I asked Shaykh Hassān Husayn as-Sōmālī (حفظه الله):
هل شيخ
الإسلام ابن تيمية أول من اصطلح العقوبة في كلمة الكفر والتكفير، كقوله لمن
أشرك بالله "لم يمكن تكفيرهم إلا بعد إقامة الحجة الرسالية". لأني لم أقف
على اصطلاح الكفر والتكفير بهذا المعنى لمن أشرك قبل شيخ الإسلام والأئمة
الدعوة النجدية
❝Was Shaykh al-Islām Ibn Taymiyyah the first one to use the term “Kufr” and “Takfīr” in reference to ‘Uqūbah (punishment), such as his statement for whoever commits shirk billāh, “It’s not possible to make takfīr upon them (i.e. apply punishment upon them), except after the hujjah risāliyyah has been established”, because I haven’t come across anyone use the terms “Kufr” and “Takfīr” according to this meaning (in reference to ‘Uqūbah — i.e. punishment) for whomever commits shirk before Shaykh al-Islām and the A’immat ad-Da’wah an-Najdiyyah.❞
Shaykh Hassān Husayn as-Sōmālī (حفظه الله) replied to me by asking Allāh to provide me with beneficial knowledge and righteous deeds, then said:
أما إطلاق شيخ الإسلام ابن تيمية وأئمة الدعوة النجدية بنفي التكفير على نفي العقوبة الدنيوية والأخروية في مسائل الشرك والكفر الأكبر فلا أعرف لهم سلفا في هذا... وهذا الاصطلاح نانج لمتابعة اللاحق (النجديون) للسابق (ابن تيمية) وشبهة اللاحق هي شبهة السابق نفسها، وهي الموقف من أهل الفترات وحكمهم في الآخرة مع الإجماع على أنهم ليسوا مسلمين في الدينا إذا لم يتحقق فيهم وصف الإسلام...مع الذهاب إلى صحة الأحاديث الواردة في امتحان أهل الفترة ونسبة ذلك إلى السلف... وقد كتبت جزء مفرداً في ضعف تلك الأحاديث وأنه لم يذهب إلى موجبها أحد من السلف الصالح.. وأن ما نسبه الأشعري في المقالات إلى أصحاب الحديث في هذا الصدد خطأ منه صادر عن ضعف خبرته بمذاهب أهل الحديث....... وآخر دعوانا أن الحمد لله رب العالمين وصلى الله وسلم على محمد واله اجمعين
❝As to what Shaykh al-Islām Ibn Taymiyyah and the A’immat Ad-Da’wah An-Najdiyyah said about the negation of Takfīr to be a negation of the punishment in the dunyā and ākhirah in the matters of major shirk and kufr, then I do not know a Salaf for them in that [claim].
And this terminology resulted because the latters (Imāms of Najd) followed the former (Ibn Taymiyyah), as the shubha for the former is the same for the latter; which is the stance regarding the people of Fatra (where no Prophet was sent to them) and their hukm in the Ākhirah, along with the Ijmā’ that they are not to be considered as Muslims in the dunyā if the description of Islām are not met with them.
In addition to considering the Ahādīth regarding testing the people of fatrah to be valid, and attributing this opinion to the Salaf. And I have written a separate juz’ (dedicated treatise concerning this topic) on the weakness of these Ahādīth and that no one from the Salaf went to affirming that matter. Also, (I have wrote) that what (Imām) al-Ash’arī has mentioned in his “Maqālāt” regarding that and attributing it to (some) scholars of Hadīth was a mistake from him that is a result from his weak observation about the opinions adopted by the scholars of Hadīth.
And our final Du’ā is that praise belongs to Allah, the Lord of Worlds, and may the peace and blessings be upon Muhammad and all of his followers.❞
Therefore, we come to learn that Imām Ibn Taymiyyah (رحمه الله) was the first to use the terms “kufr” and “takfīr” in reference to negating “punishment” (being fought/executed in the dunyā and eternal hellfire in the ākhirah) upon the jāhil mushrik who hasn’t had the hujjah established upon him.
Furthermore, this negation of takfīr doesn’t necessitate negating the fact they’re considered mushrikīn in this dunyā by Ijmā’. Whereas the vast majority of scholars didn’t adopt this terminology, and Allāh knows best.
— Your brother, Abū Bakr at-Tarābulsī.
❝Was Shaykh al-Islām Ibn Taymiyyah the first one to use the term “Kufr” and “Takfīr” in reference to ‘Uqūbah (punishment), such as his statement for whoever commits shirk billāh, “It’s not possible to make takfīr upon them (i.e. apply punishment upon them), except after the hujjah risāliyyah has been established”, because I haven’t come across anyone use the terms “Kufr” and “Takfīr” according to this meaning (in reference to ‘Uqūbah — i.e. punishment) for whomever commits shirk before Shaykh al-Islām and the A’immat ad-Da’wah an-Najdiyyah.❞
Shaykh Hassān Husayn as-Sōmālī (حفظه الله) replied to me by asking Allāh to provide me with beneficial knowledge and righteous deeds, then said:
أما إطلاق شيخ الإسلام ابن تيمية وأئمة الدعوة النجدية بنفي التكفير على نفي العقوبة الدنيوية والأخروية في مسائل الشرك والكفر الأكبر فلا أعرف لهم سلفا في هذا... وهذا الاصطلاح نانج لمتابعة اللاحق (النجديون) للسابق (ابن تيمية) وشبهة اللاحق هي شبهة السابق نفسها، وهي الموقف من أهل الفترات وحكمهم في الآخرة مع الإجماع على أنهم ليسوا مسلمين في الدينا إذا لم يتحقق فيهم وصف الإسلام...مع الذهاب إلى صحة الأحاديث الواردة في امتحان أهل الفترة ونسبة ذلك إلى السلف... وقد كتبت جزء مفرداً في ضعف تلك الأحاديث وأنه لم يذهب إلى موجبها أحد من السلف الصالح.. وأن ما نسبه الأشعري في المقالات إلى أصحاب الحديث في هذا الصدد خطأ منه صادر عن ضعف خبرته بمذاهب أهل الحديث....... وآخر دعوانا أن الحمد لله رب العالمين وصلى الله وسلم على محمد واله اجمعين
❝As to what Shaykh al-Islām Ibn Taymiyyah and the A’immat Ad-Da’wah An-Najdiyyah said about the negation of Takfīr to be a negation of the punishment in the dunyā and ākhirah in the matters of major shirk and kufr, then I do not know a Salaf for them in that [claim].
And this terminology resulted because the latters (Imāms of Najd) followed the former (Ibn Taymiyyah), as the shubha for the former is the same for the latter; which is the stance regarding the people of Fatra (where no Prophet was sent to them) and their hukm in the Ākhirah, along with the Ijmā’ that they are not to be considered as Muslims in the dunyā if the description of Islām are not met with them.
In addition to considering the Ahādīth regarding testing the people of fatrah to be valid, and attributing this opinion to the Salaf. And I have written a separate juz’ (dedicated treatise concerning this topic) on the weakness of these Ahādīth and that no one from the Salaf went to affirming that matter. Also, (I have wrote) that what (Imām) al-Ash’arī has mentioned in his “Maqālāt” regarding that and attributing it to (some) scholars of Hadīth was a mistake from him that is a result from his weak observation about the opinions adopted by the scholars of Hadīth.
And our final Du’ā is that praise belongs to Allah, the Lord of Worlds, and may the peace and blessings be upon Muhammad and all of his followers.❞
Therefore, we come to learn that Imām Ibn Taymiyyah (رحمه الله) was the first to use the terms “kufr” and “takfīr” in reference to negating “punishment” (being fought/executed in the dunyā and eternal hellfire in the ākhirah) upon the jāhil mushrik who hasn’t had the hujjah established upon him.
Furthermore, this negation of takfīr doesn’t necessitate negating the fact they’re considered mushrikīn in this dunyā by Ijmā’. Whereas the vast majority of scholars didn’t adopt this terminology, and Allāh knows best.
— Your brother, Abū Bakr at-Tarābulsī.
INSHA'ALLAH TO
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