بسم اهللا الرحمان الرحیم القتال الحمد هللا العلي المتعال ذي القدرة والجالل و الصالة والسالم على النبي الضحوك

أما بعد (This is the translation of the book القول المحتد على من لم یكفر المرتدby the Mujāhid As Shahīd Inshā Allāh Sultān bin Bijād Al Uteibī اهللارحمھ . Please note that this has not been revised yet and this is the closest meaning I have tried to bring from what the Sheikh said. So any mistake is from me. This was translated due to the misguidance which is found between the brothers and sisters in the matter of Takfīr. So having gone through some books in this regard, I found this to be very useful and beneficial, as it crushes the false claim of the people who fell in to the dark pit of Irjā while they thought that they were trying to get saved from the fire of the Khawārij. This creed which the Imāms of Sunnah carried, if one speaks it out without mentioning the names of the scholars supporting the statement, he would be labeled as a Kharijī. But the silence found after this books was written, was due to their worshipping the scholars rather than the Dalāil. And who can blame them? they were brought up like that! And they thought that they were upon the truth! Note that (fn* ) means it is a footnote by Sultān and (tn*) is from me, and when ever any statement is in a bracket without either of this, then it means it is also from me to explain, so that the method of translation would not be lost. I have tried to translate according to the Arabic method, so it can be more accurate to the original. So please forgive if it is difficult to understand. This was also translated gradually in Tibyān publications due to a request from a very beloved brother, after a debate which occurred there. So I ask Allāh to bless the brother who directed me to translate this treatise. So I ask the brothers and sisters to read this with calmness, leaving all the biasness which the Satan brings, and read this making the Dalāil to be what decides between what is right and wrong. Although the Sheikh, was brutally murdered by the apostate treacherous regime of āl Salūl, with the help of the khawārij scholars who betrayed Islām and its people and left the fold of Islām from a long time ago who labeled him and the Mujāhidīn as Khawārij so that they can make the blood of muslims halāl with it, He will be remembered as a Mujaddid by the later generations Inshā Allāh. I have known him to be courageous, pious, steadfast, patient and a person of knowledge and truth. And this is what we hope and Allāh is the reckoner, and we praise non over Allāh. I hope to revise this and make pdf copy available in a new future Inshā Allāh. May Allāh benefit me and all who reads this Aāmīn Your brother in Islām Sayyid bin Sayyid) The translation… THE SHARP WORD AGAINST THE ONE WHO DOES NOT DECLARE TAKFīR OF THE APOSTATE.

Preface All the praises be to Allāh تبارك و تعالى Who is the Rabb of the Aālamīn. And Blessings and Peace be upon our Prophet صلى اهللا علیھ و سلم and our example Muhammad, May the best of Blessings and Peace be upon him; Amma B’ad, It has reached me from some of the youth, raising of some doubts and matters and excuses in (the matter) of not declaring Takfīr of the apostates of this era. And the strange thing is that these (youths) know that verily these apostates has fell in to kufr from many perspectives, So I have taken a decision- asking help from Allāh تبارك و تعالى and put my trust unto Him- that I explain to them proofs and evidences, so that the truth would be clear for them. And Allāh تبارك و تعالى is the Guider to the path of goodness. And I ask from Allāh تبارك و تعالى that this letter be, in which I have collected the sayings of the people of knowledge, a clear explanation for them. And from Allāh تبارك و تعالى I ask that He provide us with sincerity in our sayings and actions and to keep us firm upon Tawhīd until we meet Him. Written by Abu Abdurrahmān Al Atharī 25/10/1422 h They are in doubt about declaring Takfīr on them for four matters 1-Verily, with them, are scholars who issue verdicts for them, with this 2-They cannot be declared Kāfirs in specific (Mu’ayyan- where a specific person is mentioned), so this is the matter of making Takfīr of the specific. 3-Verily the Hujjah (proof) has not been established upon them, so this is the matter of establishing Hujjah 4-Verily they are ignorant, and this is the matter of being excused due to ignorance.

As for the matter “verily they have scholars who issue verdicts for them with it (the tawagheet are not apostates)

Thus the answer for this doubt is given in two ways: First: if the scholars are issuing verdicts (indicating) the permissibility of Kufr(our talk is on the matters on which Ijmaa is found and the apparent matters and the known matters of

religion with necessity, and our talk is not on the hidden matters) , thus the scholars are Kuffaar apostates before them (tawagheets), verily Allaah has informed in the Qur’an in more than one place that the torment will be for the blind followers of who came before them, and that those who followed are with those whom they followed. And verily they will argue in the fire and verily the followers will say: Our Lord! These misled us, so give them a double torment of the Fire." He will say: "For each one there is double (torment), but you know not. (Al A’raaf 38) And, when they will dispute in the Fire, the weak will say to those who were arrogant; "Verily! We followed you, can you then take from us some portion of the Fire?" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily Allah has judged between (His) slaves!" Ghaafir 47-48 But if you could see when the Zalimun (polytheists and wrongdoers, etc.) will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you? Nay, but you were Mujrimun (polytheists, sinners, criminals, disobedient to Allah, etc.). Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets (for disobeying Allah during this worldly life), when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do? (Sab’a 31-33) And this is a news from Allaah that the followed and the followers are together in the torment and their blind following will not avail them of anything. And (Allaah) made clear in this verse : When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: "If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us." Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire . (2:166-167) And it is authentic from the Prophet SAW “whoever calls for misguidance, there will be upon him from the sin, equal to the sins of those who followed him and it will not decrease anything from their burden” And Allaah’s saying : They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary 9:31 Priests : Scholars, and the anchorites : Aabid (worshipper, mostly when used like this it is taken in the meaning of a worshipper with no knowledge) Tirmizi and others narrated from Adi bin Hatim that he heard the Prophet صلى اهللا علیھ و سلم reciting this verse : “They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary” I said “verily we did not worship them” (so the Prophet سلمصلى اهللا علیھ و said “do they not make unlawful which Allaah made lawful thus do you consider it to be unlawful? And when they declare lawful which Allaah made unlawful, thus do you consider it to be unlawful?” I said “why not”. (so the Prophet صلى اهللا علیھ و سلم ) said “thus that is their worship” Secondly: And if you say that the scholars who are near the rulers, who don’t say the truth and are

pliant and being silent? Thus they are pliant and deceivers who mix truth with falsehood, (who are) misguided and misguiding, and there is no escape from these two matters, from which the sweeter of the two is also bitter. And if these scholars whom you defend, made worshipping idols permissible for them and calling to other than Allaah permissible, then what will you say? Are they (scholars if this be the case) not Kuffaar? Why not? then why do you differentiate between this kufr and between those who judge with the man made laws and those who help and give power to the crusaders over our brothers who are Muwahiddeen in Afghanistan and who stop Jihad in Allaah’s path. And this makes necessary that you be in doubt about the takfeer of all the tawagheets, as there is no taghut but there are near him, caretakers, from priests and anchorites who beautifies Kufr and transgression for him, and this is from the worst misguidance. Thus the above mentioned proofs are enough for whom Allaah has wished for him the truth. (all this is while) knowing that verily the tatar, those upon whom Ibn Katheer declared takfeer and he brought an Ijmaa for that, verily with them (tatar) were Mufti and a Judge and an Imam, and likewise Banu Ubeid, who appointed judges and mufti’s and while they pray the jum’ah and congregation prayers, and the scholars made Ijmaa on their Kufr and apostasy and (permissibility for) fighting them and (made Ijmaa that) their land is land of war (Dar Harb). And the history is full with (such stories) and the scholars did not doubt in declaring takfeer on them and while near (these tawagheet were) evil scholars!

They cannot be declared Kāfirs in specific (Mu’ayyan- where a specific person is mentioned)?

So this is the matter of making Takfīr of the specific (Mu’ayyan) (FN* as for the person who wishes to study further on this subject, then he should read the letter {Takfīr Al Mu’ayyan} by Ishāq bin Abdurrahmān bin Hasan, and it is available in {Aqīdatul Muwahhidīn}; and the letter {Mufīdul Mustafīd fī kufri Tārik at Tawhīd} by Muhammad ibn Abdul Wahhāb, and some letters of the Shiekh in Durar As Sunniyya) Allāh ك و تعالىتبار said “O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things.” (5:54) Do Allāh تبارك و تعالى proved the possibility of occurring a general apostasy from the believers. And the Prophet صلى اهللا علیھ و سلم said, explaining the ruling regarding the one who apostates from the Muslims “Whoever changes his religion, kill him” and this is a specific ruling which cannot be implemented except upon the specific from the people. And if not (be this the case) how is it possible to kill the ‘kind’ of who does this or says this? And this saying is clear in falsehood and abandonment of the rulings of Allāh تبارك و تعالى and His Hudūd. So we shall mention what the Imāms said regarding the matter of decalring Takfīr of the specific. Muhammad Ibn Abdul Wahhāb رحمھ اهللا said:

بسم اهللا الرحمان الرحیم

From Muhammad Ibn Abdul Wahhāb to Ahmad ibn Abdul Karīm Peace be upon the messengers and All the praises be to Allāh تبارك و تعالى the Rabb of Aālamīn Amma B’ad; Your letter has reached me, in which you state the matter which you mentioned, and you mentioned that you have problem (tn* do not fully understand) which you seek to make it go. And then other letters came from you, saying, that you have come across the saying of the sheikh (Fn* Ibn Taimiya رحمھ اهللا ), which made the misunderstand you had to go away. So we ask Allāh تبارك و تعالى that He guide you to the religion of Islām. Upon what does his (ibn Taimiya رحمھ اهللا) sayings, indicate? From; verily whoever worships the Authān (Idols) a worship which is greater than the worshippin of al laat and al Uzzā, and blasphemed the religion of the Prophet صلى اهللا علیھ و سلم , after he witnesses to it (becomes a muslim) like the blaspheming of Abu Jahl, that he is not to be declared a Kāfir in specific? (Tn* means where in the sayings of Ibn Taimiya رحمھ اهللا have come across this?!) But the wordings are clear and apparent in his declaring takfīr of the likes of ibn Feirūz and Sālih ibn Abdullāh and their likes an apparent kufr which takes the person out of the fold on the Millat (Islām). And this (also) clear and apparent in the sayings of Ibn Qayyim which ( اهللا رحمھ Ibn Taymiya) which I mentioned and in the saying of the sheikh رحمھ اهللاmakes the misunderstanding upon you to go, in the matter of kufr of the one who worships the wathan (idol) which is on the grave of Yūsuf and its like and their invocation to them in their hardships and ease and their blaspheming the religion of Messengers after they admitted it and they adopted the worshipping of Idols as a religion after they admitted to it…. (so) only one level is left for you; that is that you openly declare-like ibn rafī’u- blaspheming the religion of the prophets and you return to the worshipping of Al Ēdrose and Abī Hadīda and their likes, but the matter is with the Turner of the hearts. So the what first thing I would advise you with is; that you think whether the shirk which is with you is the shirk which the Prophet صلى اهللا علیھ و سلم came in open to stop the people of Makkah from it? Or the shirk of people of Makkah is another kind of shirk which is much severe than this (what you have) or what you have is much severe that that (what the people of Makkah had)?..... And you have mentioned that; verily from the period of the Prophet علیھ و سلم صلى اهللا up to this date none has been killed or declared takfīr upon from the people of Millat?.... The evidences on the Takfīr of the specific Then after that (Muhammad ibn Abdul Wahhāb رحمھ اهللا ) said ; do you not recall the saying of Allāh تبارك و تعالى ? “If the hypocrites, and those in whose hearts is a disease (evil desire for adultery, etc.), and those who spread false news among the people in AlMadinah, cease not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbours but a little while. - Accursed, wherever found, they shall be seized and killed with a (terrible) slaughter. (33:60-61) And remember Allāh ارك و تعالىتب ’s saying “Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them.” (4:91)

And remember the saying of Allāh تبارك و تعالى in the belief about the Prophets “Would he order you to disbelieve after you have submitted to Allah's Will?” (3:80) And remember what is authentic from the Prophet صلى اهللا علیھ و سلم that verily he has appointed a person with a flag to (send him) a person who married the wife of father, to kill him and takes his money. So from these two which is greater? Marrying the wife of the father or blaspheming the religion of the prophets after he knows it? (Fn* I say; so what is greater of the two matters? Marrying the wife of the father or legislating laws and assisting the crusaders against the people of Tawhīd in Afghanistān?) And remember that he صلى اهللا علیھ وسلم thought of making war with Banī AlMustaliq, when it was said to him that they prevented (giving) zakāt, until Allāh تبارك و تعالى explained the lie of who reported this news. And remember his saying صلى اهللا علیھ وسلم regarding the biggest worshippers in this Ummah and the most hardly strivers (in worship) “If I come across them, I would slaughter them as the slaughter of Aād! Kill them wherever you meet them. for verily there is a reward to whomsoever kills them in the day of judgment” And remember the war of Abu Bakr رضى اهللا عنھ against those who prevented Zakāt and taking their captivating their children and women and taking their wealth as spoils of war. And remember the Ijmā (consescus) of the Sahāba رضى اهللا عنھم over the killing of the people of Kūfa and upon their kufr and apostasy, when they said a word in the affirmation of the prophet hood of Museilama. But they differed whether their repentance should be accepted or not when they repent and this matter is in Sahīh Al Bukhārī and its explanation in the matter of guardianship. And remember when Umar رضى اهللا عنھ consulted the Sahāba رضى اهللا عنھم about the person who thinks that wine is permissible for special, taking this verse as evidence “On those who believe and do deeds of righteousness there is no blame for what they ate (in the past), when they guard themselves from evil, and believe, and do deeds of righteousness,- (or) again, guard themselves from evil and believe,- (or) again, guard themselves from evil and do good. For Allah loveth those who do good.” (5:93) although he was (the Sahābi who thought this) was from the people of Badr. And the Sahāba رضى اهللا عنھم made Ijmā upon the kufr of who believed in Ali رضى اهللا عنھ , similar to what these people believe about Abdul Qādir رحمھ اهللا , (and upon) their apostasy and their killing, thus Ali اهللا عنھ رضى burned them while they were alive, thus Ibn Abbās رضى in the matter of burning and said “they should be killed with the sword” and all اهللا عنھthis,while they from the first generation and they took their knowledge from the Sahāba . رضى اهللا عنھم And remember the Ijmā of people of knowledge from the tābi’īn عنھمرحمھ اهللا رضى اهللا said “every person of Sunnah has thanked the sacrifice, for Allāh تبارك و تعالى is your worth, in the sacrifice from my brother” about the killing of AlJ’ad bin Dirham and his likes. Ibn Qayyim And if we were to count those whom were made takfīr upon by the scholars while they claimed Islām, then this would get long, but from the latest of what happened was the story of Banī Ubeid the kings of eqypt and their group. They claim that they are from the house (offspring’s of the Prophet صلى اهللا علیھ و سلم) , and they pray the jum’ah and jamā’ah and appointed judges and muftī’s. and the Ulamā made Ijmā upon their Kufr and apostasy and fighting them and that they are a Dār Harb. And (they made Ijmā that) it is obligatory to fight them even though they are under coercion or even though they hate them. And remember his (Ibn taymiya رحمھ اهللا ) saying in Al Iqnā’a and its explanation about apostasy, how he mentioned many kinds which are found with you. And Masūr said after

that “the trial has become common with these sects, and they have corrupted many from the people of Tawhīd. We ask Allāh تبارك و تعالى pardon and well being” and this is his own words then he mentions the matter of killing of one of them and the ruling of his money. So has anyone from the time of the Sahāba رضى اهللا عنھم to Mansūr has said that; these people would not be made takfīr upon them in specific but (the takfīr would be only made on their) kinds? And as for the word of Shiekh (Ibn Taymia رحمھ اهللا ) which was mixed upon you was the worst of mistakes than all this, and if we say with it, we would have made Takfīr upon many parties specifically! For verily he states clearly in it that the specific individual would not declared Takfīr upon until the Hujjah is established upon him, So when the Individual is not declared a Kāfir until the Hujjah is established on him. So from the known matters is that “verily establishing it (Hujjah) doesn’t mean that ; he understand the saying of Allāh تبارك و and رضى اهللا عنھ equal to the understanding of Abu Bakr صلى اهللا علیھ و سلم and His Messenger تعالىUmar رضى اهللا عنھ , but when the sayings of Allāh تبارك و تعالى and His messenger صلى اهللا علیھ وسلم reaches him and he is empty from what he can be excused, then he is a Kāfir, as upon all the Kuffār, the Hujjah is established with the Qur’an (while) the saying of Allāh تبارك و تعالى is (like this) “And of them there are some who listen to you; but We have set veils on their hearts, so they understand it not, and deafness in their ears; if they see every one of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) they will not believe therein; to the point that when they come to you to argue with you, the disbelievers say: "These are nothing but tales of the men of old.” (6:25) Thus look at how he (Ibn Taymiya رحمھ اهللا) made a difference between the hidden matters and between what we are in, in the matter of making Takfīr of the specific individual. And think over (the fact) that he made Takfīr of their heads (leaders) ; so and so, so and so with specification, and (explained) their apostasy as a clear apostasy. And see his clearness in bringing the saying of Ijmā upon the apostasy of Al Fakhr Ar Rāzī from Islām, while he (Ar Rāzī) is amongst your scholars from the four Imāms. So it is appropriate that you understand from his saying, after this (what was explained above), that the specific individual is not declared as a Kāfir? (Fn* Ad Durar Assaniyya 10/63-73) Sheikh Abdullāh bin Abdurrahmān Abu Bittīn رحمھ اهللا said :

بسم اهللا الرحمان الرحیم From Abdullāh bin Abdurrahmān Abī Bittīn to his honorable brother Abdullāh bin shūmar May Allāh تبارك و تعالى give him peace and make him well and give him ability to what He loves and is Pleased with. May the peace and mercy and blessings of Allāh تبارك و تعالى be upon you, And (about) what you asked that ‘is it permissible to specify a person with kufr when he commits something from the (what makes a person a Kāfir) Mukaffirāt? So the matter upon which the Book (Qur’an) and Sunnah and Ijmā of the of the scholars is; verily, the like of shirk ;which is with worshipping other besides Allāh تبارك و تعالى is a kufr, So whoever commits anything from this kind, or justifies it (Hassanahū/ makes it appear good) (Fn* he means the preachers of misguidance), thus there is no doubt regarding the kufr of him, and it is not problem that, from whom such things are verified that you say; so

and so has become an apostate due to this action. And this is explained (that) verily Fuqahā (jurists) mention many things in the ‘chapter of ruling of the apostate’, with which a Muslim becomes a kāfir. And they open this chapter by saying “whoever makes shirk with Allāh تبارك و تعالى , thus verily he has become a kāfir” and his ruling is to be asked to repent, if he repents (then leave him) or he will be killed. And asking for repentance is with a specific individual. And when some of the people of innovation said near As Shāfi’ī رحمھ اهللا that ‘the Qur’an is created’, he (As Shāfi’ī رحمھ اهللا ) said “you have disbelieved in Allāh تعالىتبارك و the Great” And the sayings of scholars regarding the Takfīr of the specific individual is many, and the greatest of the kinds of this is ‘Shirk’ (which is) worshipping other than Allāh تبارك و تعالى , and that is a kufr with the Ijmā of the Muslims, and there is no preventing thing from the takfīr of those (people of shirk). As (it is like) the one who commits zinā is called a zānī (adulterer) and the one who deals in usury is called a one who deals in usury. (fn* Majmū’ Ar Rasāil wal Masāil An Najdiyya 1/657) And he (Sheikh Abdullāh bin Abdurrahmān Abu Bittīn رحمھ اهللا ) said: we say; regarding the takfīr of the specific individual, (what is apparent) of the verses and Ahādīth and saying of the majority of the scholars, indicates upon the kufr of the person who commits shirk, thus worshipping anyone besides him, and the proofs does not differentiate between the specific individual and the others besides him. Allāh و تعالى تبارك said “Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed.” (4:48) And Allāh تبارك و تعالى said “then kill the Mushrikun (see V.2:105) wherever you find them,…” (9:5) and this is general regarding each from the Mushriks. And all the scholars mention in the books of Fiqh (jurisdiction) the ruling (regarding) the apostate. And the first of what they mention about the kinds of kufr and apostasy is shirk, so they say; ‘verily the person who commits shirk has become a kāfir’, and they did not exclude the (one) ignorant, and whoever thinks that Allāh تبارك و تعالى has a female companion or a son, has become a kāfir and they did not exclude the (one) ignorant. And whoever slanders Aāisha رضي اهللا عنھا (with zinā) has become a kāfir and whoever jokes with Allāh تبارك و تعالى or His messengers or His books, has become a kāfir with Ijmā, due to the saying of Allāh تبارك و تعالى “Make no excuse; you have disbelieved after you had believed.” (9:66). And they have mentioned many kinds, upon which Ijmā has been made regarding the kufr of its committer, and then, they did not differentiate between the specific individual and others besides him. Then they (scholars) say: “ so whoever apostates from Islām is killed after he is asked to repent”. So they ruled upon his apostasy before they ruled upon him (to ask) for repentance, so asking to repent is (made) after ruling upon his apostasy. And asking for repentance is only regarding the specific individual. (fn* Ad Durar Assaniyya 10/401) Sheikh Suleimān ibn Sah’mān رحمھ اهللا said: “ as for the saying of sheikh- Ibn Taymia رحمھ اهللا – regarding not making takfīr of the specific individual, what was intended from it was (regarding) specific matters which’s evidence is hidden (not known) upon some people, just like the matters of Qadr (Decree) and Irjā and its like from what was said by the people of desires. for verily some of their sayings include matters of kufr from the evidences of the Book and the Sunnah mutawātira (narrated by many, and authenticity is undoubtful), so the saying which includes to reject some of the texts (from Qur’ān and Sunnah) is a kufr. And it is not ruled upon the one who said it with kufr (takfīr) for the possibility of existence of a preventive factor, like ignorance, and (due) not having knowledge about the (specific) text or its indication. Thus the laws are made obligatory only after it reaches. And this is why this is mentioned in the talks against the people of innovation. And this has been specifically mentioned, thus said regarding making takfīr of specific individuals who talked

about this matter (Tn* it means that some of the people of bid’ah talked about these kufr matters, after the hujjah has been established on them) after they have admitted these matters. He said: and this, if it is in the hidden matters, thus the not making takfīr can be said, and when it is in the known clear matters or what should be known from religion with necessity, then making takfīr of the one who said it must not be brought to a halt. (Fn* Kashf Shubhatein, page 83) (tn* see how he differentiated between the hidden matters and known matters, the hidden matters are not considered to be ones which one must know with necessity, like kufr with tāghūt, the characters of tāghūt and its like, that is why he said ‘or what should be known by necessity in the religion’, so one must not take this part of the saying and say ‘look, regarding the hidden matters, takfīr is not made due to it being not known to people’, although how big and clear matters they are in the religion) Sheikh Abdurrahmān ibn Hassan رحمھ اهللا said: “and Sheikh ul Islām (Ibn Taymiya رحمھ اهللا ) mentioned :Verily Al fakhr Ar Rāzī, wrote a book: (Assirr al Maktūt Fī I’bādatil An Nujūm {the hidden secret in the worshipping of stars}) thus he became an apostate (due to it) except that he repented after that”. So he (Ibn Taymia رحمھ اهللا ) made takfīr of Ar Rāzi in specific when he beatified shirk….. so look at this Imām from whom it is narrated that he did not make the takfīr of the specific individual, by those whose hearts are made to perversity! So (if this is the case) then how did he (Ibn Taimiya رحمھ اهللا ) mention about Al Fakhr Ar Rāzī and Abī M’ashar that verily they have become kāfirs and become apostates from Islām? And ponder upon this saying of him (Ibn Taimiya رحمھ اهللا) : until this spread amongst many who ascribe Islām to themselves so that you know what occurred in the last of this Ummah from making shirk with Allāh تبارك و تعالى , and he mentioned Al Fakhr Ar Rāzī in his refutation of the people of Kalām, and he mentioned his book (Assirr al Maktūt Fī I’bādatil An Nujūm {the hidden secret in the worshipping of stars}) and said : this is a clear apostasy with the agreement of Muslims. (fn* Ad Durar Assaniyya 11/452-453) Sheikh Suleimān bin Sah’mān رحمھ اهللا said: “it has gone above (mentioned before) in the saying of Sheikh (Ibn Taimiya رحمھ اهللا ) in regard of Ar Rāzī and his writing a book about the religion of Mushriks, that it is a clear apostasy, and that was (regarding) a specific individual. And it has passed in the saying of Sheikh Abdullatīf رحمھ اهللا about the bringing of the Ijmā of the Muslims upon the takfīr of Bishr Al Mureisī and that is specific individual and likewise Aj Jahm bin Saf’wān and Aj J’ad ibn Dirham, and likewise At tūsī ‘the helper’ of shirk and Al tilmasānī and Ibn Sab’īn and Al Farāni (from the) Imāms of heresy (Mulhida) and people of wah’dat (wah’datul Wujūd) and Abī M’ashar al Balkhī and others besides them. and in the book of “Ifādatul Mustafīd” (the benefit to the one who seeks benefit) by Muhammad ibn Abul Wahhāb اهللا رحمھ , there is in it what is sufficient for the one who seeks the truth and guidance.” (fn* Kashf Shubhatein page 96) Sheikh Is’hāq ibn Abdurrahmān ibn Hasan رحمھم اهللا said : Verily it has reached us and we have heard, from those who claim knowledge and religion

and who –in his thought- is a follower of Sheikh Muhammad ibn Abdul Wahhāb رحمھ اهللا that; verily who cimmits shirk with Allāh عالىو ت تبارك and worships Authān (idols), (his) Kufr and shirk cannot be issued against him specifically. And this is because some of those who talked with me, amongst them, about this, heard from some of the brothers; that verily he issued Kufr and shirk of a person who prayed to the Prophet صلى اهللا علیھ و سلم and sought help from him, so the person said to him “don’t issue his kufr (don’t say he is kāfir) until you make him familiar with it. And this (person who said the above statement) and his kinds, do not care mixing with the mushriks in their travels and in their lands but they seek knowledge upon who is the biggest kāfirs from the scholars of the mushriks. And they have created some doubts upon their claim-some of it will come in this treatise Inshā Allāh بارك و ت and they have fought with it, some of the low people from their followers, and those – تعالىwho have no knowledge with them and those who don’t know their situation and those who have no sense of differentiating and neither understanding, who retreat from their brothers physically (with their bodies) and from the sheikhs, with their hearts, and are pliant towards them. And verily they are affrighted, and (what) was affrighted from them was; what they showed from the doubts and what has become apparent upon them from the trials because of their mixing with the Fasaqa (wrongdoers) and mushrikīn. And after verification, (it is understood that) they do not make takfīr of the mushrik but in general, and they hesitate amongst themselves from this. Then their innovation (fn* think over Sheikh Ishāq as he sees not making the takfīr of the specific individual as an innovation) and their doubt spread until it came upon those who are from the special people of the brotherhood (ikh’wān), and the reason to this is- and Allāh تبارك و تعالى knows best- their leaving the books of fundamentals and their not caring about it and their not fearing of misguidance. And they turned away from the treatises of Sheikh Muhammad ibn Abdul Wahhāb and the treatises of his sons رحمھم اهللا , for those (treatises) would surely take care for the explanation all of the doubts, as it will come. And whoever even has a little knowledge, when he sees the status of the people today and the beliefs of the mentioned sheikhs, he would be very confused (surprised), and there is no movement or power except from Allāh تبارك و تعالى ! And this because verily amongst those, whom we have pointed at his findings on this matter; said: “we will say to the people of the domes, who used to worship it and whoever is in it, ‘your action is a shirk and he is not a mushrik’” So look! You will see and praise your Rabb and ask from him, the well being (of souls). As this answer is from some of the answers of Al ‘Irāqī (fn* Dāwūd bin Jarjīs, Sheikh Abdullatīf refuted him, in his book ‘At ta’sīs wat Taqdīs’) upon whom Sheikh Abdullatīf refuted.” (fn* Aqīdatul Muwahhidīn, the treatise : ( Hukm Takfīr Al Mu’ayyan wal faraq beina qiyāmil hujjah wa fahmil hujjah) page 169-170) Sheikh Muhammad Ibn Abdul Wahhāb رحمھ اهللا said in (his book) mufīd il Mustafīd fī kufri tāriki at Tawhīd : And Abul Abbās (Ibn Taimiya) رحمھ اهللا said in talk upon the kufr of those who prevented zakāt : “and the Sahāba رضى اهللا عنھم did not say ‘do you accept it’s (zakāt) obligation or do you reject it?’ . this was not mentioned by the khulafā and the Sahāba رضى اهللا عنھم , but (what was mentioned was) As Siddīq رضى اهللا عنھ said “By Allāh تبارك و تعالى even if the prevent a rope or a female goat which they used to give to the Prophet صلى اهللا علیھ و سلم (then) I would verily fight them over its prevention” So he (Abu Bakr رضى اهللا عنھ ) made the matter to legalize the killing (to be) the mere prevention and not the rejection of its obligation. And it has been narrated that, verily from them (those who prevented zakāt) where those

who (even) were admitting upon its (zakāt’s) obligation, but they became greedy. But even with this, the methodology of the khulafā (all of them) regarding them was one methodology, and that is to kill their fighters and to enslave their women and children and making their wealth as spoils of war, and witnessing upon their dead to be amongst the people of fire and named all of them as people of apostasy. And this was amongst the biggest honors of As Siddīq رضى اهللا عنھ , that Allāh تبارك و تعالى kept him firm upon fighting against them. and he did not stop (without deciding) concerning them as others stood. Thus he debated with them until they returned to his saying. And as for the fighting of those who agreed to the prophet hood of Museilama, a difference of opinion never occurred between them (Sahāba رضى اهللا عنھم ). End of quote So ponder upon his saying رحمھ اهللا about the takfīr of the specific individual and witnessing against him, when his killed, with fire (tn* means he is a kāfir who will enter fire) and captivating his wife and children when they prevented zakāt. (tn* as for those who prevented, it was understood, but what about their wives who used to say kalimah and who used to pray and who used to read Qur’an… as they were not left without passing the judgment of kufr upon them! and they were not excused due to coercion from their husbands! So what about the filthy traitors who claim to be scholars in this time? And look at the deviation of those who say that those scholars (who make statement of kufr by beautifying the shirk and kufr of the tāghūt) in the land of Haramein are under coercion) So this him (Ibn Taimiya رحمھ اهللا) to whom the enemies of Islām ascribe that he did not do takfīr of the specific individual…. And he رحمھ اهللا said after that : the apostasy of these people (those who prevented zakāt) and entering them (under the rule of) people of apostasy, is proved by the agreement of the Sahāba رضى اهللا عنھ which is based upon the Qur’an and Sunnah. (end of quote) And Ibn Qayyim رحمھ اهللا said in Ighāthatul Lafhān in the denying of esteeming of the graves (making it great, the acts of kufr and which are not allowed) : “and verily the matter has reached with these Mushrikīn until some of the trangressors from them wrote a book called (Manāsik Al Mashāhid/ the ways of worship of the graves) and it is not hidden that this is leaving the religion of Islām and entering the worshipping of Idols. (end of quote) And this is what Ibn Qayyim رحمھ اهللا mentioned, (towards) a person amongst the writers, who is called Ibn Al Mufīd, and verily you have seen what is in it, same as it is. So how does one deny making takfīr of the specific individual? And as for sayings of all the followers of Imāms regarding takfīr, we shall mention a little of it from many (and still the saying of Sheikh Muhammad ibn Abdulwahhāb رحمھ اهللا continues) As for the saying of Hanafiyya Thus their saying regarding this is most harsh. Until they make takfīr of the specific individual when he says “little copy of Qur’an (museihif)” or “little mosque (museijid)” or if one (intentionally) prays without wudhū or its likes. And said in (the book) of An Nahr Al Fāiq and he knew that verily sheikh Qāsim said in the explanation of Durar al bihār : “verily the vow (nadhar), which occurs from the most of the commoners, that they come to the grave of some of the pious saying “O my leader (Sayyid) so and so, if what I have lost is returned to me or if my sick (person) is given health, so for you (I shall give you) is such and such from gold or silver or lamps or oil, (then his

vow/nadhar) becomes void for many reasons….” (Until he said) “and from that is to think that the dead can control some of the matters (tasarruf) and to believe this, is kufr”. Until he said “verily the people are put to trials with this and specially in the (matter) of birth of Ahmed al Badwī” end of quote. So look at his clear explanation that it is kufr, with his saying: that it occurs from many commoners, and verily the people of knowledge have been tested in this matter (up to the extent) that they have no capability to put it away. And Qurtubī رحمھ اهللا said “when he mentioned the listening of naqr (a musical instrument) or its blowing; said it is Harām with Ijmā. And surely I have seen a verdict of Shiekhul Islām Jamālul Millat (saying that) the one who considers it to be permissible is a kāfir. As when its forbidence is known by Ijmā so it is a must that the one who considers it to be permissible to be declared as a kāfir. So I have seen the saying of Qurtubī and the sheikh from whom he is narrating, (there considering) the apostasy of the person who makes it permissible listening (of music) and dancing while it is beyond the level we believe. Abul Abbās رحمھ اهللا said : Ibn Al khudheirī narrated from his father Al khudheirī who was the Imām of Hanafiyya in his time, he said : “the jurists (fuqahā) of bukhārā used to say that Ibn Sīnā was a clever kāfir. So this is the Imām of Hnafiyya in his time who narrated from the fuqahā of Bukhārā the collective kufr of Ibn Sīnā and he (Ibn Sīnā) was a specific person and a writer who shows Islām. As for the saying of Al Mālikiyya (their saying) in the matter is even more than which could be collected. And it is famous from their Fuqahā fastness in issuing verdicts and judging with death of a person for a word, to which most are not even aware. And Qadhī Ayyāz mentioned in the end of the book of As Shifā a side from that, and from what was mentioned, verily the person who vows by other than Allāh ارك و تعالىتب for esteeming (that thing/being) will become a kāfir. And all of this is beyond what we are in as there is no link between the two. As for the saying of As Shāfi’iyya The person of Ar Raudha (book) said : “verily the muslim, in his saying, slaughters to the Prophet صلى اهللا علیھ و سلم becomes a kāfir” and also said “and whoever doubts in the group of Ibn Arabī is a kāfir” and all these are beyond what we are upon. And Ibn Hajar Al Heithamī said in Sharhul Arba’īn upon (commenting) over the Hadīth of ibn Abbās عنھ رضى اهللا ; “when you ask, ask Allāh تبارك و تعالى” and its meaning is that if you invocate to other than Allāh you are a kāfir. And he wrote a separate book on this matter which he named تبارك و تعالى“the announcement of what nullifies Islām” and mentioned many types of words and actions, each of it is mentioned that it takes the person out of the fold of Islām and takfīr is declared over the specific individual (due to it) and most of it doesn’t hold one tenth of what we are upon. And from the best of what would make the misunderstandings to go and to increase the believer in certainty is; what happened between the Prophet صلى اهللا علیھ و سلم and the Sahāba .and between those who ascribe themselves to Islām , رحمھم اهللا and the scholars رضى اهللا عنھمAs it has been mentioned that the Prophet صلى اهللا علیھ و سلم has sens Al Barrā رضى اهللا عنھ and with him was a sword, to kill the person who married his father’s wife and to take his wealth. And like his intention to fight with Banī Almustaliq when it was said to him that verily they prevented zakāt. And like the fighting of Abu Bakr رضى اهللا عنھ and his companion against the people of who prevented zakāt and enslaving their wives and children and taking their wealth as the spoils

of war and labeling them as apostates. And like the Ijmā of the Sahāba رضى اهللا عنھم in the time of Umar عنھ رضى اهللا upon the takfīr of Uthmān bin Qudāma and his companions if they do not repent, for what they understood from this verse “On those who believe and do deeds of righteousness there is no blame for what they ate (in the past), when they guard themselves from evil, and believe, and do deeds of righteousness,- (or) again, guard themselves from evil and believe,- (or) again, guard themselves from evil and do good. For Allah loveth those who do good.” (5:93), permissibility of wine for some specific. And like the Ijmā of the Sahāba رضى اهللا عنھم in the time of Uthmān اهللا عنھرضى اهللا عنھ رضى differentiated about the matter of acceptance of their repentance. about the takfīr of the people of the Masjid who mentioned a word about the (tn* correctness) of the prophethood of Museilama, (and this) while they did not even follow him. And verily the Sahāba And like the burning of Ali رضى اهللا عنھ his companions who made ghuluw (tn* went beyond the limit/ making Ali رضى اهللا عنھ a Ilāh). And like the Ijmā of the tābi’īn رحمھم اهللا and the rest of the Sahāba اهللا عنھم رضى upon the kufr of AlMukhtār bin Abī Ubeid and those who followed them (while) he was claiming that he was seeking (tn* revenge Islamically/ qisās) the blood of Al Hussein رضى اهللا عنھ and the people of the house (Prophet صلى اهللا علیھ و سلم’s family), And like the Ijmā of the tābi’īn and those who came after them upon the killing of AlJ’ad ibn Dirham and he was famous for Knowledge and Religiousness and come and see incidents which cannot be counted and neither collected. And none from the ones people in the first days nor the last days said to Abu Bakr Assiddīq why do you kill Banu Hanī Hanīfah while they say ‘lā ilāha illā Allaah’ and“ (that) رضى اهللا عنھpray and give zakāt”. And likewise difficulty was not found with any one about the takfīr of Qudāma and his companions, if they did not repent so come and see up to the time of Banī Ubeid Alqaddāh who ruled over AlMaghrib and Misr and Asshām and other (places) besides that, (while) they were showing Islām and (praying) the prayer of Jum’ah and Jamā’ah and their appointing judges and muftis, and when they exposed from their words and actions what they exposed, it was not confusing over anyone from the people of knowledge and religion (about the matter) fighting them and none stopped in it. And they were in the time of Ibn Al Jowzī and Al Muwaffiq and Ibn Al Jawzī wrote a book about it when Misr was taken from them and named it (book) ‘the victory upon the conquest of Egypt’. And it was not heard from anyone from the people before and after, that anyone of them denied anything from this or it was confusing because they claimed (they are from the) millat, or because their saying ‘lā ilāha illā Allaah’ or because they exposed some matters from the pillars of Islām except from what we heard from these accursed people (Fn* think o you! Who is doubting in the matter of takfīr of a specific individual, what the sheikh named them) in these times while they confess that it is shirk! And but whoever does it or beautifies it or was with its people (tn* see how the people who beautifies it and stays with people of shirk without any coercion and forbidding was included! So think O seeker of truth and compare this with the people you respect!) or they dispraise Tawhīd or fights it’s people or hates them for it, that they do not become a Kāfir? Because they say Lā ilāha illā Allaah? Or because he comes with the five pillars of Islām? (tn* ponder over how he included the who does 5 pillars) and takes as a proof that the Prophet صلى اهللا علیھ و سلم called it Islām? This was never heard before except from these Mulhids (heretics) ignorant oppressors (fn* the sheikh mentioned that he did not hear it but from these people, so beware on that matter)! Thus if they get a one letter from the from the people of knowledge or one amongst them, they take proof from it upon their dirty and idiotic saying, thus they mention it. But the matter is as AlYamanī says in his poem: Sayings which is not supported by a scholar and neither is it equal to pennies(fuls)when returned to money (naqd) (tn* if there is another meaning to this, plz correct later) (Fn* Majmū’ Muallaffāt of Sheikh Muhammad ibn Wahhāb 210-215/6) Al Sheikh Abdullāh and Sheikh Ibrāhīm who are the sons of Sheikh Abdullatīf and Sheikh Suleimān bin Sah’mān رحمھم اهللا , said: “as for their saying, we say ‘that the word is kufr and we will not rule with kufr upon the one who said it’ so to generalize this is mere ignorance,

because this phrase doesn’t imply except over the specific individual, and the matter of takfīr of the specific individual (muayyan) is a known matter, (that is) if one says such a word which if said is kufr, then it is said ‘whoever says this saying is a kāfir’. But the person who said it is not ruled as a Kāfir until hujjah-which the person who leaves it becomes a kāfir with it- is made upon him. And this is in the hidden matters which sometimes, its evidence is hidden from some people, just like the matter of qadr (divine decree) and Irjā and its likes. And for what the people of desires said; then some of their sayings include kufrī matters which includes rejection of proofs from the Book and Sunnah with is proved with tawātur, so the saying which includes rejection of some texts would be kufr and it is not judged upon the one who says it for possibility of existence of a preventing factor like ignorance and not having knowledge with what contradicts with the text or with what it proves. Thus verily the sharī’ah doesn’t become binding except after it reaches (a person/group). And Sheikhul Islām Ibn Taimiya رحمھ اهللا mentioned this in many of his books, and also mentioned about making takfīr upon specific individuals from the people of kalām after basing these matters, thus said; ‘and this is, if it (their kufr) is in the hidden matters, then it might be said of not making takfīr on them. and if it is in apparent clear matters or what is known from the religion with necessity, so in these matters, making takfīr upon the one who says it in not halted. So this word is not be made as a stick which is directed at the neck of the one who makes takfīr of a country which restricts itself from the tawhīd of Ibādāt and (tawhīd of)Assifāt, after the Hujjah reaches and proof becomes apparent.” (fn* Aqīdatul Muwahhidīn, page 227 and 526)

As for the matter of ‘verily the Hujjah has not been established on them?’ Then this the matter of establishing Hujjah

Let the muwahhid beware what the meaning of Qiyāmul Hujjah (establishing hujjah) means, so the matter would not be mixed upon him… So we shall mention what the Imāms of D’awah said about the matter of establishing Hujjah (fn* establishing the hujjah doesn’t mean that it is to prove the feature of kufr to the one upon whom this has been not understood, but rather for the deserving of torment in the day of judgment.) Sheikh Imām Muhammad Ibn Abdul Wahhāb رحمھ اهللا said :

بسم اهللا الرحمان الرحیم to the Ikhwān, May Allāh تبارك و تعالى’s peace and mercy and blessings be upon you. Wa B’ad (as for) what you have mentioned from the saying of the Sheikh (Ibn Taymiya رحمھ اهللا ) “whoever denies such and such, and upon whom Hujjah has been established” and you are doubting about these tawāghīt and their followers, has the Hujjah been established upon them? This is from the strangeness! How do you doubt in it (while) I have verily I have explained it clearly to you many times?! For verily the person upon whom hujjah is not established is the one who is new in Islām (newly revert) and the one who grows up in a far a way place (tn* where he doesn’t hear about Islām, because there is no means to seek it in that place. And not in places where Islām is available for learning) or if it is a hidden matter of Qadr or tasarrufتعالى تبارك و تعالىتبارك و is the Qur’an. So whoever, (if the) Qur’an reaches him, Hujjah is established upon him. (fn* it is from the Manahj of Sheikh Muhammab ibn Abdul Wahhāb رحمھ اهللا that he doesn’t excuse in the apparent matters like tawāf and sujūd and duā and dhab’h (sacrifice) and ruling with other than what Allāh تبارك و has revealed, except due to being new in Islām or the one who grows up in a far a way تعالى

place from Islām. And he doesn’t excuse but in hidden matters, (if it is the case) he doesn’t make takfīr upon the one who does it until Hujjah is established upon him. And with this it would become clear to you; the misguidance of those who excuse in apparent matters. And as for the person who dies upon shirk, even if Islām doesn’t reach him, he is a mushrik, and he cannot be called a muslim (this rule) with Ijmā. This is his ruling in this world, and the difference of opinion is (in the matter) would he be punished in the day of judgment? And the correct (opinion) is that he will not be punished as Allāh تبارك و تعالى said “and we are not to punish, until we send a messenger…”. So Allāh تبارك و تعالى is not going to punish anyone in the day of judgment until He establishes Hujjah upon him. And his ruling in the world is that he is a mushrik. And his ruling in the world is something and his ruling in the hereafter is something else. So beware of seeker of truth) (some capabilities) so such are not declared as kāfirs until they are taught (explained). And as for the fundamentals of religion which Allāh has explained clearly and made it firm in His Book, then the Hujjah of Allāh And but the base of the problem is that you don’t differentiate between establishing hujjah and understanding hujjah (fn* understanding the hujjah is one thing and establishing it is another matter, and many from the seekers of knowledge, makes mistake in it, because the understanding of Abu Bakr رضى اهللا عنھ and Umar رضى اهللا عنھ is not like the understanding of mine or yours. And this is a bright clear difference, (tn* that is in order to make takfīr) understanding of the hujjah is not necessary) so verily many amongst the Kuffār and the munāfiqīn from the muslims have not understood the hujjah of Allāh تبارك و تعالى but with its establishment. As Allāh تبارك و تعالى said “Or thinkest thou that most of them listen or understand? They are only like cattle;- nay, they are worse astray in Path.” (25:44) So establishing the hujjah is a type and understanding is a type and it (hujjah) would be established upon them. And their understanding it is another type. And their kufr (is valid) with its reaching even though they don’t understand it. If this has become difficult for you, then look at his صلى اهللا علیھ وسلم saying regarding the khawārij “wherever you meet them, kill them” and his صلى اهللا علیھ وسلم saying “the worst who are killed under the cover of the sky” (all this) while they were in the time of the Sahāba رضى اهللا عنھم and a person would consider the action of the Sahāba رضى اهللا عنھم to be small comparing to them (their actions). And with the Ijmā of the people : the reason they were taken out the fold of Islām is strictness and ghuluw (going beyond limts) and Ijtihād (making false Ijtihād) and they were thinking that they were obeying Allāh تبارك و تعالى and the hujjah has reached them but they did not understand it. And likewise the killing of Ali رضى اهللا عنھ, those people who (believed in him) and burning them with fire while they were the students of the Sahāba رضى اهللا عنھم (while) with their Ibādāt and prayers and fasting and while they were thinking they were upon the truth. And likewise the Ijmā of the salaf upon those who made ghuluw from Qadariyya and others besides them while they thought they doing good, and none from the salaf stopped in making Takfīr upon them due to the reason that they did not understand, for verily all of these people didn’t understand. And when you have known this; then verily the thing upon which you are is a kufr. People worship the tawaghīts and make enmity with the religion of Islām, and they think that it is not an apostasy because maybe they did not understand the Hujjah? And all this is clear. And from the most apparent from what was mentioned above was the people Ali رضى اهللا عنھ burned, for verily it resembles this” (fn* Ad Durar Assaniyya 10/93-95) Sheikh Ishāq bin Abdurrahmān رحمھ اهللا said: “so thin k over the saying of the Sheikh-He means Sheikh Muhammad bin Abdul Wahhāb رحمھ اهللا – and we ask Allāh تبارك و تعالى to grant you the correct understanding and cure you from t’assub (being biased). And think over the saying of Sheikh اهللا رحمھ that; verily whoever; qur’ān reaches him, hujjah is established upon him, even if he doesn’t understand it, and his making this as the reason of mistake for the one who mistook. And he made explaining, in the hidden matters. And whom we have quoted from him; making explanation in the fundamental of the religion, and is there an explanation after Allāh رك و تعالىتبا and His Messenger وسلم صلى اهللا علیھ ? and then (that person) says this is our and our shuyūkh’s Aqīdah? (so) we seek refuge from Allāh تبارك و تعالى from

loss after increase. And this matter is (explained) very much in the books of Sheikh اهللارحمھ . Because the scholars of his time, from the Mushriks, used to debate him in the matter of takfīr Mu’ayyan. This is the explanation of the Hadīth of Amr bin Abasa, from its beginning to its end, all of it, in the matter of Takfīr Mu’ayyan. Until he narrated in it, from Sheikhul Islām Ibn Taimiya رحمھ اللھرضى اهللا عنھ will become a Kāfir, and whoever doesn’t takfīr on him, becomes a Kāfir. And think over what he has brought from the Shar’ī proofs, which, if a just sane person thinks about it, let alone the believer, he will know that matter is easy and doesn’t become difficult except over a person, in whose Aqīdah, something has been entered…” (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 178) that; verily who calls Alī And he (Sheikh Ishāq bin Abdurrahmān رحمھ اهللا )said: “ then Sheikh - Muhammad bin Abdul Wahhāb رحمھ اهللا- said in that letter, after mentioning the lots of those who became apostates after the Prophet و سلماهللا علیھ صلى , like the people in the time of Abu Bakr رضى اهللا it was ruled upon them with kufr, due to their prevention of Zakāt. And like the , عنھcompanions of Alī رضى اهللا عنھ, and the people of the Masjid in Kūfah, and Banī Ubeid Al Qaddāh, all of these people were judged with apostasy specifically. Then he said : “And as for the word of Shiekh (Ibn Taymia رحمھ اهللا ) which was mixed upon you was the worst of mistakes than all this, and if we say with it, we would have made Takfīr upon many parties specifically! For verily he states clearly in it that the specific individual would not declared Takfīr upon until the Hujjah is established upon him, So when the Individual is not declared a Kāfir until the Hujjah is established on him. So from the known matters is that “verily establishing it (Hujjah) doesn’t mean that ; he understand (Fn* what was meant from understanding the Allāh تبارك و تعالى’s word means (here) to understand what Allāh تبارك و تعالى wants from the proof, and gather what was intended with the proof. And its meaning is not that one understand the indication of words and know its meaning, which means explanation, Allāh تبارك و تعالى said “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise.” (4:14)”) the saying of Allāh تبارك و تعالى and His Messenger علیھ و سلم صلى اهللا equal to the understanding of Abu Bakr رضى اهللا عنھ and Umar رضى اهللا عنھ , but when the sayings of Allāh reaches him and he is empty from what he can be excused, then he وسلم تبارك و تعالىصلى اهللا علیھis a Kāfir, as upon all the Kuffār, the Hujjah is established with the Qur’an (while) the saying of Allāh ارك و تعالىتب is (like this) “And of them there are some who listen to you; but We have set veils on their hearts, so they understand it not, and deafness in their ears; if they see every one of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) they will not believe therein; to the point that when they come to you to argue with you, the disbelievers say: "These are nothing but tales of the men of old.” (6:25)” and His messenger (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 173) And he (Sheikh Ishāq bin Abdurrahmān رحمھ اهللا )said: “and our this matter is; worshipping Allāh تبارك و تعالى alone, who has no partner, and barā’a (disunity) from worshipping everything besides him. And verily whoever while worshipping Allāh تبارك و تعالى associates another (in worship) with Allāh تبارك و تعالى , he has committed shirk akbar (major shirk) which takes the person out of the fold of Islām. And this is the base of the fundamentals. And with it, messengers were sent and books were revealed. and the hujjah has been established upon the people with the Messenger صلى اهللا علیھ وسلم and the Qur’ān. And this is how you would find the answer from the Imāms of the religion in this fundamental regarding the takfīr of who makes shirk with Allāh تبارك و تعالى. For very (such a person) is asked to repent, or else (if he doesn’t repent) he is killed. And they did not mention that one should be explained in the matters of fundamentals of the religion. But

they mention explanation in hidden matters which, sometimes, its proof remains hidden to some of the Muslims, like the matters by which some of the innovative groups like qadariyya and murjia, has debated. Or like a hidden matter of tassarruf (tn* power to change matters/ go to detail in this matter to learn the exact meaning) and Qadr. And how would the worshippers of the grave be explained (tn* explaining to them before making takfīr, or in other words, establishing the Hujjah) while they are not Muslims! And they don’t enter in to the name of Islām! And does an action remain with shirk? And Allāh تبارك و

عالىت said “and they will not enter Paradise until the camel goes through the eye of the needle” And other verses, but this belief, it is necessary, that a very bad belief comes out of it. And that is (to believe) ‘verily the Hujjah has not been established upon this Ummah with the Messenger صلى اهللا علیھ وسلم and the Qur’ān, so we ask refuge from Allāh تبارك و تعالى from this bad understanding which obligated over them to, forget the Book and the Messenger صلى اهللا ”علیھ وسلم (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 171) Sheikh Suleimān bin Sahmān رحمھ اهللا said: (Our Sheikh Abdullātīf رحمھ اهللا said “it is necessary to learn the difference between establishing the Hujjah and understanding the Hujjah. So verily to whosoever, the message of the messengers reaches, then the hujjah has been established upon him, if it is possible for him to know (seek) it. And it is not a requirement in establishing the Hujjah that one understands from Allāh تبارك و تعالى and His messenger what the people of Ēmān and acceptance and obedience (Qur’ān and Sunnah) صلى اهللا علیھ وسلمunderstands, from what was brought by the Messenger صلى اهللا علیھ وسلم. So understand this! then a lot of doubts would be cleared in the matter of establishing the Hujjah. Allāh تبارك و تعالى said “Or do you think that most of them hear or understand? They are only like cattle; nay, they are even farther astray from the Path. (i.e. even worst than cattle).”(25:44) And Allāh تبارك و تعالى said “Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment.” (2:7)” I (Sheikh Suleimān bin Sahmān رحمھ اهللا ) say: and the meaning of what he رحمھ اهللا said (in his saying) “if it is possible for him to know (seek) it” is; to be person of no intellect, like little children and insane people, or from those who doesn’t understand the saying and (their) was no translator to translate for him, or their likes. So to whosoever the message of Muhammad صلى اهللا علیھ وسلم reaches, and the Qur’ān reaches, (then) the Hujjah is established upon him) (fn* Kashf AsShubhatain, page 91) The Sheikhs Adullāh and Ibrāhīm, the sons of Shiekh Abdullatīf and Suleimān bin Sahmān said “As for his saying-one of the debaters on the behalf of the Mushrikīn- and those رحمھم اهللاpeople did not understand the Hujjah. And this is what indicates his ignorance. And that he did not differentiate between understanding the Hujjah and reaching the Hujjah. So understanding it is a type and reaching it is another type. Hujjah is verily established upon who doesn’t understand it” (fn* Ad Durar Assaniyya 10/433) Sheikh Muhammad bin Nāsir bin Mu’ammar رحمھ اهللا said: “So to whomsoever Qur’ān reaches, (then) he is not excused. For verily the major fundamentals which is the base of the

Religion, Allāh تبارك و تعالى has verily explained it, and cleared it and established the Hujjah upon His slaves with it. And the meaning of establishing the Hujjah (does not mean) that the human understands it with a clear understanding, as a person to whom Allāh تبارك و تعالى has guided, and given tawfīq and (who) is obedient to His orders, understands. For verily the hujjah is established upon the Kuffār (while) Allāh تبارك و تعالى informed that He has made veils upon their hearts so that they may not understand His saying. Allāh تبارك و تعالى said “but We have set veils on their hearts, so they understand it not” (6:25) And the verses, which carries this meaning is many, (in which) Allāh و تعالى تبارك informs that they did not understand the Qur’ān neither did they comprehend, and that he has put veils on their hearts and barriers on their hearings and that He has sealed their hearts and hearings and sights, but He did not excuse them with all this, but rather judged with their kufr!” (fn* Annubdha Assharīfa Annafīsa fī Arradd Alal Qubūriyyīn) Sheikh Abudullāh Abā Bittīn رحمھ اهللا said commenting upon the saying of Ibn Taimiya رحمھ اهللا in his refutation against the one who claims that Ibn Qayyim and Ibn Taimiya رحمھم اهللا says that “the one who does these actions-shirk- cannot be generally termed as a Mushrik Kāfir until Hujjah is established upon him” So he (Abudullāh Abā Bittīn) said: “ ‘verily whoever does something from this Shirk matters, it cannot be generally termed that he is Kāfir Mushrik until Islamic hujjah is not established upon him?’ well he (Ibn Taymiya) did not say it regarding major shirk and (regarding) worshipping other than Allāh تبارك و تعالى and its likes from kufr. But verily he said this in the hidden matters, as we have previously presented his saying ‘and this is when it is in the hidden matters, so it can be said ‘the Hujjah has not been established upon him by which, its person becomes a Kāfir’ ’ So he did not clearly said about his not being a kāfir, and (but said) ‘it can be said’. And as for his saying ‘and sometimes this occurs from some groups amongst them, which is known to the general and the specific, even the jews and Christians knows that verily Muhammad was sent with it, and he declared as a Kāfir who goes against it, from اهللا علیھ وسلم صلىworshipping Allāh تبارك و تعالى alone (and that) there is no partner to him and his forbidding worshipping of any other besides Him, for verily this is the most apparent symbol of Islām’ He means; so in this, it is not possible to be said that, the hujjah has not been established by which the person who leaves it becomes a kāfir.” (fn* Majmū’a Arrasāil wal masāil Annajdiyya, volume 4, second part, page 474,475) Sheikhul Islām Ibn Taimiya رحمھ اهللا said: “So to whomsoever the Qur’an reaches from a human or Jinn, then verily the Messenger صلى اهللا علیھ وسلم has warned him with it” (fn* Majmū’ul Fatāwā 16/149) And he (Ibn Taimiya رحمھ اهللا) said: “Allāh تبارك و تعالى said “Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them?”(47:24) and Allāh تبارك و تعالى said “Do they not ponder over the Word (of Allah), or has anything (new) come to them that did not come to their fathers of old?” (28:68) and Allāh تبارك و تعالى said: “Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.” (4:82) So when He incited the Kuffār and the munāfiqīn to ponder over it, it is known that verily its meaning are what the kuffār and the munāfiqīn can understand and know” (fn* Majmū’ul Fatāwā 5/158) And he (Ibn Taimiya رحمھ اهللا) said: so His تبارك و تعالى verses obligates two things:-

One of it: understanding it and pondering over it, as to know what is consists of. Two: Silence (calm, stillness) when it is heard. So his recitation of it or his listening obligates this and that. And if a person hears it but doesn’t understand it, he is criticized. And if he understands it, yet doesn’t act upon it, he is criticized. But it is necessary to everyone, when he hears it to understand it and act upon it. As verily it is necessary for everyone to hear it with keenness. So the one who turns away from keenly hearing it, is a kāfir. And the one, who doesn’t understand what is commanded with in it, is a kāfir. And the one who knows what was commanded with, thus he doesn’t admit its obligation and does it, is a kāfir. So Allāh تبارك و تعالى criticizes the kuffār with this and this” (fn* Majmū’ul Fatāwā 23/147) Ibn Qayyim رحمھ اهللا said commenting upon the verse of Allāh تبارك و تعالى “They will further say: "Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!" (67:10) “so the hearing which is nullified from them is the hearing of understanding and comprehending and Allāh’s saying “If Allah had found in them any good. He would indeed have made them listen” (8:23) it means ‘He would make them understand’ and (the meaning) hearing here is the hearing of understanding. And surely the hearing of voice happens for them, and with it hujjah is established.” (fn* Miftāh Dārussa’ādah 1/81-105) Sheikh Ishāq bin Abdurrahmān رحمھ اهللا said “also the people of fitrah whom the message and the Qur’an did not reach and died upon Jāhiliyyah (pre ignorance), they are named as Muslims with Ijmā, and neither forgiveness is asked for them, and the matter scholars differed about them was their being given punishment in the hereafter” (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 171) And he (Ishāq bin Abdurrahmān رحمھ اهللا )said: “and Allāh بارك و تعالىت judges between His slaves with his justice and wisdom in the day of judgment. And He will not punish except those upon whom hujjah is established through the messengers. And this is a matter which is final in the general creation, and as for the matter; was hujjah established Zaid or Amr in specific? So this is what is not possible for us to enter between Allāh تبارك و تعالى and His slaves in this regard. But what is obligatory over the slaves is that to believe that whoever follows a religion other than Islām is a kāfir, and that Allāh تعالى تبارك و will not punish anyone but after He establishes Hujjah upon him through the messenger. And this is in general. and specific is left to the knowledge of Allāh تبارك و تعالى and His ruling, and this is the matters of reward and punishment. As for the matters of the world, it is ruled upon what is apparent” (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 184) The two sheikhs Husein and Abdullāh, sons of Muhammad Bin Abdul Wahhāb رحمھم اهللا said: “whoever dies from the people of shirk before this message reaches, so what is ruled upon him is that; verily if he was known with doing shirk and (known) to follow that path (take that as a way/ Udīnu bihī), and dies upon it, so what is apparent is that he died upon kufr. And it is not be invocated for him or sacrificed on his behalf or charity be given in his name. as for the reality of his matter is left to Allāh تبارك و تعالى. If the hujjah was established upon him in his life and he went against it then he is a kāfir in the apparent and hidden. And if the hujjah has not been established upon him, then his matter is left to Allāh ”.تبارك و تعالى(fn* Ad Durar Assaniyya 10/142) Sheikh Ishāq bin Abdurrahmān رحمھ اهللا said: “as for the sayings of Sheikh Abdullatīf bin

Abdurrahmān رحمھ اهللا in this matter is many, so we will mention a very little part of it, because the matter is easy, and the place is, a place of abridging. So we will mention what would make you aware against the doubts by which, whom I mentioned, took as proof, in regard of the one who worships the dome of Al kawāz; that verily the Sheikh halted in making takfīr of him. So first we would mention the direction of the answer and towards the reason as to why it was directed. And that is verily Sheikh Muhammad رحمھ اهللا and the one who narrated this story from him mentions this as an excuse for him, against what his rivals claims, that he makes takfīr of the mulsims. Or else it is in itself a claim which doesn’t fit to become a proof. But it needs a proof and a witness from from the Qur’an and Suunah. And the one, whose insight has been opened by Allāh تعالى تبارك و and is cured from being bias. And he was who has taken care of explaining this matter very well. And he made firmly the kufr of specific individual in all of his books and he doesn’t halt (stop) in anything from it) (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 179) And he (Ishāq bin Abdurrahmān رحمھ اهللا )said: “sheikh Suleimān bin Abdullāh رحمھ اهللا mentioned in the explanation tawhīd in many places in it; that verily whoever says the Kalimah of tawhīd and prays and gives zakāt and but he goes against it with his in his actions and sayings from, praying to the righteous, and asking for help from them or sacrificing for them, that verily he is similar to the jews and Christians, in their saying the kalimah of tawhīd and going against it. And based upon this it becomes necessary upon the one who says that the Mushriks should be explained (tn* before making takfīr) that he say that it is necessary that the jews and christians are explained and that they are not declared as kāfirs until they are explained. And this is very much apparent in this sense” (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 178)

As for the matter that they are ignorant? So this is the matter of excuse due to (Al’Uzr bil Jahl) ignorance

(Fn* attention! Whosoever falls into kufr or shirk is a Kāfir and a Mushrik, this is his ruling in the world, as for the here after, there is a disagreement, and correct (opinion) is that; Allāh تبارك و تعالى will not punish anyone until He establishes His hujjah upon him, for Allāh said “and we are not to punish until we send a messenger…” so whoever is raised تبارك و تعالىin a far away place where Islām is not heard or if he was new in Islām and he falls in to kufr, then his ruling in the world is that he is a kāfir but not punished in the day of judgment. This is because the hujjah has not been established upon him. So his ruling in this world is a thing and in the hereafter it is another thing, except in hidden matters, so he (such a person) is not declared as a kāfir until he is explained. This is the general manhaj of Ibn Taimiya and Ibn Qayyim and Muhammad ibn Abdulwahhāb and the Imāms of dawah (najd). And their sayings will come soon, رحمھم اهللا ) So we shall mention what the Imām’s of Najd mentioned: Sheikh Ishāq Bin Abdurrahmān رحمھ اهللا said: (Ibn Qayyim رحمھ اهللا said :in the book of ‘Tabaqāt al Mukallafīn’ after mentioning that the heads of the kuffār who stopped from the path of Allāh تبارك و تعالى , that their torment would be doubled, then he said “the seventeenth category : the category of Muqallidīn (blind followers) and the ignorant of the kuffār and their donkeys (laymen) who are their followers, they say ‘we found our fathers to be upon a way and we take that as an example’, and with this they are peace makers with Islām and not fighters (against Islām). So it is agreed upon this category that they are kuffār even though they are ignorant blind followers to their leaders (fn* ponder over the word of Ibn Qayyim رحمھ اهللا , he did not excuse the ignorant and he declared takfīr upon them. and note that even the blind

followers to their heads or scholars, are in this if they obey them in kufr. So beware O brother of Tawhīd and pray to Allāh تبارك و تعالى and ask with sadness to search the truth. And beware of Taqlīd (blind following). And make your manhaj (the path to follow) to be the Qur’ān and Sunnah. And beware beware from misguidance (zeigh/crookedness), and we ask Allāh تبارك و تعالى to make me you firm upon the straight path.) and their Imāms, except for what is narrated (tn* against this point of view that they are kuffār) from some people of innovation; that verily these people are not judged with fire (tn* that they are kuffār who will enter fire) and made their category equal to the people to whom, the Dawah (message) did not reach. And this is a Madh’hab (school of thought) which none amongst the Imāms of Muslims and neither the Sahāba رضى اهللا عنھم and nor the Tābi’īn and nor the people who came after them said. But this is known from some of the people of kalām, which is innovated in Islām.) (fn* Aqīdatul Muwahhidīn, the treatise : “Hukm Takfīr Al Muayyan wal farq beina qiyāmil Hujjah wa fahmil Hujjah” page 183) Sheikh Abdurrahmān bin Hasan اهللارحمھ said: Allāmah Ibn Qayyim رحمھ اهللا said in ‘Tabaqātunnās’ –from this Ummah and others besides it- The Seventeenth Category: the Category of the Ignorant…… And verily Allāh تبارك و تعالى informed in the Qur’ān in more than one place, about the torment of the Muqallidīn (blind followers) to their Aslāf(plural of salaf, which means those who went before them) from the kuffār, and (informed) that verily they would debate in the fire, “"Our Lord! These misled us, so give them a double torment of the Fire." He will say: "For each one there is double (torment), but you know not." (7:38) (end of Quote summarized) And this is the saying of Ibn Taimiya رحمھ اهللا in ‘Alminhāj’ which is in agreement to what we have previously mentioned from him, in this answer : He (Ibn Taimiya رحمھ اهللا said “the rivals of Abu Bakr رضى اهللا عنھ and their follows, like Museilama Al Kadhdhāb and his followers and others besides them, was the most famous in regard of apostasy. And also from the most apparent amongst the people in apostasy are; the AlGhāliya whom Alī رضى اهللا عنھ burned with fire, when they claimed Ilāhiyya in him (Alī رضى اهللا عنھ) and (also) the Assab’iyya; followers of Abullāh bin Sab’a, who exposed blaspheming Abu Bakr and Umar .رضى اهللا عنھمAlMukhtār bin Ubeid was the first one, amongst those who ascribe themselves to Islām, from whom claiming of prophet hood was apparent. And he was from the Shia (Fn* Shia; they are Rawāfidh, and they are disbelievers in Allāh (Kuffārun Billāhi), and for this; from their beliefs are that they slander Aāisha رضي اهللا عنھا with fornication- Allāh تبارك و تعالى save her, and Allāh تبارك و تعالى has told her innocence in Qur’ān- and they say that Qur’ān is incomplete, verily Ibn Abbās said “whoever disbelieves in one letter of the Qur’an has disbelieved in the whole Qur’ān”. And they blaspheme Abu Bakr رضى اهللا عنھ and Umar رضى اهللا as a Ilāh. And the correct opinion is رضى اهللا عنھ and from them are those who make Alī ,عنھthat they are Kuffār, they and their commoners and ignorant. And if one wants to investigate more about Rāfidha should look at (Min Aqāidi Shia, from the beliefs of Shia) a small book). So it is known that; amongst the people, the most who become apostates are from the shia, more than it (apostasy) is found in other sects. And this is the reason that a worst apostasy is not known than the apostasy of Alghāliya, like Annuseiriyya, and (also) the apostasy of Ismaīliyya Bātiniyya and their likes” (end of Quote) And from what is known: verily many amongst these people are ignorant who thinks that they are upon the truth, but with all that, Sheikhul Islām Ibn Taimiya رحمھ اهللا ruled upon their bad apostasy” (Ad Durar Assaniyya 11/479-482) Sheikhul Islām Ibn Taimiya رحمھ اهللا said : “and the word (dhalāl/ going astray) when used generally, it includes whoever goes astray from the guidance, be it intentionally or due to

ignorance. And it necessitates that he will be punished. As Allāh تبارك و تعالى said: “Verily, they found their fathers on the wrong path; So they (too) made haste to follow in their footsteps!” (37: 69-70) and His saying: “And they will say: "Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. Our Lord! give them double torment and curse them with a mighty curse!"(33:67-68) (Majmū’ul Fatāwa 7/166) And he (Ibn Taimiya رحمھ اهللا )said: “and the objective here is; verily amongst those who admit to His general message in apparent, (are those)who believes internally what eliminates that (the message), so he becomes a hypocrite. And he claims about himself and others like him that they are friends of Allāh تبارك و تعالى (this) with their kufr internally, with what the messenger صلى اهللا علیھ وسلم came with, (this) is either due to arrogance or ignorance” (Majmū’ul Fatāwa 11/168-169) And he (Ibn Taimiya رحمھ اهللا )also said: “and the sons of Adam; their misguidance in what they denied and nullified without knowledge is more than what they verified and testified to the truthfulness of it” (Majmū’ul Fatāwa 17/336) And he (Ibn Taimiya رحمھ اهللا )also said: “and collectively; whoever says or does kufr (a thing which is kufr) becomes a kāfir, even if he doesn’t intends, as none intends kufr but whom Allāh تبارك و تعالى wills (very few)” (Assārim al maslūl page 178) And he (Ibn Taimiya رحمھ اهللا ) said: “verily many from the people are tested in places of ignorance and its times, in matters which is major shirk while they do not know” (Majmū’ul Fatāwa 22/387) Ibn Qayyim رحمھ اهللا said: “if it is said ‘what is the factor which made the worshippers of the grave to be in that trial? This; with their knowledge that its residents are dead, who neither has the power to harm or benefit them, (neither they have power over) death, neither life nor resurrection?’ it is said (as an answer) “matters led them to fall in to it; amongst it; Ignorance with the reality of what Allāh تبارك و تعالى sent His messenger with, and (with what) all the messengers (were sent with) from verifying Tawhīd and cutting the causes for Shirk. So their share (from knowledge) is very few in this matter. So the Shaitān called them for the Alfitnah (trial,test/ shirk), so they did not have with them from the knowledge, what nullifies this call and they accepted according to what they had from ignorance and were saved according to the quantity they had with them from knowledge” (Ighāthatul Lafhān 1/332) Sheikh Abdullāh bin Abudurrahmān Abā Bittīn رحمھ اهللا said: “and what forth from the narrations of Sheikhul Islām- Muhammad Ibn AbdulWahhād- حمھر the Ijmā of the Muslims ;اهللا upon that; verily whoever makes intercessions between himself and Allāh تبارك و تعالى, upon whom he relies (tawakkul) and he asks from them to bring benefit or defend harm, (that) verily he is a Kāfir, Mushrik, this includes the ignorant and others besides him. This is because it is from the known that; verily, when a person agrees with the message of

Muhammad صلى اهللا علیھ وسلم and believes in the Qur’ān and listens to what Allāh تبارك و تعالى mentioned in His book, regarding the greatness of the matter of shirk, that verily he will not forgive him, and its person (Mushrik) is in the fire for eternity, then he does it while he knows that it is shirk? This is not done by a sane person. So this happens from those who are ignorant that it is shirk.” (Majmūat Arrasāil wal Masāil Annajdiyya vol. 4/ second part, page 477) Sheikh Muhammad Bin Abdul Wahhāb رحمھ اهللا said: “so when you have know that the human becomes a kāfir due to a word he says from his tongue, sometimes he says it while he is a jāhil (ignorant), so he is not excused due to ignorance. And sometimes he says it thinking that, it makes him closer to Allāh تبارك و تعالى , specially if Allāh تعالى تبارك و makes you understand (alhamaka, inspire you) what He narrated about the people of Mūsā علیھ السالم, with their capability and knowledge; that they came to him saying ‘make an Ilāh for us, as they have a Ilāhs’ (Ala’rāf/138) So then your fear will become great and your interest will grow to (know) what would save you from this is its kinds” (Ad Durar Assaniyya 1/71) And he رحمھ اهللا mentioned some factors which nullifies Islām and clearly stated upon the equality of the ruling of the one who does intentionally and joking and fearing when they committed kufr, except the one under coercion. And he did not make any other type (besides coercion) to be exceptional, like ignorant, the one who does it with ta’wīl or the one who does it by mistake. He رحمھ اهللا said in the end of ‘Nawāqizul Islām’ (factors which nullifies Islām) : and there is not difference, in all of these nullifiers, between the joker or the one who is serious or the one fearer (fn* if he is fearful over loosing a kingdom or status or post, so he is not excused, but he is a kāfir, and refuge is sought from Allāh تعالى تبارك و . but (this) with the requirement that he commit kufr) except for the who does it under coercion” (Aqīdatul Muwahhidīn page 470) Sheikh Abdullāh bin Abdurrahmān Abā Bittīn رحمھ اهللا said: “so we say; whoever does it today near these Mashāhid (graves where people attend to do shirk), he is Mushrik kāfir without doubt, with the proof of the Book and Suunah and Ijmā and we know: that whoever does this from those who ascribes Islām to themselves, that verily ignorance is what led them in to it. For if they know; that verily it distances from Allāh تبارك و تعالى to a far limit of distancing, and that it is verily the shirk which Allāh تبارك و تعالى has prohibited (made Harām), they would not have done it. So all the scholars made takfīr upon them and did not excuse them due to ignorance as some misguided says : ‘verily these people are excused because they are ignorant’. And this is a saying upon Allāh تبارك و تعالى without knowledge” (Ad Durar Assaniyya 10/404-405) Sheikh Suleimān bin Sahmān رحمھ اهللا said: “so none is excused for not having Ēmān in Allāh and His Angels, His books, His messengers and the last day, so there is no excuse تبارك و تعالىfor him after that due to ignorance. And Allāh تبارك و تعالى explains the ignorance of many amongst the kuffār, while clearly stating their kufr. And He ascribed the Christians with ignorance, while a Muslim will not doubt in their kufr. And we firmly state that; verily the

most of the jews and christians today are blind following ignorant (people) and we believe their kufr and we believe the kufr of the who doubts in their kufr. And the Qur’an stated upon that; verily doubt in the fundamentals of religion is kufr….. And there is no excuse for whom whose status is like because he did not understand the evidences of Allāh تبارك و تعالى and His explanations. Because there is no excuse for him after it reaches even if he doesn’t understand it” (Kashf Shubhatain page 92) Sheikh Abdullāh bin Abdurrahmān Abu Bittīn رحمھ اهللا said: “and from what explains (the matter): (that) verily ignorance is not an excuse in general is, his صلى اهللا علیھ وسلم saying regarding the khawārij, what he said with their great worship. And it is from the known that: verily the matter they occurred in to was only due to ignorance. And has ignorance become an excuse for them? And also what makes clear what we explained is: verily the scholars from every school of thought mention in the books of figh: Chapter of the ruling of the apostate; and that is the Muslim who becomes a kāfir after his Islām. And the first thing they begin with from the parts of kufr is; shirk. They say: whoever makes shirk with Allāh تبارك و تعالى has become a kāfir. Because shirk is the biggest type of kufr in front of them. and they did not say if he is ignorant from the likes of it, as they say regarding matters other than it. And verily the prophet وسلم صلى اهللا علیھ said, when he was asked about the sin which is greatest in sin in front of Allāh تبارك و تعالى ? he صلى اهللا علیھ وسلم said “that you make an associate for Him while He created you”. So if the ignorant or the blind follower was not to be ruled with apostasy when he commits shirk, then they would not have been unaware about him, and this is apparent. And verily Allāh تعالىتبارك و has described the people of Fire with ignorance, as Allāh تبارك و said “And they will say: "Had we but listened or used our intelligence, we would not تعالىhave been among the dwellers of the blazing Fire!" (67:10) and said : “And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (7:179) and said: “Say (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?, "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!” (18:103-104) And He Said: “A group He has guided, and a group deserved to be in error; (because) surely they took the Shayatin (devils) as Auliya' (protectors and helpers) instead of Allah, and consider that they are guided.” (7:30). Ibn Jarīr رحمھ اهللا said –regarding the interpretation- this proves that an ignorant is not excused (fn* Al Hāfiz ibn Kathīr narrated from Al Imām At Tabarī his saying about this verse, and agreed upon it, and AlImām al Baghawī رحمھ اهللا said: “there is proof in it that, verily the kāfir who thinks that he upon haqq on his religion and denier (jā’hid) and who is against (mu’ānid) is equal) And (it is) from the known, that the people who were declared as Kāfirs by salaf and the scholars, were people of knowledge and worship and understanding and zuhud (people who turn away from the glitters of the world). And only ignorance, led them to fall in what they committed. And the people whom Alī رضى اهللا عنھ burnt with fire, is there problem other than ignorance. And if one says, I doubt about resurrection after death, none with even the most little knowledge would stop from (believing) his kufr. And the doubter is an ignorant person. Allāh تبارك و تعالى says “And when it was said: "Verily! Allah's Promise is the truth, and there is no doubt about the coming of the Hour," you said; "We know not what is the Hour, we do not think it but as a conjecture, and we have no firm convincing belief (therein)." (45:32) and verily Allāh تبارك و تعالى said about the Christians “they (Jews and Christians) took their rabbis and their monks to be their lords besides Allāh” (9:31) Adī bin Hātim رضى اهللا عنھ said to the Prophet سلم صلى اهللا علیھ و “we did not worship them”, He (صلى اهللا علیھ وسلم ) said “don’t they make permissible what Allāh تبارك و تعالى forbade, thus you saw it lawful? And they made what Allāh تبارك و تعالى made as lawful to be unlawful, thus you made it unlawful?” he (Adī) said “ why not” He اهللا علیھ وسلم صلى said “that is their worshipping”. Thus Allāh تعالى تبارك و warned them and named them as Mushrikīn,

while they did not know that their action with those people (rabbis and their monks) were a worship for them, but He (Allāh تبارك و تعالى ) did not excuse them with ignorance. And if a person says about the Rāfidha in this era that; they are excused in their blaspheming the two Sheikhs (Abu Bakr, Umar رضى اهللا عنھم) and Aāisha رضي اهللا عنھا, because they are ignorant blind followers, then the special and commoner would deny that upon them. and what went forth from the saying of Sheikhul Islām هللارحمھ ا ; the Ijmā of the Muslims upon; verily whoever makes interceders, whom upon them they rely or ask gaining benefit or defending harm, that verily (such a person is) a Kāfir, Mushrik, and this includes the ignorant and others besides him… And the Qur’ān refutes against the one who says that; verily the blind follower is excused in shirk. (so by saying that) he has lied and slandered upon Allāh تبارك و تعالى, for Allāh تبارك و said regarding the blind followers in the fire “And they will say: "Our Lord! Verily, we تعالىobeyed our chiefs and our great ones, and they misled us from the (Right) Way.” (33:67) and Allāh تبارك و تعالى said narrating from the Kuffār “Nay! They say: "We found our fathers following a certain way and religion, and we guide ourselves by their footsteps." (43:22) and in another verse “And similarly, We sent not a warner before you (O Muhammad SAW) to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps." (43:23) So the scholars took evidence from these verses and its likes that; it is not permissible to blind follow in Tawhīd and Risāla (message) and fundamentals of the religion. And it is an obligation upon every mukallaf (one burdened with Shrīah); to know Tawhīd with its evidence and likewise the message and the all the fundamentals of the religion. Because the evidences for these fundamentals are apparent and to Allāh تبارك و تعالى is all the praise, and only scholars are not preferred to know that” (Ad Durar Assaniyya 10/194-391) And he (Sheikh Abdullāh bin Abdurrahmān Abā Bittīn رحمھ اهللا )said: “and the astonishment is; that verily some people, when they hear who talks in the meaning of this Kalimah, in negation and affirmation, they criticize that, and say “we were not burdened with people and to talk in regards of them” (fn* so what about the person who says, I fear to talk regarding people?), So it is said to him ‘You are burdened to know the Tawhīd which Allāh

تعالىتبارك و created the humans and jinns for its sake, and sent all the messengers inviting towards it, and (you are burdened) to know its antonym and that is Shirk which is not forgiven and there is no excuse for a mukallaf (due to his) being ignorant in it, and blind following in it is not permissible, because this is the fundamental of the fundamentals. So who doesn’t know the good or doesn’t deny (know its evil) the evil is a (person who is) destructing. And no doubt that; the greatest goodness is Tawhīd and the biggest evil is Shirk” (Aqīdatul Muwahhidīn: the treatise “Al Intisār lihizbillāhi Al Muwahhidīn” page 16) Sheikh Abdurrahmān ibn Hassan رحمھ اهللا : “and it is said that; every kāfir has made a mistake. And the Mushriks have ta’wīlāt (taking the real meaning to another one…etc). and they believe that their shirk with the pious and they respecting (t’azīm)them does benefit them and defend from them. and they (Mushriks) were not excused due to this mistake and neither with this ta’wīl. But Allāh بارك و تعالىت said “Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya' (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever.” (39:3) And the scholars walked upon the Manhaj of straightness (manhajul Istiqāmah). And they mentioned the chapter of apostate. And none of them said: when one does kufr or says kufr

while he doesn’t know that it is against the Shahādatein (the two witnesses; lā ilāha illā Allāh, Muhammad Arrasūlullāh), that he doesn’t become a kāfir due to his ignorance. And verily Allāh تبارك و تعالى has explained in his Book that; verily some of the Mushriks are ignorant blind followers, so their ignorance and their blind following did not defend them from the punishment of Allāh تبارك و تعالى . as Allāh تبارك و تعالى said “And among mankind is he who disputes concerning Allah, without knowledge, and follows every rebellious (disobedient to Allah) Shaitan (devil) (devoid of each and every kind of good)., For him (the devil) it is decreed that whosoever follows him, he will mislead him, and will drive him to the torment of the Fire.” (22:3-4)” (Ad Durar Assaniyya 11/478-479) Sheikh Suleimān bin Sahmān رحمھ اهللا said: “verily the major shirk, from worshipping others besides Allāh تبارك و تعالى and directing it towards whom were made as partners besides Allāh

رك و تعالىتبا , from the prophets and Awliyā (close friends) and pious. So (in this) none is excused due to his ignorance. But it is from the necessities of the Islām to know it and to believe it. So it is wājib upon each muslim to have enmity towards its people, and to hate them and to to point out their faults them and criticize against them. and the benefit of his forbidding (shirk) is better than the corruption of leaving it (stopping from shirk) in each and every way. (Kashf Shubhatein page 63-64) Sheikh Abdullāh bin Abdurrahmān Abu Bittīn رحمھ اهللا said, explaining the difference between Ahlu Sunnah and M’utazila in regard of validness of the Ēmān of the blind follower: “and it is obligatory upon everyone to; know Tawhīd and the pillars of Islām with proofs, and blind following is not allowed in it. But the layman who doesn’t know the proofs, when he believes in the oneness of Rabb and in the message of Muhhamad اهللا علیھ و سلم صلى, and he believes in being resurrected after death, and (believes) in paradise and hell, (and he believes) that these Shirk matters which are done near these mausoleums (Mashāhid) are invalid and misguidance. So when he believes (the above mentioned) with a firm belief in which no doubt is available (fn* certain about it without any doubt or uncertainty) then he is a muslim even if he is not presented with a proof, because the general people of the Muslims, even if they are given the proof, they would not understand its meaning mostly” (Ad Durar Assaniyya 10/409) Sheikh Ishāq bin Abdurrahmān رحمھ اهللا said: “so it is necessary that a detail be mentioned here, so that the confusion might go away. And that is; the difference between a blind follower who is capable of knowledge and knowing the truth, thus he turned away from it, and the blind follower who is not capable of this (seeking or knowing knowledge) in any way. And these two types are realities in the existence. So the one who is capable and the one who turns away from it (knowledge) is a wrongdoer and a person who leaves what is obligatory upon him, and there is no excuse for him in front of Allāh تبارك و تعالى. As for the person who is incapable of asking and (seeking) knowledge, who is not capable of knowing in any way; there are two types to it: One of them: Who wants guidance and who is affected by it and who loves it but is not capable upon it neither upon seeking it due to the absence of a teacher, so the ruling upon these people is the ruling of the people of fatra (the gap between two messages) and those to whom dawah has not reached.

Second: a person who turns away and doesn’t even think in any other way, other than he is upon. So the first one says “O my Rabb! If I know a religion which is better than what I am upon, I would surely adopt it and leave what I am upon, but I don’t know anything other than what I am upon and I am not capable over anything other than that, so this is the utmost level of my striving and end of my knowledge. The second: satisfied with what he is upon and nothing affects him (from other than what he is upon) and his soul doesn’t desire anything other than that (which he is upon), so there is no difference between the status of his capability and incapability. So both of them are incapable, and this one (latter) doesn’t like to be added with the first, as there is a lot of difference between them. So the first on is like the one who seeks the religion in the fatra (gap between messengers) but he was not victorious in achieving. So he stayed aside, with incapability and ignorance, (from seeking) after putting his full effort in to it. And the second is like the one who did not seek and died upon his shirk, and even if he tried, he would be incapable (to seek the truth). So the difference is between the incapability of the seeker and the incapability of the one who turns away” ((fn* Aqīdatul Muwahhidīn, the treatise : ( Hukm Takfīr Al Mu’ayyan wal faraq beina qiyāmil hujjah wa fahmil hujjah) page 184)

Unexcusing the people of Fatra (gap between two messengers) who did not have proofs and evidences is a proof that; (the people) would not be excused with the existence of Qur’ān

and Sunnah (more deservingly) Sheikh Abdullatīf Bin Abdurrahmān رحمھ اهللا said: “and that is the reason he ruled upon the specific individuals from the Mushrikīn from the jāhiliyya (pre ignorance) of the Arab, the illiterate, due to the clearness of the proofs and the apparentness of evidences. And (it is) in the Hadīth upon which was agreed (Bukhārī and Muslim) “whoever you pass from the graves of a Dowsī or a Qureishi, so tell him ‘verily Muhammad صلى اهللا علیھ وسلم gives you the glad tidings of the Fire’” This! while they were from the people of fatra. So how would (the status) be who grew in this Ummah, while he hears the verses of the Qur’ānic verses and the Nabawī Ahādīth and the Fiqhī rulings regarding the making Tawhīd obligatory and commanding with it, and the prohibition of Shirk and forbidding from it? And if he is from those who read the Qur’ān, then the matter is greater and higher. And specially if he is refractory in legalizing Shirk and invited to worship the pious and friends (awliyā) and thought it to be mustahabb (recommended) and verily that the Qur’ān proves that, so his kufr is more clear than the sun of mid noon and none, would stop in making takfīr upon him, who knows Islām and its rulings (fn* think about that and know the ignorance of the one who excuses the worshippers of the grave in egypt and sudan, so we seek refuge from Allāh تبارك و تعالى from misguidance) and its fundamentals and its writings) (Minhāj At ta’sīs Wat taqdīs, page 102) Sheikh Abdurrahmān bin Hasan رحمھ اهللا said: “and there is no doubt that: Allāh تبارك و تعالى did not excuse the people of Jāhiliyya who had no book with them (tn* telling, informing) about the major shirk. As it is in the Hadīth of Ayyādh bin ‘Himār, from the Prophet صلى اهللا علیھ و looked at the people of the earth, thus He got angry with them, the تبارك و تعالى Verily Allāh“ : سلمArabs and Ajams (non arabs) except for a few from the people of the book” So how can an Ummah be excused (who has) the Book of Allāh in front of them, they read it and hear it, and that it the Hujjah of Allāh تعالىتبارك و تعالى تبارك و said “This (Quran) is a Message for mankind (and a clear proof against them), in order that they may be warned

thereby, and that they may know that He is the only One Ilah (God - Allah) - (none has the right to be worshipped but Allah), and that men of understanding may take heed.” (14:52) upon His slaves as Allāh (Ad Durar Assaniyya 11/466)

The most common thing upon every mushrik is a doubt which came up, due to which his kufr was ruled with

(tn* the real word is Iqtadhā, which means to seek, but the meaning is confusing if translated like that, thus ‘ruled with’ such was translated, may Allāh تبارك و تعالى forgive my mistake and inaccuracy in translating) Sheikh Abdullatīf bin Abdurrahmān رحمھم اهللا said: “The most common thing upon every mushrik is a doubt which came up, due to which his kufr and shirk was ruled with (fn* not that we will excuse everyone who comes to us with a doubt) as Allāh تبارك و تعالى said “Those who took partners (in worship) with Allah will say: "If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will)." Likewise belied those who were before them, (they argued falsely with Allah's Messengers), till they tasted of Our Wrath. Say: "Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie." (6:148) And Allāh تبارك و تعالى said “And those who join others in worship with Allah say: "If Allah had so willed, neither we nor our fathers would have worshipped aught but Him, nor would we have forbidden anything without (Command from) Him." So did those before them. Then! Are the Messengers charged with anything but to convey clearly the Message?” (16:35) so the doubt of divine decree was presented to him, so they rejected the command of Him and His religion and His legislation due to (their false thought) the Will of the divine decree (Qadariyya Kauniyya)…. And the Christians: their doubt in their saying in prophet hood and trinity is: because Al Masī’h (Ēsa علیھ السالم ) was created without a father, but with the kalimah (be! And it was), so the matter was confusing (likening) upon them. because they are known amongst all the nations with foolishness and (known to be people without the capability) to derive (meanings) in the matters of religion. And they thought that the Kalimah wore in (An Nāsūt, and it is the being of Masīh, and they did not differentiate between the creation and (الناسوتthe command. And they did not know that the creation is with the Kalimah and the kalimah is not the creation itself. And verily Allāh تبارك و تعالى pointed to their doubt and refuted it in many places in His book, like the saying of Allāh تبارك و تعالى “Verily, the likeness of 'Iesa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" - and he was.” (3:59) and His saying “…The Messiah 'Iesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam (Mary) and a spirit (Ruh) created by Him…” (4:171) so most of the enemies of the messengers, were faced with doubts” (Minhāj At ta’sīs Wat taqdīs, page 102-103)

Excusing due to mistake in regard of major shirk necessitates not making takfīr of many sects of kuffār and zanādiqa, whom the Ummah has made Ijmā upon their kufr and the kufr

of the one who doubts their kufr Sheikh Abdullatīf bin Abdurrahmān رحمھم اهللا said: “has any thing other than ‘mistake’ has made the Itti’hādiyya and Hulūliyya to fall in to the clear kufr and great shirk and nullify the reality of the existence of Rabb of the Aālamīn, in this chapter? In which they made Ijtihād? Thus they became astray and led others astray from the straight path? And was Al ‘Hallāj killed-with the agreement of the people of verdict upon his killing-other

than anything but due to the misguidance of his Ijtihād? And has the Qarāmita became kuffār and claimed what they claimed from the dirty matters exposed and they took the band of Islām from their neck but due their Ijtihād which they thought? And did the Rāfidha said what they said and made permissible what they made permissible from kufr and shirk and worshipping the twelve Imāms and others, and blaspheming the Sahāba of the Messenger صلى اهللا علیھ وسلم and the mother of the believers Assidīqah bint Assidīq رضي اهللا عنھا but due their Ijtihād which they thought?!” (Minhāj At ta’sīs Wat taqdīs, page 218)

Kufr is not specially for the refractory person but it includes the person who commits kufr while being ignorant

Sheikh Abdullāh Abu Bittīn هللارحمھ ا said: “and he- Sheikhul Islām Ibn Taimiya اهللا رحمھ – said in between a talk, he said: “and that is why they said ‘whoever disobeys while being arrogant becomes a Kāfir with agreement (Ittifāq), and whoever disobeys while desiring doesn’t become a kāfir near Ahl Sunnah, and whoever does the prohibited (mahārim) while making it halāl is a kāfir with agreement’”. And he said: “and considering this to be halāl (permissible) is to believe that verily it is permissible. And this is sometimes by believing that; Allāh تبارك و تعالى did not make it Harām or (with) not believing that Allāh تبارك و تعالى made it harām. And this is due to a gap in believing in the Rubūbiyya or the Risāla (message). And (sometimes) it is due to just denying without it being based on any foreword. And sometimes he knows that Allāh تبارك و prohibited it, but he withholds from holding fast upon this prohibition (refrain from it) تعالىand he becomes refractory, so this is worse in terms of kufr than what is before it (the other types mentioned before it). And his (ibn taymiya) sayings رحمھ اهللا are many in this regard. So he did not specify Takfīr with only the refractory person, while clearly stating (making it clear cut) that most of these people are ignorant, who do not know that what they do or say is kufr, so he did not excuse them in the likes of these matters” (Ad Durar Assaniyya 10/369-370) And he (Sheikh Abdullāh Abu Bittīn) رحمھ اهللا said: “and if the person who commits the major shirk is excused due to his ignorance, then who will not be excused? And this saying necessitates that; there is no Hujjah for Allāh تبارك و تعالى upon anybody except against the Mu’ānid (refractory person). And with this, verily the person with this claim cannot throw its fundamental, but surely he will contradict (in what he says), as it is not possible for him to stop in making takfīr of the person who doubts in the message of Muhammad صلى اهللا علیھ .or doubts in resurrection and other than that from the fundamentals of the religion وسلمAnd the person who doubts is ignorant. (while) the Fuqahā (jurists) mention in the books of fiqh, the ruling of the apostate, that: verily he is a muslim who apostates after his Islām in saying or doubting or believing. And reason for doubting is ignorance. And this necessitates; verily we do not pronounce the takfīr of the ignorant ones of jews and christians (fn* beware of this dangerous thing which necessitates). and (also this necessitates that; we do not make takfīr upon) those who prostate to the sun and moon and the Idols due to their ignorance, and neither upon those whom Alī bin Abī tālib رضى اهللا عنھ burnt with fire. Because we clearly conclude that they are ignorant. And the muslims had made Ijmā upon the kufr of the person who doesn’t make takfīr of jews and christians or doubts in their kufr. And we are certain that most of them are ignorant.”

The evidences upon that; there is no excuse in the fundamental of the religion Then he (Sheikh Abdullāh Abu Bittīn رحمھ اهللا )said: “Sheikh Taqiyyuddīn ھرضىرحمھ الل or اهللا عنھم one from them, and joins in his blaspheming the claim of making Alī رضى اهللا عنھ as a Ilāh or

prophet, or (the claiming of believing/saying) that Jibrāīl علیھ السالم (Ibn Taimiya) said: the one who blasphemes the Sahāba was mistaken, so there is no doubt in the kufr of this person. (also) there is no doubt in the kufr of the person who stops in making takfīr upon him.” He (Ibn Taimiya رحمھ اهللا) said: “whoever thinks that the companions of the Prophet صلى اهللا so in these, Ibn , اهللا علیھ و سلمتبارك و تعالى صلى became apostates after the Prophet علیھ و سلمTaimiya رحمھ اهللا did not excuse in it. And in general our reference in the Qur’ān and Sunnah, and Ibn Taimiya رحمھ اهللا and others are not saved from mistakes (M’asūmīn) except for few people whose number doesn’t reach few tens, or (think) that they (Sahāba) became fāsiqs, so there is no doubt in the kufr of who says this. but whoever doubts in their kufr is a Kāfir (fn* Sheikhul Islām ibn Taimiya doesn’t excuse due to ignorance, and these words are apparent and clear, and he did not exclude the ignorant. And what is narrated from him that he excused the jahmiyya and did not make takfīr on them, so this in the matter of Al Asmā and Assifāt and the hidden matters, as for the clear matters like invocating to the pious or make tawāf near graves or sacrifice for other than Allāh He (Ibn Taimiya رحمھ اهللا) said: “and whoever thinks that the saying of Allāh تبارك و تعالى “And your Lord has decreed that you worship none but Him…”ارك و تعالىو تعالىتب تبارك , for it impossible for a person to go against the decree of Allāh تبارك و تعالى ), so verily this is the greatest of people in regard of Kufr with all the books!, (end of quote) (17:23) which means Qaddara (decreed), and verily what Allāh decrees would happen, (and with this they made) the worshippers of Authān (idols) (as they say, it is worshipping Allāh And there is no doubt that the people of this saying are people of knowledge and zuhud (who have few interest regarding the world) and worship, and the reason for this claim is ignorance. And verily Allāh تبارك و تعالى informs about the Kuffār: that verily they are in doubt about what the messengers invite them to, and that they are in doubt regarding the resurrection, and they said to their messengers “and we are really in grave doubt as to that to which you invite us” (14:9) and He said “and indeed they are in grave doubt concerning it” (11:110) and Allāh تبارك و تعالى said informing about them “(because) surely they took the Shayatin (devils) as Auliya' (protectors and helpers) instead of Allah, and consider that they are guided.” (7:30) and He said “Say (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?, "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!” (18:103-104) And Allāh تبارك و تعالى described them with utmost ignorance, as He said “They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.” (7:179) and Allāh تبارك و تعالى dispraised the blind followers in His saying about them “Nay! They say: "We found our fathers following a certain way and religion, and we guide ourselves by their footsteps.", And similarly, We sent not a warner before you (O Muhammad SAW) to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps." (43:22-23) but with that (their blind following and ignorance) He (Allāh .…declared Takfīr upon them ( تبارك و تعالى Sheikh Muwaffiquddīn Abū Muhammab ibn Qudāmah رحمھ اهللا when he completed his saying, said: “and is every Mujtahid a person who reaches the correct answer? And he gave preference (because he sees it to be the truth and correct point of view/ that is the meaning of Rajja’ha, here) over the saying of the majority; that not every mujtahid is a person who gets the correct answer. But the truth is in one saying from the sayings of the Mujtahidīn. He said: “and Al’hājidh thought: ‘verily whoever goes against the Millat of Islām, when he looks but is incapable of deriving the truth is excused and not sinful…’ until he (Ibn Qudāmah) said: “So to what Al’hājidh went is invalid with certainity, and it is kufr with Allāh تبارك و تعالى and rejecting upon Him (Allāh تبارك و تعالى) and His messenger. So we know with certainty: (that) verily the Prophet علیھ و سلمصلى اهللا commanded the jews and christians with Islām and to follow it, and dispraised then for being upon it (their religion) with obstinately, he صلى اهللا علیھ وسلم fought against all of them, and killed the mature ones of them. And we know that: the knowing refractory people are few, and verily the most are blind followers who believed their fathers religion while blind following and they did not know

the miracle of the Messenger and his truthfulness. And the verses which proves this is many in the Qur’ān, as Allāh تبارك و تعالى“That is the consideration of those who disbelieve! Then woe to those who disbelieve” (38:27) and His saying “And that thought of yours which you thought about your Lord, has brought you to destruction, and you have become (this Day) of those utterly lost!” (41:23) and His saying “And they have no knowledge of it, they only conjecture.” (45:24) said: And Allāh تبارك و تعالى saying “And they think that they have something (to stand upon). Verily, they are liars!” (58:18) and his saying “And verily, they (Satans / devils) hinder them from the Path (of Allah), but they think that they are guided aright!” (43:37) and His saying : “Say (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?, "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!” (18:103-104) And in general; His dispraising those who did not affirm the truth of the Messenger صلى اهللا is more than what can be collected in the Qur’ān and Sunnah. (end of quote) علیھ وسلم And the scholars mention: whoever denies the obligation of the worships from the five worships or says regarding on of them that it is mandatory and not obligatory or he denies the permissibility of bread or denies the prohibition of wine or its like or doubts in things which the likes of it are not matters (people) are ignorant, then (such a person) becomes a kāfir. And if it is a matter, which its like are not known, then he is explained. And if he is obstinate after explaining he is declared a kāfir and is killed. And they (fuqahā) did not say: when the truth become clear for him and he (after that) is obstinate, then he is a kāfir. And also we don’t know that; whether he is a refractor until he says ‘I know that that is the truth and I will not hold on to it (follow it) or I will not say it (adopt it), and this is nearly not found. And verily the scholars from every school of thought mentioned many things which cannot be collected, from sayings and actions and beliefs; (stating)that the person who does it will become a kāfir and it is not specified for a Mu’ānid (refractor). So the person who claims that the person who commits kufr, is excused if he does it while making a ta’wīl or making a Ijtihād or by mistake or while blind following or while being ignorant, is going against the Book and the Sunnah and Ijmā without doubt! And even with it, they would contradict in its fundamental, so if he throws the fundamental, he will become a kāfir without a doubt. Like if he stops from making takfīr of the one who doubts in the message of Muhammad وسلم صلى اهللا علیھ or its likes.” (Ad Durar Assaniyya 12/69-73)

The doubt which, with it the rivals, always take proof. Sheikh Abdullāh Abu Bittīn رحمھ اهللا said: “and the people who contend on behalf of the Mushrikīn takes proof from the story of the person who advises his family to burn him after his death, (they take proof saying) that the person who commits kufr while he is ignorant will not become a kāfir. And only a refractor (mu’ānid) will become a kāfir. And the answer for all of that is: Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allāh تبارك و And the greatest thing which with it they were sent and to what they were invited .تعالىwas: ‘worshipping Allāh تبارك و تعالى alone and there is no partner for Him’, and to forbid from shirk, which worshipping any other besides Him. So if the person who commits the major shirk is excused due to his ignorance, then who and who is not excused!?.... And as for the person who advised his family to burn him; verily Allāh تبارك و تعالى did forgave him for his doubt in an attribute from the attributes of the Rabb تبارك و تعالى. So verily he forgave him due to the not reaching of the message to him. And this is how many amongst the scholars said. And this is why Sheikh Taqiyyuddīn (Ibn Taimiya) رحمھ اهللا said: whoever doubts in an attribute from the attributes of Allāh تبارك و تعالى in which one cannot be ignorant (means clear and in known) then he becomes a Kāfir. (And if he doubts in an attribute) in which one can be ignorant, then will not become a kāfir.

He said: “that is the reason the Prophet صلى اهللا علیھ و سلم did not make takfīr of the person who doubted in the capability of Allāh تعالى تبارك و , because he will not become a kāfir except after the message reaches to him. And likewise ibn Aqīl said, and considered the matter as: verily the dawah (message) did not reach him. And Sheikh Taqiyyuddīn رحمھ اهللا chose regarding the attributes: that the ignorant will not become a kāfir (in it). And as for shirk and its likes, nay (tn* means he will become a kāfir in front of Ibn Taimiya رحمھ اهللا ) as you would come across upon some of his sayings if Allāh wills, and we have aforementioned some of his sayings in Ittihādiyya and others تبارك و تعالىbesides them; (that) his takfīr of the person who does doubt in their kufr. (Ibn Taimiya made takfīr of the person who doubts in the kufr of Ittihādiyya and their likes). And person of the ‘Ikhtiyārāt’ of him (the chosen ways/sayings of Ibn Taimiya رحمھ اهللا ) said: “the apostate is the one who makes shirk with Allāh تبارك و تعالى, or a person who hates His Messenger علیھ وسلم صلى اهللا or (hates) what he brought or he refrained from forbidding every evil from his heart (fn* beware of this O brother of Tawhīd) or doubted that; there were from the Sahāba who fought with the kuffār, or permitted that, or denied a non fundamental matter upon which Ijmā has been made upon, with a clear cut Ijmā, or he made intersections (wasāit) between him and Allāh تبارك و تعالى , upon whom he relies and invocate them and ask them, (so such) is a kāfir with Ijmā. And as for the person who doubts in an attribute from the attributes of Allāh تبارك و تعالى , in which its likes, one cannot be ignorant, then he is an apostate. But if it is (an attribute) in its likes one can be ignorant, so he is not an apostate (fn* Ibn Taimya does not make takfīr on the person who is ignorant in the attributes), that’s why the Prophet صلى اهللا علیھ و سلم did not make takfīr upon the person who doubted in the capability of Allāh تبارك و تعالى. So he generalized in what went above from the Mukaffirāt (things which makes a person a kāfir) and he differentiated in the matter of attributes between the ignorant and others. And with it the opinion of the Sheikh is: to stop in making takfīr of the Jahmiyyah and their likes, which is against the sayings of Imām Ahmad (رحمھ اهللا)and others besides him, from the Imāms of Islām. Al Majd رحمھ اهللا said: ‘every innovation, we declare takfīr upon its caller, thus we declare blind followers in it to be fāsiqs. Like the one who says with the ‘creation of the Qur’ān (khalqul Qur’ān) or (says) ‘verily the knowledge of Allāh تبارك و تعالى is created’ or ‘verily His names are created’ or ‘verily He is not seen in the hereafter’ or who blasphemes the Sahāba making it a religion, or (says) ‘verily Ēmān is only believing (I’tiqād) and its likes. So whoever is a person who knows in anything from these innovations thus he invites to it and debates upon it, so he is ruled with kufr, as the text of Imām Ahmad رحمھ اهللا can be found in many places. (end of quote) See how they ruled with their kufr, (while) with their ignorance” (Ad Durar Assaniyya 12/68-74) Sheikh Abdullatīf bin Abdurrahmān رحمھم اهللا said: “and the Hadīth regarding the person who commanded his family to burn him was a Muwahhid and not a person of shirk. So it is proven from route of Abī Kāmil from Hammād from Thābit from Abī Rāf’i from Abī Hureira he did not do any good except for Tawhīd” (fn* be attentive to this point) “ رضى اهللا عنھSo all the proof which taken is void” (Minhāj At ta’sīs Wat taqdīs, page 218) And the conclusion of what is being said is: None is excused with ignorance in the matters of Fundamentals of the religion.

Ending My Muwahhid brother… after clarification and explanation from the Shar’ī Dalāil and the sayings of the people of knowledge, is there (after all this) any hesitation in making Takfīr of the apostates? And I remind you that I have mentioned nine doubts and refuted that with what I am capable in my book “Al Haqq Wal Yaqīn Fī Adāwati ttughāt Wal Murtaddīn” (it is available) in the website ‘Minbar At tawhīd wal Jihād’, so refer to it if you wish. And I ask Allāh تبارك و تعالى to take away all the doubts in front of you so that you can know the truth from false. And if you return, we will (also) return! With the permission of Allāh تبارك و تعالى . Abū Abdurrahmān Al Atharī (Sultān bin Bijād Al Uteibī) (رحمھ اهللا ) 1422/11/5 h

* * * Topics

Forward They hesitate in making takfīr upon them due to four reasons. As for the matter that they have scholars who give verdict for them with it? As for the matter that they cannot be declared as Kafīrs specifically? Then this is the matter of Takfīr ul Mu’ayyan (takfīr of specific individual) As for the matter that the Hujjah has not been established upon them? then this is the matter of establishing the Hujjah (Qiyām al Hujjah) As for the matter that they are ignorant? So this is the matter of excusing due to ignorance (Al ‘uzr bil Jahl) Ending Topics. All praises be to Allāh تبارك و تعالى with whose help the translation of this great work by the Mujāhid ‘Aālim ‘Aāmil Sultān Bin Bijāb Abu Abdurrahmān Al Athari Al Uteibī, was completed. So I ask Allāh تبارك و تعالى to save us from biasness and give us tawfīq to believe the truth when we see it. And guide to what He loves. May Allāh تبارك و تعالى benefit me and all who reads this. Aameen. Sayyid Bin Sayyid Al-Ahad, 3 Dhu Al-Hijjah 1427

و باهللا التوفیق

وآخر دعوانا أن الحمد هللا رب العالمین