The dividing line (division of distinction) between disbelief and faith

والكفر اإلیمان بین الفاصل الحد

(Al Ḥadd Al Fāṣil bainal Īmān wa’l Kufr)

THE DIVIDING LINE (DIVISION OF DISTINCTION) BETWEEN DISBELIEF

AND FAITH

by

عبدالرحمن عبدالخالق

ʿABDUR-RAḤMAN ʿABDUL-KH◊LIQ

From the Translator (Arabic to Malaysian)

Problems of takfīr (to charge with disbelief) is an issue that is often discussed,

less clearly understood, and has been a reason for causing misunderstandings within

the Islāmic community.

Within the Islāmic ummah, there are those who all too easily charge another

person with disbelief even when essentially that person is still considered Muslim.

There are also those who put forth the opinion that we are not allowed to condemn

(punish) someone who is a disbeliever even though that person is actually a

disbeliever and apostate from the religion of Islām and in addition has formed groups

that inculcate the issue of takfīr in order to disorientate and confuse the Islāmic

ummah so that they maintain hatred, enmity, and stay away from specific groups.

This is carried out because of the specific objectives for a specific group or

individual. There are also within the Islāmic ummah, those who have committed acts

of disbelief that have removed them from the religion of Islām and yet when they

have been informed of the nature of their actions they do not want to accept it. Within

the Islāmic ummah there is also ignorance concerning the difference between the

disbelief of an individual and the disbelief of of a certain institution, current of

thought, or ideology. All of these form problems freely found within the Islāmic

community.

This book, ‘The Dividing Line (Division of Distinction) between Disbelief and

Faith’ constitutes one scientific explanation of the above problems. This book

discusses the meanings of Faith, Disbelief, Disbeliever, Hypocrite, and others. It also

explains when a person is deemed to be out from the religion of Islām, and in fact

explains a lesser and lower form of disbelief than the disbelief of apostasy and

hypocrisy lesser and lower than intrinsic hypocrisy.

I hope this book is able to help the Islāmic ummah in their efforts to

understand the problems between disbelief and faith, in particular the duʿāt (callers

to Islām) and the Islāmic youth who are eager to continue the struggle of Muḥammad

.

In fact, this publication of Pustaka Salam is the second printing for this book,

with the first publication being from Penerbitan Al-Ikhlas in 1981. This second

printing is made after performing the correction of many errors found in the first

edition, especially within the very confusing footnotes.

I am grateful to Allāh who has made the printing of this book easy and thanks

to Pustaka Salam for their cooperation in the publishing of this book.

I pray that Allāh blesses all our efforts, from the editors, translators, printers,

and readers of this book. It is from Allāh that we seek guidance and it is from Allāh

that we seek refuge.

Alias Othman

Islamic Academy

University of Malaya

7th March 1985

From the Translator (Malaysian to English)

This book is an important treatise on a subject that oftentimes is indistinct and

blurred. It is most important, especially for a Muslim, to realize and be aware that in

order for ‘him’ to practice Islām correctly, ‘he’ must maintain, implement and adhere

to this Dividing Line between Disbelief and Faith. It is thus, for that reason that I

have also referred to it, in its title, as, ‘Division of Distinction’, in a bid to emphasize

the definitive separation of one from the other.

Whilst translating from Malaysian to English I also often referred to the

treatise in its original Arabic, just in case there were some points that required finer

illustration.

The method of transliteration used in this translation is as follows:

ṭ ط a ا

ẓ ظ b ب

ʿ ع t ت

gh غ th ث

f ف j ج

q ق ḥ ح

k ك kh خ

l ل d د

m م dh ذ

n ن r ر

h ه z ز

w و s س

y ي sh ش

ʾ ء ṣ ص

ḍ ض

Short vowels (above or below consonant):

◌ a ◌ i ◌ u

Long vowels (following consonant):

ā (Ā) آ ā (Ā) ا

ū (Ū) و ī (Ī) ى

Diphthongs (following consonant):

aw (also au) اؤ او ay اى

Finally, the interpretation of the meanings of the Noble Qurʾān is that of

Shakir.

Khalid S.

Perth, Australia

16th October 2013

CONTENTS

1. IM◊N AND ITS ESSENCE…………………………..1

2. IM◊N, MAUḌŪʿ AND THEIR SHARAT

(object and requirements)…...12

3. MATTERS THAT INVALIDATE IM◊N……………....32

4. HOW IM◊N MAY BE LOST………………………..38

(i) Wisdom opposed to its Requisites………42

(ii) To judge with other than the Laws

of Allāh…..52

(iii) To ridicule a Muslim because of ‘his’

Islām and to be hostile towards ‘him’

because ‘he’ holds steadfastly to ‘his’

‘his’ religion……56

(iv) To work together with and help the

Enemies of Islām.....62

(v) To consent to the spread of evil……….....67

5. THE ESSENCE OF DISBELIEF……………………...72

6. CUSTOMS AND TRADITIONS THAT ARE FALSE…79

7. MATTERS THAT DO NOT REMOVE A

MUʾMIN FROM THE BOUNDS OF ISL◊M……87

8. INTERPRETATION OF THE WORD OF ALLĀH

AND PROVIDING ANOTHER MEANING THAN THAT

WHICH IS EVIDENT IN A WRONGFUL MANNER

AND IJTIH◊D (INDEPENDENT REASONING)……..95

INTRODUCTION

Before presenting the problems, the legality of which will be able to be

determined later, we must beforehand understand the meanings of the words Imān

and Kufūr. After that, we will also determine the methodology for being able to

differentiate between kufūr and imān as seen together. This is so done, because the

act of kufūr can be carried out in words or deeds, by those who we are not yet

permitted to charge with kufūr.

With the help of Allāh the reader will be able to receive complete explanations

as well as proofs in relation to this matter.

Page | 1

IM◊N AND ITS ESSENCE

In order to understand where the mentioned word is in Al Qurʾān and As

Sunnah, we must firstly understand the meaning of that word according to the

terminology of the Arabic language, and then we can look at how the word is applied

within the Sharīʿah in various places that differ one from the other. Generally the

public, at a certain time and place, except within the times that the Sharīʿah was

revealed, are not allowed to used as a reason for laying down specific laws regarding

those words.

The word imān is one word that should not be interpreted except according to

the interpretation permitted by Allāh and His Messenger . With an interpretation

such as that, the Sharīʿah meaning of the word imān will be determinable.

When we observe the manner in which the word imān is used within Al

Qurʾān, we will find that it is used around two basic meanings:

1. Imān in the sense of allowing/permitting (certification/ratification) -

(At-Tasḍīq) التصديق

2. Imān in the sense of the commitment to action/deeds.

Dalāʾil (evidential proofs)

Amongst the dalāʾil that show the use of imān in the first meaning is in the

words of Ibrāhīm when he asked Allāh to show him how it was that Allāh had

the power to give life to the dead. Allāh decrees:

… …

…He (Allāh) said: “Do you not believe?” He [Ibrāhīm (Abraham)]

said: “Yes (I believe), but to be stronger in Faith”…1

1 Sūrah Al Baqarah (2), ayāh 260.

Page | 2

And secondly. The decree of Allāh in the telling of the narrative of Yūsuf’s

brothers who returned home with their story at night and carried with them

Yūsuf’s bloodstained clothing:

…

“…But you will never believe us even when we speak the truth.”2

That is, you will not allow our story of the wolf having eaten Yūsuf, and

thirdly, similarly the decree of Allāh which tells the narrative of Firʿaun (Pharaoh)

at the time he drowned and believed that he would be destroyed:

…

…”I believe that Lā ilāha illa (Huwa): (none has the Right to be

worshipped but) He,” in whom the Children of Israel believe, and I am

one of the Muslims (those who submit to Allāh’s Will).”3

One thing is clear, that the word imān is a passing deed (متعدى - transitive)

by means of ḥarf al jarr (a letter that functions by taking kasra and modifying the

word immediately following it), namely the letter “ba” and “lam”; for instance I

say, “آمنت باهللا” – “I believe in Allāh, His attributes and I submit to Him”. And:

وآمنت للرسول الذي بدعونا إليه

“I believe in the Messenger who calls us to Allāh”. That is, I believe in the

announcement of Allāh brought by the Messenger of Allāh .

2 Sūrah Yūsuf (12), ayāh 17. 3 Sūrah Yūnus (10), ayāh 90.

Page | 3

Included within the sphere of belief in these announcements is the decree of

Allāh:

… …

“…But you will never believe us…”4

Also included is the decree of Allāh:

…

But none believed in Mūsā (Moses) except the offspring of his

people,..5

That is, the announcements brought by Mūsā , that stated that the Banī

Isrāʾīl would leave Egypt, and also Allāh would elevate their status and destroy

Firʿaun was not considered to be true except by the young and the children of the

Banī Isrāʾīl.

With this it is clear that the first part of the meaning of the word imān is to

allow the message of Allāh and His Messenger .

The Messenger of Allāh has already summarized this meaning within a

ṣaḥīḥ ḥadīth at the time Jibrīl asked him about imān, and he said:

ميان ( رسله واليـوم و أن تـؤمن باهللا ومالئكته وكتبه )اإل

اآلخر وتـؤمن بالقدر خريه وشره “(Al Īmān is) that you believe in Allāh, His Angels, His Books, His

Messengers, the Day of Judgment and that you believe in qadar both

good and evil is from Allāh”.6

4 Sūrah Yūsuf (12), ayāh 17. 5 Sūrah Yūnus (10), ayāh 83. 6 Narrated by Muslim.

Page | 4

The second part of the meaning of the word imān is an act or deed or the

commitment of an act or deed. An act or deed that is desired here is an act or deed

of imān, that is, those deeds or acts whose agent/doer/perpetrator is called a muʾmin

and a/any group which errs (goes astray) in this are referred to as those who have

desisted from being muʾmin.

Dalāʾil (evidential proofs):

1. Amongst the āyāt of Al Qurʾān that demonstrate the use of the word imān with

the understanding of act or deed is the decree of Allāh at the time of answering the

Muslims who asked: “What is the outcome for our brothers who died whilst they

performed ṣalāt in a direction other than that of the kaʿbah?”

This matter eventuated after the relocation of the qiblat from Baitil Maqdis (in

Jerusalem) to the Kaʿbah (in Makkah).

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And thus We have made you a medium (just) nation that you may be the

bearers of witness to the people and (that) the Messenger may be a bearer

of witness to you; and We did not make that which you would have to be the

qiblah but that We might distinguish him who follows the Messenger from

him who turns back upon his heels, and this was surely hard except for those

whom Allāh has guided aright; and Allāh was not going to make your faith

to be fruitless; most surely Allāh is Affectionate, Merciful to the people.7

7 Surah Al Baqarah (2), ayāh 143.

Page | 5

The ʿUlamāʾ have stated that the word ‘إميانكم’ within this ayāh means

your ṣalāt”. By that, this ayāh means: “And Allāh does not squander“ – ’صالتكم‘

(throw away/reject) your ṣalāt that you made berofe when the qiblat was towards

Baitul Maqdis, because it is Allāh who commanded you to do such”.

2. The ḥadīth from the Messenger of Allāh stated below also demonstrates the

Use of the word with the meaning of act or deed:

The Messenger of Allāh said:

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“Imān is divided into over sixty branches; the highest of which is to

state ‘ اهللاال إله إال ’ and the least of which is to remove something

harmful from the path of a person.”8

Within this ḥadīth the Messenger of Allāh has named all Islamic acts or deeds as

imān; starting from the shahādat up to the least of acts or deeds, that is to remove

something harmful from a busy thoroughfare.

Besides that, many āyāt from Al Qurʾān have brought together these

understandings when Allāh describes the characteristics of those who are muʾmin.

Amongst them is the decree of Allāh:

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8 Related by Abū Dāwūd and Nasāʾī and Ibn Mājah and narrated by Al Bukhārī in several places.

Page | 6

The believers are only those who believe in Allāh and His Messenger then

they doubt not and struggle hard with their wealth and their lives in the way

of Allāh; they are the truthful ones.9

By means of the above āyāt, the meaning of imān has been restricted from

both standpoints. By means of that, we are also able to state that imān is to confirm

(that which is authorized by) Allāh and His Messenger without suspicion or doubt,

to perform jihād in the Way of Allāh by means of wealth and soul and without any

further suspicion or doubt that jihād and other acts that are more inferior than jihād

are included within (that which is classified as) Islāmic deeds, because jihād

constitutes the peak of Islāmic deeds. Those people who abandon acts or deeds such

as ṣalāt, zakāt and ḥajj for example, will not follow the act of carrying out jihād. And

the decree of Allāh which states:

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“…they are the truthful ones.”

is implying that there are those who perform the daʿwah of imān without proof. This

group of people are lying in their daʿwah claims, or they are unable to assimilate that

essence of imān with the true picture. They deem that imān is merely declamatory

by means of the lips alone. This ayāh was revealed by Allāh specifically for this

group of people.

Because of that ayāh’s revelation by means of the particular grammatical

stylization that indicates the demarcative qualification (إمنا) “(verily) then”, and this

indicates that those who do not have the qualities explained by the ayāh are not

included amongst the group of the muʾminīn. Consider another ayāh with the same

form as the above ayāh. Allāh decrees:

9 Surah Al Ḥujūrāt (49), ayāh 15.

Page | 7

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Those only are believers whose hearts become full of fear when Allāh is

mentioned, and when His communications are recited to them they increase

them in faith, and in their Lord do they trust.

Those who keep up prayer and spend (benevolently) out of what We have

given them.

These are the believers in truth; they shall have from their Lord exalted

grades and forgiveness and an honorable sustenance.10

It is clear here that the sense of fear and terror in the heart increases imān, i.e.,

is confirmed by the heart and in addition strengthens trust in Allāh, all of which is a

feeling that can be felt by the heart of a muʾmin. This means that imān is not merely

an inert ratification within the heart, but that it constitutes a certain respondent

release. After the emergence of this respondent release then is born the fulfilment of

ṣalāt and zakat both of which are part of the acts of imān.

After that Allāh also conveys His decree:

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These are the believers in truth; they shall have from their Lord exalted

grades and forgiveness and an honorable sustenance.11

10 Surah Al Anfāl (8), āyāt 2-4. 11 Surah Al Anfāl (8), ayāh 4.

Page | 8

This ayāh was revealed with the grammatical stylization (uslūb) of al-ḥaṣri (limited

[to])

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“Those only are believers whose…”

Then Allāh accompanies it also with His decree:

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“These are the believers in truth;..”

So that by that means Allāh demonstrates that there is imān that is not right, not true;

imān that is invalid. When the time comes we would know that that invalid imān is

in the form of false claims without proof or it permits matters that are khurāfāt

(mythical, fictitious superstition) and matters that are still waham (imagined,

illusion, delusion).

By these means we are able to understand that imān, such as that which is

contained within Al Qurʾān and the Sunnah of the Messenger of Allāh , possesses

two meanings:-

i. Permits/ratifies the khabar (‘communications, matters, notifications’)

of Allāh and that of the Messenger of Allāh .

ii. Firmly committed to the obligatory commands already ordered by

Allāh to those who willingly acknowledge the khabar of Allāh.

At this point, we are centred upon a specific question; Are we permitted to

judge people who ratify (imān) within their hearts without the committance or

commitment of such by means of acts or deeds – Do they believe (have imān)? In

other words, whether they are considered to be successful muʾmiīn by means of

testifying that “there is no ilāh except Allāh” within their hearts, yet they do not

carry out that which has been commanded by Allāh and do not distance themselves

from that which has been prohibited by Allāh.

The answer to this question will be, inshāʾ Allāh be made clear by means of

the following explanation.

Page | 9

The dividing line or division of distinction between the ʿaqīdah (belief, creed,

confirmation, attestation) of the heart that is in obedience to and accepts the

commands of Allāh, as well as carrying out that which is demanded by Allāh of a

muʾmin is what constitutes the ‘distinctive division’ that is able to help juxtapose

the division in order to understand this matter. In reality this division/distinction has

never existed and never occurred in the real world, because it is not reflected in the

intellect of a person who heras the decree of Allāh that is addressed to ‘him’: “ O

My servant, indeed there will be the Day of Resurrection, and on that Day I will

mention all of your deeds, and if supposing you had done good I will enter you into

Paradise, and if supposing you had done evil I ill enter you into Hell”. Then the

servant will answer: “O my Lord, indeed I confirm all Your words, but I ask to be

excused from carrying out all of Your commands because I am lazy”.

This matter has already been explained by Imām Ibnul Qayyim with the

words: “It is unacceptable to the intellect the imān of a person who knows that ṣalāt

is obligatory and he hears the call of Allāh every day within ‘his’ life: “Come to

ṣalāt”, and ‘he’ never responded once to that throughout ‘his’ entire life”.

I have already given an example of this fact to my friends by saying: “My

brothers! What would be your opinion if it was the case that at the time we were

sitting there came a person who said to us that fire surrounds this place, and that if

the people present did not run quickly (from this place) then that fire would lick at

and destroy us”. Would you think that a person who verifies what was said would

remain at this place or flee? Would it be accepted by the intellect that amongst us

would be a person who would say to that person (the one claiming that fire

surrounded the place): “Brother, I have heard what you have said and understand

the warning you have given, but I will excuse myself from being able to leave this

place because I am lazy”. If there was found amongst us a person who said that,

there would be no doubt that ‘he’ was insane, or ‘he’ was indeed denying the

information delivered to ‘him’. It is an impossible matter for a person of full

understanding (sane) and who acknowledges that above information to answer in

such a manner.

Faith in the heart and obedient compliance of the member parts; what I mean

by this is, compliance and immediate carrying out of matters that have been

commanded (to do so) constitute one issue that cannot be detached nor removed

Page | 10

from. Assuming imān was availably found in the heart, then the one who possessed

imān would immediately hasten to carry out good deeds and be obediently compliant

to commands. This constitutes clear proof (dalīl), that is indisputable anymore

except by those who imitate, those who blindly follow, people who deny or people

who are ignorant.

Nevertheless, there are still aḥādīth of the Messenger of Allāh which can

be understood (to mean) that imān and vouchsafing the heart may be ensured for

someone to enter Paradise after having been in receipt of punishment, which no one

knows for how long except Allāh. It can also be understood that those who possess

imān such as this will not be (dwell) permanently in Hell in the manner of the

permanent dwelling of the kāfirūn who have rejected Allāh. Inshāʾ Allāh I will

present these aḥādīth at the end of this paper.

What is important here is that we positively confirm that those who abandon

deeds rightfully deserve to enter Hell and certainly they are included amongst and

within that group of people who are in receipt of retribution; as for the matter of

eternity in Hell, it is in fact a second issue.12 The public’s misunderstanding of this

matter has had an enormous impact resulting in a number of groups being expelled

from imān to kufūr without them realizing it.

12 Kufūr, according to the terminology of Al Qurʾān and the Sunnah, sometimes means major disbelief (Al Kufr al Akbar), that is, disbelief that expels a person from religion (Islām), and sometimes it carries the meaning of minor disbelief (Al Kufr aṣ-Ṣaghir), that is, disbelief that does not expel a person from religion (Islām). The matter of ‘time spent’ in Hell becomes the dividing line between the two kinds of kufūr. The first kind of kufūr leads to eternity in Hell, whereas the second kind of kufūr leads to the adverse promise (torture), but not to eternity in Hell. This does not mean that minor disbelief has been alleviated or lessened, because if a person had reaped happiness in this world and was immersed in Hell for a short while, then we asked him: “Did you feel pleasure before this?” He will answer: “By Allāh I have never felt pleasure at all”. The decree of Allāh:

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O you who believe! Save yourselves and your families from a fire whose fuel is men and stones; over it are

angels stern and strong, they do not disobey Allah in what He commands them, and do as they are

commanded. (Surāh At-Taḥrīm (66), ayāh 6).

- Al Jamaʿah Al Islāmiyah, University of Kahirah.

Page | 11

Therefore, O my ‘brothers’ in Islām, have dialogues amongst yourselves. Are

you really and truly muʾmin? Supposing ‘brother’, you did not fulfil that which has

already been declared obligatory (upon an individual) by Allāh to correct a

‘brother’s’ imān and a ‘brother’ often asks of ‘himself’: “Does the brother really

and truly have faith and believe in Paradise?” If supposing a ‘brother’ has faith and

believes in it, then why is the ‘brother’ silent and does not demand it? Does the

‘brother’ really and truly believe and have faith in Hell? After that then, does the

‘brother’ really and truly have faith in Allāh the One and Only…why does the

‘brother’ not endeavour and make efforts to search for and seek out His will? Why

does the ‘brother’ not love Him? Why is the ‘brother’ not obedient and compliant to

Him?

Know that the Messenger of Allāh required that mankind utters those words

of imān without being compelled to follow it up with the (obedient) compliance to

uphold commands, (and by that means then) surely people (mankind) would hasten

to carry that out. However, the Messenger of Allāh wanted (desired that) the

emergence of obedience bring about the carrying out of commands after

acknowledgement by the tongue. Because of that, the Messenger of Allāh also

carried out a treaty with the Muhajirīn so that they would sacrifice wealth and

perform hijrah and he made a binding treaty with both of those groups (Muhajirīn

and Anṣār) in order to equally die in the Way of Allāh. He did not promise them

anything except Paradise after they had carried out deeds and jihād.

After all of this, are there people with weak souls who still think that they will

be rewarded with Paradise if they merely utter the words of imān with their tongues

alone, without the encumbrance of rukūʿ and sujud (bowing and prostration in ṣalāt),

without the spending of their wealth for the Way of Allāh even so much as a cent,

without speaking truly before Allāh. Do they think that Paradise is what is due to

them? …far…far away! Imān is faith and commitment, verification of the truth and

deeds. Imān will not emerge without all of these.

Page | 12

Imān, Mauḍūʿ and their Sharaṭ

We already know that imān is taṣdīq (belief, faith, confirmation, attestation)

accompanied by and with deeds. We also already know that taṣdīq and deeds are two

matters that cannot be separated (cannot be detached form each other); when taṣdīq

emerges then deeds emerge, and when taṣdīq does not emerge then deeds also do not

emerge. Thus, what is it that is contained and encompassed within taṣdīq? And what

is the message that must be justified (ratified) by the Muʾminīn?

What is meant by taṣdīq here is that which encompasses and includes all

unseen matters mentioned by Allāh and the Messenger of Allāh . Whoever

rejects and denies (any) part of that which has been related by Allāh and His

Messenger , has faith that is meaningless. Inshāʾ Allāh, I will explain this matter

when discussing those matters that invalidate imān. However, in order to classify or

categorize someone as included within that group of people who have imān, ‘he’

must hold to the belief and be convinced of a number of basic principles contained

within the words:

إ�

إ�

الله�

� ر��ل � الله�

What are those basic principles?

a. ‘He’ must hold the belief (creed of belief) that what has created this

universe and has command over all of its workings is Allāh the One and

Only, living, all-powerful, and having perfect, unique attributes devoid of

deficiencies and stigmatizations. ‘He’ must hold the belief that there is

nothing whatsoever in partnership with Allāh in the creation of this

universe. Allāh does not possess a wife nor children. Something other than

Allāh is a servant of Allāh who submits to the commands and protection

of Allāh even if it be a king, messenger, jinn or something else.

b. ‘He’ must hold the belief that Allāh did not create this universe except with

a purpose and not in vain, because Allāh is devoid of vanity and futility,

and in fact Allāh created this universe for a purpose; that purpose was in

order for those people who are muʾminīn to carry out submission and

Page | 13

obedience to Allāh. The people who are disbelievers and do not not submit

to the commands of Allāh and have no imān in Him are damned and are

disassociated from His Mercy.

c. ‘He’ must hold the belief that it is the right of authority of Allāh to organize

and initiate the laws of life for His creation because it is Allāh who cerated

and made these things. The decree of Allāh:

…

�

��

�

و ٱ� ��

� … ٱ�

…Surely His is the creation and the command;…13

Because it is that the rightful authority for creation is only with and for

Allāh, then the right to command is also under His authority. Thus, the

ordainment of laws in all their forms is the authoritative right of Allāh, and

any criticism of the laws and regulations of Allāh either in the form of

rejecting or invalidating them, is disbelief and the annulling of prior imān.

d. ‘He’ must devote ‘himself’ exclusively to Allāh by means of the ʿibādāt

prescribed by Allāh. ‘He’ only makes duʿāʾ ro Allāh alone. ‘He’ does not

carry out (any form of) mediation within ‘his’ duʿāʾ because Allāh is

extremely close, approves the demands of those hwo make duʿāʾ, accepts

the repentance of the person who seeks repentance and is compassionate

to the person who asks for forgiveness. Whoever makes a dead person into

a medium (intermediary) and asks of ‘him’ (the dead person), and not to

Allāh, then ‘he’ has committed shirk, no matter how high the status of that

medium was.

e. ‘He’ must confirm (acknowledge the existence of) the Day of Judgement,

Paradise, Hell and all information from the past or which will come

without referring that information to the evaluation of ‘his’ intellect, so

much so that by means of that evaluation ‘he’ makes a decision to accept

what has been accepted by ‘his’ intellect and rejects that which was not

accepted by ‘his’ intellect because this issue is the invalidation of imān.

13 Surah Al Aʿrāf (8), ayāh 54.

Page | 14

This issue is deemed to invalidate imān on the basis that the role of the

intellect in the matter of imān is only limited to acknowledging the truth of a

messenger in the light of relating something received from Allāh. So, we only

deliberate about his messengership and observe the information that has been

brought by a messenger, so that we know with certitude that that messenger is

applying the truth. Once we believe in and have faith in ‘his’ truth we must accept

announcements about unseen issues that ‘he’ brings without making reconciling

those announcements to the values of our intellects because the intellect is unable to

comprehend something except within an understanding of matters that can be visibly

witnessed; the intellect also rejects matters that are out of the ordinary. If we refer

these unseen matters to the intellect, where then is the logic in accordance with the

narrative we hear concerning Aṣ-Ṣirāṭ al Mustaqīm, which is finer than a strand of

hair, and sharper than a sword; nevertheless the muʾminīn pass over it like lightning,

in a blink of the eye and as fast as a swift horse rides.14 Where is the logic according

14 It is narrated in a number ṣaḥīḥ aḥādīth, that on the Day of Judgement in the future those people who have imān will cross Aṣ-Ṣirāṭ al Mustaqīm like lightning, like the blink of an eye and as swift as a horse.

ثـنا أبو مالك ا د بن فضيل، حد ثـنا حمم ، حد د بن طريف بن خليفة البجلي ثـنا حمم ، عن أيب ح حد ، عن ازم، عن أيب ألشجعي هريـرة، وأبو مالك عن ربعي

بانا استـفتح لنا ة فـيأتون آدم فـيـقولون يا أ جيمع الله تـبارك وتـعاىل الناس فـيـقوم المؤمنون حىت تـزلف هلم اجلن "حذيـفة، قاال قال رسول الله صلى اهللا عليه وسلم

فـيـقول إبـراهيم لست بصاحب -قال -ليل الله إبـراهيم خ فـيـقول وهل أخرجكم من اجلنة إال خطيئة أبيكم آدم لست بصاحب ذلك اذهبوا إىل ابين .اجلنة

ى صلى اهللا عليه وسلم فـيـقول لست بصاحب فـيأتون موس .ا كنت خليال من وراء وراء اعمدوا إىل موسى صلى اهللا عليه وسلم الذي كلمه الله تكليما ذلك إمن

مدا صلى اهللا عليه وسلم فـيـقوم فـيـؤذن له فـيأتون حم .ول عيسى صلى اهللا عليه وسلم لست بصاحب ذلك فـيـق .ذلك اذهبوا إىل عيسى كلمة الله وروحه

أمل تـروا إىل البـرق كيف "أمي أى شىء كمر البـرق قال قال قـلت بأيب أنت و . "وتـرسل األمانة والرحم فـتـقومان جنبىت الصراط ميينا ومشاال فـيمر أولكم كالبـرق

لى الصراط يـقول رب سلم سلم حىت تـعجز أعمال العباد يكم قائم ع هلم ونب مير ويـرجع يف طرفة ين مث كمر الريح مث كمر الطري وشد الرجال جتري �م أعما

. "رت به فمخدوش ناج ومكدوس يف النار م ويف حافـىت الصراط كالليب معلقة مأمورة بأخذ من أ -قال -حىت جييء الرجل فال يستطيع السيـر إال زحفا

.والذي نـفس أيب هريـرة بيده إن قـعر جهنم لسبـعون خريفا

It is narrated on the authority of Muḥammad bin Ṭarīq bin Khalīfat An-Njalī, from the ḥadīth of Muḥammad bin

Fuḥammad, from the ḥadīth of Abū Mālik Al ʾAshjaʿī, from Abī Ḥāzim, from Abī Huraiah and Abū Mālik from

Riʿiyy, from Ḥudhaifah who said that the Messenger of Allāh () said:

Allāh, the Blessed and Exalted, would gather people. The believers would stand till the Paradise would be

brought near them. They would come to ◊dam () and say: O our father, open for us the Paradise. He

would say: What turned you out from the Paradise was the sin of your father ◊dam. I am not in a position

to do that; better go to my son Ibrāhīm (), the Friend of Allāh. He (the Holy Prophet) said: He (Ibrāhīm

) would say: I am not in a position to do that. Verily I had been the Friend (of Allāh) from beyond,

beyond; you better approach Moses () with whom Allāh conversed. They would come to Moses (),

but he would say: I am not in a position to do that; you better go to Jesus, the Word of Allāh and His Spirit.

Jesus () would say: I am not in a position to do that. So they would come to Muḥammad (). He would

then be permitted (to open the door of Paradise). Trustworthiness and kinship would be dispatched, and

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these would stand on the right and left of the Path and the first of you would pass with (the swiftness) of

lightning. He (the narrator) said: I said, O you are far dearer to me than my father and my mother I which

thing is like the passing of lightning? He said: Have you not seen lightning, how it passes and then comes

back within the twinkling of an eye? Then (they would pass) like the passing of the wind, then like the

passing of a bird, and the hastening of persons would be according to their deeds, and your Messenger

would be standing on the Path saying: Save, O my Lord, save. (The people would go on passing) till the

deeds of the servants would be failing in strength, till a man would come who would find it hard to go along

(that Path) but crawlingly. He (the narrator) said: And on the sides of the Path hooks would be suspended

ready to catch anyone whom these would be required (to catch). There would be those who would somehow

or other succeed in traversing that Path and some would be piled up in Hell. By Him in Whose Hand is the

life of Abū Hurairah it would take one seventy years to fathom the depth of Hell. (Muslim 195).

ثين سويد بن سعيد، قال حد دري، أن ناسا، يف زمن رسول ثين حفص بن ميسرة، عن زيد بن أسلم، عن عطاء بن يسار، عن أيب سعيد اخل وحد

هل تضارون يف رؤية "قال . "نـعم "م ول الله صلى اهللا عليه وسلالله صلى اهللا عليه وسلم قالوا يا رسول الله هل نـرى ربـنا يـوم القيامة قال رس

لة البدر صحوا "قال .يا رسول الله قالوا ال . "يها سحاب ليس ف الشمس بالظهرية صحوا ليس معها سحاب وهل تضارون يف رؤية القمر ليـ

. بد القيامة أذن مؤذن ليتبع كل أمة ما كانت تـع ا إذا كان يـوم ما تضارون يف رؤية الله تـبارك وتـعاىل يـوم القيامة إال كما تضارون يف رؤية أحدمه

إذا مل يـبق إال من كان يـعبد الله من بـر وفاجر ار حىت فال يـبـقى أحد كان يـعبد غيـر الله سبحانه من األصنام واألنصاب إال يـتساقطون يف الن

فـيـقال كذبـتم ما اختذ الله من صاحبة وال ولد فماذا .اليـهود فـيـقال هلم ما كنتم تـعبدون قالوا كنا نـعبد عزيـر ابن الله وغرب أهل الكتاب فـيدعى

مث يدعى .ها بـعضا فـيتساقطون يف النار هم أال تردون فـيحشرون إىل النار كأنـها سراب حيطم بـعض فـيشار إلي .تـبـغون قالوا عطشنا يا ربـنا فاسقنا

فـيـقال هلم ماذا .ما اختذ الله من صاحبة وال ولد .ال هلم كذبـتم فـيـق .النصارى فـيـقال هلم ما كنتم تـعبدون قالوا كنا نـعبد المسيح ابن الله

اب حيطم بـعضها بـعضا فـيتساقطون يف فـيشار إليهم أال تردون فـيحشرون إىل جهنم كأنـها سر -قال - .تـبـغون فـيـقولون عطشنا يا ربـنا فاسقنا

قال فما .عاىل يف أدىن صورة من اليت رأوه فيها ني سبحانه وتـ النار حىت إذا مل يـبق إال من كان يـعبد الله تـعاىل من بـر وفاجر أتاهم رب العالم

نـيا أفـقر ما كنا إليهم ومل نصاحبـ .تـنتظرون تـتبع كل أمة ما كانت تـعبد فـيـقولون نـعوذ .فـيـقول أنا ربكم .هم قالوا يا ربـنا فارقـنا الناس يف الد

نه آية فـتـعرفونه �ا فـيـقولون نـعم فـيـ .حىت إن بـعضهم ليكاد أن يـنـقلب -مرتـني أو ثالثا -ال نشرك بالله شيئا بالله منك نكم وبـيـ .قول هل بـيـ

سجد اتـقاء ورياء إال جعل الله د لله من تلقاء نـفسه إال أذن الله له بالسجود وال يـبـقى من كان ي فـيكشف عن ساق فال يـبـقى من كان يسج

ن فـيـقولو .يت رأوه فيها أول مرة فـقال أنا ربكم وسهم وقد حتول يف صورته ال مث يـرفـعون رء .ظهره طبـقة واحدة كلما أراد أن يسجد خر على قـفاه

فيه .دحض مزلة "رسول الله وما اجلسر قال ل ياقي . "مث يضرب اجلسر على جهنم وحتل الشفاعة ويـقولون اللهم سلم سلم .أنت ربـنا

وكأجاويد اخليل عني وكالبـرق وكالريح وكالطري ف ال خطاطيف وكالليب وحسك تكون بنجد فيها شويكة يـقال هلا السعدان فـيمر المؤمنون كطر

ي بيده ما منكم من أحد بأشد حىت إذا خلص المؤمنون من النار فـوالذي نـفس .والركاب فـناج مسلم وخمدوش مرسل ومكدوس يف نار جهنم

فـيـقال .نا كانوا يصومون معنا ويصلون وحيجون يف النار يـقولون ربـ صاء احلق من المؤمنني لله يـوم القيامة إلخوا�م الذين مناشدة لله يف استق

ركبتـيه مث يـقولون ربـنا ما بقي فيها النار فـيخرجون خلقا كثريا قد أخذت النار إىل نصف ساقـيه وإىل فـتحرم صورهم على .هلم أخرجوا من عرفـتم

خرجون خلقا كثريا مث يـقولون ربـنا مل نذر فيها أحدا فـي .من خري فأخرجوه فـيـقول ارجعوا فمن وجدمت يف قـلبه مثـقال دينار .أحد ممن أمرتـنا به

جون خلقا كثريا مث يـقولون ربـنا مل نذر فيها ممن خر فـي .نصف دينار من خري فأخرجوه مث يـقول ارجعوا فمن وجدمت يف قـلبه مثـقال .ممن أمرتـنا

. "نا مل نذر فيها خيـرا قا كثريا مث يـقولون ربـ فـيخرجون خل .خري فأخرجوه مث يـقول ارجعوا فمن وجدمت يف قـلبه مثـقال ذرة من .أمرتـنا أحدا

قوين �ذا احلديث فاقـرءوا إن شئتم ثـقال ذرة وإن تك حسنة يضاعفها ويـؤت من إن الله ال يظلم م {وكان أبو سعيد اخلدري يـقول إن مل تصد

Page | 16

رحم الرامحني فـيـقبض قـبضة من النار فـيـقول الله عز وجل شفعت المالئكة وشفع النبيون وشفع المؤمنون ومل يـبق إال أ " }أجرا عظيما لدنه

يل السيل ا قط قد عادوا محما فـيـلقيهم يف نـهر يف أفـواه اجلنة يـقال له نـهر احلياة فـيخ فـيخرج منـها قـوما مل يـعملوا خيـر رجون كما خترج احلبة يف مح

فـقالوا يا رسول الله . "ون أبـيض مس أصيفر وأخيضر وما يكون منـها إىل الظل يك أال تـرونـها تكون إىل احلجر أو إىل الشجر ما يكون إىل الش

هؤالء عتـقاء الله الذين أدخلهم الله اجلنة بغري عمل ة فـيخرجون كاللؤلؤ يف رقا�م اخلوامت يـعرفـهم أهل اجلن "كأنك كنت تـرعى بالبادية قال

موه مث يـقول ادخلوا اجلنة فما رأيـتموه فـهو لكم فـيـقول لكم عندي .ا من العالمني تـعط أحد فـيـقولون ربـنا أعطيتـنا ما مل .عملوه وال خري قد

. "فـيـقول رضاى فال أسخط عليكم بـعده أبدا .أفضل من هذا فـيـقولون يا ربـنا أى شىء أفضل من هذا

And it was reported to me by Suwaid bin Saʿīd, who reported from Ḥafṣu bin Maisarat, from Zaid bin Aslam, from

ʿAṭāʾi bin Yasār, from Abī Saʿīd Al Khudri:

Some people during the lifetime of the Messenger of Allāh said: Messenger of Allāh! Shall we see our

Lord on the Day of Resurrection? The Messenger of Allāh said: Yes, and added: Do you feel any trouble

in seeing the sun at noon with no cloud over it, and do you feel trouble in seeing the moon (open) in the full

moonlit night with no cloud over it? They said: No, Messenger of Allāh! He (the Holy Prophet) said: You

will not feel any trouble in seeing Allāh on the Day of Resurrection any more than you do in seeing any

one of them. When the Day of Resurrection comes a Muʾadhdhin (a proclaimer) would proclaim: Let every

people follow what they used to worship. Then all who worshipped idols and stones besides Allāh would

fall into the Fire, till only the righteous and the vicious and some of the people of the Book who worshipped

Allāh are left. Then the Jews would be summoned, and it would be said to them: What did you worship?

They will say: We worshipped ʿUzair, son of Allāh. It would be said to them: You tell a lie; Allāh had never

had a spouse or a son. What do you want now? They would say: We feel thirsty, O our Lord! Quench our

thirst. They would be directed (to a certain direction) and asked: Why don't you go there to drink water?

Then they would be pushed towards the Fire (and they would find to their great dismay that) it was but a

mirage (and the raging flames of fire) would be consuming one another, and they would fall into the Fire.

Then the Christians would be summoned and it would be said to them: What did you worship? They would

say: We worshipped Al Masīḥ, son of Allāh. It would be said to them: You tell a lie; Allāh did not take for

Himself either a spouse or a son. Then it would be said to them: What do you want? They would say: Thirsty

we are, O our Lord! Quench our thirst. They would be directed (to a certain direction) and asked: Why

don't you go there to get water? But they would be pushed and gathered together towards the Hell, which

was like a mirage to them, and the flames would consume one another. They would fall Into the Fire, till

no one is left except he who worshipped Allāh, be he pious or sinful. The Lord of the Universe, Glorified

and Exalted, would come to them in a form recognizable to them and say; What are you looking for? Every

people follow that which they worshipped. They would say: Our Lord, we kept ourselves separate from the

people in the world, though we felt great need of them; we, however, did not associate ourselves with them.

He would say: I am your Lord. They would say: We take refuge with Allāh from You and do not associate

anything with Allāh. They would repeat it twice or thrice, till some of them would be about to return. It

would be said: Is there any sign between you and Him by which you will recognize Him? They would say:

Yes. and the things would be laid bare. Those who used to prostrate themselves before Allāh of their own

accord would be permitted by Allāh to prostrate themselves. But there would remain none who used to

prostrate out of fear (of people) and ostentation but Allah would make his back as one piece, and whenever

he would attempt to prostrate he would fall on his back. Then they would raise their heads and He would

assume the Form in which they had seen Him the first time and would say: I am your Lord. They would

say: You are our Lord. Then the bridge would be set up over the Hell and intercession would be allowed

and they will say: O God, keep safe, keep safe. It was asked: Messenger of Allāh, what is this bridge? He

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to the intellect about two men who are buried in one grave, who on the Day of

Judgement later, one of them will become an inhabitant of Paradise whilst the other

will become an inhabitant of Hell?

This is the basic principle of Islāmic ʿaqīdah.15 A person who contradicts any

part of these basic principles is considered not to have imān and this is encompassed

said: The void in which one is likely to slip. There would be hooks, tongs, spits like the thorn that is found

in Najd and is known as Saʿdān. The believers would then pass over within the twinkling of an eye, like

lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be safe, some will

be lacerated and let go, and some will be pushed into the fire of Hell till the believers will find rescue from

the Fire. By One in Whose hand is my life, there will be none among you more eager to claim a right than

the believers on the Day of Resurrection for (saying their) brethren in the Fire who would say: O our Lord,

they were fasting along with us, and praying and performing pilgrimage. It will be said to them: Take out

those whom you recognize. Then their persons would be forbidden to the Fire; and they would take out a

large number of people who had been overtaken by Fire up to the middle of the shank or up to the knees.

They would then say: O our Lord I not one of those about whom Thou didst give us command remains in

it. He will then say: Go back and bring out those in whose hearts you find good of the weight of a dinar

Then they will take out a large number of people. Then they would say: O our Lord! we have not left anyone

about whom You commanded us. He will then say: Go back and bring out those in whose hearts you find

as much as half a dinar of good. Then they will take out a large number of people, and would say: O our

Lord! not one of those about whom Thou commanded us we have left in it. Then He would say: Go back

and in whose heart you find good to the weight of a particle bring him out. They would bring out a large

number of people, and would then say: O our Lord, now we have not left anyone in it (Hell) having any

good in him. Abū Saʿīd Khudrī said: If you don't testify me in this hadith, then recite if you like:" Surely

Allāh wrongs not the weight of an atom; and if it is a good deed. He multiplies it and gives from Himself a

great reward" (Al-Qurʾān, Sūrah An-Nisāʾ [4], ayāh 40). Then Allāh, Exalted and Great, would say: The

angels have interceded, the messengers have interceded and the believers have interceded, and no one

remains (to grant pardon) but the Most Merciful of the mercifuls. He will then take a handful from Fire

and bring out from it people who never did any good and who had been turned into charcoal, and will cast

them into a river called the river of life, on the outskirts of Paradise. They will come out as a seed comes

cut from the silt carried by flood. You see it near the stone or near the tree. That which is exposed to the

sun is yellowish or greenish and which is under the shade is white. They said: Messenger of Allāh! It seems

as if you had been tending a flock in the jungle. He (the Holy Prophet ) said: They will come forth like

pearls with seals on their necks. The inhabitants of Paradise would recognise them (and say): Those are

who have been set free by the Compassionate One. Who has admitted them into Paradise without any

(good) deed that they did or any good that they sent in advance Then He would say: Enter the Paradise;

whatever you see in it is yours. They would say: O Lord, Thou hast bestowed upon us (favours) which Thou

didst not bestow upon anyone else in the world. He would say: There is with Me (a favour) for you better

than this. They would say: O our Lord! Which thing is better than this? He would say: It is My pleasure. I

will never be angry with you after this”. (Muslim 183).

15 A part of the basic principles of the ʿaqīdah of Islām is to have imān in all of the Messengers, without carrying out differentiation between any of them. Likewise also to have imān in the Books that have been revealed by Allāh to the Messengers and to have imān in the angels, good and evil fortune. This is in line with the ḥadīth of the Messenger of Allāh which states:

Page | 18

within the shahādat , إله إال اهللا ال which is obligatory for each and every Muslim to

confirm.

By this we understand the contents of the first part of the understanding of

imān – at-Taṣdīq. After that we also ask what is contained within those deeds. Is it

obligatory to submit to all of the commands of Allāh and the Messenger of Allāh ?

And also what are those kinds that must be obeyed? In order to answer these

questions we will explain a number of matters:-

Submission in carrying out all acts of ʿ ibādāt is divided into two sorts: the first

sort is conviction and the second sort is implementation. For example, there is

fighting in the Way of Allāh.

First sort: From the aspect of conviction, it is firstly obligatory to be of the

conviction that fighting in the Way of Allāh is an obligation upon each and every

Muslim. Once that has taken place then its implementation takes place when the time

to fight is obligatory upon each particular individual or particular jamāʿah in

accordance with the conditions already mentioned within books of aḥādīth and fiqh;

because of that, the Messenger of Allāh has said:

من مات ومل يغز، أو حيدث نفسه بغزو، مات على شعبة من نفاق

“He who dies without having fought in the Cause of Allah or without having

thought of doing so, will die with one characteristic of hypocrisy in him”.16

Thinking within oneself about fighting is the aspect of conviction, in the

sense of preparing oneself to make battle with the proper preparation. Every

Muslim is obligated to believe (be of the conviction) that fighting in the Way

of Allāh is obligatory upon every individual Muslim based on the decree of

Allāh:

ميان اهللا. ن م وشره ه خري بالقدر وتـؤمن اآلخر، واليـوم ورسله وكتبه ومالئكته بالله تـؤمن أن اإل

“Imān is to believe in Allāh, His Angels, His Books, His Messengers, the Last day and to believe in fortune

good or bad is from Allāh”. (Muslim).

16 Narrated by Muslim, Abū Dāwūd, An-Nasāʾī, and Aḥmad.

Page | 19

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Fighting is enjoined on you, and it is an object of dislike to you; and it may

be that you dislike a thing while it is good for you, and it may be that you

love a thing while it is evil for you, and Allāh knows, while you do not know.17

Such conviction of belief is not restricted to the matter of fighting in jihād, but

it encompasses all compulsory acts or deeds. It is obligatory for every Muslim to

have the conviction of belief that acts or deeds are obligatory; after that conviction,

then ‘he’ fulfils them practically, assuming that there are no excuses or legally

acceptable emergencies that hinder ‘him’ from doing so.

Denial of this aspect of conviction is disbelief and this is what has been called

by the ʿUlamāʾ as “juḥūd – denial, rejection, disbelief”, and wherein they have

ststed: “Anyone who denies the obligation of ḥajj, ‘he’ is a disbeliever, that is,

anyone who does not have imān that Allāh has made ḥajj compulsory upon ‘himself’

when ‘he’ has the capacity to perform it then ‘he’ is a disbeliever”.

Second sort: Meanwhile the second sort is implementation, that is to perform

those acts or deeds that have already been legislated.

The ʿUlamāʾ have already differentiated between abandoning or desisting

form the implementation (of an act or deed) because of laziness, miserliness and an

excuse or pretext that is Islāmically unacceptable, such as abandoning fasting

because of laziness and not wanting to be distressed by hunger, abandoning ḥajj

because of laziness and abandoning fighting in the Way of Allāh because of fear and

cowardice…they have differentiated the abandoning of these matters because of the

above reasons by means of their abandonment because of denial and recalcitrance.

They are of the opinion that the first group (the group that does not implement deeds

because of laziness, etc) are perpetrators of disobedience and the second group (the


Page | 20

group that does not implement deeds because of denial) as disbelievers. Yet there is

a kind of worship that raises differences of opinion amongst the scholars; whether

the abandoning of that form of worship because of laziness is disbelief or not. The

form of worship referred to here is ṣalat.

Some of the ahli ḥadīth primarily Imān Aḥmad bin Ḥambal are of the opinion

that abandoning ṣalāt because of laziness is disbelief, based on the distinguished

ḥadīth which states that the abandonment of ṣalāt because of laziness is disbelief, as

stated by the Messenger of Allāh :

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“The covenant between us and them is the Ṣalāt, so whoever abandons it he

has committed disbelief”.18

Also the ḥadīth of the Messenger of Allāh which says:

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“Between a servant and unbelief there is the abandonment of ṣalāt”.19

Furthermore, the words of the ahli ṣalāt who say: “we are not of the opinion

that the abandonment of an obligatory act or deed is disbelief except for the

abandonment of ṣalāt”.

Another group of scholars are also of the opinion that the abandonment of

ṣalāt because of laziness or an excuse which is illegitimate - being on the basis that

there is no legitimate excuse for the abandonment of ṣalāt - is not held to be disbelief,

but rather is held to be disobedience. That is no difference between the abandonment

of obligatory ṣalāt and the abandonment of other obligatory acts or deeds.

This second group has already interpreted the aḥādīth held to by the first group

by means of stating that what is meant by ṣalāt in these aḥādīth is because of denial,

all that the disbelief meant within these aḥādīth is minor disbelief, disbelief that does

18 This ḥadīth narrated by Imām Aḥmad and the ahli sunnah. 19 This ḥadīth narrated by Aṣḥābus-Sunan and held to be ṣaḥīḥ by Tirmidhī.

Page | 21

not exile the person from the religion of Islām, but rather only disbelief by

disobedience.

There is a clear fact in this matter that we are unable to depict that the jamāʿah

of the muʾminīn would abandon ṣalāt. This is able to be understood by those who

truly understand the two sorts of the understanding of imān that we have already

discussed, wherein we already understand that imān is ʿaqīdah and acts or deeds and

I have already cited the words of Ibnul Qayyim in regard to this matter,

because how can we presume such a person has faith in and believes in Paradise and

Hell and hears warnings about disbelief and its punishment yet ‘he’ still discontinues

to perform his obligations, which have already been required of ‘him’ above merely

by reason of laziness. It is highly improbable, impossible, that it makes any sense to

us to classify them into the group of muʾminīn.

Besides that there is a group of ʿUlamāʾ who are of the opinion that there is

no impediment to judge as disbelievers those who abandon ṣalāt, in accordance with

naṣṣ that states such, yet they refuse to equate this group with absolute disbelief and

the rejection of tauḥīd. Besides that, this group is of the opinion that the group who

are disbelievers because of the abandonment of ṣalāt are entitled to be placed into

Hell, but they do not remain therein in the same manner as the permanent dwelling

(in Hell) of those absolute disbelievers.

On the whole, if the layman and the ignorant abandon ṣalāt and differ by only

having faith in the obligation of ṣalāt tried to examine their imān and corrected

themselves, they would understand that they do not possess imān even in the

slightest and they that they have been fooled by empty delusions, akin to the reverie

of the Jews and Christians who hope to enter Paradise merely by adhering to their

religions and they assume and suppose that the punishment of Allāh will afflict them

but for a short time, merely a few days only. This is an extremely weak assumption

on their part. By Allāh, how appropriate this is with the decree of Allāh addressed

to the Jews. Allāh decrees:

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Page | 22

And they say: Fire shall not touch us but for a few days. Say: Have you

received a promise from Allāh, then Allāh will not fail to perform His

promise, or do you speak against Allāh what you do not know?20

Due to this difference of opinion amongst the ʿUlamāʾ regarding their issue

over the abandonment of ṣalāt revolving around whether they will remain in Hell or

not. A Muslim who concludes that he will not remain in Hell as a reason to abandon

ṣalāt, is a Muslim who is subject to a common fallacy, because by merely entering

Hell, even briefly, the day of punishment spoken of lasts for 50,000 years and that

is already enough to make a Muslim avoid therefrom.

Perhaps the strongest dalīl in proving that the person who abandons ṣalāt is a

disbeliever and will dwell in Hell for a period of time known only to Allāh alone, is

that which is not mentioned, the existence of retribution that is able to cleanse the

sin of abandoning salat on the Day of Reckoning in the Field of Maḥshar

(congregation of the dead), just as the existence of retribution like it for those who

abandon zakat and other practices.

As a general conclusion on this matter, it can be said that that acts or deeds

constitute an integral part of the demands of faith, because acts or deeds form a parts

of the understanding of faith itself and it is obligatory to believe that compulsory

acts or deeds are obligatory and that acts or deeds that are sunnah are sunnah and

also that acts or deeds that haram are ḥarām, and so on.

After this conviction (once this conviction of belief has been established), then

those obligatory acts or deeds are done and implemented. Acts or deeds that are

ḥarām are also distanced from and abandoned. The scholars of Islam are already of

the opinion and have stated that the abandonment of an act of deed that is obligatory

is not disbelief, except and unless it is the abandonment of ṣalāt. Imām Aḥmad and

the scholars of the salaf who are of the same opinion as him state that the

abandonment of ṣalāt is disbelief that exiles one from the religion of Allāh.

Once matters associated with obligatory acts or deeds are clear, then it will

also be clear as to those matters that are associated with acts or deeds that are haram.

With that, to be of the conviction that acts or deeds that are haram are haram is


Page | 23

obligatory. Anyone who is of the conviction that alcohol, adultery, theft, and murder

are ḥalāl is already a disbeliever, and likewise for all matters that have already been

deemed ḥarām as in Al Qurʾān or the Sunnah of the Messenger of Allāh . Anyone

who makes or pronounces as ḥalāl anyone of those matters, or is of the opinion that

those matters are ḥalāl for ‘himself’ is undoubtedly already a disbeliever according

to the consensus of the Islamic scholars; there is no opinion that overturns that

amongst them.

There is no further doubt that acts or deeds that demand or insist upon making

something ḥalāl that has been declared ḥarām by Allāh are acts disbelief which are

outside of the religion of Islām, because in essence those deeds fight against the

religion of Allāh, and by disdainful of the laws, regulations and sharīʿat of Allāh.

This is the secret falseness of a person who makes that which is ḥalāl from that which

is ḥarām, because in essence those of his deeds are against the sharīʿat of Allāh. And

such opposition as that will not come about except from those who hold with disdain

all the regulations of Allāh. Holding disdain against the regulations of Allāh means

to sanction deficiencies and shortfalls towards Allāh, something which confirms

deficiencies and shortfalls towards Allāh and such are acts or deeds of disbelief.

Those who understand these basic principles will know why it is that Allāh

cursed Iblīs and removed him His mercy because Iblīs stated:

… ��

�ءأ

“…Shall I make obeisance to him whom You have created of dust?21

Because of words such as this, the command of Allāh has been belittled and the

wisdom of Allāh has been opposed. Because of that, whomsoever states: “What is

the issue with alcohol so much so that Allāh declares it to be ḥarām?; or ‘he’ states

that adultery is only a natural act that has no connection with akhlāq, religion, and

morality…whoever says such then ‘he’ is already a disbeliever in the same manner

as the disbelief of Iblīs who is cursed and condemned by Allāh.

This matter by itself will befall those who are commanded by Allāh to carry

out acts or deeds that are obligatory, yet ‘he’ answers: “I cannot carry this out and I

21 Sūrah Al Isrāʾ (17), ayah 61.

Page | 24

will not submit; What is ṣalāt anyway? What is with zakāt?” In fact the disbelief of

Iblīs is nearer to the disbelief of a person who abandons matters that are obligatory

than the person who carries out matters that are ḥarām because Iblīs and those people

who abandon matters that are obligatory as well as commanded, and not prohibited

from committing matters that are ḥarām. Both the command addressed to Iblīs and

the command addressed to the person who abandons obligatory matters are the same.

Thus, in the case of unwillingness and refusal towards obligatory matters, the action

of refusal is disbelief. Vice versa if the act or deed of carrying out matters that are

ḥarām and making then ḥalāl, those actions are disbelief. Al Ḥamdulillāh, these

matters are not matters of conflict between the scholars of Islām.

Besides that, the scholars of Islām are not at odds with the statement that the

doer or agent of disobedience (vice) will not permanently remain in hell except in

regards to the killing of a Muslim. The ʿulamāʾ of the Muslims also do not pass the

judgement of disbelief upon that killer, but it is the opinion of those who state that

the killer remains in Hell as guided by the decree of Allāh:

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And whoever kills a believer intentionally, his punishment is hell; he shall

abide in it, and Allāh will send His wrath on him and curse him and prepare

for him a painful chastisement.

This opinion is also the opinion of some of the ʿulamāʾ of the salaf, while

some other ʿulamāʾ of the salaf also state that what is meant by permanent in this

ayāh carries the meaning to dwell in hell for a long time after which the killer will

come out of Hell. This opinion is in order to coordinate (harmonize) this ayāh with

other āyāt and aḥādīth that explain that whoever states (declares, testifies) ال إله إال

.then that statement will bestow benefits within their lives اهللا

Once we know that, then the conviction of belief is required for every Muslim

in matters of deeds – the conviction of belief that I mean here is that which I have

already explained earlier, like the conviction of belief for the obligation of ṣalāt,

Page | 25

zakāt, ḥajj and fighting in the Way of Allāh, the conviction of belief that killing is

ḥarām, except when justified, the conviction of belief that adultery is ḥarām, theft

and drinking alcohol are ḥarām. Etc., etc., etc.,..

Once we know that those who contradict or act counter to this conviction of

belief are not considered to be Muslim, we must also understand what that conviction

of belief is and what is its impact upon the soul.

The matter of ṣalāt for instance, the conviction of belief in relation to it means

that someone truly acknowledges that Allāh has already made it obligatory upon

‘him’ to perform ṣalāt five times each day and night and ‘he’ must not refuse or deny

it, and neither refuse it by means of ‘his’ tongue or ‘his’ heart. Supposing ‘he’ did

not truly acknowledge that ṣalāt was obligatory or denied that ṣalāt was obligatory,

then this means ‘he’ is a disbeliever. Al Ḥamdulillāh this matter is not disputed

amongst the ʿulamāʾ of Islām.

Now let us try to understand what is the effect of this conviction of belief

towards the soul. If we present a Muslim as being one who knows that there is no

ilāh except Allāh, Muhammad is the messenger of Allāh and that ‘he’ is of the

conviction of belief that the performance of ṣalāt five times a day and night is

obligatory as well as hearing of the terrible recompense and terrifying threats against

those we neglect the performance of their ṣalāt, would not be conviction and hearing

of it give rise to feelings of submission and obedience? Certainly the answer we

would give would be “yes”. Whoever answered “no” would assuredly be wrong in

their answer.

Supposing at some time ‘he’ was lazy or he was overcome by desires, would

not such an issue give rise to feelings of remorse and here within ‘his’ heart? Would

not ‘his’ heart tremble with fear if in the future ‘he’ was grouped tobether with those

who are tortured, those who have already been promised punishment from Allāh

because of abandoning ṣalāt? As an answer surely we would say “yes”. Supposing

‘his’ heart did not tremble with the feeling of the fear of being tortured, did not feel

at a loss or regretful, how would we be able to regard ‘him’ as believing in Allāh?

Supposing we accept ‘his’ false shahādat, and ‘he’ continues unwillingly to

carry out ṣalāt for the rest of ‘his’ life until ‘he’ meets with Allāh who ‘he’ believes

in…try a person who is still alive and has never performed ṣalāt to try and correct

Page | 26

the imān of that dead person earlier, but ‘he’ must be fearful of Allāh at the time ‘he’

confirms imān to the person who has been judged to be a disbeliever by the

Messenger of Allāh , a person who has already acknowledged that Allāh will

punish ‘him’, whereas a healthy intellect has already acknowledged that that which

is toward Allāh and total vice will never be united within the heart of any person.

This conviction of belief will also inshāʾ Allāh be clear within matters of vice,

because the first matter that is obligatory upon a Muslim in matters that are evil is to

be of the conviction of belief that evil, viceful matters are ḥarām. To be of the

conviction of belief that adultery is ḥarām is obligatory. Whoever does not hold to

be true or believe in Allāh in (regard to) matters that are evil, is arrogant and makes

matters ḥalāl that have already been pronounced ḥarām by Allāh, and that means

that ‘he’ is a disbeliever – in a state of disbelief. This justification and belief will

produce a feeling of fear in approaching sin and carrying out evil.

Supposing lust, instinct and desire win, a Muʾmin will fall and carry out evil.

We do not say that ‘he’ is already a disbeliever, but rather we say ‘he’ is already

carrying out evil (disobedience, rebelliousness), but despite ‘him’ not being a

disbeliever ‘he’ has earned punishment and ‘he’ has exposed (rendered liable)

‘himself’ to the wrath of Allāh.

Supposing ‘he’ truly has imān, ‘he’ will feel regret and fear over ‘his’

excesses. Supposing ‘he’ did not feel fear or pity and did not remember the

punishment of torture, then he truly is a disbeliever. It is impossible for your intellect

to be able to describe and represent a Muʾmin who consumes alcohol or commits

adultery or carries out evil because of the influence of circumstances and then after

those circumstances have elapsed and ‘he’ returns to his true state of normalcy, but

not the least amount of fear emerges in ‘his’ heart for Allāh, has no regret for the

crimes ‘he’ has committed and ‘he’ is not fearful of being questioned in front of

Allāh on the Day of Resurrection…but rather ‘he’ persist and continues unabated in

the carrying out of evil without regard for anything, heedless of accountability to the

commands of Allāh…far, far away is ‘he’ from belonging within that group of

people who have faith.

Allāh has already identified ‘man’ who is a disbeliever with the characteristic

of arrogance witin His decree:

Page | 27

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Nay! I swear by the day of resurrection.

Nay! I swear by the self-accusing soul.

Does man think that We shall not gather his bones?

Yea! We are able to make complete his very fingertips

Nay! man desires to give the lie to what is before him.

He asks: When is the day of resurrection?22

‘Mankind’ who continues to carry out evil regardless of that, is ‘mankind’

who denies and rejects the Day of Resurrection, in the sense that ‘he’ assumes and

considers that the Day of Resurrection will not occur. There is nothing that motivates

or prompts ‘him’ to continue carrying out evil except ‘his’ maintenance of falsehood

towards the existence of the Day of Resurrection. How is it possible for a person to

continue to carry out evil regardless of ‘his’ being held at some point in time as

responsible for the crimes that ‘he’ has already carried out…?

Nevertheless, we still do not pass the judgement of disbelief upon the doer of

evil, and also not upon the person who perpetuates the carrying out of evil because

of feelings of compunction that we assume to be a condition to maintain ‘him’ as a

Muʾmin since that can only be known by Allāh, who knows the secrets of ‘his’ heart;

but we only say to the doer of evil or who remains in a state of carrying those things

out: “Supposing you have no regrets about what you have done and your heart is

not in the least bit moved or feels fearful of the crimes you have carried out, then

you rectify your imān; supposing you really and truly were of the belief that you

would feel terrified and fearful of the retribution of punishment that you would

receive. Supposing you really and truly were not of the belief then you would ignore

22 Sūrah Al Qiyāmah (75), āyāt 1-6.

Page | 28

those matters and you would not care whether you disputed the commands of Allāh

or not”.

What I have presented here is the content and demands of imān, therefore

implementation of acts or deeds is part of the requirements of imān. This opinion

forms the general opinion of the ahli salaf, whereas the group that states that: “Imān

does not require/demand the implementation of acts or deeds and evil does not

destroy imān”, is the group known as the “Murjiʾah”, a group that makes imān an

abstract in essence, having no reality and reflection in life, and there is no effect

upon the soul.

These words of theirs are truly wrong and invalid, because in essence the

separation between faith in Allāh and obedience as well as submission towards His

commands, and the granting of His wisdom, is the separation between two matters

that are common to each other. This opinion of theirs is the same as the opinion of

those people who say “Religion is only between ‘man’ and Allāh”. By means of

these words they mean to separate religion with the reality of life and improvement

of the soul. These words are the same as the person who says, “Religion is for Allāh

and the state is for all (the rest)”. By means of these words they mean to disassociate

the structuring of the community from accordance with the requirements of Allāh

and the creed of Islām. I declare that all of these words have the same objective, even

though the persons who say them have differing opinions in terms of their form and

presentation. Their goals disassociate and alienate the community and the lives of

‘mankind’ from the creed and requisites of Islām and this is a very dangerous matter.

Because of that the Dawāʿin – callers - to the Way of Allāh must examine which

way they must follow and the ʿaqīdah they must hold to.

To end this section we must answer the question: “Just which obligatory,

definitive acts or deeds are to be carried out in order to express and bring into

emergence imān and the reality of life”?

In actual fact we are unable to determine which specific obligatory, definitive

acts or deeds are to be carried out in order to bring about the emergence of imān; we

also are unable to determine the amount that has already been tasked upon them,

because those obligatory acts or deeds themselves differ with one another according

to differences of environment, circumstances, specific personalities and sharīʿat

Page | 29

emergencies. Can we force a Muslim who is living within a society of disbelievers

that is fighting Islām to express and advertise ‘his’ Islām as well as perform and

discharge the teachings of Islām at a predetermined time, such that by ‘his’ actions

‘he’ may well be expelled, isolated or restricted from furthering ‘his’ studies.23 Is

there dispensation for hiding the belief and religion given to those who are constantly

exposed to such intimidation provided to the person who lives within groups of

disbelievers who do not hold enmity towards Islām and do not prevent other

religions and beliefs to them?

The degree of acts or deeds that must be carried out in order to prove the imān

of a person can only be determined by the circumstances and society, is also able to

be determine laws made by a sincere Muʾmin, a Muʾmin who must be accepted by

Allāh, as contained within the decree no Allāh:

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ء �

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و��

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And thus We have made you a medium (just) nation that you may be the

bearers of witness to the people and (that) the Messenger may be a bearer

of witness to you;…24

The Messenger of Allāh has explained that the shahādah of this Islāmic

community is accepted by Allāh, when at a time a corpse was being carried for

burial, and a Muʾmin is to make duʿāʾ for that corpse. The Messenger of Allāh

said: “It is obligatory”, and then the ṣaḥābat asked: “What is obligatory O Messenger

of Allāh ?” The Messenger of Allāh said: “Whilst the corpse is being carried

you make duʿāʾ upon it for its good, thus I say; it is obligatory, that is Paradise for

‘him’, and likewise whilst the corpse is being carried and you make duʿāʾ for its

23 Learning is not included within the sharīʿat that acts as a prompt for a Muslim to hide ‘his’ Islām, ignore and suspend Islāmic teachings, especially in Communist nations which openly fight against Islām. In essence these nations are more backward and lean towards science than European nations that provide freedom of belief for the fulfillment of Islāmic teachings. Because of that muslims still have the opportunity to gain knowledge in European nations if they are compelled to learn abroad…- - Al Jamaah Al Islāmiyah, University of Kahirah. 24 Sūrah Al Baqarah (2), ayāh 143

Page | 30

evils, thus I say; it is obligatory, that is Hell for ‘him’, you are Allāh’s witnesses on

this earth”.25

This ḥadīth does not mean to punish disbelief or imān as the last penalty,

because the final assessment is only with Allāh who knows all secrets, but rather this

ḥadīth is proof illustrating that external (apparent) acts or deeds in the ordinary

course of events exemplify inner belief, because the Messenger of Allāh had

permitted punishment to be witnessed by the Muʾminīn. Even so a gathering of

Muʾminīn in any society is not permitted to apostatise someone who has never

performed the slightest of the teachings of Islām, excepting ‘he’ states clearly that

‘he’ has not fulfilled those teachings because you are against the commands of Allāh

and feel self-important, and even to apostatise a person who abandons ṣalāt who is

considered not to believe – anyone who does not fulfil these within their time is

dependent upon proof presented to ‘him’ and that proof is not considered complete

except after ‘he’ knows the āyāt and aḥādīth related to those who abandon ṣalāt.

To conclude this issue, we are unable to determine the obligatory degree upon

those who have declared ه and have judged to be disbelievers those who ال إله إال الل

have not performed those stipulations, because the differences in circumstances and

societies in our times are very clear, as I have already said. However, despite this,

there are still extant laws that are determined by sincere Muʾminīn towards

themselves as well as others; these laws generally are accepted by Allāh.

We must not pass any judgement upon someone who has not carried out

obligatory acts or deeds in accordance with the demands of ه except that ال إله إال الل

‘he’ says clearly that ‘he’ has abandoned those acts or deeds because of a reluctance

to submit to the commands of Allāh and feelings of self-importance.

Nevertheless, there are still two qaḍīyah (pl. qaḍāyāh –matters) that must be

separated (kept apart):-

1. The first qaḍīyah is the essence of imān and disbelief.

25 Narrated by Bukhārī, Muslim, Tirmidhī, and others.

Page | 31

2. The second qaḍīyah is the implementation of those matters. What I mean

is, to pin the law of disbelief upon someone or any group or to pin the law

of imān upon someone or any group.

We are still discussing the first qaḍīyah, that is, explaining the essence of imān

and disbelief, whereas the second qaḍīyah possesses a number of conditions,

disciplines and backgrounds that I will present within the coming paragraphs. What

is important here is that we confirm (endorse) that the implementation of acts or

deeds is a part of the requisites of imān and determination of the degree of obligatory

acts or deeds should never happen, as I explained earlier above and this is not

impaired by putting acts or deeds as prerequisites for imān.

Page | 32

MATTERS THAT INVALIDATE IM◊N

Within the previous part we came to understand the contents of imān, that is,

to truly allow the authority of Allāh within all information that comes to us about

Himself, His Attributes, His Angels, His Books, His Messengers, His Qaḍāʾah

(Judgement) and His Qadr (Fore-ordainment) and the Last Day. We have accepted

all of those matters as those explanations of Allāh or His Messenger .

We have also come to understand the requisites of imān, that is, those acts or

deeds that encompass two aspects: obligatory acts or deeds that must be carried out

by the Muʾminīn immediately and acts or deeds that are ḥarām and that must be

avoided and kept away from by the Muʾminīn.

One more matter that we must know about is: just where are the contents of

imān to be found and how is the essence of imān proven within the soul as well as

the implementation of the requisites of imān, namely acts or deeds. People who are

submissive and carry out the commands of Allāh, they are those who are true in the

call to implement belief, whereas those who are negligent of and belittle the

commands of Allāh, they are of the group that lie and deceive themselves.

Once this essence of imān is clear towards and with us, it is obligatory for us

to know that there are matters that invalidate that essence of imān, matters that may

revoke the root stems of imān, matters that may strip our armour of imān. It may be

that the essence of imān that we have already mentioned is already present within

someone, but all of a sudden ‘he’ is out of the essence of imān and has entered into

the environs of disbelief, because ‘he’ was doing a certain act or deed or ‘his’ heart

was approached by another creed of belief. So, what are the actions and words that

make ‘him’ withdraw from the essence of imān and enter into the environment of

disbelief?

In order to answer these questions, by means of detailing all of the creeds that

lead to disbelief, it would make this small treatise into a considerably greater book

than it should be. Therefore, I will only mention the basic principles regarding these

matters with the objective of explaining something that is right in a very dangerous

Page | 33

matter that we have been discussing and before answering these questions we must

understand this premise:-

Imān is a reality whose entirety cannot be disembodied. Imān is a complete

reality beneath which are many branches. Therefore, alienating and denying one

branch from the issues and matters of imān here means to deny other issues and

matters of imān. As proof of the veracity of this clear, well-known premise is the

decree of Allāh:

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Yet you it is who slay your people and turn a party from among you out of

their homes, backing each other up against them unlawfully and exceeding

the limits; and if they should come to you, as captives you would ransom

them-- while their very turning out was unlawful for you. Do you then believe

in a part of the Book and disbelieve in the other? What then is the reward of

such among you as do this but disgrace in the life of this world, and on the

day of resurrection they shall be sent back to the most grievous chastisement,

and Allāh is not at all heedless of what you do.26

And the decree of Allāh:


Page | 34

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Surely those who disbelieve in Allāh and His messengers and (those who)

desire to make a distinction between Allāh and His messengers and say: We

believe in some and disbelieve in others, and desire to take a course between

(this and) that.

These it is that are truly unbelievers, and We have prepared for the

unbelievers a disgraceful chastisement.27

These proofs clearly state that imān and submissive obedience must be

complete without the carrying out of shortfalls even in the slightest. While it is the

case that both these sets of āyāt are in relation to the Jews, the lesson that is obtained

from them based on its general pronouncement. There is no longer any doubt that

we will be condemned by Allāh if we presumably carry out acts or deeds that are

accursed as carried out by whatever community. The above ayāh in Sūrah Al

Baqarah is closely linked to acts or deeds, whilst those from Sūrah An-Nisāʾ are

related to the matter of belief.

Within the first ayāh - Sūrah Al Baqarah (2), ayāh 85 – Allāh condemns the

Jews of Madinah because of the divisions amongst themselves, and also because

some of them had carried out oaths of allegiance to the Aws (tribe), whilst some

others of them have made oaths of allegiance with the Khazraj(tribe). War often

broke out between these two groups whereby within these wars the group of Jews

who favoured the Aws would kill the group of Jews who favoured the Khazraj, and

so to the Jews who favoured the Khazraj would kill the Jews who favoured the Aws.

They helped each other in fighting and expelling any enemy groups that they

supported. Whenever the war subsided the leaders of the two groups were

assembled, and they accumulated the confiscated wealth, to redeem it for those who

had been captured and to treat those who had been injured within the war; then Allāh

27 Sūrah An-Nisāʾ (4), āyāt 150-151.

Page | 35

revealed this within Al Qurʾān in order to inform of their situation. The decree of

Allāh:

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And when We made a covenant with you: You shall not shed your blood and

you shall not turn your people out of your cities; then you gave a promise

while you witnessed.

Yet you it is who slay your people and turn a party from among you out of

their homes, backing each other up against them unlawfully and exceeding

the limits; and if they should come to you, as captives you would ransom

them-- while their very turning out was unlawful for you. Do you then believe

in a part of the Book and disbelieve in the other? What then is the re ward

of such among you as do this but disgrace in the life of this world, and on

the day of resurrection they shall be sent back to the most grievous

chastisement, and Allāh is not at all heedless of what you do.28

The second set of āyāt (Sūrah An-Nisāʾ (4), āyāt 150-151) also rejects the

stance of the Jews who verified the Prophethood of Mūsā and yet denied the

28 Sūrah Al Baqarah (2), āyāt 84-85.

Page | 36

Prophethood of Muḥammad and ʿĪsā , because they upheld the approach of

distinguishing between the Messengers of Allāh.

Our aim is to set forth these proofs to make it clear that matters of imān are

matters that are comprehensive, that are unable to be disconnected therefrom. This

point will be made clearer when we bring forward examples of that which invalidates

imān.

We already now know that by means of denying one branch or one matter

from matters of belief means to deny belief in its entirety. As an example, anyone

who is of the belief that Allāh is All-Wise and omniscient means that ‘he’ has faith,

however, whenever ‘he’ thinks that thereby ‘he’ has accumulated (added to ‘his’

credit) a deed from amongst the deeds of Allāh that does not possess wisdom or is

born of the ignorance of Allāh, then this means that ‘he’ is a disbeliever in the imān

that ‘he’ used to hold. Likewise also, anyone who believes that Allāh has the

attributes of being merciful and generous, this means that ‘he’ has faith but

supposing ‘he’ thinks that Allāh punishes someone without the right to do so or that

Allāh has mistreated someone who has fallen from ‘his’ previously upheld faith, a

faith that acknowledged that Allāh is merciful and generous. Whoever believes in a

Messenger and disbelieves in other Messengers then ‘he’ disbelieves in all of the

Messengers, because the One who sent the Messengers was Allāh , the One and

Only. An attitudinal stance of taʿaṣṣub (fanaticism, obdurate clinging) towards a

Messenger whilst presenting (promoting) ‘him’ (the Messenger) and denying other

Messengers, means denial of Allāh who sent all of the Messengers, and likewise also

to deny the existence of the angels means to reject Allāh and whoever rejects Allāh

is a disbeliever.

To make ḥalāl those matters that are evil is also included amongst those

matters that invalidate imān, because these matters in fact deny the commands of

Allāh; it is as if ‘he’ states towards Allāh: “I do not acquiesce to Your judgement. I

do not recognize Your wisdom that has made these matters ḥarām, since these

matters should and must be ḥalāl”. Acts or deeds such as these are the abandonment

of any previous imān, if supposing and presuming ‘he’ had imān earlier.

The same applies to those who feel themselves to be higher in status, who are

disobedient of the commands of Allāh. Their condition is such that they appear to

Page | 37

be saying: “I will not obey and I will not carry out Your commands, because Your

commands do not make any sense and are immature”. In essence that is the format

of disobedience already carried out by Iblīs who has been cursed by Allāh. Iblīs

refused to submit to the commands of Allāh because of pride and accusing Allāh of

being unwise and immature. This act should no longer be regarded as evil alone, but

as the discrediting of the knowledge and wisdom of Allāh and condemnation of

Allāh’s commands. Acts or deeds such as these invalidate imān and whatever good

deeds have previously been undertaken.

By means of this introduction I hope the issue will be clearer and

unambiguous when implementing these above methods some of whose branches I

will be tabling later inshāʾ Allāh. By means of presenting these branches that

invalidate imān it does not mean that I have the objective of presenting all of those

branches without exception, but rather this presentation is only for the purpose of

providing examples in the implementation of the already above mentioned methods.

In particular I will present a problem that often occurs as a rift in our time as well as

a problem that is often of confusion between that which is right and that which is

invalid and I ask Allāh to show me the way that is true.

Page | 38

HOW IM◊N MAY BE LOST

The reality of imān circulates around the belief and trust in Allāh and the

perfection of those attributes. All issues and matters of imān are united in the

essential principal of belief towards Allāh the Almighty, Allāh who created all

things, merciful and generous, who possesses and controls everything, noble and all

powerful, Allāh who creates beings because of great wisdom. Allāh who has never

wronged, His essence is never the bearer of characteristics that are lacking such as

sleep, neglect, weakness or illness, Allāh who watches over everything, nothing is

secret from Allāh. Allāh who creates and chooses what He wills, Allāh who judges,

decides, commands and prohibits that which He wills. There is no power to prevent

and interfere with His laws and decisions.

Belief in the angels only constitutes a branch of faith in Allāh, because the

angels form the army of Allāh, and likewise also, belief in the Messengers

constitutes a branch of faith in Allāh, because the messengers of the Messengers of

Allāh were tasked to carry out the call towards Allāh. Furthermore, the state of

believing in the Books of Allāh, because these Books constitute the Sharīʿah and

Word of Allāh. Similarly, the state of believing in the Last Day, because the Last

Day is the day that Allāh has created as the Day of Hearing all of His servants from

amongst ‘mankind’ and the Jinn. To have faith in the Last Day is one branch of imān

towards Allāh, and therefore denial of the Day of Judgement means disbelief

towards Allāh. Qaḍāʾah (Judgement) and His Qadr (Fore-ordainment) constitute the

deeds and endeavours of Allāh, and therefore, to be counter to Qaḍāʾah (Judgement)

and His Qadr (Fore-ordainment) is in direct opposition to imān. Further explanations

regarding opposition to the Qaḍāʾah (Judgement) and Qadr (Fore-ordainment) of

Allāh we will discuss in another place inshāʾ Allāh.

With this a general picture concerning imān is clear to us. Imān is not

(composed of) constituents that are separate from each other, so that we may believe

and agree with some parts and reject some other parts that we do not agree with and

we remain still of the opinion that we are Muʾminīn…no…matters of imān are

unable to be disembodied (from the whole) and all of those matters are dereived

from a single source: that is to believe in and have faith towards Allāh , the One

Page | 39

and Only Lord. Any departure from this principle, resistance to it, rebuttal of it, or

falsehood towards one matter or one legitimacy from amongst those matters of imān

is considered to be disbelief towards the principles of imān that originate from ال

.and are deemed to be the failure of imān إله إال اهللا

Take for example (a person or) people who reject or deny the punishment of

the grave for example, or reject or deny Aṣ-Ṣirāṭ, as described in ṣaḥīḥ aḥādīth,

smoother than a hair, and sharper than a sword and Ṣirāṭ al Mustaqīm is the bridge

that stretches over Hell, whereby Muslims are able to pass over that bridge thanks

to the acts or deeds that they had carried out, whilst the disbelievers will be raise on

the Day of Resurrection and try to pass over this bridge with their heads down.

Anybody who denies or refutes this reality is ‘he’ who has rejected the

authority of Allāh; the imān that ‘he’ acknowledged before, and the authority of

Allāh that ‘he’ was able to see on this earth, no longer provides any benefit to ‘him’.

This was the case when one of the ṣaḥābat asked the Messenger of Allāh : “How

can a person be resurrected with ‘his’ head down? (walking on their faces)” The

Messenger of Allāh answered by saying: “Allāh has allowed them (given them the

ability) to travel throughout this earth on their feet and will raise them in the afterlife

with their heads down (will make them walk on their faces)”.29 The Messenger of

Allāh returned this specific matter to the authority of Allāh to whom the Muʾminīn

in this world believe. Make this example the comparison towards all the falsehood

or as an answer towards all questions regarding imān.

Conditions such as these must also be clear within matters of sharīʿat. Being

against any one of the teachings of Islam is in essence to be against Allāh who has

created those teachings and one who is against these is a disbeliever.

In running between Ṣafā and Marwah for example, if there is a person who

says: “Yes! A woman once ran with her child between two hills from hill to hill

around Makkah, but what is our relationship with that act?” Words such as those

are in essence against Allāh who has already ordained that particular ʿibādah (act or

deed of worship) and it is most unfortunate to hear many Muslims who perform ḥajj

29 Narrated by Bukhārī,, Muslim, Tirmidhī, and Aḥmad.

Page | 40

in these our times saying such as that, and even farther than that are those who are

against the act of ṭawāf (circumambulation of the kaʿbah), kissing the ḥajaru-ul

aswad (black stone) and throwing pebbles at the jamāra. There is no doubt that

opposition towards these acts of ʿibādāt, in essence, deny and refute the wisdom and

knowledge of Allāh and that is disbelief which expels a person from the religion of

Allāh – we ask Allāh for protection from such.

The act of deriding the growing of beards, ṣalāt, ḥijāb that is prescribed for

women, making fun of a masjid, the Kaʿbah or a Messenger are all acts of disbelief

towards Allāh. Ridiculing and opposing a command and prohibition of Allāh as well

as those things that are attributed to Allāh are acts of disbelief towards Allāh and the

invalidation of imān.

What I mean by those things that are attributed to Allāh is something that is

ascribed as being related to Allāh such as the kaʿbah, masājid and Al Qurʾān.

Ridiculing or deriding a Muslim because of ‘his’ Islām is an act of disbelief

and these acts must not arise from a Muslim. Allāh has already decreed about the

disbelievers who mocked the Muʾminīn:

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Surely they who are guilty used to laugh at those who believe.

And when they passed by them, they winked at one another.30

What is clear here is that Allāh has honoured matters that are attributed to

Him. Ridiculing or deriding matters that have been venerated by Allāh means to

ridicule or deride Allāh who has rendered as glorious and noble those matters,

and it also means to ridicule or deride Allāh who has ordained that to be His

Way. Included within this section are those acts or deeds of hostility towards a

Muʾmin because ‘he’ adheres to and holds to the Deen of Islām, and to heckle

and carry out fitnah so that ‘he’ defects from ‘his’ Deen. These are acts of

30 Sūrah Al Muṭaffifīn (83), āyāt 29-30.

Page | 41

disbelief and the implementation of restrictions upon the Way of Allāh, because

according to that which is appropriate ‘he’ must love and render charitable deeds

towards a muʾmin because of the strength of ‘his’ faith. When someone is hostile

towards a Muslim, because ‘he’ (the Muslim) holds firmly to the Deen and to

the Books of Allāh and His Messenger , it means that that person is a

disbeliever and is resistant to the way of Allāh. In other words, ‘he’ has carried

out two crimes (sins); one of which is disbelief, because of hostility towards

Muslims for their holding firmly to the Deen and in essence ‘he’ (the one who

does such) is an enemy to the Deen of Allāh, and whoever holds enmity towards

the Deen of Allāh holds hostility towards Allāh and an enemy of Allāh is a

disbeliever, whereas the Muʾminīn are those who are near to and guarded by

Allāh because Allāh has decreed:

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Allah is the guardian of those who believe…31

To be hostile towards a Muʾmin for some other reason (other than that the

Muʾmin holds firmly to the Deen and to the Books of Allāh and His Messenger )

is not considered to be disbelief. Whoever is an enemy of a Muʾmin because of some

worldly animosity or because of rank, is not considered to be a disbeliever but such

acts are considered to be acts of immorality or disobedience.

With this explanation, I hope that I have been able to give an illustrative

explanation of the real essence of imān in its entirety, and also I hope I have been

able to explain that imān as a whole will be invalidated whenever one of its

constituent parts is revoked. I make duʿāʾ to Allāh that He keeps me and my dear

brother Muʾminīn away from matters that invalidate their imān. We also make duʿāʾ

to Allāh that He bestows His gifts upon us in our efforts to perfect our imān, so that

we meet Him in a state of imān that is complete and perfect.

Now is the time for us to explain those matters that invalidate imān in detail

and here I will mention matters that often occur and those matters that have become


Page | 42

points of disagreement. We make duʿāʾ for the protection of Allah from these

matters.

Firstly: To Oppose the Wisdom of Sharīʿah

At the time Allāh created ◊dam and placed him in Paradise, Allāh

explained to him that Paradise was his place of residence. When ◊dam disobeyed

Allāh and Allāh sent him down to earth, he (◊dam ) began to make his living on

earth. This life (on earth) is a test for ◊dam and his issue (descendants). Those

who succeed this test will be rewarded with Paradise commensurate with their

success. Those who ignore the power bestowed upon them by Allāh to face this test

and forget the honour Allāh bestowed upon them, then Hell awaits them.

This test and trial is carried out in the form of commands and prohibitions. In

the interpretation of the decree of Allāh:

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What! Did you then think that We had created you in vain and that you shall

not be returned to Us?32

Within the interpretation of this ayāh the salaf ʿulamāʾ state that “…in vain…” is

that you were neither commanded nor forbidden…

These commands and prohibitions are both quantified and qualified as

Sharīʿah, whether in terms of ʿ ibādāt (acts of worship), muʿāmalāt (mutual relations)

and akhlāq (moral behaviour). Because Allāh created ‘mankind’ with the purpose of

testing them with commands and prohibitions, it is therefore that the Sharīʿah within

such a conception as this is a matter that is a must, a certainty and an obligation that

must not be contradicted. This is because within a conception such as this,

commands and prohibitions are rendered as the objective as to why ‘mankind’ was

created and Allāh Himself has already acted with authority in the affairs of that

endeavor. The decree of Allāh:

32 Sūrah Al Muʾminūn (23), ayāh 115.

Page | 43

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Say: Surely I have manifest proof from my Lord and you call it a lie; I have

not with me that which you would hasten; the judgment is only Allāh’s; He

relates the truth and He is the best of deciders.33

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Surely your Lord is Allāh, Who created the heavens and the earth in six

periods of time, and He is firm in power; He throws the veil of night over the

day, which it pursues incessantly; and (He created) the sun and the moon

and the stars, made subservient by His command; surely His is the creation

and the command; blessed is Allāh, the Lord of the worlds.34

When Allāh ordained laws for ‘mankind’ by means of His Messengers, Allāh

revealed them with the knowledge and wisdom that existed with Him, because Allāh

is the All Knowing of everything that is able to bestow advantages and disadvantages

upon ‘mankind’.

By means of this introduction, we are able to understand that any opposition

towards the Sharīʿah of Allāh means opposition to Allāh who created and revealed

it. This opposition is an act of disbelief towards Allāh.

One matter that is known to be irrefutable is that the pronunciation of إله إال ال

.demands the implementation that Allāh alone has the right to create and rule اهللا

Whoever acknowledges that Allāh alone has the right to create yet does not

acknowledge that Allāh has the right to rule and ‘he’ states that ‘mankind’ has the

33 Sūrah Al Anʿām (6), ayāh 57. 34 Sūrah Al ʿArāf (7), ayāh 54.

Page | 44

right to create laws for their lives in accordance with whatever they think is good for

themselves (even if such is contrary to the laws of Allāh), then ‘he’ is a disbeliever

and associates something else withand alongside Allāh, because the true meaning of

إله إال اهللا ال is: there is no-one who has the right to create, no-one who has the right to

be worshipped, no-one who has the right to have commands obeyed and no-one who

has the right to have laws carried out except Allāh . General acknowledgement

towards the rights of Allāh in the legislation of Sharīʿah does not bestow or provide

any benefit besides the recognition that there is denial towards any other entity other

than the Sharīʿah of Allāh, because Allāh does not possess the characteristics of

lacking or laziness. Allāh decrees:

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And we do not descend but by the command of your Lord; to Him belongs

whatever is before us and whatever is behind us and whatever is between

these, and your Lord is not forgetful.35

There is not the slightest act of Allāh that is astray from (outside of) the path

of wisdom. With this as the starting point, the acts of rejecting or countering some

(any) of the Sharīʿah of Allāh means to reject and deny the acts of Allāh in their

entirety and we know the judgement for these acts.

Matters and issues such as these took place in the past within the first Muslim

community, and thus Allāh revealed the laws that forbade and clarified these issues.

These incidents took place at the time that Allāh prohibited the Islamic community

from eating carrion (ḥalāl animals that died without having been slaughtered), which

according to the usual habits of the Arabs was something that was eaten. Shaiṭān

took the opportunity to kindle doubt within the hearts of the Muslims so that as

Shaiṭān he was able to break down the emerging Muslim community. Shaiṭān

inspired them: “Try asking Muḥammad (), who killed those dead animals?” When

the question was submitted to the Prophet Muḥammad he replied: “Allāh detests

what the Mushrikūn have said that, ‘What you have killed by your hand, you say is

35 Sūrah Maryam (19), ayāh 64.

Page | 45

ḥalāl, the animal that you have slaughtered and you eat it; but what is killed by

Allāh, you say is carrion, and ḥarām and you do not eat it. Are you better and more

noble than Allāh?’36

This small fitnah became rooted in the hearts of some of those with weak

imān, so Allāh revealed an ayāh that clarified this issue:

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And do not eat of that on which Allāh’s name has not been mentioned, and

that is most surely a transgression; and most surely the Shaiṭān’s suggest to

36

.[121كر ٱسم ٱلله عليه...} اآلية. [قوله تعاىل: {وال تأكلوا مما مل يذ

قال املشركون: يا حممد، أخربنا عن الشاة إذا ماتت من قتلها؟ قال: اهللا قتلها، قالوا: فتزعم أن ما قتلت أنت

وقال .وأصحابك حالل، وما قتل الكلب والصقر حالل، وما قتله اهللا حرام؟ فأنزل اهللا تعاىل هذه اآلية

وكانوا أولياءهم يف -إن ا�وس من أهل فارس ملا أنزل اهللا تعاىل حترمي امليتة كتبوا إىل مشركي قريش عكرمة:

إن حممدا وأصحابه يزعمون أ�م يتبعون أمر اهللا، مث يزعمون أن ما ذحبوا -اجلاهلية، وكانت بينهم مكاتبة

هذه مني من ذلك شيء، فأنزل اهللا تعاىلفهو حالل، وما ذبح اهللا فهو حرام. فوقع يف أنفس ناس من املسل

. اآلية

(And eat not of that whereon Allah's name hath not been mentioned…) [6:121]. The idolaters said: “O

Muḥammad, tell us: 'When a sheep dies, who has killed it?' He said: 'Allāh killed it!' They said: 'How is it

then that that which is killed by you and your Companions is lawful, that which is killed by a dog or bird

of prey is lawful but that which is killed by Allāh is unlawful?' And so Allāh, exalted is He, revealed this

verse”. Said ʿIkrimah: “When Allāh, exalted is He, revealed the unlawfulness of the meat of carrion, the

Magians among the people of Persia wrote to the idolaters of Quraysh, who were their allies in the pre-

Islāmic period and kept contact with each other, that Muḥammad and his Companions claim that they

follow the command of Allāh but then say that what they slaughter is lawful and that which is slaughtered

by Allāh is unlawful. This caused doubt in the minds of some Muslims, and so Allāh, exalted is He, revealed

this verse”.

Page | 46

their friends that they should contend with you; and if you obey them, you

shall most surely be polytheists.37

Within this ayāh it pronounces the act of obeying the Mushrikūn in some parts

of the law as committing shirk towards Allāh, because the act of obeying the

Mushrikūn is to recognize some other legislation than that of Allāh’s and thereby

objecting to and denying the enactment of the Sharīʿah of Allāh. This matter is very

clear.

Today acts and deeds that tout doubtful matters as invented and developed by

the enemies of Islām are rampantly widespread amongst the Islāmic community.

They believe in and spread doubt and criticism towards the Sharīʿah of Allāh, so

much so that there is not one law of the Sharīʿah that is safe from such criticisms.

As clear examples of this are the issues of polygyny (where the husband has multiple

wives), ṭalāq (divorce), riqq (slavery), ḥudd (corporal punishment) for the thief, and

the laws of qiṣāṣ (retribution) and ḥudd for zinā (adultery).

The touting and peddling of doubt and criticism in this manner without

understanding and realizing that such criticism is a very dangerous act for someone

who says (prescribes to) إله إال اهللا ال .

To be of the conviction that the Sharīʿah, the ḥukum, and the ḥudūd already

prescribed as Sharīʿah by Allāh do not contain any wisdom is an act of disbelief

towards Allāh .

My point here is that a person or people who disbelieve in and reject those

laws are more obvious and significant than those who reject the Sharīʿah in its

entirety and are of the view that the Sharīʿah of Allāh is disproportionate with

regulations for the lives of ‘mankind’, and not in accordance with their progress and

material turmoil. Those who uphold and believe in such a manner are out of and

away from the path of Islām whether (it may have been that) before this they had

faith in Islām or not.

Furthermore, I hope for it to be known that the criticism and opposition

towards the Sharīʿah is sometimes spread/propagated by a Muslim upon whom the

37 Sūrah Al Anʿām (6), ayāh 121.

Page | 47

Sharīʿah comes all of a sudden, and thus ‘he’ is unable to see the wisdom implicitly

embodied within that Sharīʿah. The criticism and opposition that arises in such a

situation would not remove a person from the path of Islām, except that ‘he’ refused

to refer to and return to Allāh after ‘he’ had been given clarification about that

Sharīʿah.

As an example of this issue is what happened to Saʿad bin ʿUbādah at the

time he heard the decree of Allāh:

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And those who accuse free women then do not bring four witnesses, flog

them, (giving) eighty stripes, and do not admit any evidence from them ever;

and these it is that are the transgressors,38

Upon hearing this ayāh, he immediately asked the Messenger of Allāh : “is that

how it was revealed, O Messenger of Allāh ()?” The Messenger of Allāh

answered by saying: “O Anṣār, did you not hear what was said by your masters?”

The Anṣār replied: “O Messenger of Allāh (), do not insult him because he is a

jealous man. By Allāh, he never married except with a virgin and if he divorces a

woman there is no man amongst us brave enough to marry that woman her because

of his extreme jealousy”. Saʿad then said: “O Messenger of Allāh (), indeed I

acknowledge this ayāh is true and it is from Allāh, but I feel surprised that when I

come upon a woman who has been nastily subjected to sex by a person but I do not

have the right to be angry about it or do something about it except until after I have

been able to bring forth four witnesses; by Allāh in the time it takes to find four

witnesses he has already completed the fulfillment of his desires…” then Allāh

revealed His decree:

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38 Sūrah An-Nūr (24), ayāh 4.

Page | 48

And (as for) those who accuse their wives and have no witnesses except

themselves, the evidence of one of these (should be taken) four times, bearing

Allāh to witness that he is most surely of the truthful ones.39 40

39 Sūrah An-Nūr (24), ayāh 6. 40

.[6قوله تعاىل: {وٱلذين يـرمون أزواجهم...} اآلية. [

أخربنا أبو عثمان سعيد بن حممد املؤذن، قال: أخربنا حممد بن أمحد بن علي احلريي، قال: حدثنا احلسن

و بكر بن أيب شيبة، قال: حدثنا يزيد بن هارون، قال: أخربنا عباد بن منصور، بن سفيان، قال: أخربنا أب

:عن عكرمة، عن ابن عباس، قال

سعد بن لملا نزلت {وٱلذين يـرمون ٱلمحصنات مث مل يأتوا بأربـعة شهدآء} إىل قوله تعاىل {ٱلفاسقون} قا

ر: أهكذا أنزلت يا رسول اهللا؟ فقال رسول اهللا صلى اهللا عليه وسلم: اال تسمعون عبادة، وهو سيد األنصا

يا معشر األنصار إىل ما يقول سيدكم؟ قالوا: يا رسول اهللا، إنه رجل غيور، واهللا ما تزوج امرأة قط إال بكرا،

هللا، إين يا رسول اوال طلق امرأة قط فاجرتأ رجل منا على أن يتزوجها، من شدة غريته. فقال سعد: واهللا

ألعلم أ�ا حق، وأ�ا من عند اهللا، ولكن قد تعجبت أن لو وجدت لكاع قد تـفخذها رجل مل يكن يل أن

ىت أهيجه وال أحركه حىت آيت بأربعة شهداء، فواهللا إين ال آيت �م حىت يقضي حاجته. فما لبثوا إال يسريا ح

عشية فوجد عند أهله رجال، فرأى بعينه ومسع بأذنه فلم يـهجه حىت أصبح جاء هالل بن أمية من أرضه

فـغدا على رسول اهللا صلى اهللا عليه وسلم فقال: يا رسول اهللا، إين جئت أهلي عشيا فوجدت عندها رجال،

عد بن سفرأيت بعيين، ومسعت بأذين، فكره رسول اهللا صلى اهللا عليه وسلم ما جاء به واشتد عليه، فقال

عبادة: اآلن يضرب رسول اهللا صلى اهللا عليه وسلم هالل بن أمية، ويبطل شهادته يف املسلمني، فقال هالل:

واهللا إين ألرجو أن جيعل اهللا يل منها خمرجا، فقال هالل: يا رسول اهللا، إين قد أرى ما قد اشتد عليك مما

ه إذ نزل عليه اهللا صلى اهللا عليه وسلم يريد أن يأمر بضرب جئتك به، واهللا يعلم أين لصادق، فواهللا إن رسول

الوحي، وكان إذا نزل عليه الوحي عرفوا ذلك يف تـربد جلده، فأمسكوا عنه حىت فرغ من الوحي، فنزلت

م شهدآء إال أنفسهم} اآليات كلها، ري عن رسول اهللا صلى اهللا فس {وٱلذين يـرمون أزواجهم ومل يكن هل

عليه وسلم، فقال: أبشر يا هالل، فقد جعل اهللا لك فرجا وخمرجا، فقال هالل: قد كنت أرجو ذاك من

Page | 49

أخربنا حممد بن عبد الرمحن بن حممد الفقيه، قال: أخربنا حممد بن حممد بن سنان .ريب، وذكر باقي احلديث

، قال: حدثنا أبو خيثمة، قال: حدثنا جرير، عن األعمش، عن املقري، قال أخربنا أمحد بن ع ثـىنلي بن امل

:إبراهيم، عن علقمة، عن عبد اهللا، قال

إنا ليلة اجلمعة يف املسجد، إذ دخل رجل من األنصار، فقال: لو أن رجال وجد مع امرأته رجال فإن تكلم

ليه وسلم، لى غيظ، واهللا ألسألن عنه رسول اهللا صلى اهللا عجلدمتوه، وإن قـتل قتلتموه، وإن سكت سكت ع

فلما كان من الغد أتى رسول اهللا صلى اهللا عليه وسلم فسأله فقال: لو أن رجال وجد مع امرأته رجال فتكلم

جلدمتوه، أو قـتل قتلتموه، أو سكت سكت على غيظ! فقال: اللهم افتح، وجعل يدعو، فنزلت آية اللعان:

م شهدآء إال أنفسهم} اآلية، فابتلي به الرجل من بني الناس،{وٱل فجاء هو ذين يـرمون أزواجهم ومل يكن هل

وامرأته إىل رسول اهللا صلى اهللا عليه وسلم فتالعنا، فشهد الرجل أربع شهادات باهللا إنه ملن الصادقني، مث

عليه إن كان من الكاذبني، فذهبت لتلتعن فقال رسول اهللا صلى اهللا عليه وسلم: لعن اخلامسة أن لعنة اهللا

.مه، فلعنت. فلما أدبرت قال: لعلها أن جتيء به أسود جعدا. فجاءت به أسود جعدا

رواه مسلم عن أيب خيثمة.

(As for those who accuse their wives but have no witnesses except themselves…) [24:6]. Abu ‘Uthman

Sa‘id ibn Muhammad al-Mu’adhdhin informed us that Muhammad ibn Ahmad ibn ‘Ali al-Hiri who said al-

Hasan ibn Sufyan who said Abu Bakr ibn Abi Shaybah who said Yazid ibn Harun who said ‘Abbad ibn

Mansurwho said ‘Ikrimah who said Ibn ‘Abbas who said: “When the verse (And those who accuse

honourable women but bring not four witnesses…) up to His words (They indeed are evil-doers) [24:4],

Sa‘d ibn ‘Ubadah, the master of the Helpers, said: ‘Is this how it was revealed to you, O Messenger of

Allah?’ The Messenger of Allah, Allah bless him and give him peace, responded: ‘Do you not hear, O

Helpers, what your master is saying?’ They said: ‘O Messenger of Allah, he is a very jealous man. By

Allah, he never married a woman who was not a virgin and no one amongst us ever dares to marry any

woman he divorces, because of his extreme jealousy’. Sa‘d then said: ‘O Messenger of Allah, by Allah I

know it is the truth and that it is from Allah. But I was wondering: if I were to find a man on top of my wife,

I am not supposed to disturb or move him until I go and bring four witnesses. By Allah, by the time I go to

bring them, the man would have finished his business’. Not a long time had passed after this incident when

Hilal ibn Umayyah found a man with his wife upon returning in the afternoon from his field. He saw with

his eyes and heard with his ears. He did not react and waited until the following morning and went to see

the Messenger of Allah, Allah bless him and give him peace. He said to him: ‘O Messenger of Allah, I went

to my wife in the afternoon and found her with a man. I saw them with my own eyes and heard them with

my own ears’. The Messenger of Allah, Allah bless him and give him peace, disliked what he heard and

was greatly distressed as a result. ‘Ubadah ibn al-Samit said then: ‘Now the Messenger of Allah, Allah

Page | 50

My purpose in mentioning this ḥadīth is to explain that a Muslim sometimes

asks for a more detailed explanation in the form of criticism towards the laws of

Allāh. Situations such as these do not put ‘him’ (the one asking) out of or removed

from Islām.

An event such as this was also carried out by ʿUmar bin Al Khaṭṭāb at the

time of his reluctantance to accept the terms of the Treaty of Ḥudaibiyyah that had

been decided by the Messenger of Allāh together with the Mushrikūn wherein he

was of the opinion that that treaty deducted from and reduced the rights of the

Muslims yielding humiliation upon their religion. However, he later accepted that

which was commanded rather than something that he did not agreed upon. The peace

Treaty of Ḥudaibiyyah brought about the greatest opening in the history of Islām.

bless him and give him peace, will flog Hilal ibn Umayyah and his testimony will be void among the

Muslims’. Hilal said: ‘By Allah, I am hoping that Allah will make for me a way out of this’. Then he said:

‘O Messenger of Allah, I can see that you are distressed because of what I have told you. But Allah knows

that I am saying the truth’. By Allah, just as the Messenger of Allah, Allah bless him and give him peace,

was about to order his flogging, the revelation from heaven came to him. When the revelation came to him,

the prophetic Companions knew about it by the change in the complexion of his skin. They held back until

the revelation stopped. The following verse was revealed (As for those who accuse their wives but have no

witnesses except themselves) up to the end. The Messenger of Allah, Allah bless him and give him peace,

was relieved. He said: ‘Good news for you, O Hilal! Allah has put you at ease and made for you a way

out’. Hilal exclaimed: ‘That is what I was hoping for from my Lord’ ”. And the he mentioned the rest of the

narration. Muhammad ibn ‘Abd al-Rahman ibn Muhammad al-Faqih informed us that Muhammad ibn

Muhammad ibn Sinan al-Muqri’ said Ahmad ibn ‘Ali al-Muthanna said Abu Khaythmahsaid Jarir said al-

A‘mash said Ibrahim said ‘Alqamah said ‘Abd Allah who said: “We were in the mosque on Thursday night

when a man from the Helpers came in and said: ‘A man finds his wife with another man [what can he do?].

If he speaks about it, you will flog him; if he kills the man, you will kill him; and if he keeps quiet, he will

suffer inwardly. By Allah, I will ask the Messenger of Allah, Allah bless him and give him peace, about

this’. The following morning he went to the Messenger of Allah, Allah bless him and give him peace, and

said: ‘If a man finds his wife with another man [what can he do?]. If he speaks about it, you will flog him;

if he kills the man, you will kill him; and if he keeps quiet, he will suffer inside. O Allah, clarify the matter

for us’, and he began making supplications. The verse of the public imprecation (li‘an) was revealed after

that (As for those who accuse their wives but have no witnesses except themselves). One of the people was

tried with this and so he came with his wife to the Messenger of Allah, Allah bless him and give him peace,

for public imprecation. The man gave testimony by Allah four times that he was saying the truth, on the

fifth occasion he invoked Allah’s curse on himself if he was lying. When his wife was about to contribute

her part of this public imprecation, the Messenger of Allah, Allah bless him and give him peace, asked her

not to, but she went ahead and did it. The Messenger of Allah, Allah bless him and give him peace, said:

‘The child she will give birth to will be black with curly hair’. And, surely, she gave birth to a child who

was black and had curly hair”. This was narrated by Muslim from Abu Khaythmah.

Page | 51

Another matter that is clear in this event is that initially ʿUmar bin Al Khaṭṭāb

opposed the Messenger of Allāh and Abū Bakr by voicing his disbelief and

criticism. The actions of ʿUmar here did not put him outside of the bounds of

Islām.

In conclusion to this matter, it can be said that opposition to and criticism

towards of the Sharīʿah of Allāh is only considered to be out from the bounds of

Islām when that opposition and criticism has already become a conviction and

ʿaqīdah for those carrying out that opposition and criticism. By means of this ʿ aqīdah

‘he’ (the one who upholds as conviction and ʿaqīdah opposition to and criticism of

Allāh’s laws) continues to accuse of imbalance within the Sharīʿah of Allāh.

There is no distinction between opposition to the wisdom of the Sharīʿah of

Allāh and opposition towards what has been legislated, prescribed and willed by

Allāh to His Messenger . To oppose or criticize something that has already been

obligated by Allāh upon the Messenger of Allāh such as the requirement to have

more than four wives, to allocate 1/5 of the spoils (of war) to the Messenger of Allāh

and other matters that have already been reserved for the Messenger of Allāh

means to criticize the message brought by the Messenger of Allāh and to accuse

of something regarding the choice of Allāh for His Messenger. Making accusations

of something towards the choices of Allāh is an act of disbelief towards Allāh. The

most hurtful and sorrowful of hearts today are actions of Muslims who hurl

accusations and criticisms towards matters that have already been pronounced

obligatory by Allāh towards His Messenger. Are they (those who undertake such)

still to be considered Muslim?

In summary, the position that must be held to by a Muslim in this matter is to

acquiesce and accept all of the Sharīʿah of Allāh. The slogan that he must hold to in

all circumstances is the decree of Allāh:

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“We hear and we obey”.

Even so, ‘he’ is still allowed to study the wisdom hidden within the Sharīʿah of

Allāh, because by means of its appearance and clarity, the implied wisdom behind

Page | 52

the Sharīʿah will increase strength of imān and reinforce ‘his’ relationship with Allāh

.

There is a great difference between those who study and seek the wisdom that

is hidden behind the Sharīʿah of Allāh with those who hurl criticism and carry out

mollification of the wisdom of Sharīʿah. The character of a Muslim is to seek out

and study the wisdom of the Sharīʿah of Allāh towards His servants and Allāh

Himself has already explained the greater part of the wisdom of His Sharīʿah.

Conversely, the character of a person who disbelieves is to oppose, criticize and

ridicule the Sharīʿah of Allāh. The decree of Allāh:

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Woe to every sinful liar,

Who hears the communications of Allāh recited to him, then persists proudly

as though he had not heard them; so announce to him a painful punishment.

And when he comes to know of any of Our communications, he takes it for a

jest; these it is that shall have abasing chastisement.41

Secondly: To Punish with other than the Laws of Allāh

Allāh has revealed legislation to His servants so that they hold fast to those

tenets. Allāh did not give them the option to accept or reject it, but rather has made

that Sharīʿah compulsory for them. Allāh also relates that that is the purpose created

for them, and by means of that purpose their creation will not be in vain…..and on

the basis of these matters, imān towards Allāh demands that the commands and

prohibitions be implemented.

41 Sūrah Al Jāthiyah (45), āyāt 7-9.

Page | 53

Because of that, إله إال اهللا ال bears the meaning that there is nothing to be

absolutely worshipped except Allāh, there is no one with the right to create laws for

the lives of ‘mankind’ except Allāh…..and if this is the understanding of imān, then

quite frankly I say that this imān will be invalidated with acts of self-heightening,

which do not want to submit to the commands of Allāh; and flee from and are out of

the foundations of the wisdom of the Sharīʿah of Allāh, and ignore the laws of Allāh

and judge by other laws. Allāh has characterized these matters very clearly within

Al Qurʾān. The decree of Allāh:

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…and whoever did not judge by what Allah revealed, those are they that are

the unbelievers.42

This decree of Allāh was revealed in part for the acts of the Jews who wanted

to leave aside the laws concerning stoning already mentioned with the Taurat

(Torah). This event occurred after they asked the Messenger of Allāh about those

laws with and in the hope that the Messenger of Allāh would judge with other

laws or laws that were less severe than the laws of stoning. By means of the

judgement of the Messenger of Allāh they hoped to be able to escape from the

implementation of carrying out the laws of Allāh. For that, Allāh decreed:

�� إ�

��

أ

� �� ٱ��ر��

�

� �ر

ى و�

�

� ��

�� ٱ��ن

� ٱ�

وا

�د

� ��

��

��ا

��

أ

و ��ن

�� ر و ٱ��

�� ٱ�

�ا

� ٱ��

��

�� ٱ�

�

�

�

ء �

��ا

� ��

��

�ا

�

و�

ا

�ن �س و ٱ��

ٱ�

وا �

�

�

�و�

��ل

أ

��

�

� �

� و��

��

� ��

� �

�

� ٱ�

��

��

و�

��

��ون

�

� ٱ�

Surely We revealed the Taurat in which was guidance and light; with it the

prophets who submitted themselves (to Allāh) judged (matters) for those who

42 Sūrah Al Māʾidah (5), ayāh 45.

Page | 54

were Jews, and the masters of Divine knowledge and the doctors, because

they were required to guard (part) of the Book of Allāh, and they were

witnesses thereof; therefore fear not the people and fear Me, and do not take

a small price for My communications; and whoever did not judge by what

Allāh revealed, those are they that are the unbelievers.43

Now you are able to see that Allāh ended this ayāh with a law that is general.

Despite this ayāh being in reference to the Jews, it is still inclusive of and embracive

of all communities that possess the message and Sharīʿah.

...

��ل أ��

�

� �

� و��

�� ٱ�

�

��

و�

��

��ون

�

� ٱ�

…and whoever did not judge by what Allah revealed, those are they that are

the unbelievers.44

The word �� meaning “whoever” is included within sentences that carry the general

meaning and �� within this ayāh encompasses all of those who have such a

character, that is, those who do not judge by the laws of Allāh.

Therein there was a famous and well-known question; whether they are

considered disbelievers when each one of them is judged and determined by means

of laws other than the laws of Allāh? In order to answer this question, there are three

illustrations that we are able to see regarding this matter:-

Firstly: ‘He’ judges by means of laws other than the laws of Allāh and is of

the conviction that and of the belief that the law ‘he’ implements and carries out is

better than the laws of Allāh. Such a condition as this is disbelief according to the

consensus of the Islāmic ʿulamāʾ. There is no opinion that disagrees with this

opinion.

Secondly: ‘He’ judges by means of laws other than the laws of Allāh and is of

the conviction that and of the belief that the laws that ‘he’ carries out are equal to

43 Sūrah Al Māʾidah (5), ayah 44. 44 Sūrah Al Māʾidah (5), ayāh 45.

Page | 55

the laws of Allāh and that there is no difference between them both.45 Such a

condition as this is disbelief according to the consensus of the Islāmic ʿulamāʾ

because ‘he’ is equating Allāh with His creation as in the decree of Allāh:

... ��

� ٱ�

�وا

�

�

�ن

��

…yet those who disbelieve set up equals with their Lord.46

Thirdly: ‘He’ is of the conviction that and of the belief that the laws of Allāh

are the best and those that are right. Every law that contradicts the laws of Allāh is

invalid, but ‘he’ judges by means of laws other than the laws of Allāh because of

lust or corruption or because of some other promoted thing. According to Ibnu

ʿAbbās ‘he’ is included amongst a disbelief that is less than disbelief, that is,

disbelief that does not remove ‘him’ from the religion of Islām and the jamāʿat of

the Muslims.

By means of this, it is clear that such a person who judges and states that the

laws of Allāh are the same as the laws they have created or the same as the laws

created by the disbelievers they follow. It is also clear that the judgement of such a

person is to characterize the laws of Allāh as returning to the past, old-fashioned and

outdated.

There are still some important points that I would like to say on this matter,

so that it does not become vague. The point I mean is the ijtihād of the imams and

scholars undertaken in whatever time period. These ijtihād are not considered to be

the laws of Allāh, but rather that which is said to be the laws of Allāh is only the

naṣṣ of Al Qurʾān and the ḥadīth of the Messenger of Allāh . Aside from the naṣṣ

of Al Qurʾān and the Sunnah it may still be considered to be open to one or other of

45 Within the tafsīr of Al Imām Ibnu Kathīr is mentioned the interpretation of the decree of Allāh: Ibnu Kathīr has stated: “Allāh disavows those who are out from the basis of the laws of Allāh, which contain all goodness and forbiddance of evil, and (elect to) choose others that are in accordance with the opinions, lusts, and solutions made by ‘mankind’ without any basis from the Sharīʿah of Allāh in the manner of those ignorant people who judge upon the basis of ignorance and error; like the tatār people who judge according to the political aspirations taken from Jinkīs Khān who submitted to them a book called ‘Al Yāsiq’, a book containing laws of disciplne from various forms of Sharīʿah including from the Jews, the Christians, and the Mulsims, as well as containing within it laws solely dependent upon his opinions and desires. These laws appear to become a Sharīʿah more prioritized than Al Qurʾān and As-Sunnah. Whoever carries out such as this ‘he’ is included amongst the group of disbelievers and ‘he’ it is obligatory to kill ‘him’ unless ‘he’ returns to the laws of Allāh both in regard to small and large matters”. Tafsīr Ibnu Kathīr, part 2, page 67, Halabi printers – Al Jamaʿah Islamiyah, University of Kahirah. 46 Sūrah Al Anʿām (6), ayāh 1.

Page | 56

two matters; right or wrong, because such laws only constitute ijtihād and a person

who carries out ijtihād may be right or wrong, whereas the laws of Allāh are never

wrong. Therefore, those who contradict the opinions of the ahlul fiqh are not deemed

to have contradicted or be out from the laws of Allāh. Those who are deemed to have

contradicted or be out from the laws of Allāh are those who contradict the clear naṣṣ

from Al Qurʾān and the Sunnah of the Messenger of Allāh .

Thirdly: To Degrade a Muslim because of ‘his’ Islām and to bear ‘him’ enmity

because ‘he’ Holds Steadfastly to ‘his’ Deen

It may be that many people are remiss concerning this issue. They are

confident and of the conviction – as I have mentioned before – that to contradict any

one of the units of the Sharīʿah of Islām is disbelief, yet to degrade a Muslim is not

an act of disbelief. This issue requires a detailed explanation:-

1. The act of degrading a Muslim may occur naturally (congenitally), a trait of

the akhlāq of ‘his’ behaviour, because of ‘his’ actions or because of the way

‘he’ lives. All of these acts are acts of disobedience and not disbelief. Allāh

decrees:

��

�ء �� ٱ�

��

� �� و� �

�

�ا

��

ن ��

�� أ

�م ��

� �

��

�

ءا��ا

��

� و�

��

��

أ��وا

��

و� ��

� ��

ن ��

ء �� أ

��

� �

�� وا

�

� ��

��

� ٱ��

��ق�� ٱ�

� ٱ�

�

��

و�

��

� و��

��ن

� � ٱ��

O you who believe! let not (one) people laugh at (another) people perchance

they may be better than they, nor let women (laugh) at (other) women,

perchance they may be better than they; and do not find fault with your own

people nor call one another by nicknames; evil is a bad name after faith, and

whoever does not turn, these it is that are the unjust.47

47 Sūrah Al Ḥujurāt (49), ayāh 11.

Page | 57

Allāh has already classified the actions contained within the above ayāh as

being from (amongst those) acts that are fāsiq - ا�� ا��ق �� ا��ن �� – that is,

the worst name to call someone is fāsiq after having believed.

Nevertheless, it must be known that to ridicule or degrade a Muslim because

of the characteristics of natural occurrences of ‘his’ efforts may lead to disbelief,

because of differences in skin colour, physical body shape, and language, all of

which are according to the will of Allāh and form part of the signs of the authority

of Allāh. Allāh decrees:

�� و�� ۦءا�

��ت � �ض و ٱ��

و ٱ�

�

��

ٱ�

��

� �

�� إن

��

�� و�

��

��

��

��

��

��

And one of His signs is the creation of the heavens and the earth and the

diversity of your tongues and colors; most surely there are signs in this for

the learned.48

2. Sometimes it may be an act of ridiculing a Muslim because ‘he’ is of the Deen

of Islām, and thuse ‘his’ being derided is because ‘he’ adheres steadfastly to

the Sharīʿah of Islām or because ‘he’ carries out acts of imān. Within

circumstances such as these, the act of ridiculing a Muslim means to ridicule

the Deen itself,49 and this act is considered to be disbelief. Allāh has already

48 Sūrah Ar-Rūm (30), ayāh 22. 49 Within the Battle of Tabūk a man said: “We have never seen anymore greedy people, biggest of liars and most cowardly when we fought as our mentors”, - he meant the companions. Those words arrived at the Messenger of Allāh and the man went to the Messenger of Allāh to apologize and said: “We were only joking around”. Then Allāh revealed the decree:

ر �

�

�ن

��

� ٱ�

��

ل � �

ن �

� أ

� ��

��

�� رة

ٱ��ءوا

� إن

�رو ٱ�

�

� � �ج ��

�

�ن

�� و� �

أ

�

� ��

� و�

�ض

� ��

� ��

�� إ�

��

� � ��

�

��

��

ۦور�� ۦوءا�

��ءون

� ��

��

�

��روا

�

��

�ا

�

� ��

��

��

ب ��

��

� �

��

��

��

�

��

�� إن �

� �� إ��

��

�

� �

� �

The hypocrites fear lest a chapter should be sent down to them telling them plainly of what is in their hearts.

Say: Go on mocking, surely Allāh will bring forth what you fear.

And if you should question them, they would certainly say: We were only idly discoursing and sporting.

Say: Was it at Allāh and His communications and His Messenger that you mocked?

Page | 58

explained that this is the characteristic and practice of a disbeliever towards

the Muʾminūn. Allāh decrees:

�� إن

� �� ٱ�

�ا

�

�

��ا

�� أ

� ٱ�

�ن

��

��

�ءا��ا

��ون

��

وا ا ��

�ذ

ا � �ذ

��ا

�� ٱ��

�� أ

إ�

��ا

�� ٱ��

ا ��

�ذ

�ن

��

�

ء �

�

��

� إن

�ا

��

و�

رأ

� ��

�ا

ر��

أ �و��

Surely they who are guilty used to laugh at those who believe.

And when they passed by them, they winked at one another.

And when they returned to their own followers they returned exulting.

And when they saw them, they said: Most surely these are in error;

And they were not sent to be keepers over them.50

These people who carry out such offences (acts of criminality) by means of

deriding and ridiculing a Muslim often make fun of the Muʾminūn and ridicule them.

Whenever a Muʾmin is in front of them, they often hurl sarcasm towards ‘him’.

Despite this, these agents/doers/perpetrators of criminality return to their homes

feeling happy and carrying on as if they had not carried out criminality which they

will be called to account for in the Hereafter. It does not stop there but rather they

characterize and describe the Muʾminūn as being astray. These acts of theirs are the

same as the agents of criminality in this age, which states that the Muʾminūn have

forgotten their souls, have wasted their youth, do not want to live their lives and take

advantage of the passion that exists. Allāh decrees:

��

�ا

ر��

أ �و��

Do not make excuses; you have denied indeed after you had believed; if We pardon a party of you, We will

chastise (another) party because they are guilty. (Sūrah At-Taubah (9), āyāt 64-66).

Ibnu Kathīr, Part 2, page 367, Halabi printers, Al Jamaʿah Islamiyah, University of Kahirah.

50 Sūrah Al Muṭaffifīn (83), āyāt 29-33.

Page | 59

And they were not sent to be keepers over them.51

That is, we do not make the agents of criminality work to safeguard the deeds of the

Muʾminūn and also do not make them to be keepers/watchdogs.

Having declared this matter, Allāh brought forth an illustration of life in the

Hereafter wherein the Muʾminūn receive a very noble life within Paradise, whilst

the agents of criminality will be struggling with their punishment within Hell. Allāh

decrees:

�م

��

� �� ٱ�

�ر ءا��ا

��

�

ٱ�

�ن

��

��

� ��

را

ٱ�

�ون

��

So today those who believe shall laugh at the unbelievers;

On thrones, they will look.52

The above decree of Allāh is as His decree in Sūrah Al Baqarah which states:

ز�� وا

�

� ��

��ة ��

�� ٱ�

� � ٱ��

�� و��

�� ون

� و ٱ�

�� ءا��ا

� ٱ�

�ا

�� ٱ�

� ��

��

�� م و ٱ�

�� ب ٱ�

ء ��

��

��زق

The life of this world is made to seem fair to those who disbelieve, and they

mock those who believe, and those who guard (against evil) shall be above

them on the day of resurrection; and Allāh gives means of subsistence to

whom he pleases without measure.53

As a conclusion to this matter we are able to say that the act of ridiculing a

Muslim because of ‘his’ Islām is an act of disbelief, because in essence this act is

the ridiculing of Islām itself and to ridicule Islām means to reproach Allāh who has

ordained and revealed Islam whereas laws that denounce Allāh are no longer strange

to us.

Similarly, the existence of laws that are hostile and carried out toward a

Muʾmin. To bear enmity to and be hostile (bear animosity) towards a Muʾmin

because of something concerning the endeavour and purpose of life is dependent

51 Sūrah Al Muṭaffifīn (83), ayāh 33. 52 Sūrah Al Muṭaffifīn (83), āyāt 34-35. 53 Sūrah Al Baqarah (2), ayāh 212.

Page | 60

upon the rights and invalidities of the matter. If perhaps that matter is right then that

animosity does not result in anything, but if it is the case that that matter is invalid

then that animosity is a sin. Likewise also to be hostile towards a Muʾmin because

‘he’ holds steadfastly to religion and exercises the demands of Islām; then such

hostility is disbelief, because in essence such an act is to be hostile towards and

challenge Allāh. It also means to carry out obstruction of and be resistive towards

the Way of Allāh.

Most people care for and love someone when ‘he’ (that person) is in sync with

their desires. Whenever ‘he’ receives the guidance of Islām and holds steadfastly

towards the Way of Allāh ‘he’ will be in receipt of the hostility and anger of those

who have always been ‘his’ best friends and companions. This matter is very

dangerous and we ask for Allāh’s protection from falling into such a matter. If that

hostility and anger draws near to the stage whereby it brings about slander towards

the Islām of someone who is a Muslim and carries out restrictions to the Way of

Allāh, then such an act has already reached the stage of disbelief.

In this case Allāh has already explained the characteristics of the disbeliever

by means of His decree:

��ج ا�

��

� �� إ�

��

� أ

�� ٱ��س ��

�� ٱ��

�

��ط ٱ��ر إ�

ن ر�� إ�

��ذ

�� ٱ� � ٱ�

�ي ٱ�

� ٱ�

��ت �� ۥ� �ض� و�� ٱ��

�� ٱ�

�

��

وو��

��اب �

��

� ٱ�

��ة ��ن

�� ٱ�

� ٱ��

�� ة ٱ��

ون �� و��

�

� �� ٱ��

� �

��

و�

�� أ

��

�و��

Alif Lam Ra. (This is) a Book which We have revealed to you that you may

bring forth men, by their Lord’s permission from utter darkness into light--

to the way of the Mighty, the Praised One,

(Of) Allāh, Whose is whatever is in the heavens and whatever is in the earth;

and woe to the unbelievers on account of the severe chastisement,

Page | 61

(To) those who love this world’s life more than the hereafter, and turn away

from Allāh’s path and desire to make it crooked; these are in a great error.54

Within the above āyāt Allāh has characterized the disbeliever by means of two

properties:

Firstly: They love (their love of) this world.

Secondly: They make barriers and put up obstacles in the Way of Allāh as

well as holding to the desire for the Way of Allāh to always be held to be crooked in

the eyes of those who submit to such, so that ‘mankind’ will turn away from and

abandon that Way (the Way of Allāh). Allāh has already promised the deepest depths

of Hell for them as recompense for their evil actions. If that is the recompense that

will be received by this group, how then about the recompense that will be received

by those who implement barriers and obstacles in the Way of Allāh by means of

outsourcing all of the machinery of government and strength of the community for

that purpose? You have already read the newspapers that are sourced from the lands

of the Arabian Peninsula that have broadcasted the following: “A decision has been

declared in Istanbul which forbids women to go out into public wearing ḥijāb like

following fashionable kārū55 and donkey carts”.

Are there clearer depictions of placing obstacles in the Way of Allāh than that

news? You are able to see what has been carried out by this evil news: “…following

fashionable kārū and donkey carts”. Even though āyāt such as those above have not

been mentioned in that declared decision, yet the taken decision itself is an act of

disbelief. However, the earlier press release was broadcast in such a manner so as to

satisfy the feelings of hatred and envy when the Deen of Allāh is spread and besides

that to challenge Muslim women who bravely try to move around outside wearing

Islāmic clothing.

Perpetuation of obstacles and hindrances in the Way of Allāh in any form, is

disbelief towards Allāh, because according to that which is obligatory a Muslim

must feel pleased whenever the Deen of Allāh is spread/propagated and the Word of

Allāh is held high. But this is not the case for the disbelievers.

54 Sūrah Ibrāhīm (14), āyāt 1-3. 55 Vehicle for loading goods pulled by a horse or donkey.

Page | 62

Part of those acts that are the most incisively preventative towards the Way of

Allāh is the ridiculing and derision of a Muslim because ‘he’ holds steadfastly to the

teachings of Islām, and because those who newly come to know Islām may turn

(about face) in hostility if they are faced with mockery and sarcasm that is directed

towards them; and even more devastating than that is whenever those obstacles and

barriers arrive at the stage of the carrying out of fitnah by means of persecution so

that they defect from the ʿaqīdah that they hold to. Hell in its entirety is the

recompense for the perpetrators of criminality by means of tormenting Muslims, and

by carrying out fitnah so that they flee from the religion that they hold to and prevent

them from Allāh’s Way.

Whoever assumes or is of the opinion that such a group of people are not

disbelievers, then there is no doubt that ‘he’ is ignorant, arrogant and stubborn; if

not, then what else can it be except disbelief? Is not the fitnah that is carried out

against the Muʾminūn with the purpose of them abandoning their religion a form of

disbelief?

Fourthly: Working together with and assisting the Enemies of Islām

A single ʿaqīdah and Sharīʿah obligates the Muʾminūn to be together in a

single unity and ‘brotherhood’. The imān of a person who is a member of this

‘brotherhood’ is imperfect except and unless after ‘he’ loves ‘his’ brother in the same

manner as he loves ‘himself’. A single ʿaqīdah here means; Belief in Allāh, the

Angels, the Books of Allāh, His Messengers and the Day of Judgement.

A single Sharīʿah also obligates unity and love, the repulsion of and distancing

from discord and strife in all its forms. From the standing in one line towards Allāh

at the time of performing ṣalāt, to the removal of something that may cause harm

from the path of Muslims, we have found the embedded desire to create unity, and

convene friendship and fraternity. The least act in Islām is to remove and eliminate

something that may cause harm from the path of Muslims. Within this small act there

is the embodiment of love and adherence for a Muslim towards his ‘brothers’ and

community. Likewise also zakat, fasting and ḥajj. By means of instilling a sense of

love for ‘his’ ‘brother’ Muslim, it binds them within one comprehensive

‘brotherhood’ and an amazing cohesion becomes the main purpose of these

prescribed acts of ʿibādah, besides the purpose of devotion towards Allāh.

Page | 63

All efforts to divide and break apart this unity and ‘brotherhood’ are acts of

criminality that sometimes may lead to disbelief and sometimes only to acts of

disobedience and sin, or wrongdoing that has no connection with ʿaqīdah. What I

mean here (by wrongdoing) is to legitimize disunity and strife. Indeed to legitimize

or justify discord amongst the Islāmic community and to break them up is an act of

disbelief that expunges someone from the bounds of Islām. There is no disagreement

whatsoever amongst the opinions of the ʿulamāʾ in this matter.

Once you have a good understanding of this introduction then the way forward

for you to reaching what is lawful (attaining an understanding of what is right and

what is wrong), which will be mentioned later, will be much easier. So what is meant

by working together with and assisting the enemies of Islām?

The word ا��ا�ة (Al Mūalāh), which means to work together and help,

originates from the word ا�� (Al Wilāyah). Within Arabic, the word wilāyah

encompasses the meanings of “to help”, “support” and “assist”, and so it is said:

��ن و� ��ن و��ال �

So and so is the supporter of so and so, that is supports and assists him

Within Al Qurʾān Allāh decrees:

�

�� و�� ٱ��

ٱ� � ... ءا��ا

Allāh is the guardian of those who believe…56

That is helps, supports and assists them. Those who are the auliyāʾ of Allāh are those

people who help Allāh in the manner mentioned within Allāh’s decree:

��

� ٱ�

وا ��

إن �

ءا��ا

�� ٱ�

�ا��

�� أ

� و��

��

O you who believe! If you help (the cause of) Allāh, He will help you and

make firm your feet.57

56 Sūrah Al Baqarah (2), ayāh 257. 57 Sūrah Muḥammad (47), ayāh 7.

Page | 64

By means of these meanings we are able to understand that to become an

enemy of Allāh as a helper (او��ء) has the meaning of making them helpers,

supporters. You help them and they help you. You support them and they support

you. The prime principal of this matter is in the decree of Allāh:

�� ۞ ��

� ٱ�

وا

��

�

�

ءا��ا

��د �ى� و ٱ�

ء �� ٱ��

و��

�� أ

ء ��

و��

أ

��

� �

��

� ۥو��

� �� إن

� ��ي ٱ�

�م �

�� ٱ� ٱ�

��

O you who believe! Do not take the Jews and the Christians for friends; they

are friends of each other; and whoever amongst you takes them for a friend,

then surely he is one of them; surely Allāh does not guide the unjust people.58

This ayāh is one clear naṣṣ that it is forbidden to take the Jews and the

Christians as mutual friends and to help them, as “auliyāʾ”. A Muslim who does that

is judged as being part of (a helper of) the Jews and Christians. Besides that, Allāh

has already named (defined) them as despots on the basis that they have already

misplaced their support, because according to that which is proper ‘he’ must help

and support Allāh, His Messenger and the Muʾminūn. But instead ‘he’ helps and

supports the enemies of Allāh who consist of the Jews and the Christians or people

of the same ilk as them. Even so, this issue of misplaced support needs to be

described. This description will be divided into two parts:-

Firstly: According to the circumstances of the Jews and the Christians

themselves.

Secondly: According to the kind and form of the help and support itself.

Within the first part, we find that some of the Jews and the Christians or others

are hostile towards and against Allāh, His Messenger and the Muʾminūn. The

relationship that exists between the Islāmic community and them is that of war and

hostility.

Allāh has already revealed āyāt within Al Qurʾān that relate to groups such as

these. They were Jews who became loyal companions of ʿAbdullāh bin Ubai bin

58 Sūrah Al Māʾidah (5), ayāh 51.

Page | 65

Salūl. The ayāh mentioned above was revealed to this group when the Messenger of

Allāh wanted to teach them regarding their treachery. ʿ Abdullāh bin Ubai bin Salūl

requested that the Messenger of Allāh intercede for them, but the Messenger of

Allāh had already been prevented from doing that. Concurrent with that event, the

ayāh above was revealed regarding that issue.

By means of the revelation of this ayāh, it is clear that mūalāh or working

together and helping those people who fight against Islām is absolutely

impermissible, whether it is as part of a war that they are carrying out in the form of

aid that they give to the enemies of Islām or they themselves participate in that war.

All forms of help bestowed upon and towards the enemies of Ilsam, whether in the

form of love, help, support and aid are to be repulsed. Anyone who carries out such

acts, then ‘he’ is out of the ranks of Islām and is included amongst the ranks of the

disbelievers.

The Jews and the Christians who are not hostile towards Islām, groups who

are neutral and are in receipt of protection within a nation that acts according to the

laws of Islām, or who dwell in non-Islāmic nations and do not fight against the

Muslims, whether by means of their provision of aid to other people (who fight

against Islām) or they themselves do not participate in the war, then the Islāmic

community must carry out some cooperation and help between and with them as

found within the decree of Allāh:

�

� ��

�� ٱ�

�� ٱ�

��

��

��

ن ٱ��

� أ

��

� �� د�

��

� �

و�

�� إن إ�

��ا

�� و�

و� ��

�

�� ٱ�

� ��

��

� ٱ�

Allāh does not forbid you respecting those who have not made war against

you on account of (your) Deen (religion), and have not driven you forth from

your homes, that you show them kindness and deal with them justly; surely

Allāh loves the doers of justice.59

Respecting them, showing kindness and dealing justly with them, as

mentioned within this ayah, is different to the help, support and assistance prohibited

by Allāh that may remove the perpetrator from the bounds of Islām and render the

59 Sūrah Al Mumtaḥinah (60), ayāh 8.

Page | 66

perpetrator as being together with the Jews and the Christians, as already made clear

by Allāh. By these means (explanations) it is clear to us as to what form of help is

permissible and what form of help is forbidden by Allāh.

The greatest of sins within this matter is the help bestowed by a Muslim to a

disbeliever in order to oppose ‘his’ fellow Muslims. What I mean is that a Muslim

bestows help and support to a disbeliever with the purpose of being against other

Muslims. Such help is disbelief and removes its perpetrator from the bounds of Islām

and we ask Allāh for His protection from such matters. How many of the

governments and leaders do we see who bestow help (their support) towards the

disbelievers, whose purpose is to be the enemies of Allāh, so as to be able to maintain

their positions and seats of power? Know that, positions gained in this way are

positions that will be lost and they will suffer lingering remorse in the Hereafter.

To conclude this matter it can be understood that the Islāmic community is

one. All forms of help must only be for the purposes of that unity, and likewise also

the whole heart, strength, the tongue and arms of the Muslims must be for the

purpose of this unity alone. It must absolutely not be given towards the enemies of

Allāh. Whoever bestows help and support to the disbelievers the ‘he’ is a disbeliever,

whether ‘he’ wants to be or not.

See how Allāh has already divided ‘mankind’ into two bodies; there is no

third body. Allāh decrees:

��

�� ٱ�وا و��

�وا

�

�

�� ٱ�

��

�

أ

��

�

�� أ

� وٱ�

�ا

و��

ءا��ا

��

ٱ�� وءا��ا

� و� ��

� �

�ل

� �� ٱ�

��

� �

��

� �� ر�

��

��

�وأ

��

�

�ن

��

� ٱ�

�وا

�

�

��ا

� ٱ�

��

ٱ�

�ن

�� وأ

� ٱ�

ءا��ا

��ا

� ٱ�

�� ٱ�

��

� �� ب �� ر�

�

�� ٱ�

�

��

��س أ

(As for) those who disbelieve and turn away from Allāh’s way, He shall

render their works ineffective.

Page | 67

And (as for) those who believe and do good, and believe in what has been

revealed to Muḥammad, and it is the very truth from their Lord, He will

remove their evil from them and improve their condition.

That is because those who disbelieve follow falsehood, and have given them

their dowries, taking (them) in marriage, not fornicating nor taking them for

paramours in secret; and whoever denies faith, his work indeed is of no

account, and in the hereafter he shall be one of the losers.60

After this division Allāh follows up with His decree:

ا�ذ

� ��

� ��

��ب ٱ�

�

�وا

�

�ب �

ٱ��

�

�

ا� إذ ��

وا ��

�

� �

��

��

ٱ�

� ق ��

�

��

� ء ��

� ��ا ��

�ب �� ء ٱ��

و�

��

� �

وزار�

أ

� ٱ�

� ��

� �� و �

��

�ا

��

� ��

�� و�

� � �� ٱ�

�ا

��

�

� ٱ�

��

�

أ

��

��

So when you meet in battle those who disbelieve, then smite the necks until

when you have overcome them, then make (them) prisoners, and afterwards

either set them free as a favor or let them ransom (themselves) until the war

terminates. That (shall be so); and if Allāh had pleased He would certainly

have exacted what is due from them, but that He may try some of you by

means of others; and (as for) those who are slain in the way of Allāh, He will

by no means allow their deeds to perish.61

The maintenance of the division between the Muslims and the disbelievers

who call to disbelief and fight against the Islamic community is obligatory and

binding upon those who call to Islām and the perpetuity of this treatise. If suppose

this division is not carried out within the ranks of the nation, then it must be carried

out within the levels of ʿaqīdah and its implementation. Without this division, Islām

will not exist in its true meaning.

Fifthly: Consenting to the Spread of that which is Forbidden

The Messenger of Allāh has said:

60 Sūrah Muḥammad (47), āyāt 1-3. 61 Sūrah Muḥammad (47), ayāh 4.

Page | 68

�� ا� � أ�� إ� �ن � �� أ�� ار��ن وأ��ب ��ون

�� و��ون ��ه �� إ�� ف ��ن �� ن

و��ن �� ون �� ه �� و��

و�� و�� وراء ذ�� ا��ن �� دل��

“Never a Prophet had been sent before me by Allāh to his people but he had,

among his people, (his) disciples and companions, who followed his ways

and obeyed his command. Then there came after them their successors who

proclaimed what they did not practice, and practiced what they were not

commanded to do. And (he) who strove against them with his hand is a

believer; he who strove against them with his heart is a believer; and he who

strove against them with his tongue is a believer; and beyond that there is

no grain of Faith”.62

This ḥadīth is evidence that proves that part of the demands of imān is to deny

acts of immorality (that which is forbidden) by means of the ways already mentioned

above; that is, by means of the hand (physically), then by means of the tongue

(speaking out against it) and finally, within the heart. Denying or refuting that which

is forbidden, by means of the hand, means to remove (eliminate) evil by (physical)

force, whilst to deny or refute that which is forbidden by the tongue, means to do so

by speaking out against the evil, and to deny or refute that which is forbidden by

means of the heart, means to feel hatred and opposition towards the perpetrator of

the evil ‘himself’. Denial or refutation of evil by (within) the heart is the lowest level

of hatred, wherein by means of this hatred the Muʾminūn would not be faced with

persecution, and this is the lowest degree of imān.

It is understood from this ḥadīth that those who do not deny or refute that

which is forbidden and its perpetrators even when only in the heart, are no longer

considered to be Muʾminūn, because the Messenger of Allāh said:

62 Narrated by Muslim.

Page | 69

��دل �� ا��ن �� ذ�� وراء و��

“…and beyond that there is no faith even to the extent of a mustard seed”.63

This ḥadīth also is an evident naṣṣ, clear and able to be understood, that a

person who possesses the imān less than the third level would not be released from

Hell, because there is no degree of imān lower than that third degree of imān. By

this means also, those who allow or permit the mass expansion of that which is

forbidden are disbelievers who have lost their imān, even if they think that they still

belong amongst those who are Muslim. Not to mention those who endorse and

compel that which is forbidden.

Supposing that today there is a flood of people who claim Islām (acknowledge

themselves as Muslims) but they are well pleased with and happily endorse seeing

half-naked women in the markets and in public, and furthermore endorse the free

mixing of men and women whilst in this half naked state, so that they are able to

enjoy that which is forbidden by Allāh. Supposing their half-naked associations are

insulting to the Muslims who hold steadfastly to the teachings of Islām, ridiculing

them whilst accusing them of being old-fashioned, backward along with various

other accusations.

Supposing that flood of people try to divide and disunite the Islāmic

community in attempts to ward off voices that call for the implementation of Allāh’s

laws, and that these efforts for division are born of the fear that the matters forbidden

by Allāh that their souls desire and lust for will disappear. The liquor stores and bars

will be closed and with their disappearance all the cheap forms of pleasure associated

with them.

There is no further doubt here that this is the group that has opened its arms

to receive disbelief and feels tightness in their chests at submitting to Islām as the

religion to hold to, as the stalwart of the nation and as one clean society. To judge

(deem) these people to be Muslim is to uphold a conviction that is despotic and

ignorant, which only comes about from those people who do not know Islām and

what it comprises, and do not know what the goal of ‘mankinds’ life is.

63 Narrated by Muslim.

Page | 70

Every Muʾmin must revise the scrutinization of their imān. ‘He’ must see why

it is that ‘he’ truly chose the religion of Islām as the manner of and goal of ‘his’ life,

so that by those means ‘he’ positions ‘himself’ within the boundaries of the Islāmic

community, loves their ʿaqīdah, yields to their Sharīʿah, hates disbelief and

immorality within all of its forms – that is ‘his’ imān.

A ḥadīth with the same meaning as the above ḥadīth is that which has been

narrated from Abī Saʿīd Al Khudrī who said that he heard the Messenger of Allāh

say:

ى �� رأ

�

�ا ��

�

ه ��

��

�� ه

�ن

� �

� ��

�

�ن

� �

� ��

��

�

�� وذ

��

�

��ن أ

ا�

“Whosoever of you sees an evil, let him change it with his hand; and if he is

not able to do so, then [let him change it] with his tongue; and if he is not

able to do so, then with his heart — and that is the weakest of faith”.64

What is meant by changing it “…with his heart – and that is the weakest of

faith”, is that there is no more imān after this stage, because that imān demands that

the Muʾmin love the Sharīʿah of Allāh, desires to rule by it and implement it. Imān

also demands that the Word of Allāh be held as the highest in authority and that the

words of the disbelievers be the lowest. Should it be that the heart does not stir even

in the least upon seeing evil that is happening in front of it, does not in the least bit

feel hatred towards acts of evil and their perpetrators, then this means that the heart

has already acquiesced to evil. Acquiescence to evil means to acknowledge and be

in recognition of evil itself; this means the withdrawal from the religion of Allāh and

to be against imān towards Allāh. When that recognition towards evil is attached to

feelings of pleasure and love in accordance with and endorsing that evil, then it

means two acts of criminality are gathered together, that is, disbelief and the

implementation of obstacles in the Way of Allāh; because feeling happy upon seeing

the prevalence of evil and wanting that which is invalid to control the situation will

only be born from feelings that desire the Word of Allāh to be lower that the words

of the disbelievers and this is one of those matters that invalidate the imān that is

64 Narrated by Bukhārī and Muslim.

Page | 71

obligatory upon a Muʾmin to practice in order to raise high the Word of Allāh and

lower the words of the disbelievers.

These matters demand that every Muslim pays careful attention to and is

sincerely concerned in order that they are able to free their hearts from feelings of

loving something other than that which is from the Sharīʿah of Allāh and to free their

hearts from something that is contrary to the religion of Allāh. Only Allāh is the

source for seeking protection and refuge.

Page | 72

THE ESSENCE OF DISBELIEF

The Difference between Kufr (disbelief) and Kāfir (disbelievers)

Within the previous pages, we have been able to understand the essence of

imān and its demands, that is, acts that maintain imān. We have also already learnt

of matters that invalidate imān and abrogate it. The word disbelief has often been

repeated within this thesis. There can be no further doubt that we know that kufr

(disbelief) means out of and deviated from the bounds of imān. That in essence is

the meaning of kufr – disbelief.

Technically the word kufr in Arabic means “to cover” and “conceal”. The

Arabs call the night kāfir because it covers and hides things. The farmers also call it

kāfir because it covers the seed (planted) in the ground. This is similar to the

understanding in the decree of Allāh which states:

��ا

�� ٱ�

��ة �

�� ٱ�

� � � ٱ��

��

�

� و�

��

��

� و�

�� وز��

�� و�

� �

�ل ٱ�

�� و و�

�� ٱ�

�

�� أ

� �

��

�ر �

��

�

� ٱ�

��

� ...ۥ �

Know that this world’s life is only sport and play and gaiety and boasting

among yourselves, and a vying in the multiplication of wealth and children,

like the rain, whose causing the vegetation to grow, pleases the husbandmen

(farmers),…65

The word ر�� in this ayāh means “farmer (husbandman)”. Those who are out

of the bounds of Islām are called kāfir because they see the dalāʾil of tauḥīd (the

evidence of the unity of imān and belief) and something that prompts them to believe

in Allāh, yet they are still insistent upon falsehood and disbelief, as if they are unable

to see the dalāʾil in front of themselves. ‘Brothers’, look at the decree of Allāh about

Firʿaun, head of all the disbelievers on this earth who rejected imān and belief in

65 Sūrah Al Ḥadīd (57), ayāh 20.

Page | 73

Allāh because of his unwillingness and reluctance to do so, not because of ignorance.

Allāh decreed to Firʿaun, by means of the tongue of the Prophet Mūsā :

�ل رب� �

�ء إ�

�

��

��ل

أ��

��ت � �ض و ٱ��

ٱ�

��

�

�

��

��

��ر� ��

��ن

��

He said: Truly you know that none but the Lord of the heavens and the earth

has sent down these as clear proof and most surely I believe you, O Firʿaun,

to be given over to perdition.66

That is to say, you already know O Firʿaun that it is Allāh who created the

heavens and the earth and it is also only Allāh who revealed the miraculous dalāʾil

that you see such as the staff (of the Prophet Mūsā ) and the hand (the hand of the

Prophet Mūsā was white) so that you and your people learn therefrom and that

you know that I am the Messenger of Allāh. Likewise also, Allāh has already let it

be known that the people of Firʿaun know the truth but they have rejected it and

defected from it. Allāh decrees:

�� و و��وا

��

��

ٱ��

�� و��

�

� ��

��

أ

� � �

��

��

�

ن

�

��

� �

��

�� ٱ�

�

And they denied them unjustly and proudly while their soul had been

convinced of them; consider, then how was the end of the mischief-makers.67

That is, they are of the belief that all of the dalāʾil submitted by Mūsā is

the truth and that which is right, yet they still oppose and are defiant towards it, are

arrogant and reject the truth despite their being completely aware of the situation.

Likewise also, Allāh informs us about the Arab disbelievers who rejected the

Messenger of Allāh . Allāh decrees about them:

66 Sūrah Al Isrāʾ (17), ayāh 102. 67 Sūrah An-Naml (27), ayāh 14.

Page | 74

��

�� إ�

��

ۥ �

�

�� ي�

�� ٱ�

و�

�

��

�

��

� ��

��

�

�ن

��

��

� � ٱ��

� �

�

ٱ��ون

��

We know indeed that what they say certainly grieves you, but surely they do

not call you a liar; but the unjust deny the communications of Allāh.68

All of this conveys the meaning that according to the Sharīʿah, kufr is ‘to

reject the truth after knowing about it’. This means that people who reject the truth

because (for reasons) of ignorance, or carry out acts of kufr because of their

ignorance of them, even though the act was an Islāmic act and are of the opinion that

they have carried out something that is not against and does not invalidate imān; then

such people are not considered to be kāfir, except after ḥujjah (authoritative

evidence) has been submitted to them and by means of that ḥujjah they are able to

know what is right and yet they still reject it, in the manner already explained in the

definition of imān, its demands and what invalidates it.

Likewise also, a person is not considered to be kāfir who declares the two

clauses of shahādah, then ‘he’ carries out matters that invalidate imān because of

ignorance and not knowing that the matters that ‘he’ has carried out are out from the

bounds of Islām. However, if ‘he’ knows that the matters ‘he’ has carried out puts

‘him’ out of the bounds of Islām, yet ‘he’ is still reluctant (to withhold from them)

and desires them, then this means ‘he’ is kāfir. We seek the protection of Allāh from

such things.

Some of the companions were carrying out matters that invalidated imān

because they did not know the laws regarding those matters. The Messenger of Allāh

refuted their actions, but he did not consider them to be out of the bounds of Islām.

It was narrated by Miqdād bin Al Aswad that he once said to the Messenger of

Allāh :

��ى إ��ى ��ب �� ا��ر �� ر�� إن أرأ�� ا� ر��ل ��

�� أن �� ا� ر��ل �� أ�� أ�� ل ��ة �� ذ ��

68 Sūrah Al Anʿām (6), ayāh 33.

Page | 75

� ا� ر��ل ��ل ��ي �� إ�� ا� ر��ل �� ا� ر��ل ��ل

�� ل أن �� وأ�� أن �� ن ��

��ل ا��

“O Messenger of Allāh ()! Supposing I was faced with a kāfir and he

fought against me, and he managed to cut off one of my hands with his sword,

and then afterwards he hid behind a tree and said: ‘I surrender myself to

Allāh (that is, I embrace Islām). Would I be permitted to kill him after he

said that?” The Messenger of Allāh said: “Do not kill him. If you kill him,

he will become like you before you kill him and you will become like him

before he uttered his credo which he has uttered now”.69

This ḥadīth means; if you kill him – after he acknowledges himself as a

follower of Islām – means you will have killed a Muʾmin and by the act of killing a

Muʾmin, you have become a disbeliever. That is why when Usāmah bin Zaid

killed a man who had declared the words إله إال اهللا ال within a battle, the Messenger

of Allāh censured him extremely harshly and repeated a number of times the

words: “After he stated إله إال اهللا ال you still killed him?” Until Usāmah said:

“Would that I had newly embraced Islām that day also”,70 that is, I had not embraced

Islām before this.

The cause of all these events was that Usāmah did not know the laws

concerning the act he had carried out. The Islāmic method understood here states

that any consideration of a wrongful act will not be carried out except after knowing

the laws concerning that act. Allāh decrees:

69 Narrated by Bukhārī, Muslim, Abū Dāwūd and Aḥmad. 70 Besides of that I hope we are able to differentiate between those who know the truth and have learnt the true message of Islam and those who accept Islām by means of teachers who are ignorant of religion and furnish fatāwā on all matters without knowledge, and fight against good material and measures with the reason that these matters come from the disbelievers. Essentially, they are implementing barriers to the Way of Allāh. Those who learn Islām from groups such as these capable of being forgiven when they refute the erroneous fatāwā of their teachers or they at times refute the knowledge and intractability of their teachers. Their rejection may not be considered to be rejection of Islām as revealed by Allāh.

Page | 76

و��ن

�

� ٱ�

� إن

�ن

��

�

��

�� إذ

�

��

� ٱ�

�

��

ء ��

It is not (attributable to) Allāh that He should lead a people astray after He

has guided them; He even makes clear to them what they should guard

against; surely Allāh knows all things.71

That is, a Muslim is not considered to be deviant except after ‘he’ knows the

truth, and then ‘he’ denies the truth and is arrogant. This ayāh was revealed in

accompaniment with the censure of Allāh towards the Messenger of Allāh and the

Muʾminūn who beseeched Allāh for the forgiveness of their dead relatives who died

in a state of shirk. Allāh decrees:

و ��

ن

� ��

�� ٱ�

�� و�

��

��

��وا

ن ��

أ �� ءا��ا ��

و� �

أ�ا

�

� ��

�� أ

��

� ��

� �� و�� ٱ�

ن

�ر �

� �� ٱ��

�� إ�

إ��

� ��

� إ��ه �

��ة و�� ۥ ��

�� ۥ�

أ ��

�

�

� ه �� و ��

إ��

� �إن

و��ن

�

� ٱ�

� إن

�ن

��

�

��

�� إذ

�

��

� ٱ�

�

��

ء ��

It is not (fit) for the Prophet and those who believe that they should ask

forgiveness for the polytheists, even though they should be near relatives,

after it has become clear to them that they are inmates of the flaming fire.

And Ibrāhīm asking forgiveness for his sire was only owing to a promise

which he had made to him; but when it became clear to him that he was an

enemy of Allāh, he declared himself to be clear of him; most surely Ibrāhīm

was very tender-hearted forbearing.

71 Sūrah At-Taubah (9), ayāh 115.

Page | 77

It is not (attributable to) Allāh that He should lead a people astray after He

has guided them; He even makes clear to them what they should guard

against; surely Allāh knows all things.72

At the end of these laws, Allāh determined upon an immensely meaningful

method of Sharīʿah; an action or recompense toward a wrongful act would only be

carried out after the perpetrator of that wrongful act knew that that act was wrong.

This is the mercy of Allāh and His gift (upon us). Thanks be to Allāh.

This is the same as that which happened to Usāmah with matters that

frequently bring one towards shirk as referred to by a number of Muslims. One

matter that is well-known is that shirk invalidates imān, in the same manner as the

man who said to the Prophet :

�ل�

�ء �� ر��

و�� ا� �

�ل

� �

ا � ��

�ء ��

و��ه ا� �

A man said, to the Prophet, ‘Whatever Allāh wills and you will’. He said,

“You have put an equal with Allāh. It is what Allāh alone wills”.73

The Messenger of Allāh had pointed out and taught the true law to the

companion.

Similarly, as was once said by some Muslimah (Muslim women) in the

opening up and return to the city of Makkah. When the Messenger of Allāh went

out together with them to a place by the name of Hawāzan, they passed by a tree

where the Mushrikīn hung their swords on the eve of battle with the belief that those

who did so would be victorious in battle (to come). The Muslim women who were

together with the Messenger of Allāh said: “O Messenger of Allāh (), make us

hang our swords as those who have hung their swords”. The Messenger of Allāh

answered: “Allāhu Akbar! This way that you have mentioned, by the One in Whose

Hand my soul is, is just like what the children of Isrāʾīl asked Mūsā:

ٱ��... �ن

��

�م �

� �

�

� إ�

�ل

�

�� ءا��

� ��

� ��

إ�

�

��

72 Sūrah At-Taubah (9),āyāt 113-115. 73 Narrated by Aḥmad.

Page | 78

…“Make for us a god as they have (their) gods”. He said: “Surely you are a

people acting ignorantly”.74

“By the One in Whose Hand is my soul! You shall follow the ways of those

who were before you.”.75

That is because victory is from Allāh, so how can you expect victory to come

about by hanging swords in trees and consider this as a blessing and a victory?!

Indeed that is shirk!

The principal matter within this ḥadīth is that the Messenger of Allāh did

not say to them, “You are kāfir; you have invalidated your Islām and so you must

renew your Islam”. Quite simply, the Messenger of Allāh explained to them that

such an action is an act of shirk, so that they are able to avoid it befalling them in the

future.

From these dalāʾil and in many more dalāʾil, we are able to understand that

we must differentiate between kufr and kāfir, because kufr is actions, words and

matters that invalidate imān, and which can be inadvertently carried out by Muslims

because of ignorance. Under such conditions as these, they (those who carry them

out) cannot be deemed to be kāfir. In fact, they must be informed that those actions

are acts of kufr, shirk or factors that invalidate imān, so that they are able to prevent

them in the future. Those who have imān and are obedient are those who steadfastly

hold to their imān. Conversely, whoever is arrogant and denies this is ‘he’ who has

transferred from imān to kufr. We ask for Allāh’s protection from this.

Whilst it is that a kāfir is a person who has already had all dalāʾil concerning

imān explained to ‘him’, yet ‘he’ still denies and is arrogant. ‘He’ knows what is

right, but ‘he’ deviates from these truths and rejects them. We ask for the protection

of Allāh from such matters.

Sūrah Al Aʿrāf (7)74 , ayāh 138. 75 Narrated by Tirmidhī and Aḥmad.

Page | 79

CUSTOMS AND TRADITIONS THAT ARE FALSE PRACTICES

‘Brothers’, now I hope that you are able to resolve within your hearts the

essential image of a true Muslim. I hope you are already aware of the essential image

of the characteristics of a disbeliever. By means of these images you will be able to

pass judgement clearly and consciously.

Know ‘brothers’, that the cause that brings into being ignorance within the

Islāmic community regarding the primary essence of Islāmic ʿaqīdah is because of

widespread practices (general customs) that are erroneous and false. So, what is

meant by general customs/practices and why are they considered to be false?

Practices or general practices are something that is generally accepted as a

whole and they (those who implement and practice them) are already accustomed to

those matters. This familiarity is constantly subject to the thoughts, opinions,

knowledge and ʿaqīdah that govern society.

Our society is already governed by the common belief that states that those

who declare إله إال اهللا ال are Muslim. This ʿaqīdah and belief is essentially valid and

true, but you see changes and malpractices occur towards that ʿaqīdah.

a. Basically this ʿaqīdah means: belief in Allāh the One and Only; Allāh who

created the universe, who regulates all affairs; Allāh who has the right to be

obeyed absolutely and with unwavering submission – for towards Allāh, out

from the camp of shirk and into the camp of those who have imān, whether in

terms of ʿaqīdah, Sharīʿah, and the sensibility of love. By those means, the

submission of a Muslim is only for ‘his’ religion, ‘his’ ʿaqīdah, and ‘his’

fellow ‘brothers’ in religion. There is no longer any doubt that the Islāmic

community is not the same in the implementation of these demands of ʿ aqīdah,

because there is amongst them those who are negligent in the implementation

of obedience or they commit wrongdoing and sin. Nevertheless, they still

maintain the basic ʿaqīdah mentioned earlier.

b. When this shining and clear ʿ aqīdah begins to weaken and fade from the heart,

then there emerges within the Islāmic community a generation that accepts

Page | 80

Islām as a legacy. This generation is named with Islāmic names and they

speak Arabic, the language of Al Qurʾān. Their descendants are ascribed

Islāmic names, but their understanding towards the words إله إال اهللا ال is weak

and dim (indistinct), and they do not understand the wording of those words

except for “There is no ilah in truth except Allah” or “No truth exists except

Allah”.

As a result of the broad spectrum of this legated Islām, there has begun to

arise amongst them acts of shirk in all (its varying) forms and expressions,

such as their worshipping of and requisitioning of something from graves, and

even to the worship of and requisition of something from trees and stones…

Furthermore, there is the separation of the Sharīʿah of Islām from within their

daily lives. Such as the implementation of the Sharīʿah of disbelief within their

nations. Thus, there has also appeared amongst them groups who are sincerely

committed to the implementation of that Sharīʿah of disbelief whilst at the

same time they characterize and treat the Sharīʿah of Islām as ossified, old-

fashioned and impossible to be able to be carried out in this nuclear age of

rockets. What is strange is that they still utter words, still perform ṣalāt, pay

zakat, fast and perform ḥajj.

There are within these groups those who continue to ridicule and deride the

Muslims, especially towards those who give daʿwah, and there are amongst

them those who profess to be followers of Communism or Atheists; who fight

tooth and nail in order to bring the Sharīʿah of Allāh beneath the laws of

disbelief. After all of this they still consider that they are belong within the

realms of followers (of Islām).

c. The custom of lying that I mean here is by means of bestowing Islāmic titles

to those who are only descendants of Muslims or who have been named with

Islāmic names. This custom has become the primal cause in the facilitation of

the condemnation of Islām and the misrepresentation of the essence of

knowledge about real Muslims.

d. After that begins the evil ideology of shirk and this adorns their descendants

with the mask of Islām; so that by those means they still consider themselves

to be Muslims, and even amongst them are still those who possess sensitive

feelings towards Islām. By these means the Sharīʿah and system of disbelief

is propagated in the name of Islām. Thus it is continued until ‘mankind’ is of

Page | 81

the opinion that Islām is only a piece of clothing, a fashion accessory that is

whimsical, decorative, and disposable…Islām is only a mixture formed from

the understandings of Communism, Socialism, Democracy and capitalism.

Hence the impression that Islām in itself and alone continues to lose and is

losing the features that explain that Islām is a system and the Sharīʿah of

Allāh. The purpose of ‘mankind’ is only to understand and implement it.

e. They feel anxious when ‘mankind’ gauges Islām in the scales, evaluating

things according to the values and balance of Islām. They are afraid that by

the use of these scales and values of Islām many of ‘mankind’ who are not

qualified will be deemed to be Muslims. By those means they continue to hold

to false customs, in order to strengthen their laws and assertions…in fact they

have already wronged themselves, have carried out sins towards Islām, which

honoured them by means of their Islām. Knowing what is right and true and

following them, even if those who deny remain in denial, is better for

‘mankind’ than remaining in falsehood and being continuously in darkness.

f. In the time of the Messenger of Allāh , false practices had become major

obstacles for the Arabs in their receipt of guidance and shelter beneath the

banner of Islām. They came to the Messenger of Allāh with the full

conviction that they were believers in the religion of Allāh, and that they were

the nation of people chosen by Allāh to be the inhabitants and that the

occupancy of the universe and heavens was only for them.

All of these assumptions and beliefs of theirs were true should it be that they

adhered steadfastly to the valid and rightful religion, followed what was

required of them by their religion as followers of the Messenger of Allāh ,

desisted from the evil matters and deviations that were made apparent to them

in the Book of Allāh and their Sharīʿah. However, they did not do that, but

they remained holding onto vanities, falsehood and rejection of the truth. By

those means they remained emotionally attached to disbelief. Their belief in

Paradise and the forgiveness of Allāh was not even in the slightest of benefit

to them.

Today’s situation is no different to the situation that occurred in the time of

the Messenger of Allāh . Now you are able to see that that meaning has been

distorted within the lives of the Islāmic community. They are already

committing shirk in the carrying out of ʿibādāt and the bestowal of their

Page | 82

obedience, deriding the message of Islām and killing its dāʿin, carrying out

fitnah towards them in the same manner as that which was carried out by the

Jews towards their Prophets and dāʿin, and welcoming of all aspects of

disbelief. Even so, they feel shocked and angry when it is said that it is they

who carry out acts of disbelief and revoking of imān, or they would be

surprised when it is said that it is they who acknowledge that they require and

ensure that they carry out something other than what they have done.

g. The obligation of the dāʿin today is to strive to establish the true meaning of

إله إال اهللا ال , the meaning that connotes; belief in Allāh and submissive

obedience towards His commands, recognition of His Sharīʿah, rejection of

something worshipped besides Allāh, whether in the form of idols or

governments that formulate their own laws which Allāh has not permitted for

‘mankind’.

Besides that, the words إله إال اهللا ال also demand that support be rounded up for

Islām and the Islāmic community, whether in the form of words and deeds,

hatred of disbelief and disbelievers, with the heart, the tongue and the hands.

Denial of kufr in the heart is the weakest of imān. After that level, imān is no

longer considered to exist even so much as a mustard seed.

h. The obligations of the dāʿin today is to transform these lying words (those

words of falsehood), not to accuse Muslims of disbelief. Rather to call them

to the true meaning of إله إال اهللا ال .

In previous clauses we came to know the difference between kufr and kāfir.

One is not considered to be kāfir except the person who already knows the

truth but ‘he’ still rejects it and supports falsehood.

i. Here we will focus upon the following question: In what form must we act

towards the general populace of the Muslims? Will we confront them with the

principle that the essence of imān in truth has already gone and is not known

anymore and that society in actual fact has become a society of rampant

ignorance? Or do we confront them on the basis that they are Muslims who

have inherited Islām and they have been subjected to the therapy of the

ignorant ʿaqīdah of disbelief and they do not realize it?

Page | 83

It is a fact that can no longer be disputed that we must judge the Islāmic public

as Muslims, as long as they do not carry out matters that openly invalidate

imān. Whereas they know that those matters invalidate imān, but they are

simply still acting in vain. Facing them on the basis that they are Muslims and

Muʾminūn is an obligation. They must understand the meaning of imān and

the limits of Islām. We must not judge them to already be out of the essence

of imān except whenever they carry out matters that invalidate imān after they

have understood the above ḥujjah and dalāʾil of those invalidating matters.76

76 As proof of these assertions, there is what we already know that Allāh does not respond towards His servants except after Allāh having provided them with ḥujjah and dalāʾil:-

a. The decree of Allāh:

ر�

��

��س ��ن

��

�� و��ر��

��

�� ٱ� ٱ��

ن

و�

��ا �� ٱ�

��

(We sent) messengers as the givers of good news and as warners, so that people should not have a plea

against Allah after the (coming of) messengers; and Allāh is Mighty, Wise. (Sūrah An-Nisāʾ (4), ayāh 165).

b. The decree of Allāh:

�� و�

اب ��

��

�

�� أ�� ۦ�

� ��

��

�� ءا�

��

�

�� ر��

� إ�

ر��

أ

��

ر��

�ا

��

�ن�

�� أ

��ل

��

�ى �و�

And had We destroyed them with chastisement before this, they would certainly have said: O our Lord!

why didst Thou not send to us a messenger, for then we should have followed Thy communications before

that we met disgrace and shame. (Sūrah Ṭā-Ḥā (20), ayāh 134).

c. The decree of Allāh:

��

� و�

��

�

�� ر��

� إ�

ر��

أ ��

ر��

�ا

��

��

� ��

� ��

� ��

ن �

� ء أ

�ن

�

و�

��

ا�

��

� ٱ�

And were it not that there should befall them a disaster for what their hands have sent before, then they

should say: Our Lord! why didst Thou not send to us a messenger so that we should have followed Thy

communications and been of the believers! (Sūrah Al Qaṣaṣ (28), ayāh 47).

d. The decree of Allāh:

��

� �

��

� �� ٱ� �

� � �

�

�

��

� ر��ء�

��

ٱ��

� �� و�

ء�

��

�ا

��

�ن �

أ

�� و � �� و�

ء�

��

��

�

� ٱ�

�

�

� ��

�ء �

O followers of the Book! indeed Our Messenger has come to you explaining to you after a cessation of the

(mission of the) messengers, lest you say: There came not to us a giver of good news or a warner, so indeed

Page | 84

there has come to you a giver of good news and a warner; and Allāh has power over all things. (Sūrah Al

Māʾidah (5), ayāh 19).

e. The decree of Allāh:

ا�

و�

�� رك �

��

� أ

��ه ��

� و ��

�ا

�� ٱ�

�ن

��

� �

�

��

ن ��

أ

��ل

أ

��

� إ�

�ا

��

��

��

� ٱ� �

��

� درا��

� ��

�� ن �

� ��

��

��

و ��

�� أ

��

��ل

أ��

� �ا

��

��

��

�ى ٱ�

� أ��

�

�

��

�

�� أ

�

�

ى ور�

�

� و�

�� ر�

��

ء�

��

��

ب ��

��

� � �

�

�� ٱ�

��

و��ف

�� ي �

�� ء ٱ�� ءا�

�

�ن

اب ��

��

ٱ�

�ن

��

�ا

�

� ��

And this is a Book We have revealed, blessed; therefore follow it and guard (against evil) that mercy may

be shown to you.

Lest you say that the Book was only revealed to two parties before us and We were truly unaware of what

they read.

Or lest you should say: If the Book had been revealed to us, we would certainly have been better guided

than they, so indeed there has come to you clear proof from your Lord, and guidance and mercy. Who then

is more unjust than he who rejects Allāh’s communications and turns away from them? We will reward

those who turn away from Our communications with an evil chastisement because they turned away. (Sūrah

Al Anʿām (6), āyāt 155-157).

f. The decree of Allāh:

� ��ى �� ٱ�

�� ي ��

��

�� ۦ �

��

�ى و��

�

وزر أ

�ر وازرة

�

�� و�

��

��

��

�

��

و��

ر

��

��

Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only

does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We

raise a messenger. (Sūrah Al Isrāʾ (17), ayāh 15).

�ا

��

ل ��

� ��

�� و�

��

�

� ��

� �

ء�

��

� ��

�� ٱ�

� �

�

� �

�� إ�

أ

ء إن

� ��

They shall say: Yea! indeed there came to us a warner, but we rejected (him) and said: Allah has not

revealed anything, you are only in a great error. (Suarh Al Mulk (67), ayāh 9).

g. The saying of the Messenger of Allāh :

�� ا��ح إ�� أ�� أ�� و� �� و�� ا��ا�� م ذ�� أ�� ا� �� أ�� أ��

ا�� ذ�� أ�� ا� �� را إ�� أ�� أ�� و� �� ح ذ�� أ�� و�� ا�

و��ر��

Page | 85

The dalāʾil that demonstrate the truth of the prescriptions that we have

mentioned are many.

Some of them are:

1. This community has already inherited the ʿaqīdah of tauḥīd and imān. This

ʿaqīdah of tauḥīd and imān are already inculcated within this community.

Malpractices and the spread of matters that are contrary to the jurisprudence

of imān are only carried out because of ignorance and laziness, carried out

because of the deceit of Shaiṭān upon the character of ‘mankind’ who has

already confused their religion and indoctrinated the preconception that Islām

does not conflict with the ideology and ʿaqīdah of disbelief that they have

been inculcated into. Hence, many of them already embrace and profess to an

ʿaqīdah that is in error caused by their ignorance concerning the essential

reality of their religion. When they know the limits of religion, the demands

of ʿaqīdah and imān, there is no longer any doubt that most of them will

improve their ʿaqīdah and seek the forgiveness of Allāh.

2. The ḥujjah that is able to differentiate between right and wrong in the majority

of problems with ʿaqīdah is unable to provide limitations between the group

that is in a full state of consciousness and the group who achieve salvation.

This is because most of the misguided ʿulamāʾ have played a role in

propagating falsehood, distorting the message of Islām, facilitating the

judicature of imān, recognizing disbelief within Islāmic nations, depicting

those with imān and righteousness by means of the impression that they are

out of the teachings of Islām and imān.

There is none having a greater sense of Ghira than Allāh, and because of that Allāh He has forbidden the

doing of evil actions, both visible and invisible, and nothing is loved by Allah more than the praise of His

Ownself, and no one likes to accept excuses more than Allāh Himself and it is because of this that He sent

Prophets, missionaries and warners. (Agrred Upon).

The dalāʾil concerning these matters are many, so we have named but a few.

Page | 86

3. Once the system of disbelief is able to control the Islāmic system, there no

longer exists the difference between that which is able to place the devotees

of tauḥīd and imān within one line, but rather their situations are mixed. How

then are we able to implant specific laws on them in such circumstances?

4. Basically those who are followers of the relgion of Islām are considered to be

Muslim. Those who are of sound thinking would not object to this policy.

Because of that it is ḥarām – assuredly – to judge them as being out of the

bounds of Islām except until after they have pronounced with their tongues or

proven by their actions, speech or deeds that they are not Muslim.

Page | 87

MATTERS THAT DO NOT REMOVE A MUʾMIN

FROM THE BOUNDS OF ISL◊M

Within previous chapters we have learnt that there are immoral matters that

do not remove a Muslim from the bounds of imān, as long as ‘he’ does not pronounce

those immoral matters to be ḥalāl.

What is meant by pronounce those immoral matters to be ḥalāl is: to call to

and maintain immorality and not to be fearful of the recompense of punishment. The

acts of theft, alcohol consumption and others are included within those matters of

immorality that are often carried out by a Muʾmin and Muslim when ‘he’ is weak

and neglectful. However, these do not remove ‘him’ from imān. The dalāʾil from Al

Qurʾān and the Sunnah in relation to these matters are already known to us. The most

famous amongst these dalāʾil is the ḥadīth narrated by Abū Dharr who said:

يت �يه وسلم عليه اهللا ص� ا�� أ

وب وعل

ث

�يض

و أ

ائم وه

م� ن

�

ته

�تد و أ

ق

ظ

يق

اس�

الق

بد من ما " �

�

ال

ق

ال

إ�

� إال

�م� .ا�

�

مات

�

�ك

ذ

� إال

ل

خ

د

ة

�نت ." ا�

ل ق

و�ن

ز� و�ن

ق �

ال

" ق

و�ن

ز�

و�ن

ق ت ." �

ل ق

و�ن

ز�

و�ن

ق �

ال

" ق

و�ن

ز�

و�ن

ق ت ." �

ل ق

و�ن

ز�

و�ن

ق �

ال

" ق

و�ن

ز�

و�ن

ق �

م �

ف رغ

ن� أ

أ

ر� ذ

". ن

و�

ر� بوأ

ا ذ

إذ

ث

�ا حد

بهذ

ال

ق

رغم و�ن

ف

�� أ

ر� أ

.ذ

ال

بو ق

بد أ

�

�ا ا�

ذ

د ه

عن

موت و ا�

أ

هبل

ا �

اب إذ

دم ت

ون

ال

وق

ال

إ�

� إال

�فر .ا�

غ

�.

I came to the Prophet while he was wearing white clothes and sleeping.

Then I went back to him again after he had got up from his sleep. He said,

“Nobody says: ‘None has the right to be worshipped but Allāh’ and then

later on he dies while believing in that, except that he will enter Paradise.”.

I said, “Even if he had committed illegal sexual intercourse and theft?” He

said. ‘Even if he had committed illegal sexual intercourse and theft’. I said,

“Even if he had committed illegal sexual intercourse and theft?” He said.

Page | 88

‘Even if he had committed illegal sexual intercourse and theft’. I said, ‘Even

it he had committed illegal sexual intercourse and theft?’ He said, “Even if

he had committed illegal sexual intercourse and theft, in spite of the Abū

Dharr’s dislike. Abu ʿAbdullah said, “This is at the time of death or before

it if one repents and regrets and says “None has the right to be worshipped

but Allāh. He will be forgiven his sins”.77

This ḥadīth is clear ḥujjah regarding these matters. There is no one from

amongst the Ahlus-Sunnah wa’l Jamāʿah who differs with this opinion over this

matter. Some of them have further enlightened this ḥadīth, so that they consider that

even sustained implementation of immorality without feeling fear of recompense

and without feeling discouraged of the punishment of Allāh does not invalidate

imān. Alḥamdulillāh, I have already outlined this matter in previous chapters.

The Khawārij and Muʿtazilah groups possess opinions that are separate on

this matter. They consider that such immorality invalidates all the legitimate acts of

a Muʿmin. If ‘he’ dies without having sought repentance, then ‘he’ would remain in

Hell. This opinion is far beyond the boundaries (of Islām).

This ḥadīth narrated by Abū Dharr does not contradict the ḥadīth narrated

by Abū Hurairah wherein the Messenger of Allāh said:

ا� يز� ال و يز� ح� ا�ز�

من وه

�ؤ

وال

ق

��

ارق ح� ا�س�

ق

و ��

من وه

و �ؤ

ال

ب مر ��

�ها ح� ا�

و ��من وه

…�ؤ

“No one who commits Zinā is a believer at the moment when he is committing

Zinā; no one who steals is a believe at the moment when he is stealing; no

one who drinks wine is a believer at the moment when he is drinking it;…”78

This ḥadīth explains the denial of imān at the time of carrying out immoral

acts alone. What is meant by denial of imān is the cessation of the essence of imān

from the heart at the time of carrying out those immoral acts. Those who know the

77 Narrated by Bukhārī. 78 Narrated by Ibn Mājah.

Page | 89

issues of imān as discussed in earlier chapters will know the meaning of the cessation

of the essence of imān at the time of carrying out acts of immorality.

Imān means fear of Allāh the Almighty One, who watches over all affairs,

who authorizes the punishment of those who carry out evil. This is a part of the

essence of imān. Do you ever think that a person will carry out adultery – (for

example), whilst ‘he’ knows that Allāh is watching over and in command of ‘him’?

‘He’ also knows that Allāh will respond with punishment for those acts and ‘he’ will

meet with Allāh on the Day of Judgement. Do you think ‘he’ will continue

uninterruptedly to carry out those dirty acts? If ‘he’ had imān at the time ‘he’ carried

out those accursed deeds surely the blood that flows in ‘his’ hair will freeze, and ‘he’

will immediately wake up and not carry out those deeds because of the fear and

terror of Allāh, but ‘his’ obstinate actions are a testimony that the essence of imān

disappears from and is lost from the heart.

When ‘he’ has finished carrying out those evil acts and ‘he’ is aware and

conscious, ‘he’ will feel regret and fear. That is in truth imān; but if ‘he’ does not

realize and repent, does not feel fear, then imān no longer exists in ‘his’ heart,

whether before carrying out those deeds or at the time of carrying them out or after

carrying them out. Anyone who acknowledges the existence of imān for a person

who does not feel regret and does not feel fear of Allāh upon committing such acts

means that ‘he’ is ignorant and avows the invalidity.

Nevertheless, there are still a number of matters that must be elaborated upon

and explained, because many people are mistakenly disposed to laws in those

matters as the consequence of their reflections that are not so clear. The matters that

I mean are:

1. To utter words of disbelief when forced to do so does not remove a Muslim

from the bounds of ‘his’ religion and does not remove a Muʾmin from ‘his’

imān. As proof of this matter there is the decree of Allāh:

Page | 90

��

�

�� ۦ �� إ��

��ه و�

�

�� أ

� ۥإ� �

��

�� و�

ح � � � ��

�

�

��

�

� ��

��

ر� �

�اب �� ٱ�

��

�و�

��

�

��

��ة ٱ��ا

�� ٱ�

� ٱ��

ٱ��ة �

�ن

وأ

� ��ي ٱ�

�م �

�� ٱ�

�

� ٱ�

He who disbelieves in Allāh after his having believed, not he who is

compelled while his heart is at rest on account of faith, but he who opens

(his) breast to disbelief-- on these is the wrath of Allāh, and they shall have

a grievous chastisement.

This is because they love this world’s life more than the hereafter, and

because Allāh does not guide the unbelieving people.79

These āyāt were revealed in connection with a matter that happened to

ʿAmmār bin Yāsir wherein he was forced to say something to the disbelievers in

accordance with their wishes after his mother Sumaiyah g was tied between two

camels. Then Abū Jaḥal – an enemy of Allāh – accused her of embracing Islām

because she wanted a man. Then he stabbed her repeatedly below her belly (in her

gentital area) until Sumaiyah g died. After that, her husband also died as a result of

the torture carried out against him.

The Messenger of Allāh gave relief to ʿAmmār when he came to the

Messenger of Allāh crying because he had uttered words of blasphemy, of

disbelief. The Messenger of Allāh removed his grief by saying, “If they try that

again then repeat what you already have done” (narrated by Ibn Jarīr and others).

That is, if they wanted to re-torture you again then say what you said before. Then

Allāh revealed these āyāt to extend this waiver until the Day of Judgement.

Those who are knowledgeable would not differ with the opinion that says to

patiently bear torture and not to utter words of disbelief is better than saying them,

and with that ‘he’ is freed from torture or death. It may be that some people think it

is better, in some instances, to express disbelief by means of saying whatever is

79 Sūrah An-Naḥl (16), āyāt 106-107.

Page | 91

necessary (to safeguard oneself/one’s own interests - maṣlaḥat al-daʿwah) whatever

they say, rather than proclaiming or displaying Islām, but in reality there is no

interest greater than the patience of the exponents of daʿwah in incurring torture and

dying for the sake of Allāh. Their tongues are not defiled by words of disbelief. It

may be that with the martyrdom of a person or of a number of proponents of daʿwah

will as a result of not uttering words of disbelief have a greater impact in the struggle

for daʿwah than the long time survival of many who utter words of disbelief and

bestow upon the agents of tyranny the opportuinity to carry out whatever they want.

Thus, healthy determination and conviction must maintain that saying the

“expression of words of disbelief” is only one form of dispensation from Allāh. It

does not overstep the bounds of license to say that such acts are specific, prudent

and outstrip conditions.

Nonetheless, this must be a distinction from uttering the forced uttering of

words of disbelief in order to conceal the reality of imān. Concealing imān in some

circumstances may be considered wise and politically correct to do so.

This matter has already been carried out by the ṣaḥābat at Makkah. Within a

ṣaḥīḥ ḥadīth narrated by Muslim, Ibnu Mājah and Imām Aḥmad from Ḥudhaifah

who said that the Messenger of Allāh said:

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“Count for me all those who have uttered (the word of) Islām.” We said: “O

Messenger of Allāh, do you fear for us when we number between six and

seven hundred?” The Messenger of Allāh () said: “You do not know,

perhaps you will be tested.”

This incident happened in Makkah.

The act of concealing the teachings of Islām carried out by Muslims at this

level was not considered cowardly nor a concessionary dispensation that may be said

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if there is no better way, but in fact it was a stratagem that had to be carried out for

the purpose of asserting and upholding Islām and upholding its presence.

Sometimes the situation of the Muslims has been determined that to conceal

their ʿaqīdah and imān is better than declaring it. There is a great deal of difference

between concealing imān and uttering words of disbelief, therefore the conditional

reasons for this should be known, and it should be determined by a legalistic view

that is safe and built upon firm upheld ijtihād, and not because of cowardice and fear

of declaring the ʿaqīdah of Islām and its Sharīʿah.

Concealing imān is not considered wise and obligatory if only to save oneself

from undesirable matters, but it is considered wise and obligatory in order to

accomplish greater benefit to the Muslim community. This was carried out by

Muḥammad bin Muslimah by order of the Prophet when he was sent to kill

Kaʿb bin Al Ashraf.80 Likewise also it was carried out by Naīm bin Masʿūd during

the Battle of Khandaq.81

1. Besides that, there must also be the distinction between being forced to utter

words of disbelief with being forced to carrying out acts that hurt others. There

80 Kaʿb bin Al Ashraf was a Jew, and he was a person who most liked to hurt the Messenger of Allāh by composing love poems about the wives of the companions, making accusations against the purity of their honour within many of his poems. In the Battle of Badr he went to Makkah and gathered together the Mushrikūn in order to oppose the Messenger of Allāh . He forgot and betrayed the agreement he had made with the Messenger of Allāh . When he returned to madinah the Messenger of Allāh sent a group of foot soldiers lead by Muḥammad bin Muslimah to kill him. The Messenger of Allāh had given them permission to say something that would mislead Kaʿb. They also made it understood to Kaʿb that they were bored being companions of the Messenger of Allāh and complained to him of the meanness and misery of being with the Messenger of Allāh and they asked him to sell them food; they pawned their weapons to him so that he believed in them and went out together with him far from any place of safety and they killed him. 81 Naīm bin Masʿūd was a man from Affan who embraced Islām when the Muslims surrounded Madinah during the Battle of Khandaq. The Messenger of Allāh asked him to mislead the disbelievers as far as he was able and said to him: “War is deception”. Naīm was to go meet with the Banī Quraizah who had undertaken a treaty with the Mushrikūn and betrayed their treaty with the Messenger of Allāh . Naīm would have them understand that the Mushrikūn would fight against the Muslims if they felt they had an opportunity to defeat the Muslims, and if not they would return to their nations and abandon the Banī Quraizah to face the Muslims alone. He advised them not to fight together with the Quraish Mushrikūn except after the Quraish had wagered on them. Then Naīm went to meet with the Quraish and said to them that the Banī Quraizah had already regretted the betrayal that they had carried out of their agreement with the Messenger of Allāh and they had made an agreement with the Messenger of Allāh agreeing to take the wealth of the hostages from amongst you that were delivered to the Messenger of Allāh . After that they would help Muḥammad fight against you. If they came asking for ransom of the hostages do not submit it to them. When this alarming situation of the Quraish Mushrikūn occurred whereby they asked that the Jews (Banī Quraizah) attack the Muslims together with them and the Jews asked for the ransom of the hostages from the Quraish group, the Quraish Mushrikūn refused to give it. With that the two groups clawed each other whilst Allāh sent down windy storms and His army of angels upon the Mushrikūn. This furious storm uprooted all of their tents and Allāh sent terror into their hearts, and they returned home in a state of dismay.

Page | 93

are no circumstances that compel anyone to be allowed to kill another Muslim,

because the life of the Muslim who is forced to kill ‘his’ ‘brother’ is essentially

no more imporatant than the life of the Muslim to be killed. Because of that,

the ʿulamāʾ have stated that anyone who is forced by disbelievers or tyrants

to kill a Muslim, and if ‘he’ does not then ‘he’ will be killed, ‘he’ must not do

it, because ‘he’ is not considered to be of more importance than ‘his brother’

who will be killed in order to save ‘himself’.

Imām Ibnu Qayyim has said within (his book) Al Fawāʾid that anyone

who is forced to have the act of sodomy carried out upon ‘himself’ and if ‘he’ does

not submit to this ‘he’ will be killed, then ‘he’ is not permitted to allow the act of

sodomy to be committed upon ‘himself’. There is no further doubt that the

situation/circumstances are the same as if a person is forced to carry out sodomy

upon another person.

As for those people who are forced to say something loathsome about their

own Muslim ‘brothers’, denigrate or judge them as disbelievers is a matter that may

still be discussed. The sound ṣaḥīḥ opinion in this matter necessitates those acts –

Only Allāh knows the true law, because the Messenger of Allāh once gave

permission to Muḥammad bin Muslimah to allege something about the Messenger

of Allāh , something that brought benefit to the Muslims. If Allāh required that a

Muslim under duress say something about a flaw of the Messenger of Allāh , then

why is it not required to deal with the shame of a Muʾmin under duress, whilst it is

the case that the rank of the Muʾmin is lower than the rank of the Messenger of Allāh

? One matter that needs to be remembered is that a Muslim under duress who

carries out something towards ‘his brother’ Muslim must apologize to ‘his brother’

for that act.

To sum up this issue, we are able to say that uttering words of disbelief in a

state of fitnah is as a permission (a concession) from Allāh, but patience through

suffering or death because of torture is better than uttering words of disbelief. To kill

a Muslim or sully ‘his’ honour because of being forced to do so is not permissible at

all, whereas snubbing ‘him’ or saying that he is a disbeliever is permissible provided

that ‘he’ reconciles with and apologizes to ‘him’ when ‘he’ is able to do so.

In relation to that is the decree of Allāh:

Page | 94

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He who disbelieves in Allāh after his having believed, not he who is

compelled while his heart is at rest on account of faith, but he who opens

(his) breast to disbelief-- on these is the wrath of Allāh, and they shall have

a grievous chastisement.82

We must bear in mind that within a state of emergency and compulsion, a

Muslim must feel hatred towards disbelief and the disbelievers. ‘He’ must also know

that the words of disbelief ‘he’ utters whilst compelled to do so are only a temporary

measure and merely concessionary. When the compulsion and disaster ‘he’ is faced

with are gone then the concession also no longer exists. This means, that to use fitnah

and disaster as a continuing excuse, to comply with and submit to the fitnah and

disaster, into becoming the ‘last straw’ in the struggle and safeguarding of all efforts,

is an act of disbelief towards Allāh and invalidates all forms of jihād and the efforst

of the Muʾminūn. For that reason, Allāh has informed of the condition of those who

undertake such actions in His decree:

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And among men is he who says: We believe in Allāh; but when he is

persecuted in (the way of) Allāh he thinks the persecution of men to be as the

chastisement of Allāh; and if there come assistance from your Lord, they

would most certainly say: Surely we were with you. What! is not Allāh the

best knower of what is in the breasts of mankind.83

82 Sūrah An-Naḥl (16), ayāh 106. 83 Sūrah Al ʿAnkabūt (29), ayāh 10.

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Allāh describes the group that is weak in regards to fitnah and disaster, and

continues to lay down their arms and surrenders towards falsehood as well as

considers that fitnah as preventing them from Islām and imān; in the same manner

as the Muʾminūn consider that the punishment of Allāh in the Hereafter prevents

them from disbelief and carrying out tyranny on the earth…Allāh has already

described this group by means of their hypocrisy, because the Muʾminūn who

sincerely struggle in order to obtain victory, this group of hypocrites also are those

who are racing to be able to get the sincere Muʾminūn and say: “…we were with

you…” Whereas Allāh knows who are actually together with the Muʾminūn.

Because of that Allāh concludes this ayāh with His decree:

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…What! is not Allāh the best knower of what is in the breasts of mankind.

And most certainly Allāh will know those who believe and most certainly He

will know the hypocrites.84

Consequently a Muslim must always go along with and be together with Allāh

and the auliyāʾ of Allāh whether in good or bad times, in matters that are favoured

or hated. If these trials can be overcome under certain conditions, ‘he’ must

implement the commands of Allāh and pursue daʿwah if he has the opportunity to

do so. Allāh will achieve victory in all of His dealings, but most people do not know,

and there is no effort and there is no strength except with the help of Allāh.

84 Sūrah Al ʿAnkabūt (29), āyāt 10-11.

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INTERPRETATION OF THE WORD OF ALLĀH AND PROVIDING

ANOTHER MEANING THAN THAT WHICH IS EVIDENT IN A

WRONGFUL MANNER AND IJTIH◊D (INDEPENDENT REASONING)

Amongst the reasons that prompted a group from amongst the Muslims to

accuse their ‘brothers’ in Islām of disbelief, were the acts of interpreting the Word

of Allāh and bestowing upon it another meaning than the apparent understanding by

means that were wrongful or by means of ijtihād. In actual fact, this matter is very

complicated and dangerous, because this matter is more in relation to the heart than

to matters that are evident and apparent, because these acts of interpretation may be

carried out by a person who intentionally carries out wrongful interpretations for

purposes that are evil and destructive, describing what is true as something false.

Such acts are disbelief and we ask the help of Allāh in protecting us from such.

Similarly, this act of interpreting the Word of Allāh may be carried out by a

mujtahid (one who interprets) who has not yet experienced the true meaning of the

Word of Allāh; ‘he’ continues to make interpretations and provide meanings other

than the evident meanings. There is no one able to differentiate between these two

groups except Allāh who knows the unseen matters and sees all the secrets of the

heart.

Therefore, the judgement of a person who gives a fatwā or opinion that is

contrary to the Word of Allāh by means of it not being examined is deemed to be

hurried and not sanctioned, but rather, what must be carried out under such

circumstances is to deeply study and clarify the purpose of the person who gives the

fatwā or opinion. Furthermore, to try to find out the final objective of that act and

give ḥujjah to ‘him’ if we are capable of doing so. Our general discussion here needs

to be described in more detail:-

a. Each and every person who speaks assuredly possesses a purpose for wanting

to do so. In order to achieve this purpose ‘he’ will use all the forms and styles

of language available to ‘him’. Sometimes ‘he’ is unable to construe language

(in such a manner as to be able) to achieve ‘his’ goal, and ‘he’ utters something

that has a meaning different to that which ‘he’ desires, not the meaning ‘he’

intended. It is a great mistake if we interpret the words of someone according

to the apparent meaning of that which ‘he’ has said, not according to what

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‘he’ meant from those words. Therefore, we must not interpret the words of

someone except after we know the meaning that ‘he’ wanted to impart. After

knowing this meaning then we can come up with an assumption as to what

the meaning is that ‘he’ intended from those words. Conditions such as these

are not only restricted to the words of ‘mankind’, but rather these conditions

must also be appled to the Word of Allāh and of His Messenger .

b. Once we know the meaning and intent of the person who is speaking, then

we examine the goals and objectives of those meanings. It may be that the

implied meaning within those words is right and true, but the goal intended

to be achieved by the person who speaks is false and invalid. ‘Brothers’ do

not forget these valuable words that, “To tell the truth for other than what it

was intended for”. How many words are right and true yet the person who

says them uses them for evil purposes and the propagation of fitnah. This is

not the place for us to exemplify all the detailed examples and clarifications.

c. Whenever the meaning and purpose of those words is already determined,

then the way to be followed will also be bright and clear. The obligation of a

Muslim after seeing the deviation is to submit and purt forward ḥujjah, if ‘he’

is capable of doing so. Assuming they still reject the truth after knowing it,

are arrogant and defiant in a state of full consciousness, then this means they

are out of the bounds of Islām and we ask for Allāh’s help from such.

Overall, this issue is full of danger because according to the ordinary course

of events these matters induce a person to make accusations against the intentions of

a person, whereas making accusations against intentions is a matter that is very

dangerous, should it be that those accusations were not on the basis of foundations

that are clear and founded. Accusations that are made in a doubtful manner and based

on apparent matters, besides keeping track of errors must not in the least bring about

a Muslim accusing another Muslim of disbelief. There is no other way for this kind

of matter apart from the submission of and evidence of ḥujjah, seeking the

forgiveness of Allāh in the describing of mistakes by means of not rushing to judge

as disbelief and bring about wild accusations. The final command is only with Allāh,

Lord of the ʿ◊lamīn who knows the intentions of and secrets of the heart.

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The matter of interpreting the Word of Allāh and giving a meaning other than

that which is apparent is to open the greatest of doors for the disadvantage of the

Muslims. Therefore, we must be vigilant regarding these matters.

Here I present a number of matters that can motivate a person to make

interpreations towards the Word of Allāh:-

1. Within the structure of Arabic much use is made of imagery in the form of

rhetoric and illustration by means of the use of representation, simile, allegory

and metonymy, besides the use of various forms of metaphor. This has helped

to carry out differing opinions and differing ideas, not only limited to practical

matters of legitimacy but also in the carrying out of matters having

connections with the ʿaqīdah (doctrinal matters) of imān. This does not mean

that there is a loophole in the structure of Arabic itself, but that other

languages are also so, and it may even be said that Arabic is richer and of

more use in the blossoming of the meaning of something. In fact this is not a

deficiency in the Arabic language itself, but rather it constitutes one of its

specific features, even more so if in relation to the underlying issues that I

discussed earlier. What I mean is that we must interpret the words of a person

according to the meaning that that person intends, and not according to the

apparent meaning of the words ‘he’ has uttered.

2. The enemies of Islām and groups which follow the whims of a king are using

these cinditions and are working hard to destroy and pervert Islām from within

by means of proclaiming that that is the content and meaning meant by the

utterances of Sharīʿah. They pervert the meaning of the āyāt of Al Qurʾān and

the aḥādīth by means of the evel understandings that they desire to achieve.

3. After that there emerges the group that interprets the Word of Allāh by means

of definitions that are not the intention of Allāh and His Messenger , whether

it be in general or specifically. By these means there also emerges

interpretations that are far removed from the true meanings. All of this occurs

under the guise of Islām.

Separation from these conditions is a mutual obligation in order to suppress

and prevent the carrying out of wrongful interpretations and in order to return to the

understanding of Islām in a simple and easy form, based on the rules of the Arabic

language whilst always holding to the apparent meaning of any utterance. That is

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except if there are dalāʾil that indicate with certitude that the person who has said

that does not intend the apparent meaning of those words, but ‘he’ rather intends

another meaning.

As a whole, the tsituation of a person who carries out wrongful interpretation

with an evl purpose and desires to carry out destruction and the person who carries

out interpretation honestly and truly can be distinguished by intelligent criticization.

Thus, in such a situation we must not rush to pass the judgement of disbelief upon

those who carry out interpretation based on something that is apparent from that

interpretation, even more so if we are able to know the meaning from objectives that

are not for the purpose of perverting Islām and not to prioritize that which is false

over that which is true. That is why the early scholars did not judge as disbelievers

the Muʿtazilah and the Ashaʿriyyah who carried out interpretations, because their

objectives were only to maintain Islām and struggle against the Zinādaq and the

Philosophers, although the ʿulamāʾ of the salaf had declared that the book that bore

the name “Al Islām”, which discusses questions of ʿaqīdah as a result of the writings

of the Ashaʿriyyah, be considered false and it is obligatory to burn it as well as not

be handed down as a legacy. The opinion of Imām Shāfiʿī on this matter is

very clear, and likewise also the opinion of Imām Aḥmad bin Ḥambal .

The firm stand taken by the ʿulamāʾ of ḥadīth in this matter must be our stnce

today, where in these times more and more groups are emerging who make

interpretations that are in error and claim to be defending Islām and the Muslim

community.

Referral of all matters to the Book of Allāh and the sunnah of His Messenger

, holding steadfastly to the apparent menaing of any utterance based on the strcture

of the Arabic language, to declare as ḥarām interpretations when there are no

available dalāʾil to show that Allāh and His Messenger do not demand those

meanings to be interpreted. It is obligatory for all of those matters to be steadfastly

held to and well understood. Similarly, the implementation of various forms of

interpretation must be clearly known and understood so that the Muʾminūn are able

to clearly know something that must be carried out. Apart from that, the act of

accusing of disbelief must be avoided, except after there exists dalāʾil and proof that

is no longer undisputable.

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Wa’l-ḥamdulillāhir-Rabbil ʿ◊lamīn…

Brothers/Sisters…

After you have read this book, loan it to someone else in the hope that

whatever benefit may be obtained formt his book is extended further.

The dividing line (division of distinction) between disbelief and faith

Spiritual

Transcript of The dividing line (division of distinction) between disbelief and faith