rushing and hasten in locking this topic as it has been mentioned previously.
So among them is the Dā’ī Khālid ibn ‘Alī al-‘Anbalī, this is in his book “Hazīmat al-Fikr al-Takfīrī” this person has locked the topic of Takfīr and mentioned the view of the Murji’ah, rather the Ghulāt al-Murji’ah, and we will not speak in the reply against him, as it’s sufficient in that from the sayings of some of the Scholars of the panel[Hay’at Kibār al-‘Ulemā’], the panel of the Big Scholars, as it’s in the book which we have shown to you “Ālifah fī al-Dars al-Fā’it al-Tahthīr min al-Irjā’ wa Ba’d al-kutub al-Dā’iyah ilayh”, he says in this book on page 32, says who? Dr. Sālih ibn Fawzān al-Fawzān says in scrutinising the book “Al-Hazīmat al-Fikr al-Takfīrī”, he says, a book has reached me by the title of “Hazīmat al-Fikr al-Takfīrī, The author Khālid al-‘Anbalī” said in it.
“The Takfīrī ideology still remains to spread strongly within the centre of the youths of the Ummâh since the time it was created by the Khawārij al-Harūriyyâh”
Now the words of al-‘Anbalī is over, al-Fawzān responds to him, so he says “And I say that Takfīr upon apostates isn’t from the legislation of the khawārij, nor other than them, and it’s not an ideology as you say, rather it is an Islamic ruling, ruled by Allâh and His messenger upon those that deserve it, from committing nullifier from the nullifiers of Islām, of speech, belief, or actions and what the Scholars have made clear in the topic of Ahkām al-Murtad” till the end of what he said in his Risālah.
Therefore, Takfir is the right of Allâh(جلا وعلا) and the right of the Messenger(صلى الله عليه وسلم) as we previously mentioned, and it’s not an invention from some of the innovators and it’s not mere opinions, neither is it an ideology, rather it’s a firmly established ‘Aqīdah for the Muslimīn, the many Āyāt and Ahādīth in this topic affirms that, we mention from among it the saying of Allâh(سبحانه وتعالى):
“And whoever disbelieves in the Tāghūt & believes in Allâh, then he has held onto the strong bond, there is no breaking it”,
The Reviser shaykh Muhammâd ibn ‘Abdîl Wahāb(رحمه الله) says as it’s mentioned in al-Durar al-Saniyyâh, the second volume, page 121, he says regarding the meaning of al-Kufru Bit-Tāghūt[Disbelieving in the Tāghūt],
“And that is to bear witness upon him, Disbelief and Misguidance”, establish upon him Kufr & Dalāl, so whoever doesn’t bear witness against the Tawāghīt with Disbelief & Misguidance, then he hasn’t disbelieved in the Tāghūt, and as a result of this, he hasn’t believed in Allâh(جلا وعلا)”, as it’s mentioned by al-Shaykh al-Amīn al-Shinqītī(رحمه الله) in “Adwā’ al-Bayān”.Al-Shaykh al-Mujaddîd Muhammâd ibn ‘Abdîl Wahhāb(رحمه الله) says as it’s also mentioned in al-Durar al-Saniyyâh, the second volume, page 119, he says giving advice to his followers and students, so he says “Allâh Allâh my brothers, regarding the foundation of your religion.”
Ponder over this, the foundation of your religion, it’s not a command from the Furū’(branches) and it’s not a command from the Mustahabbāt or recommendations, he says:
“Allâh Allâh my brothers, regarding the foundation of your religion, bottom to head, firstly & lastly, and it is to bear witness that there’s no deity worthy of worship except Allâh and to know its meanings and to love its people and to make them your brothers, even if they were far away from you, and to hate the Tawāghit and disbelieve in the Tāghūt and to hate whoever loves them or argues on their behalf and doesn’t disbelieve in them or says, what do I have to do with them, or says Allâh hasn’t made me responsible for them, then this person has lied against Allâh & fabricated a big lie”.
How many of the Murji’âh of our time say these words today, so he says “What do I have to do with them”, “Allâh hasn’t made me responsible for them”, “Is Allâh going to ask you on the day of judgement why you didn’t make takfeer upon Fulān & Fulānah?”, so Shaykh Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) says generally about those that say:
“What do I have to do with them, Allâh hasn’t made me responsible for them, then this person has lied against Allâh and fabricated a big lie, rather Allâh has obligated upon him to disbelieve in them”
So this is the exact text from the sayings of Shaykh al-Mujaddîd Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) and all of you memorize the saying of Allâh(سبحانه وتعالى):
“Say O you who disbelieve”,
Allâh(جل وعلا) didn’t say, “Say O Quraysh”, rather He said “Say[Muhammâd] O you who disbelieve”. Shaykh al-‘Allāmah Muhammâd ibn ‘Atiq(رحمه الله) says as it’s[mentioned] in his book “Sabīl al-Najā wal-Fikāk min Sabīl Mawālāt al-Murtadīn wa Ahlâl Ishrāk” and in some of the transcripts “Wal-Atrāk” on page 67, he says:
“And the meaning[of this verse] is: To profess/declare disbelief upon them, meaning: The purpose of this Sūrah, the chapter of disassociation from Shirk, Sūrat al-Kāfirūn, what is the purpose of it? To profess/declare disbelief upon them[the disbelievers], and if Allâh(سبحانه وتعالى) found a permit for the Muslims in Makkâh to keep away from the disbelievers by professing disbelief upon them, He wouldn’t have needed to permit them to migrate to al-Habasha, and He would have ordered them to leave that off[i.e. Takfīr upon Quraysh], so that they do not face what they faced from the different types of torture and persecution which isn’t hidden from you as it’s mentioned in the Siyar[plural of Seerah].”
So this command is a command to the Messenger of Allâh(صلى الله عليه وسلم), and the command to the Messenger of Allâh(صلى الله عليه وسلم) is a command for his Ummâh that come afterwards, as long as no exception has been specified[by the specifier], and there is no exception given in that[making Takfīr upon mushrikeen]. Likewise the command necessitates obligation as long as no obstacle takes that away, and there’s no obstacle[removing its obligation] here:
“Say O you who disbelieve”,
And Takfīr upon the Kāfirīn and Murtadīn and Mushrikīn according to the framework of the preserved Sharī’ah is from the guidance of the Prophets and Messengers as Allâh(سبحانه وتعالى) said:
“Indeed there has been an excellent example for you in Ibrāhīm and those with him”,
Some of the Scholars said “Those with him”: They are the Prophets, and others said: “They are the followers of Ibrāhīm(عليه السلام)”, “and those with him when they said to their people:
“Verily we are free from you and what you worship besides Allâh”, Ponder over this, he disassociated from his people first of all, then from what they worship[i.e. Idols & statues etc..],
“we rejected you and there has started between us and you, hostility and hatred forever, until you believe in Allâh alone”,
“Whoever says to his brother O kāfir, then surely one of them is such” and in a narration “Except that it returns back to him.”
So this hadīth is agreed upon by Bukhārī & Muslim. It has come through several narrations of warning every Muslim from rushing towards Takfīr, that is why al-Hāfidh ibn Hajr(رحمه الله) says “The topic of Takfīr is a dangerous topic, and no peace comes out from it at all”, meaning: That no peace comes out from it in the religion & Islām at all, so do not address[the people] O slave of Allâh, where you are hastening & spreading Takfīr without Hujjâh and explanation and guidelines and Principles, for this is what keeps your feet off balance[when you avoid the rules of Takfīr] which many people are lenient too, walâ hawlâ walâ quwatâ ilâ billâh.
It was narrated by Imām Abū Ya’lah(رحمه الله) and Imām al-Tabarānī in Mu’jam al-Kabīr that a man asked Jābir(رضي الله عنه), i.e. Jābir ibn ‘Abdîllâh(رضي الله عنهما) “In the time of the Messenger of Allâh(صلى الله عليه وسلم), did you used to say that a Muslim is a Mushrik? He said I seek refuge from Allâh, al-‘iyāthû billâh that we say that, that we call & label a muslim as being from the Mushrikīn.” walâ hawlâ walâ quwatâ ilâ billâh.
Imām Abū Ya’lah(رحمه الله) narrated from Yazīd, one of the students of Imām Mālik ibn Anas(رحمه الله), may Allâh(جل وعلا) be pleased with him that he asked his Shaykh Imām Mālik(رحمه الله) “O Abā Hamzâh, there are people that claim that we are from the Mushrikeen, so he(Mālik) said “Those are the worst of creation & living beings”. If they used to say about Imām Mālik(رحمه الله) and his students and his gatherings and his peers that they are from the Mushrikeen, then who have they left(without Takfīr) from among the Muslimeen, if they made Takfīr upon the Guided Imāms, then imagine their situation regarding the laymen, no doubt they are much faster towards making takfīr upon the laymen than they are upon these Guided ones, so this is a dangerous issue, the Salaf may Allâh(جل وعلا) be pleased with them have warned from it and the Messenger of Allâh(صلى الله عليه وسلم) has warned from it, unquestionably and it is the hastening and extremism in Takfīr, walâ hawlâ walâ quwatâ ilâ billâh.
When the matter reached that dangerous extent in a place, a group of people got up and locked the issue of Takfīr and enforced its concealment by a key, and they threw this key in the ocean of Irjā’ walâ hawlâ walâ quwatâ ilâ billâh.
So they locked up this issue completely and prevented people from speaking about Takfīr, and they named & described whoever spoke about it correctly and truthfully and precisely, what did they call them by? By the worst of descriptions, they say about them for e.g. That they are “Takfīriyīn” and they describe one of them as a “Takfīrī”, what’s the meaning of Takfīrī? This is a word of truth, by which falsehood is intended by it. It’s like saying that Fulān(a person) prays, Fulān is from the Musallīn(prays Salâh), Fulān is from the Muzakkīn(pays Zakāh), Fulān is from the Hajjāj(performs Hajj), Fulān is from the Mu’tamirīn(performs ‘Umrâh), Fulān is from the Mujāhidīn(those that strive for Allâh’s sake).
All these slogans is what the Dīn al-Hanīf(religion of pure monotheism) came with, also from among the slogans that this deen has come with is the slogan of Takfīr, performing Takfīr upon the Disbelievers, Apostates and Polytheists, this is what the religion has come with, as we will make it clear by the will of Allâh(سبحانه وتعالى) shortly inshā’Allâh.
So these people got up and condemned every person who spoke regarding this topic, and they closed it to the extent that whoever spoke about the Kufr of the Kuffār Asliyīn[original Kāfirs], the topic which was ruined/destroyed, they got up and condemned the one who made takfīr upon him[original kāfir], they said he worships Allâh(جل وعلا) in a way until he reaches towards Allâh(جل وعلا) by the way that he see’s it, and another[case] is when one of the Musallīn was exiting from the Mosque, he heard one of those that don’t have any consideration for the Dīn, nor do they raise a head out of respect/admiration for the lord of Mankind and the Messenger, the illiterate and honest one, peace & blessings be upon him and his family, so that man got up and INSULTED ALLÂH(سبحانه وتعالى), is there any Kufr above this? So that Musallī stood up and condemned him and made Takfīr upon him, so the rest of the Musalīn got up and condemned the one who make Takfīr upon the one that insulted Allâh(جل وعلا), they left the insulter of Allâh(جل وعلا) and condemned the one that made Tafkīr upon him, walâ hawlâ walâ quwatâ ilâ Billâh.
And not only did these people become condemners of whoever works/studies the topic of Ēmān and Kufr upon the agreement of the Usūl of Ahlâl Sunnâh Wal Jamā’ah, infact they spread rumours and propagated against him by using false slogans that isn’t to be directed except upon their little ones, and upon their mouthpieces of those who went against the Qur’ān & Sunnâh and the sayings of the Salaf al-Ummâh, and they would be near those like the students with their Shaykhs from the Sūfiyyâh, as the Sūfiyyâh would say:
“Be between the hands of your Shaykh just like the Dead is between the hands of the one washing him”.
They do not respond to them with any words, no matter if it went against the text or the intellect, we listen and obey[the Shaykhs], completely like the Sūfiyyâh of those that condemn them[the muslims], just like the Shī’a Ithnā ‘Ashariyyâh al-Ja’fariyyâh exactly with their Mu’amamīn[turban headed scholars] of theirs, their situation is like theirs, so for instance they claim that the poor servant of Allâh(i.e. The Shaykh) makes Takfīr upon everyone who disagree’s with him, and they also claim that the poor servant of Allâh makes takfīr upon the Sincere Scholars that act upon their knowledge, may Allâh(جل وعلا) have mercy upon the dead among them, and may Allâh(جل وعلا) preserve the living among them, and they also claim that the poor servant of Allâh(جل وعلا) makes Takfīr upon the one who shaves his beard, walâ hawlâ walâ quwatâ ilâ billâh.And this is from the false accusations and this is from the explicit lies which everyone knows from whoever sat with us by the grace of Allâh(سبحانه وتعالى), infact even greater than that, there are some of the brothers joke with us and call us from among the Murji’ah because we refrained[from making takfīr] upon many people until it’s shown to us with certainty, their emission from Islām which they were upon, or even those that adopted its names & mimicked its lifestyle/appearance, then what is the Takfīr which is talked about, and what is the benefit from making Takfīr upon the Kāfirīn and Mushrikīn and Murtadīn, is this topic as claimed by those that claim it’s a condemnation and that it’s a deficiency and that it’s a topic of evil which must be locked up completely.
Takfīr, O worshippers of Allâh(جل وعلا) is a slogan from the slogans of the religion and me and you are slaves to Allâh(سبحانه وتعالى), it can’t be and the situation is like this that we refrain from making takfīr upon who Allâh(جل وعلا) and his Messenger(صلى الله عليه وسلم) made Takfīr upon, so we are extremely careful in this place and proceeding in that area because Takfīr as Shaykh al-Islām ibn Taymiyyâh(رحمه الله) said “It’s the right of Allâh”, al-‘Allāmah ibn al-Qayyîm(رحمه الله) says in his Nūniyyâh:
“And [applying] Kufr is the right of Allâh, then his Messenger, it’s proven by the text, not by the saying of Fulān***Whoever the Lord of Mankind and his Slave[Muhammâd] have made Takfīr upon, then he is indeed the Kāfir.”
Consequently, Imām al-Barbahārī(رحمه الله) says in his book “Sharh al-Sunnâh”, he mentioned several mukaffîrāt[acts of kufr] and Nawāqid al-Islām[Nullfiers of Islām], then he said “Whoever does any of that, it’s from the obligations upon you to take him out of Islām”. It’s from the Wājibāt(obligations), not from the Mustahabbāt or recommendations, it’s from the obligations upon you to take him outside the fold of islām, as it has passed us according to the framework and adopted principles by Ahlâl Sunnâh wal-Jamā’ah, we see some of the people who we spoke about in the elapsed/previous lesson who’s rushing and hasten in locking this topic as it has been mentioned previously.
So among them is the Dā’ī Khālid ibn ‘Alī al-‘Anbalī, this is in his book “Hazīmat al-Fikr al-Takfīrī” this person has locked the topic of Takfīr and mentioned the view of the Murji’ah, rather the Ghulāt al-Murji’ah, and we will not speak in the reply against him, as it’s sufficient in that from the sayings of some of the Scholars of the panel[Hay’at Kibār al-‘Ulemā’], the panel of the Big Scholars, as it’s in the book which we have shown to you “Ālifah fī al-Dars al-Fā’it al-Tahthīr min al-Irjā’ wa Ba’d al-kutub al-Dā’iyah ilayh”, he says in this book on page 32, says who? Dr. Sālih ibn Fawzān al-Fawzān says in scrutinising the book “Al-Hazīmat al-Fikr al-Takfīrī”, he says, a book has reached me by the title of “Hazīmat al-Fikr al-Takfīrī, The author Khālid al-‘Anbalī” said in it.
“The Takfīrī ideology still remains to spread strongly within the centre of the youths of the Ummâh since the time it was created by the Khawārij al-Harūriyyâh”
Now the words of al-‘Anbalī is over, al-Fawzān responds to him, so he says “And I say that Takfīr upon apostates isn’t from the legislation of the khawārij, nor other than them, and it’s not an ideology as you say, rather it is an Islamic ruling, ruled by Allâh and His messenger upon those that deserve it, from committing nullifier from the nullifiers of Islām, of speech, belief, or actions and what the Scholars have made clear in the topic of Ahkām al-Murtad” till the end of what he said in his Risālah.
Therefore, Takfir is the right of Allâh(جلا وعلا) and the right of the Messenger(صلى الله عليه وسلم) as we previously mentioned, and it’s not an invention from some of the innovators and it’s not mere opinions, neither is it an ideology, rather it’s a firmly established ‘Aqīdah for the Muslimīn, the many Āyāt and Ahādīth in this topic affirms that, we mention from among it the saying of Allâh(سبحانه وتعالى):
“And whoever disbelieves in the Tāghūt & believes in Allâh, then he has held onto the strong bond, there is no breaking it”,
The Reviser shaykh Muhammâd ibn ‘Abdîl Wahāb(رحمه الله) says as it’s mentioned in al-Durar al-Saniyyâh, the second volume, page 121, he says regarding the meaning of al-Kufru Bit-Tāghūt[Disbelieving in the Tāghūt],
“And that is to bear witness upon him, Disbelief and Misguidance”, establish upon him Kufr & Dalāl, so whoever doesn’t bear witness against the Tawāghīt with Disbelief & Misguidance, then he hasn’t disbelieved in the Tāghūt, and as a result of this, he hasn’t believed in Allâh(جلا وعلا)”, as it’s mentioned by al-Shaykh al-Amīn al-Shinqītī(رحمه الله) in “Adwā’ al-Bayān”.Al-Shaykh al-Mujaddîd Muhammâd ibn ‘Abdîl Wahhāb(رحمه الله) says as it’s also mentioned in al-Durar al-Saniyyâh, the second volume, page 119, he says giving advice to his followers and students, so he says “Allâh Allâh my brothers, regarding the foundation of your religion.”
Ponder over this, the foundation of your religion, it’s not a command from the Furū’(branches) and it’s not a command from the Mustahabbāt or recommendations, he says:
“Allâh Allâh my brothers, regarding the foundation of your religion, bottom to head, firstly & lastly, and it is to bear witness that there’s no deity worthy of worship except Allâh and to know its meanings and to love its people and to make them your brothers, even if they were far away from you, and to hate the Tawāghit and disbelieve in the Tāghūt and to hate whoever loves them or argues on their behalf and doesn’t disbelieve in them or says, what do I have to do with them, or says Allâh hasn’t made me responsible for them, then this person has lied against Allâh & fabricated a big lie”.
How many of the Murji’âh of our time say these words today, so he says “What do I have to do with them”, “Allâh hasn’t made me responsible for them”, “Is Allâh going to ask you on the day of judgement why you didn’t make takfeer upon Fulān & Fulānah?”, so Shaykh Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) says generally about those that say:
“What do I have to do with them, Allâh hasn’t made me responsible for them, then this person has lied against Allâh and fabricated a big lie, rather Allâh has obligated upon him to disbelieve in them”
So this is the exact text from the sayings of Shaykh al-Mujaddîd Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) and all of you memorize the saying of Allâh(سبحانه وتعالى):
“Say O you who disbelieve”,
Allâh(جل وعلا) didn’t say, “Say O Quraysh”, rather He said “Say[Muhammâd] O you who disbelieve”. Shaykh al-‘Allāmah Muhammâd ibn ‘Atiq(رحمه الله) says as it’s[mentioned] in his book “Sabīl al-Najā wal-Fikāk min Sabīl Mawālāt al-Murtadīn wa Ahlâl Ishrāk” and in some of the transcripts “Wal-Atrāk” on page 67, he says:
“And the meaning[of this verse] is: To profess/declare disbelief upon them, meaning: The purpose of this Sūrah, the chapter of disassociation from Shirk, Sūrat al-Kāfirūn, what is the purpose of it? To profess/declare disbelief upon them[the disbelievers], and if Allâh(سبحانه وتعالى) found a permit for the Muslims in Makkâh to keep away from the disbelievers by professing disbelief upon them, He wouldn’t have needed to permit them to migrate to al-Habasha, and He would have ordered them to leave that off[i.e. Takfīr upon Quraysh], so that they do not face what they faced from the different types of torture and persecution which isn’t hidden from you as it’s mentioned in the Siyar[plural of Seerah].”
So this command is a command to the Messenger of Allâh(صلى الله عليه وسلم), and the command to the Messenger of Allâh(صلى الله عليه وسلم) is a command for his Ummâh that come afterwards, as long as no exception has been specified[by the specifier], and there is no exception given in that[making Takfīr upon mushrikeen]. Likewise the command necessitates obligation as long as no obstacle takes that away, and there’s no obstacle[removing its obligation] here:
“Say O you who disbelieve”,
And Takfīr upon the Kāfirīn and Murtadīn and Mushrikīn according to the framework of the preserved Sharī’ah is from the guidance of the Prophets and Messengers as Allâh(سبحانه وتعالى) said:
“Indeed there has been an excellent example for you in Ibrāhīm and those with him”,
Some of the Scholars said “Those with him”: They are the Prophets, and others said: “They are the followers of Ibrāhīm(عليه السلام)”, “and those with him when they said to their people:
“Verily we are free from you and what you worship besides Allâh”, Ponder over this, he disassociated from his people first of all, then from what they worship[i.e. Idols & statues etc..],
“we rejected you and there has started between us and you, hostility and hatred forever, until you believe in Allâh alone”,
And Shaykh al-Mujaddîd Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) says in al-Durar al-Saniyyâh in the 8th volume page 8:
“However, they argue today with one misconception, so know the answer to it, so they say all of this is truth, we bear witness that it’s the religion of Allâh & His messenger, except for Takfīr & Fighting”
Shaykh Muhammâd ibn ‘Abdîl Wahhāb(رحمه الله) says “And what’s amazing are those who do not know the answer to this misconception, if they say that all of this is truth and that it’s the religion of Allâh & His messenger, how can’t we make Takfīr upon whoever rejects it!”
So this is misconception is present since the old times, the Murji’âh inherit it, the lowly from the low, walâ hawlâ walâ quwatâ ilâ billâh, and as there is in every era [true] Men, likewise, for every era is a Dajjāl, so just like the Murji’âh in the time of Shaykh Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) throw these misconceptions, shouting & buzzing around it, likewise the Murji’âh of our time are active in every place, walâ hawlâ walâ quwatâ ilâ billâh.
So this is from the essence of Ēmān as we previously mentioned [regarding] Takfīr upon the Kāfirīn, Takfīr upon the Mushrikīn, and Takfīr upon the Murtadīn, infact the Imāms said this such as Sufyān ibn ‘Uyaynah(رحمه الله), Imām Abī Bakr ibn ‘Ayyāsh(رحمه الله), Imām Abī Hātim al-Rāzī(رحمه الله), Imām Abī Zur’at al-Rāzī(رحمه الله), Shaykh al-Islām ibn Taymiyyâh(رحمه الله), even the Imām al-Mujaddîd Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) mentioned a Consensus regarding is Principle that I have previously covered by the will of Allâh(سبحانه وتعالى), and it is [the Principle] “Whoever doesn’t make Takfīr upon a Kāfir, then he is a Kāfir”, Shaykh Muhammâd ibn ‘Abdûl Wahhāb(رحمه الله) says:
“Whoever doesn’t make Takfīr upon the Mushrikīn or refrained from [making Takfīr] upon them, or corrects their Madhab[way], he has disbelieved by Consensus”, so this issue is agreed upon:
“And no matter what you said from warning[against Takfīr], we must not refrain from Takfīr*** if disbelief starts to become manifest/apparent, whoever doesn’t make Takfīr upon a Kāfir has disbelieved”
As our Shaykh al-Marāqī(حفظه الله) says, when this principle was used by the Ghulāt al-Takfīriyīn, and they did chain Takfīr with it, so they made Takfīr upon the societies, this was a lump in the throat of the Murji’âh of our time, so they deviated in it and in directing it until some of them ascribed [false conditions of] istihlāl[permitting the Harām] & similar to that, and Juhūd[denial/rejection] & similar to that, and they weren’t able to explain/derive it with a correct explanation/deduction built upon the proofs from the book of Allâh(جل وعلا) and the Sunnâh of His Messenger(صلى الله عليه وسلم), [may] Allâh(جل وعلا) save Ahlâl Sunnâh wal-Jamā’ah, [may] Allâh(جل وعلا) save Ahlâl Sunnâh wal-Jamā’ah from between these & those, from between the Ghulāt al-Mukaffîrah and Ghulāt al-Murji’âh towards shortening and making limitations for this principle, and we by the grace of Allâh(سبحانه وتعالى) and his excellence & greatness, we say regarding this Principle:
Firstly: Whoever doesn’t make Takfīr upon what the revelation has stated regarding his Kufr individually, then he is a Kāfir, for e.g. Whoever doesn’t make Takfīr upon Iblīs(لعنه الله), whoever doesn’t make Takfīr upon Fir’awn(لعنه الله), whoever doesn’t make Takfīr upon Hāmān(لعنه الله), whoever doesn’t make Takfīr upon Abā Lahab(لعنه الله), whoever doesn’t make Takfīr upon Abā Jahl(لعنه الله), why? Because he opposed the revelation and rejected the Book of Allâh(جل وعلا) and the Sunnâh of the Messenger of Allâh(صلى الله عليه وسلم), so this is first of all.
Secondly: Whoever doesn’t make Takfīr upon the Kuffār Asliyīn[Original disbelievers] like the Jews, Christians, Zoroastrians, Buddhists, then he is a Kāfir, why? Because he opposed the speech of Allâh(جل وعلا) and the speech of the Messenger of Allâh(صلى الله عليه وسلم) regarding those people[Note: Only religion acceptable to Allâh is Islām], this is secondly.
Fourthly: Whoever is shown to him by Islamic proofs regarding the disbelief of Fulān[a person] among the people, then he refrains from calling him a Kāfir, he’s a Kāfir.
Therefore this Principle is derived/explained upon deducted, disciplined and a clear framework in these matters, therefore there is no place for this Principle for the Ghulāt al-Takfīriyīn, nor the Ghulāt al-Murji’âh from another direction. The speech that was previously mentioned regarding the statement of Takfīr, what we mean by it, is Takfīr upon the disbelievers, apostates and polytheists according to Islamic guidelines, it’s a great benefit from the benefits of Takfīr in its essence[To know who the kuffār are], and there remains another benefit from the virtues of Takfīr to other than its essence[Takfīr benefits Fiqh matters], how is that so?
If you neglect this topic, then you are going to neglect differentiating and separating between the way of the criminals and way of the believers, in that case, you are going to mix up all the many regulations from the rulings of Allâh(سبحانه وتعالى) which was revealed upon those or these, for e.g. It’s many which has no limit to it, or exclusiveness, however for the sake of proving our point, [for e.g.] we would rule upon some of the rulings that the scholars differentiate between applying it upon the disbeliever or applying it upon the muslim.
For instance, regarding the rulings of Leadership, and the rulings of governorship, if you know that this person is from among the Muslims, and he is a leader from among the leaders, it’s incumbent upon you to listen to him and obey him, in other than disobedience to Allâh(سبحانه وتعالى), and to pray behind him, and perform Hajj with him, and strive in the cause of Allâh(سبحانه وتعالى) with him, whether he’s righteous or a major sinner, and to hand over the leadership to him, the leadership of religion, and if he was other than that.
If he was from the Mushrikīn, then you don’t listen to him, nor obey him, nor perform Hajj with him, nor pray behind him, nor strive in the cause of Allâh(جل وعلا) with him, and all the other rulings which relate to the rulings of leadership. As for the rulings of Judgement, if you knew that he is from the Kāfirīn, then it’s not permissible to make him a Qādhi[Judge], and his witness isn’t accepted upon a muslim at all, and it’s not permissible for you to go to him for judgement, and if you knew about his Islām, it’s permissible for you to go towards him for judgement, and likewise the witness of a just muslim is accepted, and similar to that from the rulings related to Judgement, and it is: meaning, the Muslim Judge as the Prophet(صلى الله عليه وسلم) said:
“The muslim Sultān[leader/chief] is the walī[guardian/Judge] when there is no walī for the muslimīn.”
Likewise, from the rulings related to Marriage, if this person who came forth for your sister or daughter or [the person you’re a walī for], if you knew that he is from the Muslims, you would be pleased for them to marry each other, however if you knew that he’s from the Mushrikīn or Kāfirīn or Murtadīn, then you wouldn’t marry him, the marriage of a Kāfir to a Muslimâh isn’t valid, and if a Muslim married a Muslimâh, then he apostated, the marriage contract is nullified, and they are separated without divorce, and likewise the apostate woman, it’s not permissible to marry her, so these are the rulings to do with Marriage.
Likewise, there are rulings to do with Janā’iz[funerals], if you knew that this individual is from the muslimīn, then praying Salâh[al-Janāzah] upon him is a community obligation, he’s prayed upon, washed, wrapped, and buried in the burial of the muslims, and he’s to be asked for [Allâh’s] mercy & forgiveness upon him, however if you knew that he’s from the Mushrikīn or Kāfirīn or Murtadīn, then it’s not permissible to pray Salâh over him, nor wash him, wrap him, or pray for him or ask for Allâh’s forgiveness and mercy upon him, and he’s not to be buried in the burial of the muslims, and similar to this, there are many rulings, based upon what? [Based] upon your knowledge of the ways of the muslims from the way of the criminals, if you closed this door, and locked this door, meaning the door of Takfīr, and you do not pay attention or turn towards it, and everyone who has written on their ID’s or Passports that he’s from the Muslimīn, you deal with him as a Muslim, then you will mix up all of these rulings, walâ hawlâ walâ quwatâ ilâ Billâh.
Allâh(سبحانه وتعالى) says regarding some of these rulings, if there’s a small gap in it, He says “If you do not do so, there will be fitnah on earth and great corruption”, so it would be a Fitnâ on Earth, and this is what we see today, everyone who calls themselves by the names of the muslims, the he’s [assumed to be] a muslim, so thereupon, the rulings became mixed up, we have started to ally with the Murtadīn and have enmity for the believers, or some people began to ally with the apostates and polytheists, and shows enmity to who? Has enmity to the righteous believers, walâ hawlâ walâ quwatä ilâ Billâh.
Allâh(سبحانه وتعالى) says about the likes of these “Shall We treat the Muslims like the criminals, What is [the matter] with you? How do you judge?”
What is [the matter] with you? How do you judge? You rule upon and make everyone in your view to be muslims, you lock the door of Takfīr, What is [the matter] with you? How do you judge?, shall we make the muslims like the criminals? The people of Jannâh will not assimilate with the people of hellfire, the inhabitants of Jannâh will be the successful ones.
Therefore, we learn from this and we learn from these two benefits, the benefit of Takfīr upon the disbelievers in its essence, and the benefit of Takfīr upon the disbelievers for other than its essence, such as the matters which are compiled upon it, and the rulings which hold onto it, we learn from that, the falsehood of the methodology of the Murji’âh of our time, and finally, there must be clarity in this Completed Hadīth, regarding spreading in Takfīr as we began speaking about it regarding the Ghulāt al-Mukaffîrah, the Hadīth that’s agreed upon:
“Whoever says to his brother O kāfir, then surely one of them is such”,
What’s the meaning of this Hadīth, and is there a hadīth “whoever calls a muslim a kāfir has become a kāfir”? You hear this upon the tongues of many “Whoever calls a muslim a kāfir has become a kāfir”. This isn’t present in the books of the Sunan, the Masānīd, the Sihāh, the Jawāmi’, the Musannâfāt, nor other than it from the books of Ahlâl Sunnâh wal-Jamā’ah, whoever doesn’t find it, it’s possible that he will find it in the books of the Ithnay ‘Ashariyyâh[shī’a], as for it being in our books, then this text isn’t present “Whoever makes takfīr upon a muslim has become a kāfir”
What’s present is the Hadīth we’re now mentioning “Whoever says to his brother O kāfir, then surely one of them is such” what is the meaning of that, does this mean that Kufr returned back onto him?
We, Ahlâl Sunnâh wal-Jamā’ah do not make Takfīr upon sins which aren’t Kufr, we do not make Takfīr upon sins, nor the Kabā’ir[Major sins], and from among the types of major sins is Takfīr upon a muslim without evidence, so do we make Takfīr upon the one that made Takfīr upon a muslim? Or what do we say regarding this hadīth. What we say regarding it is what the Imāms of the Salaf and Shurrāh[elucidators] of Hadīth said, Imām Abū Zakariyyäh al-Imām al-Nawawī(رحمه الله) says regarding the explanation of this Hadīth, it’s held upon different aspects:
Firstly: Upon whoever made Takfīr Halāl[i.e. istihlāl], then this hadith falls upon him.
Secondly: What’s intended by this Hadīth is that it could be a means towards Kufr, wal-‘iyāthubillâh, because the Salaf used to say that “Sins take you towards kufr”, it’s possible that the lenient one and spreader of Takfīr, the matter might take him after that towards Kufr, wal-‘iyāthubillâh, and also from the aspects that he directed this hadīth, and the meaning of this Hadīth, is that it returned upon the first person with belittlement and sinfulness, and not Kufr, what returned to him was his shortcomings with regards to his muslim brother.
Thirdly: Likewise from the aspects of this Hadīth, by which this Hadīth was directed at as Imām al-Nawawī(رحمه الله) mentioned “That the Takfīr returned back to him, not Kufr”, meaning that he made Takfīr upon a muslim while he has Islām, so it’s like he made Takfīr upon someone similar to him, he made Takfīr upon a muslim, while he[himself] is a muslim, so it’s like he made Takfīr upon someone similar to himself, or it’s as if he made Takfīr upon whoever doesn’t make Takfīr upon himself, except for the Kuffār al-Asliyīn like the Jews, Christians who make Takfīr upon the Muslims.
Fourthly: Likewise from the aspects of this Hadīth and it’s the final aspect and it’s disputable, he said “And it could be held upon the Khawārij as Imām Mālik held it upon”, this statement, some have thought by this that Imām Mālik(رحمه الله) makes Takfīr upon the Khawārij, and that’s not the case, for whoever has looked into the Fiqh of Imām Mālik(رحمه الله) would see that he doesn’t make Takfīr upon the Khawārij, and that he validates marrying the Khawārij and other than that which indicates that Imām Mālik(رحمه الله) just like the general great majority of Ahlâl Sunnâh wal-Jamā’ah in refraining from making Takfīr upon the Khawārij, however Imām al-Hāfidh ibn Hajr(رحمه الله) directed this, that the intent of that, it’s possible that Imām Mālik meant the Khawārij who made Takfīr upon the majority of the Sahābah may Allâh be pleased with them, from which the text of the Qur’ān & Sunnâh has come with regarding “tazkiyah” of those Sahābah, and testifying Jannâh for them, so it’s like they belied the text of praise for the Sahābah(رضوان الله عليهم), then ibn Hajr(رحمه الله) commentated, he commented on the view that it could be applied upon the Khawārij, he commented on this and said “Verily, the meaning of the Hadīth is to warn from hastening & having extremism in Takfīr”, this is what Imām al-Hāfidh ibn Hajr(رحمه الله) said.
And we understand this hadīth according to the understanding of the Salaf of the Ummâh as it has passed by us. Al-Imām al-Bukhārī(رحمه الله), what did he write as a sub-heading for this hadīth? And as you guys know, that the Fiqh of Imām al-Bukhārī(رحمه الله) is in his sub-headings, i.e. The chapters of the Hadīths, what did he say in the chapter of this Hadīth, the sub-heading for this Hadīth, what did Imām al-Bukhārī(رحمه الله) say? He said:
“The chapter of whoever calls his brother O kāfir without interpretation [ta’wīl], then he is like what he said.”
Or Imām al-Bukhārī(رحمه الله) said “The chapter of whoever makes Takfīr upon his brother without interpretation, then he is like what he just said”, so Imām al-Bukhārī(رحمه الله) says:
Firstly: He mentioned the brotherhood of the man who he made takfīr upon.[meaning that he made Takfīr upon his muslim brother]
Shaykh al-Islām ibn Taymiyyâh(رحمه الله) says as it’s mentioned in Majmū’ al-Fatāwah, in the 3rd volume after mentioning the Hadīth of the Prophet(صلى الله عليه وسلم):
“Do not turn back upon me as disbelievers, striking the necks of each other” and he mentioned the Hadīth of the Prophet(صلى الله عليه وسلم) “Whoever says to his brother O kāfir, then surely one of them is such”,
Shaykh al-Islām ibn Taymiyyâh(رحمه الله) said “So whoever makes Takfīr upon a muslim or fights him with ta’wīl[ interpretation], then he doesn’t disbelieve”.
Also his student, the second Shaykh al-Islām al-‘Ālim al-Rabbānī ibn al-Qayyîm(رحمه الله) said in Zād al-Ma’ād, in the 3rd volume, he says:
“From the benefits of the story of Sulh al-Hudaybiyyâh and what occurred there from the events, and among it is the event of ‘Omar(رضي الله عنه) with Hātib ibn Abī Balta’ah(رضي الله عنه), when ‘Omar said to him “O Messenger of Allâh, allow me to strike the neck of this hypocrite”
As it’s mentioned in the Sahīhayn, and in a narration of al-Hākim(رحمه الله), he[‘Omar] said:
“Allow me to strike the neck of this[person], for verily he has disbelieved”.
Firstly, let’s examine, that ‘Omar(رضي الله عنه) made Takfīr upon Hātib(رضي الله عنه), and Hātib(رضي الله عنه) according to the right view didn’t disbelieve[all he did was tell Mushrikīn that the Prophet will attack you, he did this for safety of his family while knowing Allâh supports his messenger], but does this mean that Kufr returned back to ‘Omar(رضي الله عنه), wal-‘iyāthubillâh? Kufr didn’t return back upon ‘Omar(رضي الله عنه), and we understand the Hadīths by gathering some of it with others[i.e. understanding the Hadīths collectively, not simply on its own].
Imām ibn al-Qayyîm(رحمه الله) said with regards to the benefits of this Hadīth: “It has[benefit] that whoever makes Takfīr upon a muslim with anger for the sake of Allâh & His Messenger, and for his religion, not based upon his desires, doesn’t disbelieve, infact he isn’t sinful, infact he is rewarded based upon his intention and reasons.”
Comtemplate over this, infact he is rewarded based upon his intention & reasons, whoever makes Takfīr upon a Muslim, has committed some means that lead towards kufr, but he doesn’t disbelieve & this person who made Takfīr doesn’t disbelieve, infact he isn’t sinful, rather he is rewarded for his intention & reasons, as we hope that Allâh(سبحانه وتعالى) rewarded ‘Omar(رضي الله عنه) for his Ijtihād and intention and reasons in making Takfīr upon Hātib ibn Abī Balta’ah(رضي الله عنهما).
Al-Hāfidh ibn Hajr(رحمه الله) also says in al-Fath “Whoever makes Takfīr upon an individual based upon a decision[ijtihād], he doesn’t become a Kāfir nor a Fāsiq”,
Likewise Imām ibn Hajr al-Haythamī(رحمه الله) said something similar in his book “al-Kabā’ir” when he mentioned that from the Major Sins is performing Takfīr upon Muslims, he mentioned that whoever makes Takfīr upon whoever committed an act which is from the causes of Takfīr:
“This ruling doesn’t apply to him, nor this threat, nor rebuke, nor this text[Hadīth] from the texts of the Prophet “Whoever says to his brother O kāfir, then surely one of them is such.””
So by that, you would know the mistake of those misguided ones that rush towards Takfīr without proof and without guidelines and without applying the Preserved conditions and preventions[of Takfīr], and you also know at the same time, the mistake of those Murji’âh that closed the topic of Takfīr, and attacked and admonished everyone that spoke about Takfīr of the disbelievers, apostates and polytheists upon the Usūl of Ahlâl Sunnâh Wal Jamā’ah, walâ hawlâ walâ quwatâ ilâ Billâh.
And peace and blessings be upon our beloved Messenger Muhammâd and upon his Family and his Companions.
By Shaykh
Turkī al-Bin'alī
INSHA'ALLAH TO
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