and blessings be upon the final Prophet Muhammad, his Family, his
Companions and all those who follow his way.
From amongst the greatest blessings of Allaah Ta'aala upon this Ummah
is that He has placedwisdom in the hearts of the people of knowledge.
Just as oneof the Salaf said:
"Whoever has many Aathaar (narrations), then he speaks withwisdom."
And from amongst the people of knowledge of our time was the great
Muhadith, Faqih, Allaama ash-Shaykh Muhammad Nasir ud-Deen al-Albaani
– May Allaah have mercy on him.
This book is an amended transcript of one of the many, many sittings
with the illustriousShaykh, where he was asked about the issue of
Takfeer. The sitting took place in Jordan. The transcript was amended
by the Shaykh to make it suitable for print.
We ask our Lord Azza wa Jal to make this work a beacon of
light,illuminating the path for those who have lost the way. We also
ask Him to reward our noble Shaykh al-Albaani and place him in the
hereafter among the ranksof the Prophets, the truthful, the martyrs,
and the righteous, and they are the best of companions.
Abbas Abu Yahya
To Proceed:
Indeed all Praise belongs to Allaah, we praise Him, we seek His aid,
and we seek His forgiveness. We seek refuge in Him from the evil of
our selves, and the evil of our actions. Whom ever Allaah guides,
there is none to misguide him, and who ever Allaah leaves astray then
there is none that can guidehim.
I testify that there is none worthy of worship except Allaah Azza wa
Jal, Alone without any partner, and I testify that Muhammad is His
slave and Messenger.
Indeed the issue of Takfeer generally, is not only for the rulers, but
it is also for the ruled. It is an old and extensive fitnah that was
germinated by a sect from the Islaamic sects of old who were known as
the khawaarij.
It is with great sadness that – some of the callers to the Deen or
those who are too enthusiastic - have fallen outside the realm of the
Book and the Sunnah! But in the name of the Book and the Sunnah!
The reason for this goes back to two points:
The first reason is them being shallow in knowledge.
The second reason is - and this point is very important - that they
never understood the regulations of the Sharia'. The Sharia' is the
foundation of the Authentic Islaamic Dawah. All those who are outside
the Authentic Islaamic Dawah are regarded as being from the deviated
sects away from the Jamaa'aah which the Messenger of Allaah -
SallAllaahu alayhi wa sallam - praised in more than onehadeeth.
Regarding this Jamaa'aah which even our Lord Azza wa Jal mentioned,
and explained that whomsoever went outside this Jamaa'aah has indeed
broken away from Allaah and His Messenger. That is the saying of
Allaah:
"And whosoever contradicts and opposes the Messenger after the right
path has been clearly shown to him and follows other than the path of
the believers. We shall keep him in the path he has chosen and burn
him in Hell –what an evil destination."
So indeed Allaah Ta'ala, in a matter, that has a very clear command
according to the people of knowledge – did not summarize His statement
by saying:
"And whosoever contradicts and opposes the Messenger after the right
path has been clearly shown to him . . . We shall keep him in the
path"
The clearest evidence here is thatAllaah associated contradicting and
opposing the Messenger with following a way other than the believers'
path.
So, He said:
"And whosoever contradicts and opposes the Messenger after the right
path has been clearly shown to him and follows other than the path of
the believers. We shall keep him in the path he has chosen and burn
him in Hell –what an evil destination."
The Principle of Understanding the Book & the Sunnah
Therefore, following or not following the path of the Believers is a
very important matter in relation to complying or denying that path.
So whosoever follows the path of the Believers, then he is successful
with the Lord of the worlds and whosoever differs from the path of the
Believers, then Hell is sufficient for him – and what an evil
destination.
From this point, numerous groups, old and new deviated because they
never sufficed themselves to adhering to the path of the Believers.
Instead, they rode on their own intelligence. Instead, they followed
their own desires in trying to understand the Book and the Sunnah.
Then they built upon their desires, their very dangerous results, and
with that they left what the Salaf-As-Saalih – may Allaah be pleased
with all of them- were upon.
The Messenger - SallAllaahu alayhiwa sallam - emphasized this section
of the noble Ayah:
"follows other than the path of the believers"
He - SallAllaahu alayhi wa sallam -emphasized it by using an eloquent
emphasis, in more thanjust one authentic prophetic ahadeeth. These
ahadeeth, whichI will indicate to and mention some of, are known
amongst thegeneral Muslims, let alone the scholars of the Muslims. But
what is unknown about these ahadeeth, is that they direct one towards
the obligation and necessity of adhering to the path of the Believers
in their understanding of the Book and Sunnah.
This point has been forgotten – and its importance and its necessity
have been forgotten by many of the specific people, not to speak of
those who have become known – in these modern times - as 'Jama'at Al-
Takfeer '! Or by some of those kinds of groups who ascribe themselves
to Jihaad, whereas in reality they are the scattered, defeated
remnants of Takfeer! !
From amongst these types of people, there may be some who may very
well in the depths of their hearts be righteous and sincere people.
However, this alone is not sufficient for its possessor to be
successful and for one to prosper with Allaah Azza wa Jal.
Due to this it is necessary for the Muslim to combine two points:
•Having truthful sincerity in ones intention, with Allaah Azza wa Jal.
•Following correctly what the Prophet - SallAllaahu alayhi wa sallam - was upon.
It is not only sufficient for a Muslim to be sincere and serious in
respect to acting with the Book and the Sunnah and calling towards it.
But, in addition to this, his methodology should be correct, good and
upright; and his methodology cannot be complete in itself except by
following what the righteous Salaf of this Ummah were upon – may
Allaah be pleased with themall.
From these well known and established ahadeeth - that build a
foundation for what I have said– as I indicated previously it is the
hadeeth of the 73 sects, and it is none other than the saying of the
Messenger - SallAllaahu alayhi wa sallam:
"The Jews had split up in to 71 sects and the Christians had split up
into 72 sects, and my nation will split up into 73 sects all of whom
will be in the fire except one. The Companions asked, 'Which one O
Messenger of Allaah?' He replied: The Jamaa'aah." In another
narration:"What I am upon and my Companions are upon."
So we find the Prophet's answer, agreeing perfectly with the previous Ayah:
"Follows other than the path of the Believers"
Therefore, those who primarily enter into the generality of this Ayah
are: the Companions of the Messenger - SallAllaahu alayhi wa sallam,
since the Messenger - SallAllaahu alayhi wa sallam - wasnot content in
this hadeeth with just saying: "What I am upon….."
Perhaps this would actually be sufficient for the Muslim who truly
understands the Book and the Sunnah. But he - SallAllaahu alayhi wa
sallam – adapted practically Allaah's saying, when Allaah
characterized His Prophet that he was:
"For the Believers he is full of pity, kindness, and mercy"
It is from his - SallAllaahu alayhi wa sallam – perfect kindness
andhis complete mercy for his Companions and his followers, that he -
sallAllaahu alayhi wa sallam – clearly illustrated for them the
distinction of the savedsect. Which implies that the are people and
companions of the saved sect are upon what the Messenger - sallAllaahu
alayhi wa sallam – was also upon, and what his Companions were upon
after him.
Therefore, it is not allowed – for the Muslims generally and the
callers to Islaam specifically - to be content with just understanding
the Book and Sunnah using the means of understanding which are well
known. Such as knowledge of theArabic language, the knowledge of
abrogated and abrogative texts and other such rules. But it is
necessary, primarily to return in all of this back to what the
Companions of the Prophet - SallAllaahu alayhi wa sallam -were upon,
because they were – which is clear from their traditions and their
biographies –the most sincere to Allaah Azza wa Jal in worship. They
had moreof an understanding of the Book and the Sunnah than us, and
many other praise worthy characteristics with which they were shaped,
and cultivated withits exquisite manners.
What resembles this hadeeth perfectly – in respect to its fruits and
benefits - is the hadeeth of the Rightly Guided Khulafaah, which is
narrated in the books of as-Sunnan from the narration of al-Irbaad bin
Saireeyah - may Allaah be pleased with him. He said that the Messenger
of Allaah - SallAllaahu alayhi wa sallam -gave us an admonition which
caused hearts to tremble, and eyes to shed tears.
So we said, "It is as if this is a farewell speech, so advise us O
Messenger of Allaah!"
He said: "I advise you to hear and obey, even if an African slave
rules over you, and indeed whomsoever from you lives will see many
differences, so hold on to my Sunnah and the Sunnah of the Rightly
Guided Khulafaah after me, bite on to it with your molar teeth………………."
To the end of the hadeeth.
The proof from this hadeeth is also the same evidence from the answer
of the Messenger - SallAllaahu alayhi wa sallam -about the previous
question (about the 73 sects). In as much as he compelled his nation
to follow the characteristics of his Companions due to their adherence
to his Sunnah, and he did not limit it to just that, but rather he
said:
"……And the Sunnah of the Rightly Guided Khulafaah after me."
Therefore, it is necessary for us – and this being our situation - to
constantly repeat always and forever this fundamental principle. If we
intend to understand our Aqeedah, understand our worship, and
understand our manners and behavior.
It is necessary for us to return to our Salaf-us-Saalih to understand
all these matters, which are necessary for a Muslim, so that he can
actualize in himself - with sincerity – that he is from the Saved
Sect.
From this point many of the sectsof old and new have deviated, when
they did not pay heed to the evidence in the previous Ayah, and to the
significance of the hadeeth of the Sunnah of the Rightly Guided
Khulafaah, and likewise the hadeeth of the splitting of the Ummah.
Therefore, it was completely natural that they deviated like those who
deviated previously from the Book of Allaah, and the Sunnah of the
Messenger of Allaah - SallAllaahu alayhi wa sallam - and the manhaj of
the Salaf-us-Saalih.
From those who deviated were the Khawaarij of old and of recent times!
Indeed the foundation of the fitnah of Takfeer in this era - rather,
since a long time - is surrounding the Ayah, which they themselves
always keep mentioning, which is none other than His Ta'alaa saying:
"And whosoever does not judge with what Allaah has revealed are the kuffaar"
So they take this Ayah without a deep understanding, and they present
it without detailed knowledge.
We know that this noble Ayah has been repeated and ends withthree
different wordings:
"so they are kuffaar"
"so they are oppressors"
"so they are transgressors/sinners"
It is from complete ignorance that those who reason with just this
Ayah with its first wording which is : "so they are kuffaar" that they
have not become acquainted with – at the very least - with some of the
other texts of the Sharia', whether from the Qur'aan or the Sunnah, in
which the word (al-kufr ) is mentioned. Instead they have taken it –
without any understanding to mean exiting from the Deen, and that
there is no difference between the one who fell into kufr, and between
those mushrikeen from the Jews and the Christians and followers of the
other faiths outside the faith of Islaam.
Whereas the word al-kufr in the language of the Book and the Sunnah
does not – always - carry this meaning, which they constantly repeat,
and attempt to impose their wrong and erroneous understanding.
The matter of this word (al-kufr ) whereas it does not direct to
onemeaning, is also the matter of the other two words "the oppressors"
and "the transgressors/sinners".
Just like the one who is characterized as an oppressor or sinner does
not necessarily meanthat he is someone who has apostated from the
Deen, so the same goes for the one characterized that he is a kaafir,
that it does not necessarily meanthat he is someone who has apostated
from the Deen.
This diversity in the meaning of one word, that is indicated by the
language, and the Sharia' came with the Arabic language; the language
of the Noble Qur'aan. Due to this, it is obligatory on those who want
toissue judgment on the Muslims; - regardless if it is the ruler or
the ruled - that they be upon knowledge of the Book and Sunnah and in
the light of the Salaf Saalih.
It is not possible to understand the Book and the Sunnah – and also
what is contained within it- except with the path of the Arabic
language and its literature, knowing it specifically and precisely. If
the student of knowledge has a deficiency in theunderstanding of the
language, what will help him in rectifying this deficiency is
returning to the understanding of the scholars before him. Especially
if they are the people from the first three generations that have been
certified with goodness.
A Kufr less than Kufr
Now we return to this Ayah:
"and whosoever does not judge with what Allaah has revealed so they
are the kaafiroon."
So what is the intent of the word(al-kufr ) here? Does it take one
outside of the Muslim Ummah or does it mean something else?
I say: It is necessary to have precision in understanding this Ayah.
The Ayah could mean the kufr of action and that is leaving off some of
the actions from the rulings of Islaam. In addition, what helps us in
this understanding is the scholar of the Ummah and the interpreter of
the Qur'aan, Abdullah bin Abbas -may Allaah be pleased with him. He
was from the Companions that all Muslims are in agreement – except
those whoare from the deviant sects – that he is an Imaam in tafseer.
It is as if he heard in those days, the likes of what we hear today
exactly, that there are people who understand the Aayaat on its
apparent meaning without itsexplanation.
Ibn Abbas - may Allaah be please with him - said: "It is not the
kufrwhich you understand to mean, indeed it is not the kufr which
takes you outside the fold of the Ummah, it is a kufr less than kufr."
Perhaps he means the khawaarij - who rebelled against, the Ameer
ul-Mumineen Ali - may Allaah be please with him – and as a result of
that they spilled theblood of the Believers, and they did to the
Believers what is not done even by the Mushrikeen. IbnAbbas said: "The
matter is not like what they have said or what they presume but indeed
it is a kufr less than kufr."
This is the clear, precise answer from the explainer of the Qur'aan.
The explanation of the Ayah, from which it is not possible to have an
understanding other than this (i.e. kufr less than kufr) from the
texts of the Qur'aan and the Sunnah, this is what we indicatedtowards
previously in the beginning of this speech.
Indeed the word al-kufr, which ismentioned in many Quraanic texts and
ahadeeth, is not possible to explain – regarding all these texts -
that the meaningis equal to exiting outside of the Ummah. Like this is
the example of the well-known hadeeth which is in the two authentic
books of hadeeth (Saheeh Bukhari and Saheeh Muslim) on the authority
of Abdullah bin Mas'ood -may Allaah be pleased with him - said that
the Messenger of Allaah - SallAllaahu alayhi wa sallam - said:
"Cursing a Muslim is fassooq (sinful) and killing him is kufr."
So the kufr mentioned here is sinning and it is disobedience, and the
Messenger - SallAllaahu alayhi wa sallam – who is regarded as the most
eloquent inexpression - was intense in expressing rebuke, and he said:
"…….. and killing him is kufr."
From another angle we can question, is it possible for us to
understand from the first sectionof this hadeeth – "Cursing a Muslim
is fassooq…………" with the same word fisq (sin) which is mentioned in
the previous Ayah with the third wording:
"Whosoever does not judge with what Allaah has revealed so those are
the fasiqoon"
The answer is; it could mean thatthe word fisq also corresponds inits
meaning to the word kufr which means going out of the Ummah. It could
be that the word fisq also corresponds in meaning to the word kufr
which does not mean going out of the Ummah, but indeed it means
justwhat the explainer of the Qur'aansaid: It is the kufr lesser than
kufr.
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